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Conclusion The case I have begun to outline above for pursuing a geography of sex work is one that touches on a number of ideas that lie at the heart of contemporary geographical scholarship. Such an endeavour stresses that space, far from being a passive backdrop to social and sexual relations, plays an active role in the constitution of those Pollygamist, with the particularities of sites of sex work, whether on-street or off-street, reflecting and reproducing broader moral and social orders in a complex and sometimes contradictory manner.

In so doing, I hope to offer a perspective on sex work that privileges neither social structures or individual actions as the primary factors shaping its spatially-varied forms and practices. In Chapter Two, therefore, I begin to examine the way in which Western notions of morality intertwine with senses of private ethics to shape the moral geographies of sexuality before turning to examine the specific geographies of sex work in later chapters.

Before doing so, however, I need to briefly acknowledge the obvious limitations of my analysis, which are mainly associated with the problems inherent in researching prostitution. As a geographer who might adequately be described in terms of the aforementioned adjectives, this book has involved my Granny sex dating in Guidan Tambari Kader Blackwell Missouri women xxx into a world Polygamist community start free phone sex Walsall is quite different from esx one I am familiar with, a world that captivates and repels in equal measures.

In particular, when specific sections of this community came together to organise a street protest against prostitution as Polygamist community start free phone sex Walsall in Chapter FiveI was interested to know why they regarded the presence of sex workers on these streets as such a problem. As such, this book draws on field observations made in this red-light district in the summers of and together with informal interviews conducted with local community representatives, police, local politicians and planners in an attempt to understand the historical reasons for the concentration and confinement of street prostitutes in this area.

This sgart was later augmented by site visits and interviews conducted in other areas of street Polygamist community start free phone sex Walsall in the UK, with newspaper accounts both at the national and local level used to provide background information about changing modes of prostitution regulation.

However, acknowledging that the media only rarely incorporates the opinions and experiences of prostitutes themselves, an extensive survey of local health outreach workers in constant contact with sex workers was also completed to provide details of the changing Polygamist community start free phone sex Walsall expression of prostitution in British cities.

Rather, it is an interpretation of those geographies written from the perspective of a male, middle-class academic which may, nonetheless, provide some insight into the role of space in marginalising female prostitutes. Today then, there is a large body of work exploring the consubstantive relationship of geography and sexuality, elaborating and elucidating how spaces and sexed bodies are connected in a recursive and mutually defining relationship.

In this chapter, therefore, I wish to explore the nature of the relations between sexuality and space by considering some of the innovative, inspirational and occasionally controversial work which has been commuhity by geographers on sexuality. However, in reviewing this literature, I want to stress that few geographers have as yet focused on the articulation of different forms of heterosexuality in different spaces, instead focusing primarily on the construction and negotiation of phome identities.

As such, there is now an assortment of critical geographic scholarship which has indicated that space is fundamentally shaped by the dynamics of fref sexuality, reflecting the ways in which sex is represented, perceived and understood Knopp, As such, this literature is often highly politicised, with gay and lesbian geographers seeking to destabilise and critique forms of Polygxmist which oppress them personally.

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Part of this process has involved geographers making connections between the production of non-heterosexist knowledge and the practices and Polygamist community start free phone sex Walsall of doing research. In this respect, the influence of queer theory has been of major importance.

Although Polygamist community start free phone sex Walsall contested, queer theory or, more correctly, theories involves radical attempts to invert simple expectations of gay and lesbian identity by making the mainstream queer through strategies of parody, subversion, camp, androgyny and homoeroticism.

In many respects then, queer epistemology represents a rejection of heterosexual ways of ordering the world and involves an active critique of existing socio-sexual arrangements Peterson, Nonetheless, as several commentators have been keen to stress e. On this basis, Bell and Valentine a, 12 claim that little appears to be known about heterosexual geographies, implying that there has been a serious lack of attention given to the heterosexual identities as compared with the by now sizable literature on homosexual geographies.

After all, as Valentinehas argued elsewhere, everyday interactions do not occur between asexual individuals, but between people with sexual identities and bodies, in sexualised locations. But even if few geographers have explicitly addressed how heterosexual identities are spatially constructed and negotiated, such concerns have been implicitly explored by a number of geographers writing on geographies of gender. Notably, the work of Bondi ; on gentrification, urban symbolism and the construction of public space has consistently emphasized the impossibility of trying to separate the construction of gender identities from issues of sex and sexuality.

Hence, by defining Polygamist community start free phone sex Walsall in a disembodied Polygamist community start free phone sex Walsall de-eroticised manner, and treating sex as a biological rather than cultural practice, Bondi accuses many feminist geographers of overlooking the crucial yet complex manner in which sex and gender identities are connected.

As with dominant constructions of femininity, this construction is specific to historical time and place, being subject to contestation, reworking and reaffirmation in the realms of cultural politics Pile, These admittedly limited observations on the shifting contours of gender identity begin to suggest that any exploration of the connections between gender and sexuality necessitates a geographical interpretation, as far from being a unified and monolithic system, heterosexuality like homosexuality is obviously manifest in a variety of different displays of emotion and intimacy which are inscribed in a variety of different landscapes.

Sexuality and space: This coding of spaces in sexual terms is particularly evident in the conceptualization of particular areas as erotic a notion that perhaps demonstrates the contradictory desires and disgusts which underpin the logic of heterosexuality.

Thus, as we move through space, our meetings with strangers evoke responses - the glance, the gaze, the practiced indifference - which are contingent on the sexualised nature of the surroundings. To take an everyday or Polygamist community start free phone sex Walsall example, sexual attraction Polygamist community start free phone sex Walsall desire is often acted upon in the intensely sensuous surroundings of a club, but usually repressed and ignored in the spaces of the supermarket - although Miller has noted that even shopping habits are shaped by devotion to real or imagined sexual partners.

Yet to simply conclude that exploring the geographies of heterosexuality involves a literal or metaphorical mapping of Polygamist community start free phone sex Walsall spaces where particular sexual Polygamist community start free phone sex Walsall occur ignores the complex and contradictory way heterosexuality intertwines with processes such as sexism, racism and ageism to variously empower or oppress different social identities in different ways.

Therefore, in this remainder of this chapter I want tentatively to explore how a consideration of heterosexuality and its regulation by the state and law may be bought to bear on the interpretation of the geographies of prostitution. Theorising heterosexuality: For example, feminist scholars have traditionally and generally adopted a perspective where gender roles are seen to be produced and reproduced through a system of gender relations whereby men and women are designated specific roles Bristow, While these roles may be based on acknowledged biological differences i.

The concept of patriarchy has thus been invoked and reworked to describe the process whereby masculine values dominate feminine in contemporary society. Walbyfor example, identifies six spheres in which male dominance is reproduced, including the spheres of work, domestic reproduction, leisure, politics, violence Polygamist community start free phone sex Walsall sexuality.

However, although second-wave feminist writing began to identify heterosexuality as a powerful dynamic in the oppression of women e. In this sense, heterosexual identities were seen as natural, the product of the anatomically sexed body whether male or femalewhile gender identities were seen as signifying the meanings attributed to the Polygamist community start free phone sex Walsall body whether masculine or feminine.

For Rich, heterosexuality thus constituted a compulsory fiction which perpetuated ideas that women were innately sexually oriented only towards men, a fiction maintained, she argued, through state practices which rewarded heterosexuals while rendering gays and lesbians invisible. Although traditionally explained with reference to biological imperatives, the dominance of heterosexuality was depicted by Rich as the product of its institutionalisation in a variety of social practices, rituals and laws in a way that naturalised heterosex and foreclosed other avenues of sexual expression see also Seidler, The notion of Polygamist community start free phone sex Walsall made it possible to group together in an artificial unity biological functions, conducts, sensations, pleasures, and it enabled one to make use of this fictitious unity as a causal principle, an omnipresent meaning: Conceptualising sex as a discursive practice, Foucault attempted to show how sexuality acted to discipline the body and self by Hot women wants sex Gulfport Mississippi, intensifying and distributing forces of desire.

Sexuality, from a Foucauldian perspective, thus serves as a dense transfer point for the operation of power, yet represents a distinctly productive relation, one that creates resistance in the same moment it exerts force. In a somewhat similar manner, Connell refers to the emotional cathexis and delight which many heterosexual men and women experience through their adoption of Polygamist community start free phone sex Walsall and masculine roles within a heterosexual regime.

Such notions of discursive practice and power have also been central to the work of Judith Butler, whose stimulating and incisive writings on the body have recently proved extremely influential for those seeking to rethink the connections between sexual and gender identity, as well as geographers seeking to explore the maintenance of spatialised order e.

Valentine, Focusing on the performativity and citationality of gender, Butler has sought to interrupt any neat mimetic correspondence between sexuality, biology and corporeality, or for that matter, insides and outsides Cream, According to Butler, these discourses are subsequently located in the body and self, Like minded people sex Stirling and reworked in performances of masculinity and femininity which involve particular styles of dress, hairstyles, ways of talking and ways of speaking.

Although not without its critics e. As Rubin describes, this results in the construction of a sexual hierarchy: Sexuality that is good, normal and natural should ideally be heterosexual, marital, monogamous, reproductive and non-commercial. It should be coupled, relational, within the same generation and occur at home. It should not involve pornography, fetish objects, toys of any sort, or roles other than male and female.

Bad sex may be homosexual, unmarried, promiscuous, non-procreative or commercial. Barker and Elliston Adult seeking sex Oberlin, for example, suggest that sexual desire has always been a disruptive influence on social order, and describe that restrictions have consequently been placed on sexual conduct based around an ethics of duty, care and virtue.

The imagined absence of care and love in sex acts like prostitution, it appears, may thus be particularly important for suggesting that they are inevitably abusive, harmful and consequently immoral. In this regard, while it is impossible to define sexualities by rigidly classifying the type of sex acts which individuals indulge in, Gayle Rubin suggests that the imagining of specific acts as morally acceptable or unacceptable appears as central to defining heteronormality cf Valentine, Issues of morality are then, as Rubin recognises, never far away when sex is discussed, with moral discourses arguably naturalising the idea that sex must involve a meaningful material and emotional exchange based on Swingers Personals in Garfield heights sexual intercourse, branding those who indulge in different forms of heterosex as immoral and deviant.

But having uncoupled, or at the very least, loosened Polygamist community start free phone sex Walsall connections between sexuality and gender identity, the question remains as to how we can generate meaningful insights into the way sex and desire are imbricated and interlaced in a broader terrain of power relations. One possible answer, I would suggest, is to explore the morality of heterosexual performance, a notion that appears to offer a useful point of departure in exploring geographies of heterosexuality.

This interpretation both concurs, and takes issue, with psychoanalytical accounts of sexual development such as proposed by Freud, Lacan, Klein et al which propose, in different ways, that the maintenance of this nuclear triad father- mother-son depends on the repression of desire for the mother by the male child, who, in time, displaces desire onto a mother substitute.

Yet the ubiquitous nature of phallogocentric discourse in late capitalist society Gibson-Graham,reminds us that sexualities are constituted in relation a number of different discourses - including those of capital and the phallus.

Indeed, the institutionalisation of moral values varies Popygamist across transnational boundaries, with particular forms of oedipalisation being encouraged in different social and spatial contexts according to the imperatives of different state-capitalisms and modes of accumulation see Nast, This assertion is fommunity evident in debates surrounding citizenship in the urban West which have tended to focus on whether particular groups or individuals conform to dominant and inevitably national constructions of sexual morality as the state seeks to redefine their civil Casual Hook Ups Austin Minnesota 55912 welfare rights Pateman, ; Smith, ; Bell, b.

Inevitably, these national conflicts between different moralities, ideologies and values are mediated by the press in an often lurid and sensationalist manner. Although staet concept of a moral panic is a disputed one cf Rubin, ; Goode and Ben-Yehouda,I am using this term here to refer to those intensely symbolic and periodic Polygamist community start free phone sex Walsall which require individuals to Polygamist community start free phone sex Walsall and question their own morality.

It is arguably during Polygamist community start free phone sex Walsall moral panics that the normative contours of society are re defined: When borders are crossed, disturbed or contested, and so ocmmunity a threat to order, the boundaries around territory, nation, ethnicity, race, gender, sex, class and erotic practice are trotted out and vigorously disciplined Hooper, Thus, in these periods of moral panic, it could be argued that deeply-ingrained ideas about sexual morality may be invoked Walsal, the press in order re-assert the moral order of the state.

As Weeks18 contends, these moral panics thus constitute a central part of the history of sexuality, a history which inevitably tells of the institutionalisation of a heterosexual norm and the marginalisation of sexually perverse citizens.

The idea Walall the state requires these periodic moral panics to reassert its right to power, reiterates the importance frew morality in defining citizenship Bell, b.

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In Polygamist community start free phone sex Walsall view, moral sanctions Sex dating in Getzville in Polygaamist civilization through the powers of religion and ritual.

Today, however, it is the law - as defined by the secular state - that now principally underpins notions of morality and bodily comportment. Such moral aspects Polygamist community start free phone sex Walsall state power have long been the subject of scholarly interest, with Donzelets arguing that the state attempts to create citizens through efforts to instill a proper sense of morality. Although there are numerous accounts of the history of sexuality, few have sought to examine how sexual morality is constructed through state Polygamist community start free phone sex Walsall, structures and legislation.

Sex education, for example, remains an important, communitj under-theorised site of phoe pedagogy through which ethical codes are constructed, maintained and contested. Initially, at least, institutional sex education in the West mainly aimed to reduce illegitimacy and prevent the spread of sexually- transmitted disease, and while such aims remain a major goal of educators today, issues relating free sexual autonomy, identity and individual responsibility are now often explicitly addressed with respect to issues such as abortion, masturbation and Walssll.

On occasion, as with the controversy surrounding teaching about homosexuality in the United Kingdom where Clause 28 forbade the promotion of homosexual valuessex education becomes a key battleground where the moral contours of society are staked out and redefined. Yet if the scope of this education is shifting, encouraging pupils to become Sexy women wants casual sex Rome comfortable and understanding of their own sexuality, the ethical codes that structure Polyamist teaching appear to be consistent and innately conservative.

Ladies want casual sex North waltham Massachusetts 2154 the West, for example, much ostensibly secular school sex education takes place within a moral framework which derives its values from Judeo-Christian theology.

With national curricula increasingly recognising the multi-cultural nature of society, Pokygamist faith systems may well be acknowledged and discussed in the context of sex education with Islamic, Buddhist or Hindu moral codes currently examined in Britain. This has lead to the development of education that purports to acknowledge a variety of moral standpoints but simultaneously seeks to impart the idea that there is a set of shared moral codes and conventions agreed by society.

Reiss quotes from recent educational guidelines to give O women seeking auto parts flavour of how this ethical framework structures school sex guidance: Teaching about the physical aspects Polygamist community start free phone sex Walsall sexual behaviour should be set within a clear moral framework in which pupils are encouraged to consider the importance of self-restraint, dignity and respect for themselves and others Pupils should be helped to appreciate the benefits of stable and family life and the responsibilities of parenthood Department of Education and Science,4.

As with the constant barrage of images of heteronormality which fill the pages of glossy magazines, television and film, where the smiling, happy and invariably white nucleated family has been used to sell everything from health care insurance to stock cubes, sex education serves, I would argue, to de-sexify heterosexuality. Here I concur with Nastwho has eloquently described how this effacement has naturalised an oedipal order which has been instituted, idealised and fussed over for centuries before being codified by Freud in the early s.

Nonetheless, as Janet Finch has argued in her work on kinship obligations, sexual morality is constructed not so much through national abstract principles but through the cultural practices of family life. In this way, the public morality constructed by the state Adult Warren dating guest chat the realms of legal- rational or religious Polygamist community start free phone sex Walsall may be contested by those individuals who feel capable of making their own moral decisions Smart and Neale, Yet if sexual morality is constructed through the intersection of intellectual interventions, laws, marital practices and religious prescriptions, the question remains as to what role space might play in this process.

Histories of sexuality might indicate something of the complexity of sexual subjectivity and citizenship, but they undoubtedly underestimate the spatial dimensions of sexuality Mort and Nead, Polygamist community start free phone sex Walsall But it would be a mistake to infer that ideas of sexual morality are evenly Polygamist community start free phone sex Walsall by the state through the territories of civil society, or that local senses of personal morality conform to the heteronormal ideals that constitute the cornerstone of Western sexual values.

Instead, it appears vital to explore the spatiality of sexual morality on a more fine-grain level, where the ways that individuals negotiate their sexual identities in relation to the limits imposed by the state and law may be more apparent. As Jeffrey Weeks recognises, sexuality is always Polygamist community start free phone sex Walsall flux, and in the latter years of the twentieth century, this has generated a landscape of chaos and disorder and not a little sexual excitement: Great efforts have been made by the architects and the mechanics of the sexual tradition to order and regulate the swampy sexual landscape.

It has been well-tilled and carefully cultivated by expert hands. Barriers have been put up against the chaos, disorder and disease of the city. Polygamist community start free phone sex Walsall and well- intentioned settlements have been constructed to embody a new pattern of sexual and family life.

But the dams are full to overflowing, the rivers are bursting to their banks The landscape is being transformed Weeks,3. It is easy to dismiss this lengthy quote as the product of a writer who is employing metaphors of landscape and place merely as poetic flourishes designed to embroider his text.

However, I would dissent from this view by arguing that Weeks begins to hint at the vitally important way that flows of desire are constrained and enabled in different places, and how Beautiful seeking sex Palm Bay boundaries between sexual morality Housewives seeking sex tonight Plymouth New Hampshire immorality are spatialised in a material as well as a metaphorical sense.

Moral geographies Polygamist community start free phone sex Walsall the normalisation of heterosex Even if some Ladies seeking real sex Lind like Weeks employ a language replete with spatial metaphors when discussing morality, David Smith contends that contemporary writing on moral philosophy appears entirely ignorant of geographical concepts and theories.

Simply put, what is acceptable in one place is not necessarily acceptable in another, and, as Chris Philo suggests, this may overlap with differences between people and places in terms of social class, political affiliation, ethnicity, religious belief and so on.

Moral assumptions about what is right and wrong, just and unjust, or good and bad are accordingly seen to differ from one community to the next, or even one street to the next, with morality seen to underpin the character of particular locations and groups.

Investigation might well begin with the study and comparison of the characteristic types of social organisation which exist in In so doing, Driver suggested that immoral values are Polygamist community start free phone sex Walsall seen as being explicitly linked to physical pollution, with filth, criminality and disease conflated in the reforming rhetoric of nineteenth- century journalists and politicians.

Alongside the work of Driver, there is a host of geographical research which has investigated the Housewives looking nsa Country Knolls judgments which people make on everyday basis about what type of peoples, behaviours and embodied practices are acceptable in which settings see Smith,for an overview.

Much of this writing has focused on the charting of a geography of how ill-mannered or impolite bodies are disciplined in specific spaces, with the writing of Foucault again appearing to have been extremely influential for illuminating this geography of moral order. Although Foucault only fleeting referred to spatiality, his emphasis on the social and moral order implicit in institutional spaces such as Polygamist community start free phone sex Walsall asylum and the prison, elucidated in Discipline and Punish Foucault,was seized upon by geographers endeavouring to show that space is where discourses about power and knowledge are transformed into actual relations of power, constituting subject-positions in the process Philo, Here the focus was on both mind and body, with a focus on the elimination of distasteful bodies as much as abnormal acts.

First, it has tended to remain pre-occupied almost entirely with the exercise of power in institutional settings; and second, to the extent that that it does venture beyond institutional walls, it employs the image of the panopticon more as a motif or mood setter As Hannah argues, the disciplining mechanisms of surveillance are present beyond the walls of carceral settings, with all individuals living in spaces that subject them to a process of social ordering through surveillance - or more correctly, the threat of surveillance.

After all, as Foucault himself was keen to stress, no spaces exist outside of power. In both cases, he argues that the attempted appropriation of space by these groups presented a challenge to dominantly-constructed moral geographies.

For Cresswell: Order is inscribed through and in space and place - the landscape is the truth already established, through the imposition of brick walls, green fields and barbed wire fences. Through the division of space, truth is established and order maintained.

Boundaries and areas carry with them expectations of good and appropriate behaviour To act out of place is to fail to recognise the truth that has been established Cresswell, Morality, it seems, is a concept shot through with geographic assumptions of what and who belongs where. Indeed, Foucault himself bemoaned the way that academics latched onto ideas of panopticism in a very literal manner, reiterating that he had merely offered this as a metaphor for the process by which social order was imparted.

Developing such themes, Matlesshas argued that moral geographies operate not only through powers of disciplinary control and exclusion, but also through the performative and potentially resistive powers of individual spatial practice. Taking various texts as their subject matter, several geographers have accordingly sought to detect a moral geography of taste and manners that encompasses a series of cultural expectation of what should happen where for example, see Matless, ; Valentine, as well as numerous essays in Fyfe, To date, however, there have been few geographical studies which have explicitly focused on heterosexual morality despite the fact that much research on moral geographies has been presided over by concepts of desire and repression which are central to the construction of sexual identities and practices Matless, Nonetheless, the importance of heterosexuality has not entirely escaped the notice of some recent geographical commentaries which have noted how urban spaces Polygamist community start free phone sex Walsall imbued with moral values that encourage and naturalise heteronormitivity.

However, it is within the literature on housing that perhaps the most far-reaching consideration of geographies of heterosexuality is to be found. While Somervillehas subsequently argued that the definition of the nuclear family is one that extends to include households consisting of one-parent families and same-sex parent families, other analyses Polygamist community start free phone sex Walsall suggested that this notion of nuclearity is based on a specific set of inter-generational, gender and heterosexual relations Bell, ; Gibson-Graham, ; Aitken, ; Elder, Notions of family appear crucial in shaping the form and function of domestic space, and although Beck and Beck-Gernsheim contend that the late modern era is characterised by forms of sexuality uncoupled from any intrinsic relationship with biological reproduction, discourses of family life Polygamist community start free phone sex Walsall moral responsibility continue to encourage the domestication of heterosexuality.

As such, although the heterosexual nuclear family unit is far from numerically dominant, the moral landscape of suburbia continues to encourage oedipalisation, suggesting that we should all aspire Ellendale MN sexy women emotionally Polygamist community start free phone sex Walsall materially-fulfilling heterosexual roles Shy cocksucker for older chubby top mothers or fathers at some time in our lives Rubin, As the cultural historian Polygamist community start free phone sex Walsall Mort has noted, although it is often the city as a whole that is implicated in the geography of sexual immorality as opposed to the ordered sexuality of the ruralmore frequently it is specific sites or districts of the city that are singled out as centres of depravity.

In turn, these sites are shaped by state policies designed to segregate, confine or sanitise the immoral sexual practices that are imagined to occur there. For example, in his incisive exploration of the sexual morality of s London, Mort demonstrated how measures designed to bring homosexual practices into greater visibility relied on a mapping of the capital that transformed the familiar landmarks of Soho and Leicester Square into immoral spaces of homosexual desire.

For Nead, locations like Holywell Street represented physical, moral and political contagion, its labyrinthine alleys contrasting with the dominant nineteenth-century sanitised urban aesthetic in a metaphorical and symbolic manner, Polygamist community start free phone sex Walsall than simply topographically.

Focusing on contemporary forms Horny women in hunter valley pornography, Lange has also suggested that obscene displays are policed differently across space, with the World Wide Web increasingly becoming a key site where sexually explicit materials may be found in a largely unregulated environment. Like these sites of erotic and obscene display, it is possible to see spaces of prostitution as spaces of confinement which serve to separate loveless, immoral sexual practices and subjects from the ordered spaces of heterosex.

Abjection thus marks the boundary between the pure and polluted, and Sibley thus suggests that urges to prevent boundary violation and the defilement of self inevitably feed on stereotypical images of repulsion which become mapped onto particular social groups through moral and aesthetic discourse.

Furthermore, as Sibley has demonstrated, this spatialisation of difference is represented not only in the discursive realm, but also in the visual.

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Consequently, its concentration in less affluent areas may, over time, demand a reconceptualisation of the abject so that some urban residents will no longer seek to distance or exclude prostitution.

But this process of exclusion is spatially variable, and certainly dynamic, enmeshed in a complex cultural politics of location. In this sense, a consideration of how specific sites of prostitution reflect and reproduce wider notions of moral order may be especially important for appreciating how the spatiality of Polygamist community start free phone sex Walsall city contributes to the construction of gender and sexual difference in local and general terms.

Following Dave MatlessI therefore think that the concept of moral geography can be usefully invoked to understand the relations between the sexualised self and society as they are played out in the city. Specifically, by linking the social geographies of the city to wider frames of reference i. From such a perspective, geography - in the sense not just of simple location, but where things are deemed to appropriately belong - is crucial to any understanding of heterosexual relations.

To return to an earlier point then, the social sanctioning of what types of sexual behaviour are permissible in which locations reveals much about the ways in which constructions of sex and gender entwine to position heterosexuality as the social norm Bondi, Conclusion Ladies want nsa TX Houston 77067 this chapter, an attempt has been made to unravel and unfurl the sometimes complex ideas Girls want cock Sunset South Carolina lie at the heart of contemporary debates surrounding the relationships between gender, sexuality and space.

In turn, various social and legal codes of conduct are charged with disciplining those who transgress moral orders, serving to limit certain acts and forms of sexual display to specific sites as the forces of control seek to confine immoral sexuality to marginal sites Duncan, Yet, as the preceding discussion has highlighted, the moral terrain of sexuality is not simply shaped by a dominative power of control and exclusion, but takes shape through a more complex spatiality of power, desire and disgust which encourages people to adopt specific heterosexual identities.

In this context, my purpose in rehearsing these arguments is to show how a reading of the geographies of prostitution needs to be informed by an appreciation of the discursive construction of moral heterosexuality and its articulation across different spaces. Therefore, although prostitutes are a Polygamist community start free phone sex Walsall group in terms of their racial, gender and class characteristics, I want to argue here that they represent an immoral sexual identity which is seen as anomalous with the values which lie at the heart of heterosexuality.

This understanding is, I suggest, constructed on a variety of interdependent scales, involving the drawing of boundaries between moral and immoral: The division of the social into Sweet wants real sex Cody and low, the polite and vulgar simultaneously maps out divisions between the civilised and the grotesque body, between author and hack, between social purity and social hybridisation.

These divisions cut across social formation, topography and the body, in such a way that subject identity cannot be considered independently from those domains Stallybrass and White, In the remainder of this book, however, I merely Polygamist community start free phone sex Walsall to develop these ideas at one specific scale - that of the city - to show how sites of prostitution work to reproduce and normalise sexual order in the urban West.

This coding of urban space and its populations is, then, complex and contradictory, but, as Knopp has asserted: In a world in which As Elizabeth Grosz has begun to document, the city is, above all else, the hyper real environment that provides the context and co- ordinates for most contemporary Western living, supplying the order and organisation that automatically links otherwise unrelated sexualised bodies.

These forms and Polygamist community start free phone sex Walsall may then constrain or enable different forms of sexual expression as sexual citizens move through an urban world of strangers.

As geographers Polygamist community start free phone sex Walsall David Harvey have made explicit, an understanding of social process is inconceivable without a consideration of the urban spaces Leitchfield, Kentucky, KY, 42754 these processes are made concrete: To dissect the urban process in all of its fullness is to lay bare the roots of consciousness formation in the material realities Polygamist community start free phone sex Walsall daily life.

It is out of the complexities and perplexities of this experience that we build elementary understandings of the meaning of space and time; of social power and its legitimation; of forms of domination and social interaction Harvey, The material configurations of the city, alongside refigurings of the urban imaginary, thus operate as a key locus for the forging of sexual and moral order, as Pile has demonstrated in his brilliant psychoanalytical account of the relations of the body and the city.

In this context, Pile suggests that cities are ordered and understood through the repression of erotic life, with the streets acting as scenes of desire and disgust which are explicitly constitutive of those desires and disgusts.

If sexuality has always been crucial in the urbanisation process, implicated in the construction of a range of urban spatial practices, the female prostitute, a sexual presence in the city, remains unquestionably the most potent symbol of urban life. On the one hand, the prostitute represents the sexual freedoms and opportunities possible in an urban realm characterised by heterogeneity, anonymity and the coming together of different moralities; on the other, she symbolises the degeneracy, disorder and incipient collapse of urban life.

Thus, although the prostitute has always been implicated in the maintenance of moral order, myths surrounding sex Adult singles dating in Tenants harbor, Maine (ME). have been open to constant negotiation Polygamist community start free phone sex Walsall re-working, feeding on a variety of fears and fantasies associated with urban life in particular eras.

In passing, it is worth noting that many of Polygamist community start free phone sex Walsall myths persist in the contemporary era, albeit in markedly Naughty sex Havelock forms, while others have been discarded, recuperated or forgotten. This chapter thus draws on a rich diversity of feminist and urban scholarship to examine Polygamist community start free phone sex Walsall way prostitutes have been represented and imagined in number of historical periods.

Indeed, as a marginal figure in pre-modern societies, prostitutes are only mentioned fleetingly in archival sources, and when they are, it is often hard to determine whether the individuals described as prostitutes would be regarded so according to contemporary definitions. In classical Greek society too, women known as deikteriades were documented working as prostitutes, but these were usually slaves who received no remuneration for their work, often war prisoners captured in Asia.

Instead, historians seeking to explore the history of sex work have had to principally rely on contemporary prose and drama, which, as Griffiths39 notes, is often populated with imaginative figures whose lives are sensationalised beyond recognition.

As such, precious little writing exists which has considered the role of social space in the moral ordering and organisation of either classical or medieval prostitution. In sum, it is difficult to see how the identities of prostitutes in the pre-modern cities were mapped out of, and onto, specific sites.

However, although few archival sources give much clue as to the extent and nature of prostitution in pre-modern cities, there Polygamist community start free phone sex Walsall evidence both that prostitutes were considered a marginal group and that this identity was reinforced by the places that they occupied in the urban landscape Lilley, Yet there were exceptions to this rule, and in a Roman empire characterised by considerable equality between the sexes, prostitution was openly displayed, celebrated and discussed, the subject of little moral approbation.

Indeed, the moral values of often decadent Emperors granted prostitution a legitimacy and recognition rarely witnessed subsequently, seen as providing a valuable service.

The registration of prostitutes did, however, undermine this perception, with the division of sex workers into registered meretrices and unregistered prostibulae bequeathing a hierarchical structure to the sex industry that was to lead to corruption, exploitation and secrecy. Yet with the transition from a pagan to a Christian tradition in which personal enjoyment of the body was seen as sinful and city spaces were consequently designed to deprive citizens of bodily stimulation Sennett,Polygamist community start free phone sex Walsall prostitute became the subject of more stringent forms of control and moral condemnation Roberts, Seemingly incompatible with Christian family values which held that the household was a spiritual as well as an economic unity Karras,various religious leaders and monarchs led celebrated battles against prostitution.

Although he set aside large sums for the maintenance of the Filles-Dieu convent, Paris, as a home for repentant prostitutes, these ordinances seemingly had little effect, a fact acknowledged in the subsequent ordinance of Such tendencies were equally evident in English medieval cities, with town statutes often identifying prostitutes as a disorderly urban influence. The basic principle of medieval regulation was then to designate certain areas to prostitution, and, as far as possible, limit vice strictly to them.

This spatial marginalisation can be read as the product of a dominant imaginary geography which cast prostitutes as polluting bodies or folk devils who needed to be located elsewhere. Seen as a threat to the purity of the medieval bourgeois body and city - like the leper - the elision between prostitution and contagion even reached the point where statutes in Avignon dictated that prostitutes must only touch foodstuffs which they intended to buy lest it became contaminated Rossiaud, Unlike much contemporary legislation see Chapter Fourit was not so much the act of prostitution that was problematic, but the existence of a class of women who were whores Karras, By segregating and separating prostitutes in disorderly spaces, an obvious attempt was being made to reduce disorder in the towns, limiting it to those spaces which existed on the margins of the medieval social and spatial imagination Symanski, This spatial concentration of prostitutes in marginal sites was, in most cases, rigidly enforced by the authorities, who used a variety of punishments involving public shame Karras, In Bologna, Italy, for example, statutes determined that prostitutes who settled outside designated areas would be publicly whipped, and flogging of prostitutes was also a common public spectacle in medieval French society Roberts, Male clients who visited these prostitutes, however, were never punished.

Hence, the placement of prostitution in marginal spaces Crosby PA bi horney housewifes as a constant leitmotif in the medieval regulation of prostitution. Recently, many human geographers have sought to elucidate why marginal spaces act as a focus of simultaneous fascination and fear for most members of society, representing specific spatial concentrations of those who fail to match mainstream ideas of how people should live and work Winchester and White, ; Hubbard, While specific attention has been given in this literature to the opportunities provided by such spaces of alternate morality for resistance and the constitution of Swingers Wichita ca forms of social order Shields, ; Hetherington,there is a very real sense in which such marginal spaces act as sites of exclusion, perpetuating the social, economic and political marginalisation Women seeking sex tonight Catonsville their inhabitants.

Starting at birth, bodily residues are seen as the first source of abjection, with these feelings of abjection later projected on to individuals and groups. Urges to purify are thus inherently spatial, with psychic spaces mapped onto social space Adult want hot sex Sidon Mississippi 38954 people attempt to purify their body, their surroundings and their locale through processes of boundary-erection - whether those boundaries are physical, symbolic or psychological.

While few geographers have attempted to consider these ideas in relation to the social topography of the medieval city, Sennett offers an interesting perspective on the connections between the pre-modern Christian visual imagination and the exclusionary urges that found their expression in the casting of prostitutes to marginal spaces. Documenting how bodily suffering acquired a new spiritual value with the development of Christianity, Sennett suggested that the believer needed to Polygamist community start free phone sex Walsall indifferent to carnal pleasures, returning to the Polygamist community start free phone sex Walsall centre where the suffering body would become a reason for submission Wanted a male sex slave weakness.

In turn, these impulses were informed by an explicitly spatial scopic regime in which every being and every thing had a place which was preordained by God and was subject to his omnipresent gaze Burgin, By placing deviant types on the margins, the medieval city reflected a Christian cosmology that contrasted inner goodness with outer badness in accordance with a pre-ordained divine order.

Polygamist community start free phone sex Walsall a somewhat similar manner, Lupton72 has noted the way that urges to exclude certain deviants were connected to specific understandings of the body in the medieval period. She contends that the body was imagined not as a discrete body but very much as a public body, in that acts later regarded as distinctly private such as defacating, eating, farting and so on were commonplace in public. In this way, people were encouraged to see their bodies and consequently, their selves as part of the wider community in which they were living; problems of pollution and disease were not so much failures of individual lack of self-control but failures of communal order.

Perhaps surprisingly, it was the clergy - or specifically, Polygamist community start free phone sex Walsall enlightened members of the clergy - that believed that well-ordered prostitution could thus help maintain moral Paulista xxx personals family order McCall, ; Karras, After in France, Rossiaud argues that the church tolerated, though still publicly condemned, brief liaisons between Clintonville WI sexy women men and prostitutes as a means of maintaining the institution of marriage.

Given this tacit approval from the church, prostitution often became institutionalised in medieval Europe, particularly in France where most of the large towns and cities had an official municipal brothel prostibulum publicum or maison de ville built with public funds and run by a manager or tenancier who would ensure good order Otis, ; Perry, In medieval England, however, a less overt form of licensing brothels was often enacted, with the regular fining of those charged with brothel-keeping acting as a de facto system of licensing Karras, Yet in England as elsewhere, the regulation of prostitution by the ecclesiastical authorities did act to restrain female sexuality and impose sometimes stringent working conditions on prostitutes, who were given little choice in their working conditions, could not work on holy days and were only permitted to work indoors.

Nor was it permissible for certain groups of people - notably Jews, priests and lepers - to visit these brothels McCall, Whether overtly punitive or not, this regulation of prostitutes in medieval times clearly intertwined with ideas of appropriate class identities in a manner that impacted differently on female prostitutes drawn from different class backgrounds. The idea that some prostitutes Havre chat rooms move from the more unsavoury areas beyond the walls to infiltrate the respectable spaces of the inner city was a source of major anxiety.

The port tolerated prostitutes as part of its economy, just as it tolerated Jews who loaned money Moreover, the city sought to draw a particular connection between prostitutes and Jews, by making them both wear yellow clothing or badges Sennett, While Jews were confined in ghettos, the Venetian authorities attempted to establish state-run brothels - but with most prostitutes working in private residences along the Grand Canal, it was all the authorities could do to merely keep prostitutes away from this respectable thoroughfare.

In medieval France too, the wearing of distinctive clothing by prostitutes was encouraged. Yet these strategies of containment and control were not perfect: Meretrices were segregated from the community, at least in theory.

They plied their trade in expressly designated areas, they were marked with a special sign and they were subject to the hangman and his men-at-arms. Their isolation was far from perfect, however: Lepers were dead, in the civil sense; not so prostitutes Rossiaud, As Geremek notes in his overview of geographies of Discreet Horny Dating Hopkinton RI housewives personals in late medieval Paris, attempts to set aside special streets for Polygamist community start free phone sex Walsall were largely in vain, with sex work persisting throughout the city, often in the shadow of its major churches and cathedrals.

Even the Chapter of Notre- Dame called for the expulsion of prostitutes from houses in front of the episcopal palace in the mid-fifteenth century, to little effect Richards, While some of the streets set aside by the ordinances of Louis IX for prostitution remained notorious centres of sex work - Polygamist community start free phone sex Walsall as Rue de Glatigny on the Ile de Paris, Rue Chapon, beyond the city walls, and Rue de Baille-Hoe in Saint Merri - it is clear that prostitution often spilled beyond those sites in which Polygamist community start free phone sex Walsall was officially tolerated, and sometimes tacitly encouraged.

As Richards argues, despite repeated attempts to subject prostitution to forms of regulation, it remained widely evident both within, and without, the walls of medieval cities.

However, the disorderly presence of prostitutes was one that was to subsequently impel the imposers of urban order to construct a new, quintessentially modern, moral geography on the city. Additionally, debates surrounding the nature of modernity have been at the heart of questions about social organisation, labour process and institutional reform since the writings of Karl Marx, Max Weber and Emile Durkheim.

In spite of, or perhaps because of, this preoccupation, there is little agreement as to Polygamist community start free phone sex Walsall precise nature and form of this transition in terms of its temporal and spatial origins. To these key symbolic sites, perhaps, could be added the Paris of the mid-nineteenth century, where a dramatic transformation of space was wrought by a combination of commercial speculation and grand imperial gesture Hetherington,as well as the bustling high-rise cityscapes of turn-of-the-century New York, where the logic of urbanisation was manifest in spectacular canyons of glass, steel and concrete.

While it is difficult to point Polygamist community start free phone sex Walsall a particular site as crystallising the Polygamist community start free phone sex Walsall of emergent modernity, or a precise moment as marking its inception, it is generally agreed that modernity itself can be essentially characterised as entailing a conscious deployment of power-knowledge in an attempt to order human social relations.

Underpinned by unshakeable belief in truth, reason and taste, this deployment was seen as progressive and emancipatory, the precursor of Polygamist community start free phone sex Walsall better form of society. This modernising urge, aggravated by the Polygamist community start free phone sex Walsall drive of technological and scientific change that unfolded in the nineteenth and twentieth century, thus ushered in a new social order and consequently, a modern world system.