Prostitution in the Republic of Ireland
Prostitution in Ireland is legal. However, since March 2017, it has been an offence to buy sex.
History
Eighteenth century
Prostitution was both highly visible and pervasive in 18th-century
The most famous
The Royal Barracks (modern day Collins Barracks) in Dublin was completed in 1702 and Barrack Street, which ran directly in front of it (renamed Benburb Street in 1890),[10] became associated with sex work over the centuries. As with most garrison towns in Ireland,[11] prostitution proliferated in areas surrounding Army barracks, as impoverished Irishwomen gravitated towards military personnel, who were in receipt of a steady income. The area was comparable to the Monto in Dublin, whose sex trade reached its zenith from the 1860s until the 1950s and whose profits were also aided by the large number of troops stationed in the city over the period.[12] In 1837, 135 years after the barracks had been established, Barrack Street was described by a visitor as consisting of "a line of brothels and low public-houses" and "filled with the most abandoned crew of rogues and prostitutes which even all Dublin, with its unhappy pre-eminence in that species of population, can produce".[13] In the late nineteenth century the street was chosen as the location for the first Dublin Corporation housing scheme,[14] due to the cheaper cost of purchasing land in areas with long standing social problems.
Nineteenth century
The changing nature of
While writing in the mid-1960s about early 19th century author
Meanwhile, the
One of the most famous
Twentieth century
It was estimated that there were 17,000 women working as prostitutes in Dublin alone, and a further 8 brothels in
In Kevin Kearns' oral history collection Dublin Tenement Life, however, he comments that many of the prostitutes in the Monto had, like Philomena Lee, been unmarried and pregnant and were disowned both by their families and by their babies' fathers. Although middle class and suburban Dubliners viewed them as whores, the impoverished but devoutly Catholic residents of Monto tenements referred to prostitutes as, "unfortunate girls," and understood that they had turned to prostitution as a last resort. According to Kearns, "By all accounts, the girls were typically young, attractive, and known for their generosity, especially to slum children."[23]
Billy Dunleavy, who grew up in the Monto during the Irish War of Independence, later recalled, "It was a hard life for them girls. They were really all country girls that got into trouble and that's where they finished up. A girl (unwed) with a baby, she was in trouble... from farmers' sons. There was a convent around there and they were put up in there for twelve months with the nuns. They had a hard time. Scrubbing floors and everything else and the nuns standing over them. Oh, the country girls got a hell of a time of it, that's why all the girls was, 'on the town'. That's where they finished up. Now the madams had them dressed up in good new clothes, that was the attraction."[24]
According to Kearns, "The madams, several of whom became legendary figures in Dublin folklore, were Dublin women. They were tough, shrewd businesswomen who ruled the roost in a strict maternal manner. They clothed their girls, housed them, and took a high percentage of their earnings. Many of the kip-houses also illegally sold drink which made it easier to part a man from his money... Several madams became quite wealthy, wore expensive jewels, owned cars, and even sent their children off to prestigious schools abroad. Some were possessive of their girls to the point of keeping them virtually housebound for periods."[25]
According to Billy Dunleavy, however, "But when they got the money off the men and didn't give it up to the madams they took the clothes off them – stripped! They'd strip them, take all their clothes off them and put them up in the rooms in the houses. They had a bad occupation but they were very decent, very, very kind, the girls. You wouldn't hear them cursing and they might give the boy a penny or tuppence to buy sweets. Respectable girls. The wives around here would even say 'hello,' to them and be friendly enough. But we had a hospital here then called the
Many
Ironically, the movement against prostitution actually began in defiance of the pervasive Crypto-Calvinism, or Jansenism, within the Catholic Church in Ireland, and the intense and widespread hostility among the Irish middle class, towards male rakes, male and female prostitutes, and all other allegedly "fallen women".
Between 1921 and 1925,
Prostitution, including smaller Kip-Houses posing as pubs and operating discretely while paying
According to Northside resident Noelle Hughes, who knew Dolly Fawcett in her seventies, "The Cozy Kitchen" was located in the basement of a tenement house at 2 North King Street and was run by Dolly's son Stephen Fawcett until it closed down in 1957. Dolly's other son ran the Cafe Continental on Bolton Street.[33] According to retired Guard Paddy Casey, the Cafe Continental was located next to the Bolton Street Technical School.[34]
Hughes later recalled, "The girls would be around the place, at the counter, and a man would start chatting them up. They were mostly country girls up from the country, from seventeen into their thirties. They weren't high class prostitutes or anything like that, they were just ordinary commoners. I suppose they charged about two pounds. They'd bring the blokes off to a flat. Or take him around a laneway or around the back, somewhere like that. The whole neighbourhood know of this - the whole of Dublin knew about it cause the sailors off the ships used to go in there an awful lot. Men, they'd come from the docks and all over. It was mostly all outsiders cause the men in the tenements didn't have money."[33]
Hughes continues, "And the police raided it a couple of times but they got
But for the most part, prostitution in Ireland overwhelmingly shifted into individual women offering to sell sexual services to passing motorists while walking along urban streets. It was half a century before non-police and non-political
According to a detailed commentary, however, written by Bill Donohue, the president of the Catholic League, a U.S.-based advocacy group against anti-Catholicism, and published in July 2013, Donohue wrote, "No one was imprisoned, nor forced against her will to stay. There was no slave labor, ... It’s all a lie." Donohue alleged that the women in the asylums were, "prostitutes, and women seen as likely candidates for the 'world’s oldest profession'. Unmarried women, especially those who gave birth out-of-wedlock, were likely candidates. Contrary to what has been reported, the laundries were not imposed on these women: they were a realistic response to a growing social problem [prostitution]."[37]
This is why, however, the Regina Coeli hostel which was opened in Dublin in 1930 following the
The Criminal Law Amendment Act 1935[38][39] prohibited contraception and required sex crimes cases to be tried in camera and prevented media coverage. In the 1950s there was much public attention around the plight of Irish women working as prostitutes in England. These were portrayed not so much as 'fallen' women, but rather as innocents lured into evil. The Women's Liberation Movement of the 1970s helped to expose the double standards. Notable was the story of June Levine who collaborated with Lyn Madden, a former Dublin sex worker for twenty years in the 70s and 80s, to write Lyn: A Story of Prostitution (1987)[7][40] Madden witnessed her pimp, John Cullen, firebomb the home of former prostitute and women's rights activist Dolores Lynch. Lynch, her elderly mother, and aunt, all perished in the fire. Madden later testified against Cullen and began writing the book during his trial, at which her former pimp received eighteen years imprisonment.
At around this time a group of streetwalkers brought a successful High Court challenge to the constitutionality of
The Criminal Law (Sexual Offences) Act 1993,
The blatant wealth of Ireland's brothel-keepers in the 1990s was such that the media began to take more interest.
Of note was the frequent reference to the inadequacy of the existing legislation, but there was little debate about possible alternative models.[7] While Ireland has an international commitment to protecting the well-being of women trafficked to Ireland for the purposes of prostitution, there was little or no discussion about the rights and well-being of Irish women working in prostitution. The violent murders of prostitutes Belinda Pereira, a UK resident working for a Dublin escort agency on 28 December 1996[43] and Sinead Kelly[44] a young street prostitute in 1998 caused questions to be raised about the benefits of the 1993 act. Until Belinda Periera was murdered in a city centre apartment in the winter of 1996, the last murder of a prostitute while working (Dolores Lynch was murdered in her home in 1983, and seems to have no longer been working as a prostitute at the time) was in 1925 when the body of Lily O'Neill (known as "Honor Bright") was found in the Dublin Mountains.[45]
Benburb Street remained a slum for most of the twentieth century, composed of overcrowded tenements[46] and even after the transition of Collins Barracks into a museum in 1997 the surrounding neighbourhood has remained a noted red light district.[47] In May 1997, as many as 100 women were reported to be still working as prostitutes along Benburb Street.[48]
Perhaps the most infamous recent Irish
1999 also saw the launch of Operation Gladiator, a
Twenty-first century
Operation Quest was launched by the
Legal status
Prostitution itself is not an offence under Irish law. However, the Criminal Law (Sexual Offences) Act of 1993 prohibits soliciting or importuning another person in a street or public place for the purpose of prostitution (this offence applies to prostitute and client). It also prohibits loitering for the purpose of prostitution, organising prostitution by controlling or directing the activities of a person in prostitution, coercing one to practice prostitution for gain, living on earnings of the prostitution of another person, and keeping a brothel or other premises for the purpose of prostitution.[2]
Advertising brothels and prostitution is prohibited by the Criminal Justice (Public Order) Act of 1994. The minimum legal age for a prostitute in Ireland is 18 years (child prostitution legislation exists to protect persons under this age). The Criminal Law (Trafficking in Persons and Sexual Offences) Bill 2006 came into force making trafficking in persons for the purpose of their sexual exploitation a specific offence, though previous legislation already covered much of this area.[51][52][53]
On 27 March 2017, the Criminal Law (Sexual Offences) Act 2017 was commenced into force.[1] The Act significantly amends the 1993 Act to provide that a person who pays, gives, offers or promises to pay or give a person (including a prostitute) money or any other form of remuneration or consideration for the purpose of engaging in sexual activity with a prostitute shall be guilty of an offence and shall be liable on conviction to a fine of up to €500 for a first offence, and a fine of up to €1,000 for each subsequent offence.[54]
Politics
Discussion of proposed law reform became an issue in the
In June 2012, the Department of Justice and Equality issued its Discussion Document on Future Direction of Prostitution Legislation.[58] In September 2012, the Oirechtas produced a background document entitled Prostitution regulation in Ireland: which way now?[53] This was followed by a conference in Dublin organised by the Department, to discuss policy alternatives.[59] Following a request by the Minister for Justice and Equality, the Oireachtas Justice Committee held hearings on discussion document between December 2012 and February 2013. Prior to the hearings, a number of the committee members, such as Independent Senator Katherine Zappone, had already committed to a sex purchase ban, and the majority of submissions and presentations supported this measure and were associated with Turn Off the Red Light.[60] In June 2013, it produced a unanimous report [61] [62] [63] recommending reform of Ireland's laws on prostitution, including criminalising purchase, and providing services for those wishing to exit prostitution.
In August 2014, former US President Jimmy Carter wrote to all Irish politicians urging the adoption of the criminalisation of the purchase of sex. Carter had been briefed by the Immigrant Council of Ireland, a leading figure in the Turn Off the Red Light campaign.[71][72]
In March 2016, the
People Before Profit (PBP) stated in August 2020 that it supports the full decriminalisation of sex work.[74]
Forms and extent of prostitution
There are no up-to-date reliable figures estimating the number of women or men currently working in prostitution in Ireland, but one estimate is 1,000.[53] During Ireland's economic boom male demand for female prostitution services increased.[citation needed] There has been a marked increase in people turning towards the internet and sites as a more effective means of advertising.[75]
For many years prior to the 1993 Sexual Offences Act, most female prostitutes worked on the streets, but, since that time, prostitution rings operating organized
Prostitutes of many nationalities now reside in Ireland and Ruhama, an organisation seeking to help women to leave both voluntary and coercive prostitution, reported to the Irish State in 2006 that over 200 women were trafficked by escort agencies into Ireland.[53][76][77]
Advocacy
Organisations
SWAI (Sex Workers Alliance Ireland), is an advocacy group for sex workers in Ireland. It was formed in 2009 by an alliance of individuals and groups to promote the social inclusion, health, safety, civil rights, and the right to self-determination of sex workers. SWAI actively advocates for the decriminalisation of sex work in Ireland and believes sex workers in Ireland should be free to work in safety without fear, judgment or stigma.[78][79]
Ugly Mugs Ireland is a safety scheme for sex workers established in 2009. It brings sex workers together to share information with each other about potential dangers.[80][81]
Ruhama (
Campaigns
A campaign set up in 2011 to end prostitution and sex trafficking in Ireland called "Turn Off the Red Light" is run by an alliance of more than 66 community, union and religious groups,[85][86][87] including the Irish Nurses and Midwives Organisation,[88][89] and the Irish Medical Organisation. Core members are the Immigrant Council, Ruhama and the National Women's Council.
In response, a counter-campaign called "Turn Off the Blue Light" was created by sex workers and supporters in favour of decriminalisation to rebut what they see as misleading information and to present a positive image of sex workers in Ireland. A chief complaint it has of the "Turn Off The Red Light" campaign is that it conflates legal and consensual sex work with illegal human trafficking.[90][91]
In popular culture
- "Molly Malone" (also known as "Cockles and Mussels" or "In Dublin's Fair City") is a popular song first published in Boston, Massachusetts in 1876 which tells the fictional tale of a Dublin fishwife who plied her trade on the streets of the city. Although there is no evidence the song is based on a real woman in the 17th century or any other time, Malone is typically represented as being a hawker by day and part-time prostitute by night.[92]
- In the Irish folk song illegal liquor.
- Chapter II of James Joyce's semi-autobiographical 1916 novel A Portrait of the Artist as a Young Man describes how the main protagonist Stephen Dedalus visits a prostitute one evening after wandering through the "dark slimy streets" of Dublin feeling like a "baffled prowling beast".[93]
- Dublin Lock-out.
- The 2000 Irish investigative journalist Veronica Guerin, also depicts a prostitution ring being run by a character based on her confidential source John Traynor.
- The 2005 Irish film Breakfast on Pluto includes a scene where the main character Patrick Braden/Kitten (Cillian Murphy) is forced into prostitution in London.
- In the 2011 Irish escort service.
See also
- Monto, the nickname for the one-time red-light district of Dublin.
- Sex workers' rights
- Sex Workers' Rights Movement
Further reading
- O'Connor, Monica (May–June 2017). "Choice, agency consent and coercion: Complex issues in the lives of prostituted and trafficked women". .
- Sex worker in Ireland: New law has made my business more dangerous. Irish Examiner. Published 25 January 2022.
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Bibliography
- Sex in the City: The Prostitution Racket in Ireland, by Paul Reynolds (Author), Pan (7 November ISBN 978-0-7171-3688-9
- Lyn's Escape, by Lyn Madden, Cork University Press (2007) ISBN 978-1-85594-207-3
- Onthegame.ie Prostitution in Ireland Today, by Stephen Rogers, Gill & Macmillan (2009) ISBN 978-0-7171-4491-4
- Monto: Madams, Murder and Black Coddle, by Terry Fagan and the North Inner City Folklore Project (2000)
- Story of Monto (Mercier mini book), by John Finegan (Author), Mercier Press (Feb 1978) ISBN 0-85342-515-9
- Prostitution and Irish Society, 1800–1940, by Maria Luddy, Cambridge University Press (Nov 2007) ISBN 978-0-521-70905-7
External links
- Sex Workers Alliance Ireland (SWAI)
- The Curragh Wrens, by Con Costello, The Curragh History Web Site
- The campaign to introduce the Swedish Model into the Irish Laws on Prostitution. David Walsh. Turn on the Red Light
- Turn Off the Red Light
- Sex Workers Alliance Ireland
- ‘Reflexivities of discomfort’: Researching the sex trade and sex trafficking in Ireland. Eilís Ward, Gillian Wylie. European Journal of Women's Studies August 2014 vol. 21 no. 3 251–263
- Eilís Ward. Prostitution law may cause harm to women. Irish Times 19 October 2011
- "Prostitution and the Irish State: from Prohibitionism to a Globalised Sex Trade" Eilís Ward. Irish Political Studies, Vol. 25 (1): 4–66, 2010
- Striapacha Tri Chead Bliain Duailcis (Prostitutes: Three Hundred Years of Vice) Niamh O’Reilly, J Irish Studies
- Howell, Philip (2003). "Venereal Disease and the Politics of Prostitution in the Irish Free State". Irish Historical Studies. 33 (131): 320–341. S2CID 147680440.
- Open secrets: Prostitution and national identity in twentieth century Irish society. Denton, Morgan Paige. Ph.D. Thesis, State University of New York at Buffalo, 2012
- Maria Luddy (1992). "An Outcast Community: the 'wrens' of the Curragh". Women's History Review. 1 (3): 341–355. .
- Maria Luddy (1997). "Abandoned Women and Bad Characters: prostitution in nineteenth-century Ireland". Women's History Review. 6 (4): 485–504. .