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This text analyses how the 1892 Criminal Code deals with cultural and religious diversity, using two examples of provisions making explicit reference to minorities: the section on polygamy, which mentions Mormon spiritual and plural marriages, and the section on the prostitution of Indian women. In both cases, the provisions will be analysed taking into account the socio-historical context in which they were adopted.
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One of the defining events in society at the turn of the millennium has been, according to Gail Pheterson, the transformation of the whore's or prostitute's prototype into an historical subject. This reversal of perspective has been brought about by the self-organization of prostitutes, redefining themselves as "sex workers", and by their participation in the public debate. This workers collective has allowed the emergence of new political subjects. However, these social protagonists have not been accepted by a fringe of the feminist movement. This abolitionist fringe is the one which has had the strongest opinion on this matter. This paper brings to light the kind of opposition which the help and support to Montreal sex workers group, "Stella", has experienced. The author also raises some questions that this matter brings from a double perspective: firstly, from the view point of an exercise in active citizenship and, secondly, regarding the capacity of feminism to be open to the complex realities of the lives of women who are amongst the most marginalized and stigmatized in society.
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On the heels of the Bedford judgment and the subsequent modifications to the Criminal Code, this paper discusses the criminalization of prostitution-related offences in Canada. More specifically, it analyzes the various theories mustered to justify criminalization of various prostitution-related offences: legal moralism, harm principle, as well as the values expressed in the Charter and the principle of living together. These theories all have their limits and can hardly justify criminalizing prostitution.
Keywords: Prostitution, criminalisation, moralisme juridique, préjudice, valeurs, vivre ensemble, Prostitution, criminalization, legal moralism, harm, values, living together
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Between the years 1920 and 1930 in France, several women reporters—namely, Maryse Choisy, Magdeleine Paz, Marise Querlin, Luc Valti and Adrienne Verdière Le Peletier—seized on the subject of prostitution. This article examines these investigations in order to examine women's perception of both prostitution and the figure of the prostitute. It sheds light on the ambivalences of reporting, which hesitated between the renewal of stereotypes based on prostitution in the popular imagination and inherited from social surveys and 19th century literature, and the creation of a new vision of the problem. The figure of the prostitute is at the heart of this tension: at once victim and criminal, pure and impure, ordinary and marginalized, she marks the reportage with her voice and the adventures of her body, while offering the woman reporter a social and reflexive symbol. In fact, the prostitute allows the reporter to not only denounce certain more general aspects of women's condition during the inter-war period, involving inequities of class and gender, but to comment as well on the somewhat marginal condition shared by both the public woman and the reporter, namely, a mobile identity outside the norm.
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Thèse numérisée par la Direction des bibliothèques de l'Université de Montréal.
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My article is a reading of Genga-Idowu's Lady in Chains with an intention to show how she attempts to rewrite the presentation of the prostitute figure in a Kenyan urban space by figuring prostitution as an institution that is useful in questioning and revising economic power relations between men and women. Genga-Idowu shows that women can reliably accumulate income from prostitution and emancipate themselves from the economic disadvantages of postcolonial Kenya. I examine specific traits of the prostitute figure and the spaces within the city that this writer utilizes to revise and disavow Kenyan male writers and socio-cultural conception of the prostitute. Thus prostitution will be projected as a business and a potential alternative road that makes women economically powerful and frees them from other kinds of disadvantages that characterize their lives.
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SummaryThis article presents the argument that shows the differences between the major international feminist coalitions which fight against what we currently call the "trafficking of women". The argument exposed refer only to the definition of the phenomena and to what differentiate the position of the coalitions on the subject along with their respective strategies to eradicate it. The author mention in conclusion that some assertions of radical feminism which, in her opinion, actually are challenged by the debate on women's migrations, could be rethinked. She wonders if this debate will generate the "migration" of a certain radical feminism?