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Just For Sex In Indramayu







Husband swx child are both free of HIV. Navigation is a big and growing problem, but one that does little to deter the sex del. AIDS is a big and growing problem, but one that does little to deter the sex up. The head of the local health office, Idham Latif, tells me that others are her to take on the job. The head of the local health office, Idham Latif, plats me that others are reluctant to take on the job.

Indramayu has become the region that sells its daughters. Nur'Asiah dresses for work. Eka Nickmatulhuda Nur'asiah is a slight year-old. On the wall of her grandparents' house in the Indramayu village of Bongas hangs a picture of her as a little girl dressed up as a Just for sex in indramayu. But this young woman is herself the mother of a six-year-old son, born when she was She is also a veteran of an month career as a prostitute and "sexy dancer" Just for sex in indramayu the King Cross bar in the north Jakarta suburb of Kelapa Gading. But the real money was for sex. At first Nur'Asiah only wanted to dance, but the bar owner pushed the point.

I knew then that Just for sex in indramayu saying yes, I'd have to do sexy dancing 'plus plus'. Money also went to support Nur'Asiah's son. I didn't like it, but I needed the money. Eka Nickmatulhuda Her grandfather, Dasmin, a beneficiary of the house renovation, is comfortable with what has happened. Though this course of action is so common that there is very little stigma, officially it's frowned upon. InIndonesia banned the traffic in girls under But the industry adapted, and these days many young Indramayu girls are recruited by their friends, says Sukim, a former pimp who now works at Yayasan Kusuma Bongas, a non-government organisation devoted to fighting the recruitment of sex workers.

Middlemen still play a role behind the scenes, but if the first suggestion of a career in prostitution is made to a new girl by her friend, the real traffickers can plausibly deny their involvement. The rest of the model is unchanged: The first money is small and goes directly to the new recruit to buy clothes, make-up and a trip to the "magic man", or dukun. Many Indonesians hedge their bets between Islamic observance and village magic, but, for practical purposes, they place greater faith in the latter. The dukun performs a ritual which they believe symbolically implants a diamond in the girl's body, "to make her prettier and more desirable", Sukim says. The pimp or channeller then goes out of his way to extend the loan, "pampering the parents" to create an ongoing debt.

The parents outdo each other to build the most ssx house in the village. The houses act ln a marketing tool to lure other families into gor trade. Sex Just for sex in indramayu says Sunenti, another girl indamayu took the bait. For the girls, Just for sex in indramayu, the debt is a burden. Many sex workers live in dormitories guarded by brothel staff. Indramayu is sustained by ofr industries: Even in this slow-speed rural economy, it's barely enough to survive, much less buy a house. Offshore migrant labour means years away from home, and the horror stories of mistreatment, including rape, are legion.

There are no factories in Indramayu and the education ondramayu is so poor that few people are qualified fog even the most basic white-collar job. According to Sukim, everyone has access to primary school but there are only a few indeamayu schools years 7 to 9 and, in Jndramayu at least, no high school at all. By the age of 11 or 12, many children have dropped invramayu entirely. By 15, the girls, bored and unemployed, Juwt watched older friends inrdamayu to ssx village for religious holidays, desirably light-skinned from night work, with money to splash around, wearing beautiful clothes and make-up.

Yayasan Kusuma is trying to counter the lure of the sex industry by using a free middle school in Bongas to both extend children's education into their teens and to explain the dangers of sex trafficking. We sit in on an English lesson. When we ask about prostitution, the year-old girls giggle in their hijabs and refer to it as "blank-blank". Would you like that job? I want to be policewoman, or a doctor. As we leave the classroom and walk out to the dusty road, we are stopped dead by a ceremony that reminds us just how far. Disty is seven years old and princess for a day. Dressed and painted like an Arabian Sultana and perched high on a ride-on dragon carried by four dancing men, she is paraded through the streets to the infectious beat of Indonesian pop music, dangdut.

Local girls tell us it's an "Islamisation" ceremony, and eventually we work out that we are celebrating little Disty's circumcision. In Indonesia, this procedure is usually performed by the midwives at a girl's birth, and can range from a full cliterodectomy to a ceremonial dabbing of a knife on the baby's labia. Disty's mother, Roimah, is not sure which version her daughter endured. Then, when the girl turns seven, the local preacher, or ulama, prays over her and the village turns out for the party. Stumbling from a discussion of careers in prostitution with a group of year-old girls to a ceremony marking religious circumcision suggests unanswerable questions about the sacred and the profane, and why, in this pocket of West Java, both seem so concerned with the sexuality of little girls.

Nightfall does nothing to resolve the question. While competing calls to evening prayer bray over the loudspeakers on village mosques, the embellished houses of former prostitutes light up, twinkling prettily in the back streets. In front of one large house, painted bright red and in the process of an expensive renovation, Eryawati sits on a blanket drinking spiced wine. She used to be a working girl but now is a kept woman, funded by a rich, married Chinese-Indonesian man who visits once or twice a month with a bundle of cash and a hard-on.

Her neighbour is another wealthy older man, a "haji", respected because he's made the pilgrimage to Mecca. He'll soon marry another neighbourhood woman who quit sex work because she was pregnant. Syarifudin, another worker at Yayasan Kusuma Bongas, says religious leaders here preach against prostitution but their imprecations carry far less weight than the material promises of the pimps. For example, in Bongas, just one of the villages in Indramayu, there are 90 young women working as commercial sex workers CSWs.

women's health

Just under half of these women entered prostitution between the ages of 15—16, others were as young as Through these activities, YKB staff found that not only were there a high number of young women from Indramayu working as CSWs, but that these women knew very little about sexual health and were the least responsive to the information YKB provided. This finding has serious implications not only for these young women but also for the wider Indramayu community and its Just for sex in indramayu fabric. Among this population there is an estimated HIV prevalence rate of 3. A recent YKB survey conducted in massage parlours in West Jakarta also revealed a two per cent prevalence rate of Just for sex in indramayu and a 5.

The survey also found that only 32 per cent of sex workers consistently use a condom with clients. While these survey results are not representative of Indonesia as a whole, they are still cause for great concern. YKB has since set up a program in Bongas aimed at stemming the flow of child prostitutes to Jakarta and other big cities. Two factors often cited as root causes of prostitution are poverty and low levels of education. The villages of Indramayu, including Bongas, exhibit both of these characteristics. The land in the Indramayu area is exceptionally fertile. However, this fertility is now a double-edged sword. With the improvement of irrigation techniques in the early s, the land became so productive that wealthy landowners began moving into the area and buying large tracts of land from local residents.

In Bongas today, only seven per cent of local residents own any agricultural land. This low level of land ownership has significantly contributed to widespread poverty. As is usually the case in poor areas, levels of education in Bongas itself and in Indramayu as a whole are also very low. Around 40 per cent of parents in Bongas are illiterate. This incredibly high drop out rate is highlighted by the fact that there are 30 primary schools in the Bongas sub-district but only one junior high school. These two factors are by no means unique to Indramayu.

Many small towns throughout Java have high levels of poverty and low levels of education. However, Jerry has identified several local factors in Indramayu that make young women from the area particularly vulnerable to entering the sex trade. The first is the Legend of Indramayu mentioned above. This legend appears to have contributed to at least a tacit acceptance of prostitution as a source of income. Prior to Dutch colonisation, the area between Subang and Cirebon, including Indramayu, was a renowned source of selir or concubines for Javanese and Sundanese nobles. The legend may have preexisted the practice of concubinage and nadvertently led to an acceptance of prostitution or the nobility may have concocted it to justify the taking of young women from the area.

Regardless, this culture of concubinage appears to be present today in the form of prostitution.



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