Strangers and Serendipity

 

‘The only people for me are the mad ones, the ones who are mad to live, mad to talk, mad to be saved, desirous of everything at the same time. The ones that never yawn or say a commonplace thing, but burn, burn, burn like fabulous yellow roman candles.’ On the Road, Jack Kerouac

 

I thought about this quote the other day from a book that is very dear to me. On the Road is a classic as it is consummately American: filled with dreams, illusions, sex, drugs, and a whole load of heartache. It contains all that we seek to find in American literature: dreams punctured by reality. Pulsating to the rhythm of 1950s jazz and the emergence of counterculture, On the Road captures the exhausting richness of life: its exuberance, its melancholy, its incomprehensibility and, more importantly, it’s variety. 

It is now after spending six months away from home that I realise the gravity of Kerouac’s statement about ‘the mad ones’. It is these people that I came to know in Berlin. The people that love life and experience; the people that speak to strangers because they want to; the people who pluck conversation topics out of thin air and fuel them for hours on humour, gesture and narrative. Storytelling is what we live for. It’s what the travellers crave. 

Clear in my mind are the days that I wandered through the city, anatomising the face of every building and every person with a childlike curiosity. I began to speak to people out of desire more than necessity. Small talk gave way to conversations of unimaginable depth. I revealed sides of myself only a stranger could understand. 

Chance encounters became my source of serendipity – those uncanny moments of meeting somebody who you need or desire right in that moment. A stranger who will take care of you just for the night. Searching through underground clubs of dancing and flashing lights, where drugs and alcohol give visage to the faceless, to find my friends was just another way of making new ones. Sharing in the song of a blues guitarist in the Park was just another, more lyrical, way of speaking. Reading aloud about my life story was just another way of learning to bargain with the dangers and difficulties of words. The diversity of languages owned by the many different kinds of international people became both a bridge and a barrier to communication. Under such circumstances, you fashion new ways of understanding. 

I found that the people who said that they were travelling for fun had the most to hide. They veiled their pain under a guise of spontaneity. These were the people who were running from something, but couldn’t quite articulate what. After a few drinks, you knew why they had fled. Everyone is always looking for something. The people who say they aren’t just don’t know it yet. 

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Time can mean everything, and it can mean nothing. There are people you meet who become part of the furniture in your life. You shuffle over and prepare to make permanent room for them. These are the ones who provide a sturdy bed and a place to rest your head – the ones who will tuck you in after a bad night. And then there are the people who will pull up a chair to immerse themselves in you just for a few hours. 

Romance can exist for a night, and it doesn’t have to be marked by sex. I often tell people about my ‘one-night love stories’ in Berlin clubs. They are never what people expect. 

There’s something that seems deeply spiritual, again uncanny, about connecting to a person just for a day, or an evening. Significant events in life don’t have to be judged by their longevity. A night of looks across a room, a night of dancing and talking, a night where moments of conversation pique your interest for a lifetime, have their own importance. They say you never really forget a face. 

It’s 3am in a club that I never would have trespassed this time last year. For most, the night is only just beginning. I find my Parisian gentleman wandering around by himself, just soaking everything in – or, just clearly out of his mind on alcohol.  If there was ever a stereotype to be fitted to a Frenchman, he fit the bill entirely. This guy loved the Romance of it all: English girl with big brown eyes and a heart full of curiosity travels to another country to find herself. He filled in the part about her falling in love with the Parisian poet. 

We talked of an alternative life where I abandoned Berlin to live with him in Paris. Every morning we’d open our pearl-white kitchen windows and breakfast on the balcony on red-checked tablecloths laden with jams and croissants. Outside, our bikes would be lined up next to each other, ready to embark on our scenic trips out of the city on the weekend. We’d dine into the evening, getting as drunk on each other as on the traditional Parisian wine, and return home together, hand in hand … in the rain. You get the picture. 

Narrative is integral to human nature. It connects us to time and place, and to each other. These moments of serendipity, while short-lived, hold significance still. My Parisian love may have wandered into the distance without my phone number, but he left behind a deep impression of the novelty of the moment.

It’s possible to be happy just where you are, just for one night. The irony is that part of the romance of meeting somebody is never seeing them again. You suspend that moment in time and place, and preserve it for what it was. He was definitely one of Kerouac’s ‘mad ones.’

Looking back on my photographs of Berlin – my own visual memoir of the best six months of my life – made me think of how these are snapshots my children will look at someday. Perhaps they will know that their mother had stalked the ‘sidewalks of life’ without fear and apprehension, and had learned something along the way. 

On the Road is all about the quest for ultimate fulfilment. This is the paradox of human life. We seek to be fulfilled, but never will be so. 

In a way, I never want to know what it’s like to feel utterly fulfilled. I never want to grow old in a house at the end of a street in suburbia, sat in a chair in my perfectly ordered garden, gazing out at the trees I never climbed. My grandfather always said that looking at life with an ever-youthful, ever-curious eye was what sustained him throughout his life. The demise of curiosity is the moment you stop living. 

And here we are, back at the present moment. Today marks my six-month anniversary in Berlin. Some people I have met have stayed, others have fled, and the ‘mad ones’ have become a part of me. In Berlin, people live with a natural and purposeless freedom. To live is not just to be alive, but to experience the inexhaustible potential of people and places. The sands of time have little bearing on anything. 

‘Nothing behind me, everything ahead of me, as is ever so on the road.’

 

Poverty exploited by the privileged: how Berlin Fashion Week exposed the industry’s dark side

Berlin & her places

By Miriam Partington 

The 3rd – 7th July of this year saw Berlin’s annual Fashion Week take to the streets. Vogue voiced how “logomania and streetwear were alive and well”, and how “wild prints” and effortless ensembles were “perfectly complemented by Berlin’s eclectic architecture”. In accordance with Berlin’s eco-spirit, sustainable fashion took centre stage. And then there was Florian Schulze’s collection, ‘Put Me Back Together Again’.

fashion week poster An outline of Florian Schultz’s collection at Berlin Fashion Week 2018. Credit: @slowberlin 

Schulze’s collection “revisits romanticised ideas of homeless women dressed in shabby layers of discarded clothing”. Taking inspiration from the “bag ladies of New York City”, Schulze has created garments that reflect their “beauty of imperfection”. Through his collection, the clothes of these women, drawn from “dumpsters” and found in the streets, were showcased in all their glory. Using “detailed handwork” and “precise processing”, Schulze supposedly applied intricacy to their…

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‘Put Me Back Together Again’: Florian Schulze’s Homeless Aesthetic 

Poverty exploited by the Privileged: how Berlin Fashion Week revealed the industry’s dark side

The 3rd – 7th July of this year saw Berlin’s annual Fashion Week take to the streets. Vogue voiced how ‘logomania and streetwear were alive and well’, and how ‘wild prints’ and effortless ensembles were ‘perfectly complemented by Berlin’s eclectic architecture.’1 In accordance with Berlin’s eco-spirit, sustainable fashion took to the stage. And then there was Florian Schulze’s collection, ‘Put Me Back Together Again’.

Schulze’s collection ostensibly ‘revisits romanticised ideas of homeless women dressed in shabby layers of discarded clothing.’2 Taking inspiration from the ‘bag ladies of New York City’, Schulze has created garments that reflect their ‘beauty of imperfection.’ Through his collection, the clothes of these women, drawn from ‘dumpsters’ and found in the streets, were showcased in all their glory. Using ‘detailed handwork’ and ‘precise processing’, Schulze supposedly applied intricacy to their ‘shabby’ aesthetic. His website reveals how his homeless muses received a ‘well deserved upgrade regarding their appearance’ in exchange for the inspiration they so willingly provided. Now this is just offensive.

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There is something quite incongruous, or perhaps even unsavoury, about using the clothes of the homeless to inspire a collection for a multi-billion pound industry. Simply put, this is poverty exploited by the privileged.

The ‘bag ladies’ of New York City do not carefully select their fabrics for aesthetic purpose as fashion designers do. They look this way because this is all they have. Their ‘fashion choices’ are based on accessibility, not taste. Their ‘craftmanship’ derives from necessity, not free will. Florian Schulze takes their scraps of survival wear and ‘puts [them] back together’ again for his own artistic purpose. And was their uproar on the runway? In the name of ‘Fashion’, not one critic batted an eyelid. With very little stir in the press, the incident seemed to slide under a perfectly woven rug into insignificance. This kind of exploitation is clearly nothing new in the underbelly of the fashion world.

I wonder what Schulze’s first thought was when walking the streets of New York, gazing intently at the outfits of homeless people with an artist’s eye. He looked at the homeless women of New York and saw an aesthetic worth replicating. He saw inspiration, rather than desperation. I slightly winced when I scrolled to find a comment from a friend on his instagram reading, ’I told you, you were going to be famous.’3 Amidst the showers of compliments lies a moral problem obscured from view. The homeless people of the streets of New York do not profit from their ‘shabby’ aesthetic, but fashion does.

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This is symptomatic of a wider global problem in the fashion industry. Schulze’s decision to replicate the garments of the homeless and ‘upgrade’ them using high quality materials fits into a wider framework of ‘ cultural appropriation’ – a controversy that is woven into the fibres of many designer’s work. Gucci’s Fall 2018 collection, for example, came under fire for producing looks for white models which were inspired by the turbans worn by the Sikh community. Schulze’s negative appropriation of poverty commits the same crime, placing high fashion over cultural sensitivity.

A quote on Schulze’s website reads ‘Fabrics sometimes need to be destroyed before they show their real beauty and become a part of their actual usage.’4 His artistic vision involves denigrating before creating: ‘putting things back together again.’ Whilst this is an interesting philosophy – it’s not entirely original, nor something that should be applied to real people in real circumstances.

In what perhaps began as a noble artistic pursuit to take inspiration from destruction, Schulze’s collection turned quickly into a patronising reimagining of the homeless ‘aesthetic’. Schulze used the shabby scraps worn by the people of the streets to exhibit his own artistic skill and provide a collection worthy of Fashion Week’s scrutinising eye. In doing so, he chose style over moral substance.

 

1 http://www.vogue.co.uk/gallery/berlin-street-style-spring-summer-20192 http://iamflorianschulze.com/ma-graduation-collection/
3 https://www.instagram.com/iamflorianschulze/
4 http://iamflorianschulze.com/about/

 

 

 

 

 

 

 

 

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Thinspo to Fitspiration: destructive messages in disguise

First ‘thinspiration’, now ‘fitspiration.’ Can any of these health and fitness accounts be good?

Health and fitness accounts flourish on Social Media. Thinsperation. Fitsperation. Fat-shaming. Skinny-shaming. Skinny-fat. Thigh gap. Waist trainers. Detox Teas. The list of buzzwords could go on – and these hashtags reveal only part of our culture’s dysfunctional relationship with food, exercise and body image.

Despite attempts to stamp out movements like ‘Thinspiration’, images that glorify eating disorders are still plastered all over the internet. I was shocked to find that sites such as Tumblr still have this content readily available for young girls to consume:

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These are only some of the horrifying messages that still circulate on the internet today. Restricting calories is seen as a strength; a battle to be won against yourself. Being ‘skinny’ is the pinnacle of popularity, beauty and success. It acts as inspiration for a party outfit. An item of clothing to be worn like a badge of honour. What’s worse is that the admins of these accounts are giving out ill-informed information about diet and exercise, propagating damaging ideas about what it is to be happy and ‘healthy.’

Detox teas, laxatives, waist trainers, ‘specialised’ guides to lose 30lbs in a week, plague the internet, and are often advocated by fitness ‘inspiration’ accounts that have no certified qualifications to be giving such advice.

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The admin of this account advises eating 800 calories a day to see results: a cripplingly low amount of food for anyone to function on. Reducing body size has ostensibly become society’s way of measuring self-worth, happiness and success. The language and images used in diet and exercise advertisements equate all of these things with toned legs and rippling abs. The possession of a perfect body is a standard of contentment we all hope to achieve. Peeling off layers of fat is just a tangible way of aiding our feelings of imperfection.

In a generation of immediacy, weight-loss, no matter how long or hard the process, does have a guaranteed result, no matter how extreme the measures. And this is exactly where ‘Fitspo’, ‘Thinspiration’ and other insidious ideas about health and wellness come in.

Thinspo to Fitspo: What’s the difference?

‘Fitspiration’ began as a noble pursuit. As a reaction to ‘Thinspiration’ – a movement that, linked to cases of anorexia nervosa and other disorders, served as motivation for women to maintain a very low body weight – ‘fitspiration’ is meant to propagate a more ‘healthy’ way of achieving a desired physique. The effect, however, has been less than positive.

The ‘Fitspo’ definition of health is essentially a slightly reimagined version of ‘thinspiration.’ Fitspo hasn’t shifted the problem, they have just shifted the focus.

Every era in history has had its beauty ideals. Fitspo models, while offering a more full, curvaceous & ‘toned’ physique as a reaction to the dangerously thin bodies of ‘thinspo’, still propagate a certain kind of image that cannot be achieved by all women. While advocating slogans such as ‘eat more, not less’ and ‘build a booty’ – positive ideas, yes, about fuelling the body and increasing strength – they are still creating a particular kind of beauty standard not accessible to all. Everybody might want a big bum, but not all of us have the genetics to achieve one.

‘Fitsperation’ masquerades as ‘pro-body image’;  ‘health rather than weight focussed.’ Yet the body is still an enemy that needs to be battled with, controlled and conquered, and the ‘Fitsperation’ rhetoric aptly serves this purpose: ‘Fight through the pain, it’s worth it.’ ‘Set some goals, then demolish them.’

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Fitspo’s intention to provide motivation for a sustainable way of living has become obscured by the circulation of senseless phrases such as ‘Obsessed is a word the lazy use to describe the dedicated.’ In some cases, inspiration for a ‘healthy body’ becomes less about restricting calories and more about extreme gym routines that cannot suit every body type or lifestyle. Hyper-gymnasia, an over-emphatic commitment, or obsession, with exercise, is perhaps not a recognisable disorder to most, but the damage it inspires is real. Inspiration for a ‘healthy body’ becomes the same as inspiration for a thin body: extreme measures must be taken. These social media accounts, whether attempting to inspire a ‘healthy’ way of living or not, provide ample ground for negative body image to grow.

And then there are the ‘Before and After images.’ ‘True’ depictions of the bodies of ‘real’ women that are still most likely augmented by lighting, posture, clothing and filters. More worrying still, is that these juxtaposed images do not show the process of weight lossundertaken by the individual. From ‘before’ to ‘after’, we have no idea what measures have taken place in order to achieve this more desired physique. While the person who posts the picture may be feeling good about their progress, we could, by offering our encouragement on social media, be glorifying disordered behaviours surrounding food and exercise.

So if not ‘fitspo’, who can we follow?

Of course, these fitness movements can all be placed on a spectrum. There are positives to be gleaned from online movements such as ‘Fitspiration’. The 2017 Dove Global Girls Beauty and Confident report, for example, showed that ‘girls were harnessing the power of social media to democratise the beauty narrative … and flooding the space with their diverse stories and images.’ Fitness accounts such as ‘Fit Girls Guide’, for example, ‘democratise’ the fitness community by encouraging inclusivity. Welcoming women from different ages, body types and skin colour, there are some accounts that create a supportive environment for women just starting out on their fitness journey.

Influencers such as Amber Romaniuk, dietician and expert in emotional eating add a human dimension to those struggling with body image issues and symptoms of eating disorders. Through her podcast, ‘No Sugar Coating’, she addresses deep-seated issues that she herself as dealt with, in order to provide understanding to those suffering from similar problems. Her instagram, while offering balanced and nutrient-dense recipes, focuses more on the mental and emotional benefits of health and fitness rather than just the physical: a trend Fitspo influencers would do well to adopt.

The Bottom Line

The stream of ‘fitness’ images on the internet, whether attempting to provide positive inspiration to people seeking guidance, is not the answer to long term weight- loss and sustainable living. There is still much to do in terms of helping women develop the resilience they require to overcome the impact of beauty pressures. While social media is inescapably becoming the first port of call for help and advice on health and wellbeing, choosing to follow registered dieticians and nutritionists on social media who offer accurate and balanced advice is certainly more insightful than content inspired by ‘fitspo’ trends.

If you are susceptible to feelings of guilt or shame about your body image, it’s wise to unfollow people who propagate restriction, extreme exercise, fitness drinks/ supplements or calorie-counting. A large social-media following does not often pertain to expert advice. Choose influencers with qualifications who promote ideas about how best to approach health and fitness in a sustainable, more long-term way.

Resources:

Be Real Campaign – an organisation who provides educational tools to help people combat personal issues surrounding unrealistic beauty standards.

amberapproved.ca/podcast/134

https://www.theguardian.com/uk-news/2017/oct/05/poor-body-image-makes-girls-less-assertive-and-risks-health-study-finds

https://www.seventeen.com/body-image/

https://www.healthyisthenewskinny.com

https://www.huffingtonpost.com/2012/02/08/thinspiration-blogs_n_1264459.html?page=1&guccounter=1

The Romantics and the shackles of Modern Life

‘Man is born free and everywhere he is in chains’ – Jean Jacques Rousseau

We’ve all heard scientists talk about how sickness is epidemic in the modern world. The ills of technology, social media, processed foods and oppressive schedules affect every part of our physical and mental wellbeing. While a lot of this can be considered scare-mongering, I think there is some truth to the warnings. In some ways, we are the sickest we have ever been.

We are somewhat fortunate in the West that our culture propagates a strong work ethic as the key to success. People climb higher than ever before. The ascendance of individualism, however, has its costs. Humans are wired to always be on the run. Rising stress levels cause us to produce fight or flight responses to small inconveniences. We rely on substances to wake us up or put us to sleep. Chronic stress,  high blood pressure and strokes are more prevalent than ever before.

We are the generation of immediacy. We expect quick results, and everything in society must attend to this purpose. Technology provides shortcuts and brain-power where ours has lapsed – it is the clock that makes us tick. Time is of the essence, and our health suffers because of it. We have cultivated a society that attends to our needs, and doesn’t. Our quality of life has been impaired as much as it has been improved.

Literature has long chronicled the illnesses of modernity. The words of Allen Ginsberg’s Howl suddenly spring to mind. His harrowing image of ‘starving, hysterical, naked’ automatons, the otherwise ‘best minds of [his] generation’, ‘dragging themselves through the streets at dawn, looking for an angry fix’, can only resemble the long queues of people waiting in line at the doctors for their magic pill: the elixir of life that will charge them up enough to face the mound of paperwork at the office the next day.

Ginsberg often used natural imagery in his poetry as a point of contrast to the encroaching threat of modernity. He visualised a world that rejected the oppressive conformism and materialism of American society that had produced the sickness he saw on the streets. Like the early Romantic poets, Ginsberg saw industrialism as the disease of the modern condition.

Ginsberg’s generation, the Beats, were liminal figures. They expressed their cultural marginality by being everything and nothing, and belonging nowhere. They were the nomads of the American streets. The poets of early nineteenth-century Romanticism pioneered this interest in the figure of the ‘wanderer.’ Wordsworth, writing against a backdrop of rapid industrialism and the casualties of the French Revolution, fought against the changing order of society that modernity had brought along. He wrote of ‘thou wanderer in the wood’ – a person who wilfully chose to escape the reign of inequality being produced by a hierarchical, industrial-led society, into the recesses of nature, ‘the guide, the guardian… and soul of … moral being.’ Nature was still pure, untouched by human influence, and therefore a place to receive spiritual consolation.

Caspar David Friedrich’s famous painting, ‘Wanderer above the sea fog’ (c. 1818) captures a lone man stood on a summit, absorbed in quiet reverence, overlooking the catastrophe of the modern world. Framed by nature, he stands objectively, disconnected from the ills of modernity. Wandering was to the Romantics a way of submerging oneself into Nature and into a world with infinite and unlimited potential. Gazing out into the immensity of modern life, one should learn that it is, at times, okay to ‘wander.’

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Casper David Friedrich: ‘Wanderer above the Sea Fog’, (1818)

I now realise how Wordsworth felt composing ‘Lines Written a few miles above Tintern Abbey’, sat peacefully on the banks of the River Wye. Nature and writing, I have found, have an interesting alliance. I have learned enough about myself to know how susceptible I become to claustrophobic environments, and how much this can stifle my creativity. Sometimes sitting alone on a park bench amidst a cluster of trees truly can, as Wordsworth said, allow us to ‘see into the life of things.’

As Rousseau observed as early as 1762, “man may be born free”, but in the 21st century, our “chains”, obscured by the flashes of our mobile phones, may not be visible. We are inescapably tied to an overcharged sense of responsibility to perform at our best, reach success, make as many connections and as much money as possible. We may just not realise it.

Perhaps what our society needs most is a Roussean call to ‘get back to Nature!’, for it is Nature that can provide clarity to an unintelligible world.

The Romantics felt that life was not always something to be analysed, but felt and experienced. Nature, in all its majesty, was an apt setting to contemplate how one could strive for something greater.

Of course, it is too late in the day for us all to flee to the mountains, but all humans do need an outlet. For the Romantics it was opium; for my generation its the hyper-escapism that digital connectivity, recreational drugs and binge drinking can afford. The antidote for the stresses of modern life shouldn’t have to be a rejection of responsibility, or a substance-induced oblivion, but a carefully planned, structured, period of escape. 

Allow yourself time, stillness and flexibility. Cultivate an environment where only your own thoughts pervade. Shake the pollution of the city and embrace the fresh air of the country. Plan a day where events can be unplanned and spontaneous. Turn off that bloody phone.

Accepting uncertainty is not surrendering. It is choosing to relinquish, if only momentarily, the planning, structure and insatiable drive that lies behind our success. 

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‘My work is my art’: Breaking the taboo on sex-work

‘My area of work is very empowering to individuals in any situation. We get to be in control of our image, our schedule, our bodies.’

Upon first meeting Sarah, I never would have guessed that she was a sex-worker. In our rather conservative society, it is not every day that subjects such as this even come up in conversation.

It was my second week in Berlin. I was attending a small meet-up at the Berlinale Film Festival, if nothing more than to temporarily enjoy an evening of human interaction with other newbies. A seemingly quiet, reserved girl said ‘Hello’ to me sweetly and sat down next to me. We chatted about trivial matters. Following the linear course that these conversations usually take, we approached the ‘What do you do?’ topic. Her response was that she was a ‘sex-worker’; that she made video clips and had relationships with men over the internet.

The term ‘sex-worker’ is heavily loaded with negative connotation. If there are any typical stereotypes to be attached to sex work, however, Sarah defied every one. After speaking to her more on this topic, a person who derived real passion and joy from her employment emerged.

It became clear to me during our discussion that sex-work provides females with agency both artistically and physically. What Sarah described to me was an artistic process of filmmaking as detailed as painting a canvas. To Sarah, her work is her art. 

Sarah represents what every feminist would define as a modern woman: she is committed to her craft and in control of her life and body. 

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Prior to interviewing Sarah, I asked her to write down an official definition for the term sex-worker. This is what she came up with:

‘A sex-worker is a consenting adult who provides a service and creates content primarily for the sexual, but also the emotional, affectionate or otherwise intimate, gratification of others.’

In this part of the interview, Sarah discusses how sex-work for females is an empowering career choice.

M. You explained in your definition that sex work is essentially a service that enables the sexual gratification of another. What kind of things can this include?

Sex-work can involve sex lines over the phone, selling nudes, live web-camming, working in a strip club or escorting.

M. And what does your particular work involve?

I am an online dominatrix who creates clips that I sell on clip stores online. I also have relationships with men online and I’m paid for the interaction. I’ve done live cam shows in the past but it requires a lot more stamina than filming clips!

M. Some people might conflate sex work with pornography and prostitution. How would you say your work differs?

I think there is a lot of stigma surrounding sex work. People think that it is exploitative of women and that it is controlled entirely by men, despite the fact that the overwhelming number of performers are female. This may be the case in other aspects of sex-work, such as porn, working in brothels, or pimping, but in my work, women have chosen to do it. We don’t have to respond to any kind of pressure from male producers. ‘‘I think it’s important to create a distinction between consensual, empowered sex work like mine and non-consensual sex work.’’

M. How did you get started with this work?

Well, live cam shows were always something I did from an age younger than I would care to admit. I was addicted to chatrooms as a teenager. I was addicted to the way it made me feel. ‘’I felt good, I felt beautiful, I felt powerful.’’ I felt like I had something that the viewer could only have if I allowed them to have it. When I was 18, I realised that doing this kind of work could be a source of income. I planned to go travelling, and was at the time applying to University to be a primary school teacher. I started doing cam shows on the side just to earn a bit of extra money. Before long, I was doing less hours at my part-time job in a shop and more hours on cam. I realised that I could earn money so much more quickly and efficiently this way.

M. You mentioned that you were at the time planning on becoming a teacher. What influenced your decision to become a full-time sex worker instead?

I realised that I had a passion for producing erotic content and I wanted to put more work into developing my image as a performer. I chose the lifestyle of a sex worker over that of a teacher because I loved the idea of being in control of my schedule and of my own life. Sex-work is incredibly versatile. I can work anywhere in the world, as long as there’s a sustainable internet connection, and can have complete creative freedom over my work.

M. So just picking up on your phrase ‘creative freedom’, would you say that this is the most appealing aspect of your work?

‘’Working for myself and having complete freedom in every aspect of it is certainly one of the things I value mostly about my job.’’ I always wanted to have a career in art and I was trying to figure myself out as an artist for years. However, I always worried that if I continued pursuing my art passion, I would end up being a struggling artist, or I would feel anxious about having to work towards somebody else’s brief or ideal. ‘’So I just make the work that I want to make now. I have complete artistic control.’’

M. So in a way, this work is a platform for you as an artist? Possibly in a way that you didn’t originally intend or imagine?

Certainly. I always thought I would be an artist, and I think what I produce now is art.

M. How would you say that creativity is channeled into your work? 

It takes creativity to think about the ideas for my clips, to construct the creative language that you use in dominating somebody, to create your outfit, to perform the part of a dominatrix, even to create a backdrop for the clips. I certainly take pride in my cam backgrounds. I put thought into the layers, textures and the colours to make a visually stimulating backdrop.

M. So what you’re essentially describing is the process of creating a work of art?

Yes. I mean, when you’re looking at a porno or a video clip, perhaps this isn’t so apparent. You’re just there for immediate gratification. You don’t think, ‘Wow this is a really beautiful work of art.’ Even porn or nudes are still art. There is still production and purpose there. Somebody has set this up, decided on the angles and the lighting. In independent performer’s work, people definitely exercise this freedom of creativity beautifully. And it’s not just nudes, it’s art. I am proud of the art I make.

M. We’ve spoken prior to this interview about issues of legality in terms of people using and exploiting your work. Is there any way in which your artistic integrity is protected?

The monetary aspect of sex-work is currently quite complex as we are not understood as artists. As it stands, we have no legal protection over our content.

M. Why do you think this is?

There’s a big culture in society of consuming art for free. People aren’t used to paying for things and they don’t understand the amount of work that goes into it. Men online will find clips from independent performers expensive and say, ‘Oh my god, $10 for ten minutes. I could get that for free on PornHub.’ The problem is that there is a lot of process that goes into making such a small clip. Setting up, getting ready, finding different angles, ensuring sound and lighting is working correctly, editing. ‘’It’s not just taking your clothes off, it’s a real job.’’

Eco-feminism: what is it, and why should we care?

When I first came across the term, ‘Eco-feminism’, I thought it was just another highly convoluted buzzword. But upon closer examination, Eco-feminism provides a really interesting perspective on the unique impact environmental issues have upon women, particularly in developing countries.

To some, it may seem particularly absurd to view environmental issues through a feminist lens. Of course, problems of toxic waste, contaminated water, air pollution, world hunger, (to name a few), are not exclusively female issues: they are universal. However, while environmental degradation has an immediate, tangible impact upon everybody, statistics show that it affects a higher percentage of women than men.

What is Eco-feminism?

Eco-feminism is a movement that sees a parallel connection between the destruction of the environment and the oppression of women. Like feminism, Eco-feminism seeks to address inequality and remove existing power structures [patriarchy, hierarchy] that degrade the natural world and disempower women.

The United Nations Environment Programme suggests that, ‘Around the world, environmental conditions impact the lives of women and men in different ways as a result of existing inequalities. Gender roles often create differences in the ways men and women act in relation to the environment, and in the ways men and women are enabled or prevented from acting as agents of environmental change.’

Why should these problems concern feminists?

Eco-feminism seeks to highlight and address the problems of existing patriarchal power structures that seek to dominate, and derive value from, both the earth and women. This isn’t to suggest that men are to blame for all environmental problems. Rather, it proposes that such issues have a unique impact upon women, especially in developing countries.

Globally, women have less socioeconomic power than men and are more likely to experience poverty. In the U.K. alone, women are more likely to be affected by economic fluctuations, the discrepancies in wages and the prices of necessary items, namely sanitary products.

A global view: environmental degradation in developing countries.

A study by BBC News declared that 80% of people displaced by climate change are women. In developing countries, much of the disempowerment of women is related to ecological problems.

Greta Gaard suggests that ‘Globally, women produce approximately 80% of the world’s fuel supplies, and for this reason women are most severely affected by food and fuel shortages and the pollution of water sources.’

Women in Third World countries are dependent upon the natural environment for their livelihood and therefore have a unique relationship to the effects of its degradation. In most households, it is the women who are the primary care-givers for their children, and the gatherers of food and water.

Often young girls will walk miles daily to collect water with their mothers, making them less likely to attend school. In urban areas, women from low-income households are exploited for labour in factories where they are exposed to harsh chemicals and contamination.

Furthermore, the inadequacy, or indeed the absence, of supplies of contraception, protection against STDs and sanitary products uniquely contribute to the hardship and disempowerment of women in developing countries.  The female body thus becomes a means by which women are degraded physically, socially and economically. 

Like the world around us, women are still intrinsically viewed as commodities and regarded as a means of production and profitability. Research suggests that in developing countries, women particularly struggle to defend their reproductive and sexual rights. Women are used in the same way as natural resources: they are taken and devastated.

In the case of natural disasters, the death toll is higher for women than men in societies with a greater gender disparity. An OXFAM report after the 2004 Tsunami found that the number of men who survived outnumbered women by almost 3:1 in Sri Lanka, Indonesia and India. Factors such as the inability to swim due to inadequate education, and the lack of ownership of technology, [women are often denied economic possession of necessities such as mobile phones], make women even more vulnerable to the devastating effects of natural disasters.

Why should we care about eco-feminism?

  • Do you care about the environment?
  • Do you wish for world equality, where women, men and nature are treated with equal respect?
  • Do you wish for more women to be in positions of power?
  • Do you care about women in other parts of the world?

If you answered yes to any of these questions, then Eco-feminism is the movement for you.

The bottom line

Ecofeminism does not limit its scope to feminist issues. It highlights the deep and insidious effects of a hierarchical and exploitative society and gives credence to the legitimate demands of poor nations. In its mission to challenge power hierarchies, Eco-feminism seeks to involve women in the efforts to mitigate environmental issues and thus address their disempowerment in more ways than one.

Ultimately, Eco-feminism sanctions women’s unique vulnerability to environmental issues, particularly in developing countries, and advocates their voices as an integral part of the battle against climate change.

 

GET INVOLVED

  • Check out the following websites for a list of charities that provide services to support and empower women across the world:
  • Ending period poverty. Support UK based charities such as ‘Always’ and ‘Action Aid’ that are dedicated to providing women with the necessary materials for menstruation. You can find many places in public toilets to donate sanitary products.

 

Resources