WUNRN
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Italy
Plans Prostitution Penalty |
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Italy is considering imposing
on-the-spot fines on prostitutes' clients, the interior minister says. Giulio Amato also revealed plans to serve
legal papers in clients' homes in order to shame them. He told a Senate committee he was examining
efforts to keep prostitutes off the streets where they were near children or
places of worship. Italy allowed brothels to operate legally
until 1959. It now has laws to stop pimps exploiting prostitutes. Critics say the laws have served to drive
prostitutes onto the streets. They say the problem has worsened with the
accession of 12 more countries to the European Union over the past three
years. |
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Punish Clients of Prostitutes: Vatican
(Reuters)
19 June 2007
VATICAN
CITY - The Vatican urged nations on Tuesday to pass laws to curb the ‘modern
slavery’ of prostitution to protect women from violence and punish clients.
A new document
said the exploitation of women stemmed from activities including human
trafficking and sex tourism and the problem should be tackled in a
comprehensive way.
‘The victims
of prostitution are human beings, who in many cases cry out for help, to be
freed from slavery,’ the document by the Vatican’s department on migrant issues
said.
...............................
_________________________________________________________________________
Guidelines
for the Pastoral Care of the Road
Pontifical Council for the Pastoral Care of Migrants and Itinerant
People (June 19, 2007)
PART TWO
PASTORAL MINISTRY FOR THE LIBERATION OF STREET WOMEN
85. “Customers” approach street women from their cars, which may even be where the trading of their bodies takes place. Pastoral care of the street should examine these situations, which are unfortunately common, and pay special attention to people who “live” in the streets.
86. The teaching of Pope John Paul II, which condemns the exploitation of women, encourages this pastoral commitment: “Then too, when we look at one of the most sensitive aspects of the situation of women in the world, how can we not mention the long and degrading history, albeit often an ‘underground’ history, of violence against women in the area of sexuality? At the threshold of the Third Millennium we cannot remain indifferent and resigned before this phenomenon. The time has come to condemn vigorously the types of sexual violence which frequently have women for their object and to pass laws which effectively defend them from such violence. Nor can we fail, in the name of the respect due to the human person, to condemn the widespread hedonistic and commercial culture which encourages the systematic exploitation of sexuality and corrupts even very young girls into letting their bodies be used for profit”[32].
87. Pope Benedict XVI teaches that female prostitution
could be considered as one of the forms of trafficking in human beings with
these precise words: “Trafficking in human beings – especially women – …
flourishes where opportunities to improve their standard of living or even to
survive are limited. It becomes easy for the trafficker to offer his own
‘services’ to the victims, who often do not even vaguely suspect what awaits
them. In some cases there are women and girls who are destined to be exploited
almost like slaves in their work, and not infrequently in the sex industry,
too. Though I cannot here closely examine the analysis of the consequences of
this aspect of migration, I make my own the condemnation voiced by John Paul II
against ‘the widespread hedonistic and commercial culture which encourages the
systematic exploitation of sexuality’ (Letter to Women, 29 June 1995,
no.5). This outlines a whole programme of redemption and liberation from which
Christians cannot withdraw”[33].
Prostitution is a form of slavery
88. Prostitution is a form of modern slavery, which may also affect men and children. Unfortunately, it has to be noted that the number of prostitutes in the world has risen dramatically, due to a set of complex economic, social and cultural reasons. First of all, it is important to recognise that sexual exploitation and prostitution linked to people trafficking are acts of violence, which constitute an offence to human dignity and a serious violation of fundamental rights.
89. It should also be taken into account that, in many cases, the women involved in prostitution have experienced violence and sexual abuse since childhood. They are drawn into prostitution by the hope of obtaining sufficient means for looking after themselves and their families, the need to deal with debts or the decision to abandon situations of poverty in their countries of origin, thinking that work offered abroad may change their lives. The sexual exploitation of women is clearly a consequence of various unjust systems.
90. Many prostitutes in the so-called developed world come from poor countries, and in Europe, as elsewhere, many have fallen victim to people traffickers to meet a growing demand from sex “consumers”.
Migration, people trafficking and human rights
91. The link between migration, people trafficking and rights is defined in the United Nations Protocol to Prevent, Suppress and Punish Trafficking in Persons especially Women and Children[34].
People who emigrate to deal with the necessities of life and the victims of people trafficking share many aspects of vulnerability, but significant differences also exist between migration, people trafficking and smuggling. Women that are indebted and unemployed as a result of macro-development policies who emigrate to survive and help their families or communities are in a very different situation from female victims of people trafficking.
92. In order to develop an effective pastoral response it is important to know which factors drive or draw women into prostitution, the strategies brokers and exploiters use to keep them under their control, the routes they take from their countries of origin to reach the countries of destination and the institutional resources that are required to deal with the problem. The international community and many non-governmental organisations increasingly seek to tackle criminal activities and protect the victims of people trafficking, by developing a wide range of initiatives to prevent the phenomenon and rehabilitate its victims in terms of social integration.
Who are the victims of prostitution?
93. The victims of prostitutions are human beings, who in many cases cry out for help, to be freed from slavery, because selling one’s own body on the street is usually not what they would voluntarily choose to do. Of course, each person has a different story to tell, but a common thread of violence, abuse, mistrust and low self-esteem, as well as fear and lack of opportunities, runs through them. They all bear deep wounds that need healing, whilst they seek relationships, love, security, affection, self-assertion and a better future for themselves and their families.
Who are the “customers”?
94. The customers too are people with deeply rooted problems, and in a certain sense are also slaves. Most of them are over 40. However, a growing number of young people, aged between 16 and 24, are among the “customers”. Also on the increase is the number of men looking for prostitutes, more to dominate them than for sexual satisfaction. In social and personal relations, such people experience a loss of power and “masculinity” and are unable to develop relations of mutual respect. These men seek out prostitutes for an experience of total domination and control over a woman, even though only for a short period of time.
95. The “customers” need help in solving their most intimate problems and in finding suitable ways of directing their sexual tendencies. “Buying sex” does not resolve the problems that arise primarily from frustration and lack of authentic relationships, and from the loneliness that characterises so many life situations today. An effective measure towards cultural change with respect to prostitution could derive from associating criminal law with social condemnation.
96. In many cases, relationships between men and women are
not on an equal footing, because violence, or the threat of it, gives men
privileges and power that may make women silent and passive. Women and children
are often driven onto the street, or drawn to it, by the violence they have
suffered from men in their homes, who in turn have “internalised” models of
violence linked to ideologies which have crystallized in the social structures.
It is particularly sad to note the participation of women in oppression and
violence done to other women within criminal networks linked to prostitution.
Promoting the dignity of the person
97. The Church has a pastoral responsibility to defend and promote the human dignity of persons exploited by prostitution and to advocate for their liberation, even providing economic, educational and formational support for this purpose.
98. In response to these pastoral needs, the Church denounces injustice and violence perpetrated against street women, and calls on all men and women of good will to deepen their commitment to sustaining their human dignity, by putting an end to sexual exploitation.
Solidarity and proclamation of the Good News
99. Renewed solidarity among Christian communities and religious congregations, ecclesial movements, new communities, and Catholic institutions and associations is needed in order to raise the visibility of the pastoral care of women exploited for prostitution. Such care is at the heart of unequivocal proclamation of the Good News of full liberation in Jesus Christ, namely of Christian salvation.
100. In taking care of the needs of women over the centuries, religious congregations – especially female ones – have always paid attention to the signs of the times, rediscovering their value and the relevance of their charismas in new social contexts. Todoay, women religious – in faithful meditation on the Word of God and the Church’s social teaching – are seeking new ways of bearing witness to the dignity of women.
They offer also to street women a wide range of aid services, in welcome centres, lodging and safe houses, with programmes of formation and education. Members of Contemplative Orders also show their solidarity by giving support through prayer, and when possible, financial assistance.
101. Specific training courses are needed for pastoral agents to develop skills and strategies aimed at combating prostitution and trafficking in human beings. Such programmes are important initiatives aimed at committing priests, religious and lay people to prevention of the problem and social reintegration of the victims. Collaboration and communication between their Churches of origin and destination are essential[35].
A multi-dimensional approach
102. A multi-dimensional approach is needed to carry out ecclesial action to liberate street women. This should involve both men and women and place human rights at the centre of all strategies.
103. Men have an important role to play in working towards the achievement of sexual equality, in a context of reciprocity and fair differences. The exploiters (usually male “customers”, traffickers, sex tourists, etc.) need to be enlightened regarding the hierarchy of the values of life and human rights. They should also consider the Church’s clear condemnation of their sins and the injustice they commit. This is also valid for homosexual and transsexual trade.
104. Bishops’ Conferences, and the corresponding Structures in Oriental Catholic Churches, in countries where prostitution is widespread, as a result of people trafficking, should condemn this social evil. It is also necessary to promote respect, understanding, compassion and an attitude of abastaining from judging – in the right sense – women who have fallen into the network of prostitution.
Bishops, priests and pastoral agents should be encouraged to tackle this slavery from a pastoral point of view, in ecclesial ministry. Religious congregations should also seek to focus on the power of their institutions and join forces to inform, educate and act.
105. All pastoral initiatives should concentrate on the Christian values of mutual respect and healthy family and community relations, as well as on the need for balance and harmony in interpersonal relations between men and women.
The various projects aimed at assisting the repatriation and social reintegration of women who are prisoners of prostitution are also in urgent need of adequate financial support. Meetings should take place of religious associations that operate in various parts of the world for the purposes of such assistance and liberation.
With regards to “clients”, it is vital for the clergy to get involved in and give support to both the formation of young people – especially men – and the complex action of human rapport, formation and spiritual guidance.
106. Full cooperation should take place between public and private organisations to bring about the elimination of sexual exploitation.
Collaboration is also needed with social communication media in order to ensure correct information on this extremely serious problem. The Church would like to see the presentation and application of laws that protect women from the evil of prostitution and people trafficking, and it is also important that it does its utmost to achieve effective measures against humiliating portrayals of women in advertising.
Finally, Christian communities should be encouraged to collaborate with
national and local authorities to help street women find alternative means of
making a living.
III. Rehabilitation of women and “customers”
107. From pastoral relations with victims, it is evident that “treating” them is a long and difficult process. Street women need to be helped to find accommodation, and a family and community atmosphere in which they feel accepted and loved, and where they may start to rebuild their lives and futures. This enables them to regain respect and self-esteem, the joy of being alive and to start a new life without feeling they are being pointed at.
The liberation and social reintegration of street women require acceptance and understanding from the community, whilst the road to recovery of these women is smoothed by genuine love and the offer of various opportunities aimed at satisfying their need for security, achievement and a better life. The treasure of faith (cf. Matthew 6:21), if it is still alive within them despite everything, or its rediscovery, will help them enormously, as it has the power of the goodness and certainty of the love of God, who is merciful and great in love.
108. Potential “customers”, on the other hand, need enlightenment regarding the respect and dignity of women, interpersonal values and the whole sphere of relationships and sexuality. In a society in which money and “wellbeing” are ideals, adequate relations and sexual education are necessary for the comprehensive formation of people. This type of education should illustrate the true nature of interpersonal relations based not on selfish interest and exploitation, but rather on the dignity of the person, which should be respected and appreciated, above all as the image of God (cf. Genesis 1:27). In this context, believers should bear in mind that sin is an offence against the Lord, to be avoided with all one’s might, entrusting oneself with confidence to the action of Divine Grace.
Education and research
109. It is important to study the problem of prostitution with a Christian vision of life. This is to be done with groups of youngsters in schools, parishes and families with a view to developing correct judgements regarding human and Christian relations, respect, dignity, human rights and sexuality.
Formators and educators should take account of the cultural context in which they operate, but should not let an inappropriate sense of embarrassment prevent them from engaging in appropriate dialogue on these issues, in order to raise awareness and instil due concern regarding the abuse of sexuality.
110. The cause of violence in families and its effect on women should be considered and studied at all levels of society, especially regarding their impact on family life. The practical consequences of “internalised” violence should be clearly identified, regarding both men and women.
111. Education and growth of awareness are vital in tackling injustice in relations between the sexes and creating equality between them, in a context of reciprocity, and taking account of rightful differences. Both men and women need to become aware of sexual exploitation and know their rights and relative responsibilities.
For men, in particular, initiatives should be proposed that deal with the issues of violence against women, sexuality, HIV/AIDS, paternity and the family in relation to respect and charity towards women and young girls, via reciprocal relations, and an examination that includes fair criticism of those traditional customs linked to masculinity.
Catholic Social Teaching
112. The Church should teach and spread its social doctrine, which lays down clear behavioural guidelines and encourages fighting for justice[36]. Committing oneself at various levels – local, national and international – for the liberation of prostitutes is therefore a true act of a disciple of Jesus Christ, an expression of authentic Christian love (cf. 1 Corinthians 13:3). It is vital to develop people’s Christian and social awareness through preaching the Gospel of salvation, catechetical teaching and various formational initiatives.
Special fformation aimed at seminarians, young religious and priests is also
needed so that they may have the appropriate skills and attitudes to be
priests, with genuine love, of women who are prisoners of prostitution and of
their “customers”.
Giving aid and evangelisation
113. The Church may provide a wide variety of services to the victims of prostitution, including: housing, reference points, medical and legal assistance, advisors, vocational training, education, rehabilitation, defence and information campaigns, protection from threats, links with families, assistance with voluntary return and reintegration in their countries of origin, and help with obtaining visas when return to their country of origin turns out to be impossible.
Above and beyond these services, the encounter with Jesus Christ, the Good Samaritan and Saviour, is a decisive factor of liberation and redemption, including for the victims of prostitution (cf. Mark 16:16; Acts 2:21; 4:12; Romans 10:9; Philippians 2:11; and 1 Thessalonians 1:9-10).
114. Approaching street women and girls, in order to redeem them, is a complex and demanding undertaking, which also entails activities aimed at prevention and raising awareness of the problem in the countries of origin, transit and destination of the women who are victims of trafficking.
115. Reintegration initiatives are indispensable in the countries of origin for women returnees. Defence and information are also important, such as in a “network of links”. Strengthening of all the groups involved in pastoral care in this field is needed, namely volunteers, associations an movements, religious congregations, dioceses, non-governmental organisations (NGOs), ecumenical and inter-religious groups, etc.
National conferences of men and women religious are encouraged to appoint persons in this pastoral sector to act as links for networks operating within and beyond their countries.
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