This quantity represents the lawsuits of a convention celebrating the overseas yr for the World's Indigenous Peoples, held in Townsville, Queensland, in 1993.

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First we are told that the victim is by definition weak, passive and helpless. But because in reality vulnerable people develop a variety of strategies to cope with their situation, it is ‘revealed’ that the idea of the victim is false. The vulnerable person was not passive and helpless, but exactly the opposite: she was strong and brave with a devil-may-care attitude. As a consequence, victimhood must be abolished. It follows, therefore, that we must accept the existing social order—including prostitution, a class society, global inequalities—if we want to resist labeling people as passive and helpless.

In other words, a person is either capable or a victim. Per Wirtén writes in a similar vein in the Swedish evening newspaper Expressen about refugees who come to Sweden via people smugglers: “The stereotype of smuggled people as victims is fading. Instead, a more self-aware subject steps forward” (16 June 2007). This binary system is exactly the same: one cannot be both victim and agent simultaneously. Under the surface lies the same victim-blaming ideology: victimhood is for the feeble; those who are capable and self-aware don’t become victims.

But what does all this mean in relation to prostitution? Hardly that all ‘femmes’ sell sex for money—no more than the blogging book lovers. Instead, it has to do with a desire to absorb the ‘whore’ and use her as an accessory. White ‘wiggers’ absorb hip hop; backpackers and vagabonds absorb so-called Third-World culture; male transvestites and drag queens absorb the woman; and ‘femmes’ absorb the prostitute. The transgression of boundaries presupposes the preservation of boundaries. When whites play blacks and academics pretend they are ‘whores’ and ‘junkies’, they deride the humanity of the black person, the junkie and the whore.

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