This is my crazy rough draft of all the quotes I found and possible titles etc. This is where it all began…

-Prostitution in Growing Canada: The Attempts to Keep the Nation Pure

-Prostitution and Indigenous Women: The Influences on Societies Values and Emergence of New Problems

 

  • During the early colonial period, the sex trade involved aboriginal women and non-aboriginal men. Censorious clergymen and civic reformers depicted aboriginal prostitutes as “wretched women”; the white men who consorted with them were “dissipated” and “degraded.” 116

Dunae: GEOGRAPHIES OF SEXUAL COMMERCE AND THE PRODUCTION OF PROSTITUTIONAL SPACE: VICTORIA, BRITISH COLUMBIA, 1860–1914

 

  • However, most commentators who were offended by the sex trade assumed that it was a temporary blight, something that would attenuate once Victoria shed its frontier image and developed into a more mature community. It was also assumed that prostitution would wither when native people embraced Christianity, when the number of white women increased, and when those women and erstwhile transient white men married, had children, and established homes and families. 116

Dunae: GEOGRAPHIES OF SEXUAL COMMERCE AND THE PRODUCTION OF PROSTITUTIONAL SPACE: VICTORIA, BRITISH COLUMBIA, 1860–1914

 

  • “The gold miners who so journed in Victoria were important to the local economy. They liked to spend their time and money in the city’s dance houses, where they could dance high-spirited reels with aboriginal women.” P. 117

Dunae: GEOGRAPHIES OF SEXUAL COMMERCE AND THE PRODUCTION OF PROSTITUTIONAL SPACE: VICTORIA, BRITISH COLUMBIA, 1860–1914

 

  • “A dance house is only a hell-hole where the females are white,” de Cosmos declared, “but it is many times worse where the females are squaws.” Thus, on “moral grounds” the dance houses were denounced as “dens of infamy,” “sinks of iniquity,” and “hot beds of vice and pollution” in the pages of the British Colonist.” P.118

Dunae: GEOGRAPHIES OF SEXUAL COMMERCE AND THE PRODUCTION OF PROSTITUTIONAL SPACE: VICTORIA, BRITISH COLUMBIA, 1860–1914

 

  • “negative attitudes towards aboriginal women may have been rooted in fears about aboriginal sexuality and concerns that the moral fabric of this outpost of Empire would be undermined by miscegenation.” 118

Dunae: GEOGRAPHIES OF SEXUAL COMMERCE AND THE PRODUCTION OF PROSTITUTIONAL SPACE: VICTORIA, BRITISH COLUMBIA, 1860–1914

 

  • “Some historians have noted that the exchange of gifts for sexual services was not taboo in aboriginal societies, so what appeared to be prostitution to colonial newcomers was not morally reprehensible to indigenous people; other historians have represented the exchange of sex for money as a legitimate form of entrepreneurial activity, one that empowered aboriginal women and enabled them to acquire material goods and advance their status within their traditional communities.” P.119

Dunae: GEOGRAPHIES OF SEXUAL COMMERCE AND THE PRODUCTION OF PROSTITUTIONAL SPACE: VICTORIA, BRITISH COLUMBIA, 1860–1914

 

  • “The motives, identities, and origins of these women were irrelevant to colonial officials who regarded aboriginal prostitutes as a nuisance” P. 119

Dunae: GEOGRAPHIES OF SEXUAL COMMERCE AND THE PRODUCTION OF PROSTITUTIONAL SPACE: VICTORIA, BRITISH COLUMBIA, 1860–1914

 

  • “Indian prostitutes” and their customers had “polluted the moral as well as the physical atmosphere” of Victoria.”119

Dunae: GEOGRAPHIES OF SEXUAL COMMERCE AND THE PRODUCTION OF PROSTITUTIONAL SPACE: VICTORIA, BRITISH COLUMBIA, 1860–1914

 

  • “In the years that followed [confederation], aboriginal participation in the sex trade receded steadily, as non-aboriginal prostitutes from the United States, eastern Canada, and northern Europe displaced aboriginal prostitutes.” P.120

Dunae: GEOGRAPHIES OF SEXUAL COMMERCE AND THE PRODUCTION OF PROSTITUTIONAL SPACE: VICTORIA, BRITISH COLUMBIA, 1860–1914

 

  • “Notions and practices of manhood and womanhood were central to the twinned businesses of marginalizing Aboriginal people and designing and building white society.” P. 163. Framing Woman’s History, Adele Perry

http://content.ebscohost.com/ContentServer.asp?T=P&P=AN&K=11463967&S=R&D=a9h&EbscoContent=dGJyMNLe80Sep7U4zOX0OLCmr06ep7NSs664SrOWxWXS&ContentCustomer=dGJyMPGrtE%2BwqLJLuePfgeyx43zx

 

 

  • European men further believed that a woman should remain chaste and “virtuous,” according to their cultural and religious beliefs.  Settlers developed and held onto the mythical archetype of the virtuous Indian Princess willing to reject her own people for Christian civilization.6 Thus developed the Indian Princess/Squaw dichotomy, or, what Rayna Green terms “the Pocahontas perplex,” placing Aboriginal women into a restrictive binary based on European patriarchal values. If a woman could not be virtuous by strict Victorian standards, which, as Green points out was nearly impossible, she was deemed unworthy of respect. Para 13. Marginalization of Aboriginal Women http://indigenousfoundations.arts.ubc.ca/home/community-politics/marginalization-of-aboriginal-women.html
  • The Juvenile Delinquents Act and Training School Act of the 1950s, for example, were established to train young women away from perceived “promiscuity” and into domesticity, forcing European patriarchal roles onto Native women.11 If Native women did not recognize or obey European patriarchal roles, they could be severely punished.

Para 14. Marginalization of Aboriginal Women http://indigenousfoundations.arts.ubc.ca/home/community-politics/marginalization-of-aboriginal-women.html

 

 

  • “In the mid nineteenth century BC’s race and gender relations were influenced by demographic factors: white men far outnumbered white women, and mixed-race unions of white men with First Nations women were standard” P.162

Framing Woman’s History, Adele Perry

 

  • “The transformation of B.C. from a colonial outpost to a permanent settle society involved the concerted efforts of reformers to replace a white male homosocial culture and mixed-race relationships with Victorian norms of upright middleclass masculinity and the respectable family.” P.163

Framing Woman’s History, Adele Perry

 

  • “reformist impulse: attempts to balance gender ratio by encouraging the immigration of British women, as symbols of Victorian respectability, would have an improving influence on the heterogeneous social scene of B.C.” 163

Framing Woman’s History, Adele Perry

  • Gold rush “prostitution” involved the coerced use of slave women but free women also found they could exchange sex for wealth and earnings by sexual exchange reached an all time high.  A few Indigenous women acquired new goods, and likely elevated status, amongst her people. (Windecker).   Regardless of the fact that every such sexual exchange involved a European as well as an indigenous person, white society applied the stigma to the Aboriginal women. Para 4

Native Ideas of Sexuality http://web.uvic.ca/vv/student/dance_halls/absex.html

 

  • “there was an almost constant ingress and egress of white men and Indian women—I heard most disgustingly lewd and obscene language from the lobby and in front of the building—On Thursday and Saturday nights I saw men come from the building in company with Indian women—pass round and go underneath it.” Ephram Evans- Court Case. http://web.uvic.ca/vv/student/dance_halls/court_trans3.html
  • “I have seen when my wife was with me, white men with their arms round Indian women’s necks.” John Mendoza- Court Case

 

  • “YWCA truly believed that an acceptance of Christ would lead to a better life for all. Women, who were the main support of the church, had been told this all their lives.” P.374

The YWCA and reform in the nineteenth century

  • “Only by removing girls from the world of temptation could their lives be regenerated.” P.375

The YWCA and reform in the nineteenth century

  • A major concern of the middle class about working women was the fear that participation in the work force would lead to a decline in morals.”p.381

The YWCA and reform in the nineteenth century

  • Presence of both sexes in work force decline morals?
  • It wanted to ensure the the morality of working women and did so through the creation of a controlled environment… unfortunately, the ladies of the YWCA did so in a way that was highly insulting…” p.381

The YWCA and reform in the nineteenth century

  • Pg, 383 Letter The YWCA and reform in the nineteenth century
  • “A concern which reflected the changing role of women within Canadian society” Pg. 383
  • The YWCA and reform in the nineteenth century
  • YWCA, like most reform organizations, was influenced in its responses to the problems of nineteenth-century Canada by many factors – its desire to improve society, vested interests, the values of society, organizational difficulties and traditional responses to new problems.” P. 384

The YWCA and reform in the nineteenth century

 

  • “Records almost wholly male in impetus have been used by mostly male scholars to write about Aboriginal men as if they make up the entirety of Aboriginal people. The assumption that men and male perspectives equate with all persons and perspectives is so accepted that it does even not have to be declared.” P.238 Taming Aboriginal Sexuality

 

  • “English sociologist Gail Hawkes tells us that the word sexuality “appeared first in the nineteenth century,” reflecting “the focus of concerns about the social consequences of sexual desire in the context of modernity. Christian dogma defined sexual desire “as an unreasoned force differentially possessed by women, which threatened the reason of man” and the “inherent moral supremacy of men.” According to Hawkes, “the backbone of Victorian sexuality was the successful promotion of a version of women’s sexuality, an ideal of purity and sexual innocence well fitted to the separation of spheres that underpinned the patriarchal power of the new ruling class.”Sexuality, as Hawkes contextualizes the term, helps us better to understand the critical years in British Columbia, 1850- 1900, when newcomers and Aboriginal peoples came into sustained contact.

P.239 Taming Aboriginal Sexuality

 

  • “it was generally accepted that, so long as colonial women were absent, Indi- genous women could be used to satisfy what were perceived to be natural needs.” P. 240 Taming Aboriginal Sexuality

 

  • “the casual use of a social inferior for sexual pleasure.” P. 240 Taming Aboriginal Sexuality
  • “men in power to condemn Aboriginal sexuality and at the same time, if they so chose, to use for their own gratification the very women they had turned into sexual objects.” P.240 Taming Aboriginal Sexuality
  • Victorian England, that “sex was a necessary obligation owed to men and not one which women were permitted to talk or think about as owed to themselves.” P. 242 Taming Aboriginal Sexuality
  • Victoria came to the throne in 1837, “basic structure of taboos was already defined: the renunciation of all sexual activity save the procreative intercourse of Christian marriage.” P. 242 Taming Aboriginal Sexuality
  • “savages,” who were by definition “unrestrained by any sense of delicacy from a copartnery in sexual enjoyments.” P. 242 Taming Aboriginal Sexuality
  • Moving to the nineteenth century, “Victorian sexual morality was focused on, and expressed through, the ‘social evil’ of prostitution. Prostitution was discussed in such diverse venues as popular journalism, serious weekly reviews, medical tracts and publications from evangelical organizations devoted to the rescue of fallen women

Aboriginal people in British Columbia viewed their sexuality differently than did colonizers. “Many of the taboos normalized and universalized by Europeans simply did not exist in Aboriginal societies.” P. 243 Taming Aboriginal Sexuality

 

  • “the wildness associated with Aboriginal sexuality had permeated settler consciousness.” P. 244 Taming Aboriginal Sexuality

 

  • “They scooted around, they dared, they were uppity in ways that were completely at odds with Victorian views of gender, power, and race.” P. 245 Taming Aboriginal Sexuality
  • A Welsh miner reported back to his local cleric how “considerable value is placed on a good woman in this country.” P. 246 Taming Aboriginal Sexuality

 

  • “When a non-Aboriginal man saw an Aboriginal woman, what he may have perceived was not so much her Aboriginality as her gender and, certainly, her sexuality.” P. 247 Taming Aboriginal Sexuality
  • “about one in ten Aboriginal women cohabited at some point in her life with a non-Aboriginal man.” P. 247 Taming Aboriginal Sexuality

 

  • “Confederation in 1871, to pass a bill, subsequently disallowed by the federal government, to legitimize children of unions between Aboriginal women and non-Aboriginal men whose parents wed subsequent to their birth.” P. 247 Taming Aboriginal Sexuality
  • “[By] 1871 Aboriginal women had been almost wholly sexualized.” P. 249 Taming Aboriginal Sexuality

 

  • The tripartite campaign to tame the wild represented by Aboriginal sexuality had two principal goals. The first was to return Aboriginal women home. The second was to desexualize Aboriginal everyday life, in effect to cleanse it so that the home to which women returned would emulate its colonial counterpart. P. 252 Taming Aboriginal Sexuality

 

  • Nineteenth-century Canadians seemed divided over whether to treat prostitution as a “necessary evil” or as the leading example of male sexual coercion. Those who believed prostitution to be necessary were content to live with a double standard of sexuality, which forced “virtuous” middle- and upper class women into a straitjacket of chastity while men were encouraged to expend excess sexual energy upon a class of “fallen” women. Those who focused on the coerciveness of prostitution believed that prostitutes were the most victimized women in a patriarchal society, women who were forced to service lustful men in an oppressive form of sexual slavery.” P. 387 Backhouse
  • “Discrimination on the basis of class, race and ethnic origin figured prominently in each, as immigrant and minority groups such as the Irish, black and native Indian communities suffered disproportionately.” P. 388 Backhouse

 

  • “The nineteenth-century journals occasionally noted that prostitution kept unmarried men from the more dangerous vice of masturbation and seduction, and provided husbands with sexual outlets when their wives were unwilling. They were ”distracted” from attacking pure women and their wives were protected from repeated pregnancies.” P. 391 Backhouse

 

  • Female apparel now
Is gone to pot I vow, sirs,
And ladies will be fined
Who don’t wear coats and trousers;
Blucher boots and hats
And shirts with handsome stitches,–
Oh dear! What shall we do
When women wear the breeches?

–Broadsheet 1851para 5. Reformers and Rebels: Women, Pants, and Power in Nineteenth Century America https://oldlandmark.wordpress.com/2006/04/05/reformers-rebels-women-pants-and-power-in-nineteenth-century-america/

  • An August 1851 cartoon in Harper’s Weekly depicts women in the masculinized bloomers. They carry men’s walking sticks, smoke cigarettes and posture themselves as men. Clearly, many members of society recognized the probable degeneration of female character and conduct if the wearing of pants was widely adopted.

Some women were arrested for wearing such garments. Para 6. Reformers and Rebels: Women, Pants, and Power in Nineteenth Century America

  • “The rise of biblical higher criticism in the last decades of the nineteenth century and the impact of modernism so changed the theological landscape.” 193 Canadian Covenanter in crisis: Anna Ross and modernism Journal of Transatlantic Studies, 2013 Vol. 11, No. 2, 193????212, http://dx.doi.org/10.1080/14794012.2013.788825
  • “teaching to promote Convenanter sensibilities in Canada” 192 Canadian Covenanter in crisis: Anna Ross and modernism Journal of Transatlantic Studies, 2013 Vol. 11, No. 2, 193????212, http://dx.doi.org/10.1080/14794012.2013.788825

 

 

 

 

 

 

 

 

 

 

Different Aspects of Prostitution:

  1. Indigenous assimilation into Canada when Barkerville Gold Rush takes place 1858

-Stigmatization of Indian women

-main women to be used in prostitution b/c they are seen as sexualized Taming Aboriginal Sexuality

–Bill in 1871 to disallow union of white men and aboriginal women

-Indigenous women do not see problem with it. They are getting things in return etc.

-They view their sexuality in different way than BC colonizers

– men outnumbered women so using Ab women who were sexualized was normal/ men did not even see ab women as women? (Red)- nuisance

 

  1. How did this change Canada?

-their perspectives on sex

-men were getting sex easily and therefore kept on wanting it

-sex outside of marriage became known

-men can cheat on their wives easily

-women are becoming sexual objects (Taming Ab 240)

-loss of Christian purity

 

  1. How did Canada Act to This Change?
  • Reform- YWCA
  • Stop the changing role of women in 19th century
  • Try to stop chance of decline in morals
  • Acceptance of Christ will lead to a better life– really push Christianity
  • Balance gender ratio and bring in immigrants from Britain and elsewhere
  • Make ab women accept white people norms and sexuality

 

Reform brought about in negative manner women did not want to follow it

-letter about treatment within housing

– made changes in insulting way

– too aggressive in way of change? (remove girls from world of temptation)

this makes girls want to rebel against this change? Women come from over seas and replace ab women(after confed)

-only furthered ab women sexualization, they did not want to become white people that’s not who they are.

– extreme measures: prohibition/ temperance