Definitions of Sex Trafficking and Prostitution - Essay Example

Scholars often question whether -since making money in order to survive amid the adversaries of life is the primary goal of a prostitute- prostitution would exist, if there is any other way left for them to make money. Presumably, the instant response to this question is ‘no’, because selling one’s body to make money appears to be the last resort for a woman who is incapable of any decent job. Since the main problem of illegal prostitution is not the prostitution itself, legalization of prostitution is supposed to help the reduction of prostitution-related crimes and delinquencies as sex trafficking along the border.

Also in order to reduce the sex-trafficking, while legalizing prostitution, the government will have to grant legal import of the product of sexual consumption namely prostitutes, if the US society fails to provide enough supply of prostitutes to the local sex market. This condition necessarily infers that even if prostitution is legalized, the problems will go on to exist. Moreover, legalization of prostitution may, on one hand, preserve the rights of the immigrant prostitutes, but it will violate the rights of the majority of women who are not prostitutes, unless those women are mentally prepared to share their male counterpart’s love and, if not love, sex. If it is granted that married males are legally prohibited to go to the brothels, the question that arises here is whether the US law enforcement agencies would be massive enough to impose the surveillance effectively. To a limited extent, the legalization of prostitution would solve some particular problems but in return, it will bring more problems that will be far beyond any solution.

Discussion Question B:
The primary goal of the CIR-funded resource centers is to blur the socio-cultural lines of racial segregation and meanwhile provide the members with scopes to know each other by practical interactions between immigrants and the native-born. From such steps of the governments, the whole society is supposed to be benefited by the stable and peaceful cohabitation of people of different races unified under a color-blind American identity, while boosting up the national unity that is vigorously evaluated by the scholars as a prerequisite of the sovereignty of a state. For an instance, the ethnic enclaves of the Japanese Americans and the Chinese Americans will be diluted. Healey notes that the ethnic enclaves in the US society tend to emerge out of the various cultural traits.

Also, these enclaves grew as a response to racial rejections of the dominant white society, as Healey (2007) notes that the Japanese Americans and the Chinese Americans “adapted to the racism of the larger society by forming enclaves” (339). These enclaves may be destructive for unity and social harmony as it was observed during the Second World War. During the war, the prejudiced racism of the white society was found be in its full swing, as Healey (2007) notes, “Decade of exclusion and anti-Japanese prejudice had conditioned the dominant society to see Japanese Americans as sinister, clannish, cruel, unalterably foreign and racially inferior” (p. 347). Healey suggests that such prejudice was a result of the lack of proper communication, as he says, “The contact situation for both Japanese Americans and Chinese Americans featured massive rejections and discrimination” (Healey, 2007, p. 339).

Therefore, blunt and massive injustice took place against the Japanese and the Chinese Americans. From these historical examples, it is inferred that the contact situation can be improved from the interactions between the native-born and the immigrants in order to prevent future injustice on side of the dominant white society. But since such affirmative actions are evaluated from different social and ethical perspectives, controversies grow. For example, the members of the dominant society may reject any massive interactions with the so-called inferior people. Also, the immigrants’ social and cultural values may prevent them from interacting with different traits of the dominant cultures.

Healey (2007) refers to one of these contrasting sentiments of the White and the Japanese. He notes that western culture encourages an individual “to develop and abide by conscience or an inner moral voice” (p. 338) but the Asian, as well as Japanese culture, want an individual to abide by the rule of society. If I were the head of the Commission I would devise programs to motivate the people to interact with each other on the universal and humanistic issues. Such a program would give them scopes to interact and become influenced by each other while being less offended by opposing cultural traits. Read More