Macho Men and Stigmatized Women in a Sex Tourist Town

Macho Men and Stigmatized Women in a Sex Tourist Town

It is quite evident that women have been constantly beleaguered and has become a normal occurrence. In the article, the author centres on gossip regarding sexual labour amongst women in the Dominican Republic as point of entry into detailing ever-changing gender affairs and principles in Sosúa. Sosúa is considered as a sex tourism destination patronized mainly by tourists of German descent. In Sosúas sexscape, novel denotations of masculinity have developed along with women’s earning capability. Whilst sex workers should temper their demonstrations of financial advances so as to not deter their reputes as mothers foregoing for their kids.

In most cases, men explicitly enjoy freedom from gender principles that demands them to give the impression of diligent and foregoing fathers. In the Dominican’s sexual economy, men have the courage of flaunting their rate of unemployment. Their idleness and dependence are considered as macho. This is considered as one industry whereby poor Dominican females have the chance of making substantial remunerations and eradication of poverty. However, the labor approaches do not essentially guarantee a reconfiguration of gender responsibilities and principles that work in their favour. Instead, migrant males in Sosúa relish such a variant that reduces anticipations for them, whereas females are trapped in a set of amplified anticipations.

The article illustrates on how the women’s lives are marked by continuity as compared to changes. Therefore this demonstrates the endurance of ideologies in regards to gender. Nonetheless, the turnaround of breadwinner status in Sosúa combined with several sex workers’ utilization of sex tourism as a mode of migrating to Europe is likewise a substantial challenge to conventional gender customs. Gender beliefs in the sex tourism city is viewed as a changing aspect and one that continues informing people on various facet. For instance, individual’s self-image, performance and choices in life. Moreover, evaluating alterations in gender thinking and execution is challenging. On the other hand, the forces of change, in this instance, the flourishing sex market and migration avenues to Europe are imperatively fresh and troubling.

Sex workers in the country not only pretend to desire their clientele and enjoy the sex, but they also pretend to be in love. Prostitutes in Sosúa make a distinction between marriage for love and marriage for visa. They believe that it is not worth a marriage certificate on romantic love when it may be transformed as a means to new land along economic prosperity. They believe that it is a high stakes performance that may eradicate poverty from their households if it is successful. The sex workers are known to converse through fax with approximately four to five clients correspondingly. Dropping by the Codetel offices is a normal occurrence for the women to see if any faxes have been sent. Relations with men from foreign nations inevitably falls short of the mutual exploitation as the male sex tourists are in better position as compared to the female sex workers to depart contented with the experiences. The sex workers are at times independent and dependent, exploiters and exploited by foreign men. Sex tourism links two aspects of migration in a powerfully gendered and racialized manner. This is because it relies on and perpetuates sexualized and racialized stereotypes amongst women in the Caribbean Nation.


The surge in the number of sex tourism spots around the unindustrialized nations reflects the world’s capital’s destabilizing impacts on their economies. In Sosúa, there is a tremendous impact on the global capitalism’s unsettling and rearrangement undertakings. In light of the debate on whether sex work may by anything but unequal, ethnographic versions of their experiences illustrates numerous experiences. The debate on ways of conceiving female’s sex work focuses on subjects of agency and victimization along with economic empowerment and powerlessness.


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