Abstract
Abstract
This research examines the perspectives of sex workers in New Zealand and Australia, with past or present religious beliefs, and how those beliefs have been constructed in relation to their identity. Previous literature has primarily focused on how the stigma surrounding sexual minorities (e.g., LGBTQIA+ youth and sex workers) is motivated by religious ideologies. This research examines sex workers’ faith, and how sex workers negotiate these beliefs according to (non)acceptance from their families, religious communities, and how this navigation affects their sense of wellbeing.
This study found that the negotiation of belief involves three phases. Sex workers first embarked on the search for who they are, which then initiated the second phase, a questioning of belief systems. This questioning then resulted in a third key phase, the repudiation of previously held beliefs and practices, due to judgement and lack of acceptance from their community during the questioning phase.
These phases were not, however, an indication of an altogether or permanent rejection of faith, as eight participants reported returning to a religious based belief system, though this system then became individualized as opposed to participants affiliating with organized religion. Only two participants reported not having individualized their religious beliefs or practices. One participant described completely rejecting all previously held religious beliefs, and the other reported remaining a part of an organized religion while compartmentalizing their sex worker identity, rather than a renegotiation of their original belief system.
Results support existing literature on the stigmatization of sex workers as this study suggest that all participants bore the brunt of stigmatization, which had negative impacts on their sense of health and wellbeing. Participants described the effects of stigmatization, specifically the loss of support systems. The data collected in this study shows that the loss of support systems resulted in participants searching for support in other areas, such as “chosen family” and the implementation of individualized religious belief systems.
It is hoped that the results of this research will be used for initiatives aimed at improving sex- worker well-being. Moreover, it is hoped that the data collected in this study will provide understanding, education, and insight for members of religious communities. Ideally, this would then lead to the creation of a safer and more supportive environment for sex workers. Findings may be used to inform interventions into the health and well-being of sex workers, and the education of the public.