 Traditional Thai Woman 12
“The Thai term ‘siang duang’, which literally translates to ‘taking your fate’, is the principal base on which many Thais live and may help to explain the Thai CSW propensity for increased risk-taking behaviors (i.e., low compliance with condom usage)”1. “Thai cultural acceptance and complicity in the availability and demand for prostitution services becomes a central contributing factor in the prevalence and transmission of HIV/AIDS”1. “Both husbands and wives typically believe that the husband’s use of CSWs helps to preserve their marriage. [For example] pregnancy is normally accompanied by sexual abstinence (to protect the fetus). This is despite an infection rate of 44% in Thai CSWs and a recognized ambivalence about condom use on the parts of both CSWs and their clients”4. In addition, “visiting prostitutes is a socially and culturally accepted form of behaviour for a very substantial proportion of the Thai male population4. Also, to perpetuate the acceptance of prostitution CSWs “who have gained wealth as a result of prostitution may actually be considered more attractive marital prospects once they return home”1. In the northern areas of Thailand prostitution is considered an acceptable line of work for poor young women. The “social and economic contexts in which women live help explain why some women would enter prostitution and why parents would let their daughters work in the sex industry. In the northern areas of Thailand, the practice of young women entering sex work was perceived to be a tradition”6. In addition, “daughters, mothers and wives, women … shouldered the economic burdens for their families. They also shouldered the bulk of responsibility for HIV prevention within their steady partnerships, [though] many were unable to do so adequately”6. “Women and girls also bear the brunt of the HIV burden, as they are often the most likely to care for sick relatives. … Women also continue to face discrimination and cultural inequalities that significantly affect their ability to stay HIV-free”5. Another difficulty is a daughter’s responsibility to her parents. “A persistently strong sense of responsibility for the economic wellbeing of their families made it difficult for several of the women to leave sex work. I wanted to quit but I couldn’t. My parents had debts (former call girl, age 24, HIV-negative)”6. It is also important to note the psychological effect this “tradition” is having on these women. One woman stated “I hate men. All men lie and cheat. They live to deceive. There are no sincere men. I have known so many men. Thai men and foreign men, I know them all. They all lie”9. These views will be perpetuated and passed on to the next generation by the women who have to participate in this industry. Bunkhun influencesThe family structure is extremely important to the Thai culture. A large part of the female Thai culture revolves around “Bunkhun which means caring for parents or supporting them financially”4. “The Buddhist belief that supporting one’s family is a way for daughters to gain merit and show gratitude towards their parents”6. Other literature supports this view by stating that “Thais believe that the tradition of repayment to parents allows children, even CSWs, to gain more merit”4. In addition, “a daughter is expected to fulfill economic obligations to her family, including “repayment” to her parents and economic support of the younger members of the family”4. “Under the current economic system, Thai farmers find it difficult to sustain their families through agriculture … The responsibility of supporting the family lies heavily on Thai females and because of this duty many women enter the sex industry”1. Commercial sex workers “are usually young, 14 to 18 years old, and 80% come from poor rural families. [In addition] 87% of CSWs had completed less than seven grades at school and 25% could not read or write”4. “Women are increasingly becoming the face of HIV, accounting for about half of all HIV infections globally”5. “The status of women in Thai societies may make it difficult for them to take measures to protect themselves from HIV infection”8.Chaaii Chaatrii influences“There are two ideal images available to Thai men. The first is the monastic-recluse image … [and] the second image, however, is the embodiment of masculinity also found in other cultures, that is, authority, courage, self-assurance, physical and emotional strength, and sexual prowess (chaaii chaatrii)”4. In addition, “manliness is explicitly associated with smoking, drinking, gambling, womanizing, commercial sex, minor wives, public brawls, and so on. Thai men who prefer not to participate in these activities are disparaged by other men as kathoey (not a genuine man) or naa tua mia (the female face)”4. In addition, “a Thai man after the age of 15 who does not visit CSWs is not considered a man … [also], he will probably be introduced to commercial sex by his father as part of his “growing up”4.However, “behavioral studies demonstrate the increasing level of premarital sexual experiences among young and unmarried Thais”8. In addition the “male expression of sexuality is shifting from premarital sex with CSWs to premarital sex with girlfriends … motivated in part by the fear of contracting HIV from a commercial worker (CSW)”7. In addition, “although sexual encounters with girlfriends were increasing and becoming more frequent than with CSWs, the level of consistent condom use with CSWs was progressively declining from 60% in 1994-1995 to 40% in 1999”8. “Low levels and inconsistency of condom use were common in both sexually active young men and women, because the majority of the subjects did not perceive themselves to be at an elevated risk for acquisition and transmission of HIV/STDs”8. |
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