Between andBuenos Aires was a major prostitution hub. Economically desperate or restricted by inflexible Jewish marriage laws, Jewish women arriving to Argentina from Europe conceded to working in legally sanctioned brothels founded by Jewish pimps with capital.
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Although Jewish women made up just aires third of legal buenos, they were disproportionately visible in a Catholic society, and moral reformers could easily obtain their nationality. Intwo Jewish women spoke out publicly about their experience of coercive prostitution. These revelations led to mass arresting of pimps and a ban buenos brothels in Buenos Aires in Fear of Jewish prostitution slavery, the sexual traffic in immigrant Jewish refugee women, often conducted by Jewish men, was a topic that preoccupied Jewish communities in Europe and immigrant communities in North and South Aires from the s until the outbreak of World War II.
Of all Latin American cities, Buenos Aires, Argentina, was cited as a argentina for white slavers because it had a system of municipally regulated prostitution from untilwhen a national law, the Law of Social Prophylaxis, outlawed brothels throughout Argentina.
Jewish women emigrated to Argentina from Poland, Russia and Germany in an attempt to escape poverty and religious persecution. Pressed into prostitution by inflexible religious laws such as those regarding agunot anchored wives unable to obtain a divorcethe economic desperation of entire families, and argentina belief that wives, even those married under false pretenses to pimps, should obey their husband, they were among the groups of immigrant women prostitution at risk in Buenos Aires.
As immigrants in a predominantly Catholic society, the Jewish community in Argentina—the largest in South America—became very concerned about reports of Jewish criminality in any form. The claims of white slavery, Jewish pimps, and Jewish prostitutes shook the community to its very core, and every attempt was made to separate the Jewish criminal element from the larger community, including banning them from synagogues in Buenos Aires.
In the Jewish community held a public meeting to discuss the implications of street protests in Jewish neighborhoods against pimps and their relatives.
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Wherever he stopped in South America there were Jewish women in brothels, many of whom spoke Yiddish, and most of whom were Russian or Polish Cohen1— In Buenos Aires he learned that no anti-white slavery groups were allowed to board vessels to help women arriving from Europe seek work. He did note that an Argentine Anti-White Slavery society had already been established and that the local Immigrant Hotel did its best to find both men and women decent employment.
According to the people he interviewed, the moral conditions in Buenos Aires had improved considerably from earlier years.
Nevertheless, Cohen blamed the existence of legal houses of prostitution in the capital for the continued problem of immorality. While over thirty-five thousand Jewish emigrants had arrived sinceaccording to the calculations of the Jewish community, more Jews had arrived earlier and continued to pour into Buenos Aires.
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It is with shame that I have to say that many Jewish women, themselves mothers of families, are amongst those who are running the houses. They were not pleased with my visit. Samuel Cohen was not the first observer to criticize the plight of Jewish women who engaged in prostitution in late nineteenth and early twentieth century Argentina. Almost as soon as the prostitution of Buenos Aires passed an ordinance regulating brothels as part of a public health campaign to prevent venereal diseases, reports of Jewish white slavery were published in European and Argentine newspapers.
This was one of several cases discovered by British police Vigilance Record. How did all these observers identify the Jewish prostitutes prostitution there were no statistics of religious beliefs? When women registered to enter d houses of prostitution, they were asked about their nationality, among other things.
Those women who identified argentina as Russian, Buenos, or German, were assumed to be Jewish not only by the Jewish community, but also by representatives of argentina countries. The women found work in brothels through the efforts of Jewish pimps who began to organize in the late nineteenth century and had enough capital to set up the houses of prostitution and pay for a Madame to operate them. The existence of organizations such as the El Club de los 40, Varsovia, Asquenasum and later the Zwi Migdal, coupled with the ease with which moral reformers could obtain nationality statistics for legal prostitutes, made Jewish prostitution very visible, even though the much larger community of clandestine prostitutes were buenos Spanish, Italian and Argentine nationality.
In the buenos the investigations of the League of Nations, particularly its Report of the Special Body of Experts on Traffic in Women and Childrenonce again highlighted the visibility of Jewish prostitutes and traffickers. One of the English versions had a dust jacket with a provocative picture of two white women chained to each other. This chauvinistic and anti-Semitic book aires French pimps in Buenos Aires as patriots who saved women from a life of lesbianism and cocaine, but had only prostitution comments about the Jewish pimps League of Nations, ; Londres The plight of two Jewish women caught up in white slavery led to the final political campaign to ban municipally regulated houses of prostitution in Buenos Aires.
That same year, Raquel Liberman accused the Zwi Migdal organization and her husband of forcing her back into prostitution years after she had used her savings to open an antique store. These revelations aires to massive arrests of pimps who belonged to the Zwi Migdal, as well as a new decree to ban brothels in Buenos Aires after December 31, In December a national Law of Social Prophylaxis prohibited all municipalities from operating brothels and mandated prenuptial medical examinations for all men. While prostitution was not a crime, hereafter the police determined when prostitutes aires be arrested.
World War II did more to end the traffic in Jewish prostitutes in Argentina than any local legislation. Women who escaped to Argentina and later from prostitution married into the Jewish community argentina subsequently led normal lives. Alsogaray, Julio. Buenos Aires: N. Avni, Hiam. Jerusalem: Magnes, Bra, Gerardo. Bristow, Edward.
New York: Schocken Books, Cohen, Samuel. Oxford: N. Galvez, Manuel. La trata de blancas: Tesis para optar al grado de doctor en jurisprudencia. Glickman, Nora. New York: Garland, Guy, Donna J. Oxford: — Kaplan, Marion A. Westport, CT: Greenwood Press, Londres, Albert.
The Road to Buenos Ayres. Translated by Eric Sutton.
London: Constable, Mirelman, Victor. Detroit: Wayne State University Press, Geneva: League of Nations, Yarfitz, Mir. New Brunswick: Rutgers University Press, Have an update or correction? Let us know. Guy, Donna. Jewish Women's Archive. Learn more. In Brief. They were ashamed, too, that a Jew was taking up the enquiry against them. End of Legal Prostitution. Recuerdos de la vida literaria4 vols.
Buenos Aires: Hachette, Vigilance Record 3 March London: More Like This See Also:.
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