Christian Responses to Trafficking in Women from Eastern Europe
Mark R. Elliott
Editor's Note: This article is an abridged and updated version of a paper given at the Lilly Fellows Program National Research Conference, "Christianity and Human Rights," Samford University, Birmingham, Alabama, 13 November 2004.
In September 2004, at his swearing-in ceremony, before an assemblage of ambassadors, members of Congress, and White House and State Department VIPs, U.S. Ambassador-At-Large John R. Miller related the nightmare of Katya, "a Czech teenager lured to Amsterdam with a promise of a restaurant job, her passport seized, her two-year-old daughter threatened, so she would service 10 and 15 men a day in a brothel."1 Could this possibly happen today in a civilized Europe? Or in the U.S.? The awful truth is that Katya's story is all too commonplace.
Trafficking - A Growth Industry
Today trafficking in women is widely reported to be the third most
lucrative branch of organized crime, after international sales in
contraband weapons and drugs.2 Asia, historically, has been
the major source for global trafficking of women, as well as the locus
of international sex tourism. But the liberation of East European
states from Communist rule in 1989 and the breakup of the Soviet Union
in 1991 led to the addition of another major stream of trafficking
victims. Millions of destitute women from these regions have been led
away in new chains fashioned by Russian organized crime, traffickers,
pimps, and brothel operators worldwide.3
The Numbers
Estimates for global trafficking in women range from 600,000 to four million per year.4
Dr. Laura Lederer, a State Department senior advisor on trafficking,
believes this modern-day slavery "is now on par with estimates of the
number of Africans enslaved in the 16th and 17th centuries."5
The number of women and children from post-Soviet states subjected to
international trafficking is in the neighborhood of 175,000 to 250,000
per year6 [with] "50,000 to 100,000 Moldovans, over 100,000
Ukrainians, and 500,000 Russians [currently] active in prostitution
outside their home country."7 So many Slavic women have been
ensnared in the global sex industry that in many parts of the world,
including Turkey, Israel, and England, "Natasha" has become the generic
term for prostitute.8 One anti-trafficking NGO estimates
that citizens of post-Soviet states now constitute one quarter of all
women subjected to trafficking worldwide.9
The Destinations
Traffickers transport women from post-Soviet states to brothels and
apartment lock-ups in Europe, the Middle East, even the Far East and
the U.S.10
The Profits
This modern-day slave trade has become an extremely lucrative business
for organized crime, with estimates up to nineteen billion dollars
annual profit.15 One NGO, the Angel Coalition, estimates sex trafficking yields seven billion in annual profits in Russia alone.16
The income of individual traffickers and pimps is stunning. In Bosnia,
with an average annual income of $4,400, a single bar owner working
five East European women can earn $240,000 a year from prostitution.17
A chief of undercover police operations in Israel has tallied typical
pimps' profits from mostly Slavic women at up to a million dollars a
month.18
Rampant Corruption
Not only is trafficking a high-profit, low-overhead proposition, it
is very low-risk as well. "Sadly, in most countries there's a greater
penalty for dealing drugs than for dealing in human flesh."19 For example, trafficking in the Czech Republic is a misdemeanor.20
Rampant corruption only compounds the problem. Trafficked women fleeing
brothels rarely seek help from the law because the police are too often
the johns-or are on the take-or both.21 To give but one
example, Macedonian police reportedly earn $750 every time they assist
a trafficker, compared to a monthly salary of $200.22
Christian Responses
What has been and what should be the Christian response to
trafficking in women? Having surveyed voluminous literature on
trafficking and having conducted several dozen interviews, I can answer
that Christian responses, though spotty and uneven, have been far more
numerous and consequential than I originally expected. However, at the
same time, it must be noted that Christian responses have not been
nearly enough to help more than a negligible percentage of trafficked
women and, to date, have been dwarfed by the research and work of
non-faith-based NGOs and government agencies. And all anti-trafficking
efforts to this point pale before the continuing escalation of the
global sex trade.
U.S. Legal Efforts
Landmark U.S. legislation to combat international trafficking in
women, passed in 2000 and strengthened in 2003, owed much to concerned
Christians inside and outside government and their willingness to work
together with equally concerned Jewish groups and feminist
organizations. Two Catholic laymen in Congress, epresentative Chris
Smith (R-NJ) and Senator Sam Brownback (R-KS), worked in tandem to lead
efforts to pass legislation in 2000 and 2003 that commits the U.S. to a
major role in combating global trafficking in women. Political
scientist Allen Hertzke has written a fascinating account of truly
"strange bedfellows" coming together to promote Congressional action
against trafficking: "At a pivotal last stage of the legislative
campaign, members of Congress received a letter from Gloria Steinem and
other feminist leaders at the very moment that they were being lobbied
by such figures as Charles Colson of Prison Fellowship, Richard Land of
the Southern Baptist Convention, Richard Cizik of the National
Association of Evangelicals, and John Busby of the Salvation Army."23
Christian Networking
Christian networking to combat trafficking is having an impact. The
U.S.-based National Association of Evangelicals, for example, helped
launch an Initiative Against Sexual Trafficking (IAST) in 1999 that in
2001 came under the auspices of the Salvation Army. This grouping of 28
church and parachurch organizations supporting anti-trafficking efforts
is led by Lisa Thompson. She is a tireless, energetic, single-minded
crusader who has been inspired by the 19th-century anti-slavery
campaign of William Wilberforce and the compassionate ministries to
prostitutes undertaken in England by Josephine Butler and Bramwell and
Florence Booth.24
Anti-Trafficking Public Letters
Increasing Evangelical involvement in an issue of international social
justice is no better illustrated than in a string of anti-trafficking
public letters with multiple signators. Examples include open letters
to President Bill Clinton and congressional leaders to support U.S.
anti-trafficking legislation (June 1999-130, mostly Evangelical,
signators); to President Vladimir Putin opposing Russian legalization
of prostitution (September 2002--185 signators); to Pope John Paul II
urging greater Vatican efforts to combat trafficking (January 2003--146
signators); and to President Vaclav Klaus and other Czech officials,
opposing the legalization of prostitution (May 2004--105 signators).25
The Salvation Army
The premier Protestant denominational response to trafficking to date
is seen in the concerted efforts of the Salvation Army. Around the
world the Army works with women trapped in prostitution, including
India, Tanzania, Switzerland, Australia, South Africa, Canada, Sri
Lanka, Nigeria, The Netherlands, Britain, Ghana, Costa Rica, and
Bangladesh. It also establishes microenterprise and microcredit
projects to alleviate the poverty that breeds trafficking from
prostitution. At-risk women and women emerging from brothels are given
literacy classes, training, and work. The Army's Sally Ann Shop in
Bangladesh sells crafts and clothes made by women in the care of the
Salvation Army.26
In Germany, the Lutheran, Reformed, and United Churches staff some 20 counseling centers for victims of trafficking, helping women cope with trauma and assisting them in finding shelter and food.27 A quite recent Protestant initiative is that of the European Baptist Federation, which, urged on by concerned Swedish Baptists, made counter-trafficking efforts the focus of their annual meeting in March 2005 in Budapest.28
Editor's Note: The conclusion of this article, focusing on additional Catholic, Protestant, and Orthodox efforts to combat trafficking, will appear in the next issue of the East West Church and Ministry Report.
Mark R. Elliott is editor of the East West Church and Ministry Report.
Sources:
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© 2005 East-West Church and Ministry Report
ISSN 1069-5664