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The fighingt against trafficking only succeeds in marginalising, alienating and criminalising those who are involved The sex workers rights organisations lobby for harm deduction as opposed to abolition (Sonderlund 2005: 72). In order to protect sex workers lobbyist call for unionisation for prostitutes, freely available condoms, increasingly awareness of safe sex, offering HIV counselling and legal aid and working to end police harassment through decriminalisation (Overs and Longo 1997, cited in Ibid; 72) The principle of this argument is that victimisation of prostitutes only pushes them further into the possibility of abuse and criminal activity. In 2003 the Bush administration passed a bill that prohibited international NGOs from receiving funds unless the explicitly condone prostitution, the result has been that organisation such as Empower, based in Bangkok Thailand, who provide educational opportunities, legal aid and a voice for sex workers via their radio station are denied crucial funds because they do no passed judgment on people who use their facilities.

Only by dividing the discourse of trafficking and prostitution will the voices of the unheard become audible. Freeing the myth of the innocent victim from the discourse surrounding prostitution by taking women off of a pedestal of morality will allow an open discussion of trafficking and prostitution to occur, as Doezema asserts ““trafficking in women” is the re-telling of the old myth of “white slavery” in a modern form, a new moral panic arising in the context of “boundary crisis” and the loss of community identity” (1999:22)

The stress on victimisation in the west is linked to race and gender issues in the context of the masculine state (Sonderlund 2005: 82). Sex work is singled out because sexual engagement is defined as separate to other service sectors; the concept of intimacy plays a part in this construction. Christian ideals about sex and sexuality have led to sex becoming taboo, or at least selling sex has, sex is, in the west equated with intimacy and love, however as Agustín illuminates “Western notions of the