It’s possible that I shall make an ass of myself. But in that case one can always get out of it with a little dialectic. I have, of course, so worded my proposition as to be right either way (K.Marx, Letter to F.Engels on the Indian Mutiny)
Human trafficking is one of the most pressing issues of our time, impacting diverse communities in multifaceted ways in every country across the globe. Despite this level of priority and complexity, the popular discourse around human trafficking remains focused on a single narrative. This focus has narrowed our understanding of the issue and stifled our ability to combat it. This paper seeks to analyze the rhetoric on human trafficking in the United States as both cultural myth and propaganda. Through the review of both documentary and fictional media representations of the human trafficking narrative, we create a composite “perfect victim” over three distinct eras. As with any persistent cultural myth, the details of this narrative shift with evolving cultural fears while the ultimate moral of the story remains the same. By unpacking these details, we can better understand the cultural fears of each era and explore why each story captivated the media. Also explored are the advocacy groups which promulgate these narratives,and with them their legislative agendas, which have consistently done more to hinder female migration and further criminalize “sexual immorality” than end exploitation. BEYOND TRAFFICKING AND SLAVERY 'White slavery': the origins of the anti-trafficking movement A nineteenth century drive to protect the morality of white women created the concept of ‘human trafficking’, and its legacies live on in border control systems and slavery-based campaigning. Laura Lammasniemi
In the Grip of a White Slave Trader by the National Vigilance Association, 1911. Provided by author.Anti-white slavery associations, such as International Bureau for the Suppression of the White Slave Traffic, stemmed from anti-white slavery organisations in England and were also active in continental Europe. Their campaigns resulted in the Agreement for the Suppression of the ‘White Slave Traffic’ 1904 (the 1904 Agreement) and later, the International Convention for the Suppression of the White Slave Traffic 1910.
Are The Famous Five Heroes ?. Elu Valentine Elbow Park School
October 7, 2009. The Persons Case. The Famous Five refers to five
women from Alberta: Emily Murphy, Nellie McClung, Louise McKinney,
Henrietta Muir Edwards and Irene Parley.
EMILY MURPHY WROTE AN ANTI DRUG ANTI WHITE SLAVE TRADE
BOOK THE BLACK CANDLE, NOTE THE CHINESE OPIUM PIPE
A COMMON TROPE TO COVER DRUG USE IN THOSE DAYS
Anti-Chinese Policies Probably no immigrant group has been as heavily managed as the Chinese. Sought out as cheap contract labour, they were recruited to meet finite economic and infrastructural goals. While some Chinese arrivals saw themselves as — temporary immigrants who would return to their country of origin once they’d amassed some money — many more were in for the long haul. This was not part of Ottawa’s plan and so steps were taken to limit immigration and thus encourage return migration.
The was the main instrument used by Ottawa to regulate Chinese arrivals down to 1923. Some 81,000 people found the wherewithal to pay this fee before it was abolished, even though it rose from $50 in 1885 to $500 in 1903. In this respect, the Head Tax initiative was a failed attempt to stop Chinese immigration. It was, however, a money-maker: It is reckoned that the Head Tax pulled in $22 million for Ottawa, which equates to more than $300 million in 2015 dollars. Not everyone in the Euro-Canadian community supported the Head Tax, though for reasons that we might now consider discomfiting. A group of Euro-Canadian women argued that reducing the Head Tax would attract more immigrants, some of whom could be employed as houseboys and cooks. The Lib-Lab Member of the BC legislature, Ralph Smith, supported this idea and one local newspaper chided him that he was worried that “his gallant wife should have to roast her comely face over the kitchen fire every day because the Chinese Head Tax makes it impossible for him to get a Chinese cook.”[7] The rate of Chinese immigration varied because of the tax and global events and, like much human movement during World War I, numbers fell. After the war, immigration resumed. By this time, however, there was growing fear among the White community of the opium trade and allegations that young Euro-Canadian women were being lured into the sex trade, what was called at the time “White slavery.” Emily Murphy — a leading figure in first wave feminism, the suffrage movement, and counted among the Famous Five — wrote a series of highly popular pieces on the drug trade and its connections with Chinatown. The Black Candle (as it appeared in book form) was one of several diatribes against the Chinese community, one that catalyzed a revision of immigration legislation.
The 1923 Chinese Immigration Act terminated legal Chinese immigration and remained on the books until 1947. This complete ban on arrivals from a specified country was uniquely and exclusively applied to the Chinese. Prejudice might stand in the way of other groups but no others were treated this way in law. What immigration occurred between 1923-1947 was illegal and much of it involved reuniting spouses and family members. The 1923 Act, introduced on the 1st of July and thus coinciding with Dominion Day, was commemorated in the Chinese community as Humiliation Day in the years that followed. (For more on this topic, see Section 5.12.)
Limits on immigration is one thing; limits on immigrants is another. Chinese populations were contained (sometimes by choice but usually by civic regulations) to small urban areas — Chinatowns. They were forbidden, in Vancouver, from purchasing homes and opening stores outside of a few blocks of the city core. Like members of some other ethnic/racial/visible groups, they were also forbidden for years from attending post-secondary institutions and specifically from pursuing degrees through the University of British Columbia School of Pharmacy, a restriction that echoed associations between the Chinese community and drug trafficking. Many of these constraints would survive into the 1970s and early 1980s.
MODERNIST ISLAMOPHOBIA BEGAN WITH THE MYTH OF THE WHITE SLAVE TRADE WHICH FINDS ECHO'S TODAY IN WAR ON CHRISTIANITY CONSPIRACY THEORIES IT WAS THE REASON THOMAS JEFFERSON WENT TO WAR WITH THE BARBARY PIRATES DESPITE HIS AVOWED PRINCIPLE OF NON INTERVENTION BY AMERICA OR ITS NAVY
In the summer of 1716, a Cornish cabin boy named Thomas Pellow and 52 of his comrades were captured at sea by the Barbary corsairs. Their captors - fanatical Islamic slave traders - had declared war on the whole of Christendom. Thousands of Europeans had been snatched from their homes and taken in chains to the great slave markets of Algiers, Tunis and Sale in Morocco to be sold to the highest bidder. Pellow was bought by the tyrannical sultan of Morocco, who bragged that his white slaves enabled him to hold all of Europe to ransom. The sultan was constructing an imperial pleasure palace of enormous scale and grandeur, built entirely by Christian slave labour. Thomas Pellow was selected to be a personal slave of the sultan and he would witness first-hand the barbaric splendour of the imperial Moroccan court, as well as experience of daily terror. For 23 years, he would dream of his home, his family and freedom. He was one of the fortunate few who survived to tell his told. Drawn from unpublished letters and manuscripts written by slaves and by the padres and ambassadors sent to free them, this shocking and extraordinary story reveals a disturbing and forgotten chapter of our history.
MEANWHILE THE IMAGE OF WHITE SLAVERY REMAINS IN THE POPULAR IMAGINATION AS HETEROSEXUAL MALE SEX FANTASY THE EXACT SAME IMAGERY THAT HAS EXCITED ANTI WHITE SLAVE TRADE ABOLITIONISTS AS WELL
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