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CathBlog - The disabled and the joy of sex

Published: April 10, 2012

BY PATRICIA MOWBRAY

Adelaide Now recently published an article titled “Disabled deserve the joy of sex.

Kelly Vincent, a member of the South Australian Parliament  has been dubbed the “Dignity for Disability MP”. She advocates the decriminalisation of sex work, calling for a "more permissive” culture around using disability services funding to pay for access to a sex worker or sex therapy.

In her proposal, money already allocated for physical therapies or mental health services could be legitimately spent on sex services. Her reasoning is that there needs to be a culture of recognising that people with disability are sexually active or have sexual desires.

The article is concerning on a number of levels. To begin with, there was no reference to assisting the person with disability to explore other avenues of sexuality such as forming relationships, and honouring and respecting the body.

The discovery of one’s sexuality is sometimes exciting, sometimes challenging, sometimes lonely and sometimes painful for everybody. These experiences are no different for people with disability.

Providing sex-workers to people with disability who may not have the capacity to understand the situation is not appropriate or welcomed. Indeed, the provision of sex-workers is not the healthiest or most appropriate way of helping any person to discover their own dignity or explore their sexuality.

My experience as the Disability Projects Officer for the Australian Catholic Bishops Conference and as a mother of three young men with Down syndrome has led me to a number of conclusions about which I am very passionate.

In our case, I wonder what choices our sons would make if offered the choice of visiting a sex-worker. I’m fairly certain they would not know what a sex-worker is or what service they offer. 

My hope, is that they, as full citizens of our society, would have a choice not just be coerced or directed to this particular type of service. I think they would be more interested in an authentic, ongoing relationship with someone that touches many parts of their lives and is not limited to sex; intimacy is much more than the sexual act.

Jean Vanier is well known as the Canadian founder of the L’Arche movement. He has spent most of his life living and working with people with disability. His integrated approach, inspiring writings and practical solidarity make him one of the most reliable voices in the world when it comes to advocacy on behalf of some of our society’s most marginalised people.

In his book, Man and Women God Made Them, he is critical of the approach of sexual pleasure being a right of the person with disability. He argues that the promotion of a right to sexual pleasure leads to superficial intimacy. 

Without authentic relationships the person is lead deeper into loneliness and the hunger for intimacy is increased. How would we function if the only intimate relationships we had were through a sex worker? 

Fully integrated and healthy sexual relationships imply equality and recognition of the dignity of the other person. Vanier says that sexual education isn’t just “teaching how to do” but implies “growth in the capacity to see the other person as a person with needs.”

This is a real learning process that requires much sensitivity towards the other (and most often it is the man who has to learn to be sensitive to the woman's body). It is important for young people to know that sexual relationships don't 'work', are not completely fulfilling, right from the start.

– Jean Vanier Man and Woman God Made Them.

Once again, groups and politicians, in this case, the Scarlet Alliance and Kelly Vincent MP, are using disability as a way of ‘pushing their own agenda.’ It appears that the real agenda is creating the means to legitimise prostitution by appealing to a ‘worthy cause’ and claims of altruism. I’m yet to see any research that claims the lives, sexual education and formation of people with disability is enhanced by using sex workers.

Recently I discussed this with Deacon Anthony Gooley from Brisbane Archdiocese. He claimed that these calls for prostitution services for people with disability originate in the prostitution operators not disability groups. People with disability, especially those with intellectual disability, may be vulnerable to manipulation and may lack the moral skills to make positive choices in this regard. 

As a Church, we need to encourage real (not paid) friendships. He went on to say that, “Meaningful relationships should be the focus of relationship education for our communities, whether people have a disability or not. There is an urgent need to access or develop resources to support families in providing education about sex and sexuality for people with disability. This should draw on sound empirical evidence and not untested assumptions.”

When I have discussed sexuality with some of my friends with disability they have emphatically stated that they are more interested in forming lasting relationships than having casual sexual relationships.

As faith communities, we need to foster meaningful relationships in our parishes, workplaces and wider communities. I agree with Jean Vanier’s view that sex is a ‘gift’ rather than a ‘right’. This applies to all of us; our sexuality is a gift. We are all crying out for love, acceptance and intimacy. We all truly desire authentic relationships, where we can live out our God given gifts. Perhaps it’s time to really listen to the cry of our hearts and reach out to each other in loving and authentic relationships.

Patricia MowbrayPatricia Mowbray is Disability Projects Officer for the Bishops Commission for Pastoral Life

 

 

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Recent Comments

  1. I am inclined to agree that providing paid sex would not dignify the disabled, and that if anything it would achieve the reverse.
    I don't think it's necessary - indeed it could be seen as patronising - to argue that sexual desire can be completed or resolved if sublimated. The need and desire in any person will vary of course, but the issue is more fine-tuned. Put simply, paid-for sex is different from sex with a willing partner.
    Wouldn't it be true to say only the latter can be affirming psychologically?
    Isn't dignity first and foremost a sense felt within oneself before it is a quality perceived by others? My point is that what contributes to dignity is what allows or encourages the person to think well of themselves and face the world more confidently. Paid-for sex only affirms the attractiveness of one's wallet and not one's self.
    That aside, I am horrified to think that prostitiution remains illegal or criminalised. It may not provide dignity but, not unlike other commercial activities, it surely serves other social goods depending on different circumstances.

  2. Thank you, Patricia, for your - or should I say, your sons's contribution of wisdom, not only in the particular issue of human sexuality you have raised, but also the overall topic.
    It's marvelous what the 'differently abled' can teach us know-it-alls about life in all its fulness and such people as you - a mum and Jean Vanier are contributing the wisdom needed in our culture today.

  3. I wonder if there isn't a whiff of duallist moralising here that potentially twice disables persons with an impairment, who, in any case, are excluded from access to many of life's pleasures and equal opportunities.
    Might it not be that some views such as these - presumably well-intentioned in their desire to protect the powerless and undoubtedly correctly pointing to adult relationships as being more than a physical encounter and committed, instead, to the principle that intimacy should ideally be founded on love - overstep the mark by imposing limits on the already circumspect freedoms of those without the opportunity to exercise a choice that some able-bodied Catholics are in any case taught from young to feel squeamish about?
    Working as I do in disability rights and social inclusion, might I refer your readership to the epistemic voice of the British bioethicist, Sir Tom Shakespeare, before suspicions about this issue being the sole consequence of the agenda of sex-workers, and not a legitimate and complex human rights question, are taken for granted?
    In sum, he simply cautions against this becoming an opportunity for conservatives to oppress the impaired in the service of a distorted calvinistic morality.

  4. Well done, Patricia. Your essay is logical, founded in reality, and comes from long, life time learning.
    Only those people with no experience in this field would be so naive as to suggest that employing a sex worker for disabled people along the lines of the argument put forward would bring long term benefits rather than a recipe for disaster.
    Don't insult our 'differently abled'.

  5. Thank you, Patricia, for an excellent and well-balanced article.
    It is interesting in our well-to-do society that we approach issues from our perspective rather than from the perspective of those we are trying to help.
    This is not only the case with the disabled but also when it comes to assisting the poor and disadvantaged.
    If we don't understand the other - see the world as they see it - how can we possibly provide adequate assistance? Unfortunately, there is still a huge stigma when it comes to the disabled. Recently, I was rather disturbed by an incident on a train.
    A young man walked through the carriage speaking very loudly. When he sat down at the back the young woman nearby got up and stood by the door. It wasn’t till a few stations further when the young man left the train that she then returned to her seat. Watching the young man walking along the platform I noticed he had Downs Syndrome.
    My heart went out to him and couldn’t help but wonder what he must have felt when the young lady decided to move when he sat near her.
    Perhaps the confused look that appeared on his face when this happened explained it all….

  6. As someone with a paraplegic brother and a cousin with Down syndrome I find this proposal extremely disturbing, saddening and quite offensive.
    Has Kelly Vincent considered that, especially for people already struggling with their self-esteem due to a disability, rather than helping them this will simply be sending them the message that the only way someone would be intimate with them is if they were paid to do so?
    You can just imagine a young man or woman coming to terms with losing a limb or extensive scarring from burns or some kind of deformity they were born with, upon being offered these services just feeling like their fears of others finding them 'repulsive' were being confirmed.
    This aso goes against the principle of treating people with disabilities exactly the same as you would treat any other human being.
    It seems the sex industry is no longer content with dragging mainly women into the horrors of prostitution - now it wants to prey on another group of vulnerable members of the community too.

  7. Dr Michael Furtado strikes a timely cautionary note lest human social questions like this be dismissed on purely religious grounds.
    After all, not only will the moral value of any social policy proposal be contested (and contestable) but whether it tends to a positive or negative moral value will to some extent depend on its empirical consequences.
    I understand his point to be that one should not project one's own perspectives onto others, especially if, and to the extent that, they cannot or have not had the opportunity of choice and acceptance of them, themselves.
    It may well be that some people otherwise restricted or prevented from the sorts of relationships often promoted as ideal might derive significant and personally relevant benefit from access to sex.
    It is not, after all, a case here of a mandatory programme, and it may be thought that on some issues policies which permit are more beneficent than policies that forbid.
    Of course, the other side to commercial sexual service is the side of the sex-worker, and my point earlier that whether the policy would be in fact overall beneficent would also have to take their interests into account.

  8. Thank you for your opinion, Patricia, referring to Kelly Vincent’s article. You highlight Kelly’s reasoning: “there needs to be a culture of recognising that people with disability are sexually active or have sexual desires”; however your article does not acknowledge the truth of this.
    You fail to recognize the many challenges faced by those with an impairment; rather, you attempt to level the playing field by saying that we all experience challenges and this is no different “for people with disability.” This in fact is not true! People with an impairment face far greater obstacles, including ACCESS to environments where they can meet prospective partners; lack of finances; society’s stigma on persons with an impairment and the view that they are often thought of as unattractive, impotent, asexual, receiving welfare payment, and of lower intelligence.

    Your reference to your own children, who you are “fairly certain” would not know what a sex worker is, confirms research indicating that children with impairments are often socialized into a disabled role and lack sex education; creating obstacles to developing a positive body image and understanding sexual functioning.

    You are spot on when you say that sex is at its best in a relationship and is a “gift”. However what about those who have not received this “gift”. What are you saying?
    “Bad luck, you miss out?”

  9. Against a background where people living with impairment are disabled by social attitudes, policies and practices, I am concerned by the stance taken by Ms Mowbray.
    People living with impairment are perceived as asexual or deviant, and their sexual rights are often denied (e.g. sterilisation).
    The author argues that the discovery of sexuality by people living with impairment is no different to able-bodied people. Abundant research has proven this untrue!
    Further, an Australian study found that even professionals (GPs, nurses, counsellors, etc.) rarely address the sexual health, education, and function needs of people living with impairment compared those of able-bodied people.
    The generalised assertion that people living with impairment “may lack the moral skills to make positive choices” in the area of sexuality implies that the choices of able-bodied people are superior.
    Is it possible that able-bodied people “may lack the moral skills to make positive choices” in the area of sexuality?
    Whilst “advocacy … [for] marginalised people” might appear honourable, a far more appropriate pastoral response is well expressed by the disability rights movement slogan, “nothing about us, without us”, which communicates the principle that policy should not be discussed or decided without the full and direct participation of the people living with impairment whom the policy will affect.
    Rather than dictating another’s sexual expression, maybe we could create social spaces which facilitate the opportunity to develop “real (not paid) friendships”. As the Apostle Paul urges, let us “make hospitality our special care” (Rom 12:13).

  10. Prostitution is not only disrepectful and harmful to disabled people, it is disrespectul and harmful to anyone involved in prostitution.
    Also, regardless of whether a person has a disability or not, engaging in sex outside of marriage, in whichever way, is going to harm both individuals. If you're not sure why, read Pope John Paul II's brilliant Theology of the Body.

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