LECTURE

As a human being, I cannot help but hate the present inequalities and disparities of exploited, minority populations. Of the topics I studied in India, none was as impactful, heart wrenching, and motivating as Mr. Stanly and Mr. Parashuram’s lecture. Twenty-six years ago, Mr. Stanly and Mr. Parashuram were both newspaper reporters in Mysore until they met Radhamma, a prostituted woman who changed their perspective on the realities of human sex trafficking (Odanadi, 2017). Now, since hearing her story, both men have dedicated themselves to fighting the frontiers in the war against human trafficking. Their lecture covered the basis of their work through Odanadi, the NGO both gentlemen co-founded in response to the prolific sex trafficking rings in India.

UNICEF estimates that human trafficking is the second most lucrative crime in the world, more so than weapon trafficking and second only to drug trafficking (UNICEF United States Fund, 2017). Worldwide, roughly 80% of human trafficking exists in the form of sexual exploitation (UNODC, 2003). Women and children comprise the majority of trafficked individuals; but human trafficking is not a male dominated sector in all parts of the globe. In fact, in some parts of West Africa, women dominate and operate the trafficking rings (UNODC, 2003). Unfortunately, concrete and accurate statistics about trafficking prevalence remain a mystery. Many researchers and NGOs argue that the statistics in current literature are likely underrepresentations, but human trafficking is certainly high in Asiatic countries, namely in impoverished countries such as Thailand and Nepal (UNODC, 2003). In India, sex trafficking occurs recurrently because it is a source, destination, and transit country for the children, women, and men sold into slavery (U.S. Department of State, 2016). India’s impoverished classes and lower castes are especially at risk of being trafficked, as desperate women and youth are often bribed with false promises of employment and economic security (U.S. Department of State, 2016). Research suggests that between 40% and 50% of Indian female sex workers entered the field via trafficking (George & Sabarwal, 2013; Silverman et al., 2011). And once a woman is a sex worker, a plethora of problems surface. Female sex workers (FSWs) consistently report suffering higher levels of physical and sexual violence (George & Sabarwal, 2013; Silverman et al., 2011). High levels of alcohol use are higher among FSW populations (Silverman et al., 2011). Additionally, FSWs report little to no condom use, which helps spread the HIV/AIDS epidemic in India and leaves FSWs the most susceptible in contracting the retrovirus (George & Sabarwal, 2013; Silverman et al., 2011). Hence, the trafficking rings in India create multifaceted problems in the country. Although human trafficking is nowhere near eradicated in India, the country has made advances in prosecuting traffickers in aim of reducing trafficking rates altogether (UNODC, 2003).

Ultimately, Stanley and Parashuram argue that sex trafficking is a global public health concern. Sex trafficking impacts individuals first, then families, then communities, then states and nations, and, finally, countries worldwide. Sex trafficking creates a series of issues, as well, namely human rights, economic, social, and public health problems. Human trafficking is an utter violation of human rights: the right to life, the right to liberty and security, and the right to not be submitted to slavery cannot coexist with sex trafficking. It creates social issues: it dismantles social connections, perpetuates social and gender stigmas, and advances male chauvinistic attitudes. Economic issues arise: a new demand and supply for sex rises, unsafe migration increases, and professional identities for women are shattered. Lastly, human trafficking generates an overwhelming plethora of public health issues for both the women and men involved, both physically and psychologically.

Clearly, sex trafficking is both a local and global issue. As Odanadi and NGO’s worldwide agree, the activists in the human trafficking community have challenges that arise from each of the four aforementioned issues. Selling one human to another is a stark violation of human rights, a social virus and epidemic, an unacceptable economic transaction, and a clear impediment in the advancement of global health. Yet, each of the challenges stems from the same origin: a skewed, deviant worldview that allows and propagates slavery. The greatest issue Stanly and Parashuram encounter in their battles against traffickers is patriarchy, male chauvinism, and machismo. These phenomena are especially exaggerated in India, a male-dominated culture where women are still developing cultural and socioeconomic identities. By nature and definition, Indian culture does not create machismo, but it certainly is a breeding ground for male supremacy. Of course, sex trafficking exists in even the most progressive and forward of countries; culture does not cause crime. But, understanding the social dynamics of India is important in understanding the sex trafficking culture of the country.

The information Stanly and Parashuram gave in their lecture translated to a real life experience: my classmates and I had the opportunity to visit the Odanadi site in Mysore, Karnataka. The benefits and effects of the work of activists are notable, and the teams of workers at Odanadi are comprised of passionate individuals working resiliently to end sex trafficking. The information Stanly and Parashuram gave in their lecture transferred to my life back home, as well. Human trafficking is an epidemic in the United States, and Florida ranks third of the fifty states in number of human trafficking crimes yearly (National Human Trafficking Hotline, 2017). Again, the issues I saw abroad were not local issues; the same problems exist in my own community. Learning from the lecture and witnessing the fruits of Stanly and Parashuram’s labor firsthand stress the importance of individual action in human trafficking activism. Of course, like any other NGO, Odanadi’s team would benefit from support, donations, volunteers, and so on. The greatest help, however, comes from dissemination of knowledge. Social revolution follows a change of mind. If sex trade is proliferated by unprincipled people, a true change comes with changing the mentalities of those involved in the human trafficking industry. Emotional and financial support and rehabilitation of those victimized by the sex trade is equally of utmost importance. Mr. Stanly and Mr. Parashuram are pioneers, potential harbingers of an age free of sex crimes. They are leaders and examples, and they preach a noble truth.