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Reading blogs and articles by women in prostitution — including those who explicitly support the industry — you can see this male control extending even further into things like speech patterns, mannerisms, the way a woman laughs, the way she walks, and even their basic identity. I just read a post from a woman who was busy trying to find a more “sensual” name after a few clients told her they didn’t like her real one. Another said she asks men beforehand whether or not they want her to smile, because both “too much” and “too little” smiling can be a turn-off depending on their preferences. Read that again: A woman has to alter how much she smiles, while being penetrated, based on what a man requests. And this is the industry that liberals defend in the name of bodily autonomy?
Prostitution, as a practice, just is men telling women what they can and can’t do with their bodies. It’s men telling women how to use their bodies, how to move their bodies, how to dress their bodies. What men tell women do with their bodies is the primal guide for how prostitution functions; if we stopped, prostitution couldn’t function. Like all markets, supply responds to demand and the customer is always right. The problem is that the customer wants a fuckable object, not a human being.
Real freedom — not just for women, but for any human being — is incompatible with an industry where rent and food money depends on fulfilling the demands of a stranger. And while all workers suffer under capitalism, we at least tend to see factory work as an expression of control , not liberation. A coal miner isn’t free just because no one tells him he can’t mine coal. The minimum wage shelf stockers at Walmart don’t have real bodily autonomy just because no one said they can’t take instructions from their boss. It’s a mystery to me, then, why suddenly the legalization of prostitution is seen as a win for women’s freedom, when the result is just a larger set of demands put on their bodies.
Now, I understand the twinge of indignation when some people hear talk about abolishing prostitution. And I understand why “Let women do whatever they want to with their bodies” is an appealing slogan. But if you really aspire to that goal, let me ask: Does that include the woman putting on a miniskirt because she knows she’ll make more than if she wears the jeans she finds more comfortable? Does that include the woman wincing through painful, unpleasant, or just plain boring sex because the alternative is homelessness? Does that include the woman alternating between faking and holding back smiles while a stranger penetrates her? Don’t those women deserve the right to do what they want to with their bodies, and not what the men they depend on for survival want to see done? You may not like that the law sets limits on what a woman can choose to do, but remember: It’s not the law that told her to change her very name for the sake of a man’s erection.
Putin’s remarks about Russian prostitutes say more about him than about Trump, Orlova says.
Vladimir Putin at a staged photo shoot with models posing as brides, which was later presented to Russian and foreign media as Putin’s random encounter with a group of real brides who charmed him to take some “selfies” while encircled by bodyguards. Red Square in Moscow, September 2016 (Image: TASS)
Many in the US have seen Vladimir Putin’s talk about media reports concerning Donald Trump and Russian prostitutes as yet another case in which the Kremlin leader can’t keep himself from saying and doing things designed to keep that issue alive, even while denying that it is true.
But more than one Russian commentator has pointed to the obvious: Putin’s comments about Russian prostitutes say far more about the way Putin views the world and the nature of the regime he heads than they do about Trump or anyone else. Among the best of those making that argument is Moscow journalist Karina Orlova.
In a comment reposted on the Ekho Moskvy portal, she argues that a careful reading of what Putin said raises some serious questions about Putin’s view of the world and even more his preferred modus operandi and casts doubt not only on his claims about other things but about his adequacy as a ruler.
Putin asked “Does anyone think that our special services chase after every American billionaire?” But to say that, Orlova points out, is to raise some other questions: “Is it only every third or every fifth or are there certain criteria for selection?” Perhaps, Putin’s special services do that only for those worth more than $20 billion or who are older than 30?
“Of course,” she says, “the FSB tracks every more-or-less important foreigner who comes to Russia,” just as it tracks Russians. “That is,” she notes, it goes after everyone who is in Russia (and not only there).” The Russian effort in this regard is different in degree and hence in kind than the intelligence operations other governments run against foreign leaders.
Second, Putin said that he had difficulty imagining that Trump would “sleep with prostitutes because ‘this is an adult who for long years has been involved in the organization of beauty contests and has met with the most beautiful women of the world.”

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Embodying Sympotic Pleasure A Visual Pun on the Body of an Aule?tris helene a. coccagna In the tondo of a late sixth-century BCE red-?gure cup attributed to Oltos, now unfortunately lost, a naked woman, depicted frontally, straddles an overturned pointed amphora, its toe disappearing into her body (see ?g. 5.1).1 John Beazley describes the image as a “naked ?ute-girl raping a pointed amphora” (ARV2 66), and subsequent scholars have viewed it as a masturbation scene and have offered little further analysis aside from raising the question of whether it re?ects an actual performance or simply a fantasy.2 In this essay, I offer a new interpretation of this vase, as well as other scenes that treat amphorae in a similar, sexual manner. Arguing that potters and painters employed rhetorical strategies analogous to those of sympotic poets such as riddling and punning, I claim that these images enact visual puns that evoke parallels between the amphora and the female body by focusing on the stoma (mouth) and gast?er (belly) of each. In this essay I explore the lexical ?elds of stoma and gast?er and show how the ambiguities common to both anatomical features are explored in vase painting. In so doing, I reveal the lexical and visual games that hinge on the body parts common to women and vases and that invite the viewer to compare the female body and the body of the vase. Vases in Context: Iconography and the Symposium Both the shape and decoration of the cup by Oltos suggest that it was originally created for the symposium context. The vessel is described by Beazley as the 106 5 107 Embodying Sympotic Pleasure fragment of a cup that was likely close in shape to the kylix—a two-handled, shallow cup with a high foot, which is one of the most common types of drinking cups in symposium and k?omos scenes in both black- and red-?gure vase paintings (Richter and Milne 1935, 24–25). In such banqueting scenes, the kylix is one of several different types of cups used by both men and women and even doubles as a game piece in the sympotic game of kottabos (Richter and Milne 1935, 25). It is not just the form of the vessel that locates the woman in the context of the symposium ; her appearance does as well. Her nudity, the wreath on her head, her snake bracelets, and the aulos (?ute) in each of her hands accord with her role as an aul?etris.3 Figure 5.1. Attributed to Oltos. Attic red-?gure cup, late sixth century BCE. Location unknown. Drawing by Tarah Csaszar. A specialized form of banquet or ritualized drinking party, the symposium was the prerogative of adult male citizens. It was characterized by speci?c elements including libation and puri?cation rituals, prayers, communal dining, the regulated consumption of wine, as determined by the symposiarch, performances, including music and dance, and contests among the participants.4 The event usually took place in the andr?on, or men’s room, and was attended by a small group of men who reclined as they drank, dined, sang, and conversed. Hired performers of both sexes provided entertainment and sometimes served as prostitutes (Neer 2002, 9). Because such an array of potted vessels was used in the symposium, I work from the assumption that this specialized banquet served as an important market for a signi?cant portion of Attic pottery produced in the late archaic and early classical periods, the periods to which the vases discussed in this essay date.5 In response to this demand for symposium ware, I believe that potters and painters would have crafted some of their products for this speci?c milieu and can be shown to have explored many of the themes that characterized the event when choosing what to represent in their shapes and images (Neer 2002, 2). Francois Lissarrague has explored how the symposium had an impact on the iconography produced for it (1990a). Emphasizing the role the vases played beyond their functional purpose, he describes these vessels as not just mere containers but as vehicles for images (1990a, 11). He points out that they are “reconsiderations in another medium” that play an important role in establishing and reinforcing the setting of the symposium (1990a, 106). From the poetry performed at the symposium, Richard Neer extracts a set of terms that he uses to interpret the material culture of.
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If someone were trying to pass laws that would directly impact your job, your income, and your life…you’d hope that your input…would be heard. – Seattlish.
[Thursday] morning a group of 10 people from Sex Worker’s Outreach Project Seattle…and the Gender Justice League traveled to Olympia to attend a public hearing in the Senate Law & Justice Committee on SB-5277…& SB-5041…which together seek to increase the penalties for patronizing a prostitute…Although testimony was allowed by several people in support of SB-5277, and by a lawyer speaking on behalf of clients, the meeting was adjourned before the Sex Workers themselves were allowed to testify. The members then attempted to get meetings with Senators Kohl-Welles & Padden, but were unsuccessful. They were told they have 24 hours to submit written testimony to the committee assistant…

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