Sex 100 philippin
Such connections—in which colonial experiences were expected to transform metropolitan formations, for better or worse—were anticipated (and often misunderstood) by historical actors, as we’ll see.
Here was an example of “reflex action” at work, but against the expectations of early 20 century commentators, who forecasted automatic and accurate transfers from colony to metropole, it turned out that practices mutated as they migrated: such transpositions revealed connectivities that were as dense as they were unpredictable. As I show, controversies over prostitution and disease became entwined in complicated ways with broader arguments Americans were having about the meanings and consequences of colonial empire.
As state regulation moved on imperial channels, these campaigns played out on a global terrain.
Organizations such as the World Woman’s Christian Temperance Union (WWCTU) and the International Federation for the Abolition of the State Regulation of Vice enlisted the support of an Anglo-American, and often self-consciously “Anglo-Saxon,” constituency.
Finally, I explore the politics of sex, hygiene, the military and empire from a cultural-historical perspective, looking at how “regulated vice” in the Philippines was imagined and argued about by a wide range of U. While critics agreed that something stank at the intersection of military occupation, commercialized sex and its medical regulation, they tracked the smell to diverging roots of “corruption.” Was the trouble with the U. military’s medical inspection of prostitutes that it legitimated the principle of regulation and sanctioned prostitution (as social purity campaigners maintained) or that it was attached to and symbolic of an illegitimate invasion (as anti-colonialists argued)?
Was the problem racial in that it conceded to and sanitized “miscegenation”?