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55 Not one of those interviewed complained about the cost nor criticized the commercial aspect of the trade. As far as the western clients are concerned, whether expatriates or tourists, the prices are extremely attractive. Interview n� 1 mentions the cost as merely a �small dent in the change purse� or �insignificant gifts�; n� 2 talks about �very good value for money�; n� 4 a student with limited revenue states that it is �normal to pay for the service�; n� 5 says he always �bargains� and compares the cost to a �handful of rice�; n� 6 always finds what he wants no matter how small his budget; n� 10 and 30 are enthusiastic as to the youth and quality of the prostitutes whom they could not afford at home; n� 15, a woman, realizes after converting the price into her local currency that the cost is minimal; n� 18 feels that it is only natural that the older and richer should be generous; n� 21 feels he is doing his part for �humanity�; while n� 22 sees himself as a �sought after walking dollar�. In short all these people are able to pay for the sex worker of their choosing, for whatever length of time (quick trick, weekend, week, month) for what they consider to be a modest sum and perhaps a few gifts. Yet, while sex for payment in Asia does not seem to be a financial burden for the clients, Cohen (1982, 1986) does in fact mention that some western clients, after a few months as regular customers have found themselves completely bankrupted by their �little wives�.
56 While the Table 1 (in Appendix 1) can be considered somewhat impressionistic since it offers no statistics or percentages, it nevertheless reveals the fact that men in the middle to upper income category have a lot more choice of sites, partners and types of services than the low income workers. The poor in general have to settle for the cheaper services of low-class prostitutes working out of sleazy henhouses or on the street (including streets, parks, vacant lots, cemeteries and train tracks). Surabaya being a port city one finds the entire gamut of marine personnel from the captain down to the deck hand using all the different types of sex services available depending on their individual purchasing power. Those men who represent the upper echelons of power, politics, civil authority and finance visit discreet sites exclusively reserved for this category of clientele where they will meet only partners deemed worthy of their rank and largesse.
57 Vena, interview n� 47, an Indonesian prostitute, suggests that the Asian client is more likely to spend a lot of money than his western counterpart. This may be because the Asian client is more likely to visit a prostitute in the company of a group, as a party, and thus would be more inclined to be a big spender and very generous simply to maintain his reputation.
58 Jean Baffie (personal presentation) mentioned several Thai guidebooks which describe certain luxurious sites used almost exclusively by Asians (Chinese, Japanese, Taiwanese and rich Thais). Evidently, the Europeans have more restricted expense accounts. As to the Asian tourist on a trip, it is well known that he easily spends enormous sums of money. A Taiwanese businessman (Interview n� 9) remarks that �the girls are cheaper in their home country.� Philippines, Thais and other women of Southeast Asia work their trade as �ladies of the night� or showgirls, legally or illegally, in Japan, Taiwan, Malaysia or Singapore. For example, in 1999 more than 130,000 singers, hostesses and prostitutes of Southeast Asian origin illegally entered Japan (SMC 1999).
59 While it seems that cultural differences in behavior can be identified between Asians and Westerners it would be risky to try and establish a typology of any sort.
60 The aid bodies trying to promote job changes for prostitutes and generally working to combat sex tourism confirm that the customers can be everyone and anyone: normal people, young, old, happily married or not, bachelors, working or out of work. In this context it is virtually impossible to establish a profile of the typical client. The only major distinction possible is based on the frequency of visits to prostitutes. In this respect the clients can be separated into two categories: the opportunist or occasional customer and the �regular� customer.
61 Within these two categories it is of interest to analyze the customer�s explanation of what motivates him and how he justifies his actions. Through this inventory of the clients� motivations the portrait of some sort of typical sex consumer may emerge.
What Motivates the Client?
62 We must first take a quick look at the rare and rather unusual sources we found on this question.
63 Two authors, Jammot and Rocheteix, attempt a typology of the client in their publication on prostitution in France in the 1950s. According to the professionals questioned:
[. ] the client falls into one of three distinct categories: First there is the bachelor, who because he has neither wife nor mistress comes on a regular basis to satisfy a natural need. He is generally serious, not very generous, nor too demanding, and, surprisingly, is generally faithful. He makes up the solid base of regular clients who keep the business running throughout the year. (Jammot &Rocheteix 1954: 131-38)
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One must be extremely careful when using oral testimonies as historical materials. Oral testimonies were first used in historical studies in the 1920s, when testimonies were taken from former slaves in the United States. These testimonies were useful as reference materials, but the position of the historical community is that one must exercise great care to differentiate fact from fiction when using these testimonies as primary-source materials. One need only look at the oral testimonies given by the former comfort women in order to appreciate the great difficulty involved in relying solely upon these sources in trying to determine what is historically factual.
Human Trafficking and Employment Fraud.
Lee then used a chart to introduce a portion of the materials submitted to the South Korean government�s fact-finding committee on forced mobilization by the surviving family members of former comfort women. The professor confirmed the family members� understanding that what happened was �employment fraud� and �human trafficking.� He then turned to research conducted by a female South Korean scholar, who tracked down the family members of former comfort women whose names and addresses she learned from a ledger of Koreans then residing in Indonesia. Almost all of those family members also testified that these comfort women had been subjected to �employment fraud.�
Lee then cited the following passage from a document titled �Overall Status of Koreans Resident in North China,� published in 1941 by the Beijing branch office of the Government-General of Korea: �Due to their particular language skills and tenacious lifestyles, [Korean men] have been able to keep up with the military�s advance, or even precede it�bringing with them a certain type of woman and setting up military comfort stations�. They make enormous profits in areas that are still not politically stable, and advance to the front lines.�
This same document reports that there were 732 Korean prostitutes and drink-pouring girls in north China. Lee estimates that there were, at most, 1,000 Korean comfort women in this same area. He later used this figure at the end of the lecture in estimating the total number of comfort women.
Tsutomu Nishioka is a member of the planning committee at the Japan Institute for National Fundamentals and a visiting professor at Reitaku University. He was born in 1956 in Tokyo, and graduated from the International Christian University. He worked at the Japanese embassy in South Korea as a researcher from 1982 to 1984, and served as editor in chief of monthly magazine Gendai Korea . He is chairman of National Association for the Rescue of Japanese Kidnapped by North Korea (NARKN).
Prostitute in Seoul Find a girl
With a population of over 20 million, the capital of South Korea, Seoul, began to take action in tackling the growing problem of youth prostitution and youth internet addiction in 2007. According to the National Survey of Internet Addiction Summary Report 2006, 12 percent of the South Korean population from ages 9 to 39 is reported to have symptoms of internet addiction and in Seoul, the number of internet addicted teenagers doubled in less than a decade. As for youth prostitution, every year in Seoul about 2 million teenagers choose to leave home because of domestic violence and poor academic performance. In 2009, 13,463 teenage girls left home without any stable financial support and had to earn their living through prostitution.
In order to solve the problem of youth internet addiction and youth prostitution and to improve the social services of the government, Seoul established “I Will” centres-internet addiction prevention and intervention centres (abbreviated as “I Will” centres) and implemented their Youth Prostitution Prevention Programme (also called the “S.H.E. Programme”). In 2012, Seoul’s two-programme initiative stood out from 255 candidates from all over the world and was selected as one of the five winning initiatives of the Guangzhou Award.
The Government Established "I Will" Centers to Help the Young People Give Up Internet Addiction.
In Seoul, the information technology industry, cartoon industry, and online game industry are all highly developed. In addition, personal computers are widely used and the Internet is highly accessible to the public. Adolescents are the biggest group to use computers. Severe internet addicts indulge in online games or pornographic websites, which can have severe adverse effects for their studies and their health. Moderate internet addicts linger on chat websites, video gaming sites, or other websites, which consume a lot of time and also negatively affect their studies and daily interpersonal relationships. Statistics show that internet addiction not only brings misery to urban families, but also affects the social order and educational development.
In order to solve the problem of internet addiction, Seoul set up "I Will" Centres (Internet addiction prevention and intervention centres) for children and youths in 2007. The concept of "I Will" centres is to guide young people to participate in social activities, help them gain life experiences and discover new possibilities. "I Will" centres help them find other interests and hobbies besides the Internet, and eventually make them aware of the dangers of internet addiction. Through their will and motivation, they can ultimately get rid of their internet addiction. After several years of development, Seoul has established five "I Will" centres with basically the same model and standards.
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I said, "Well, now what do you mean how bad you were?" He said, "Les, I was in prison more than I was out, but now my life has just totally been transformed." He has become a real instrument. He�s touching a lot of lives himself. So, that�s what keeps us going. That�s the best compensation a person could ever get.
Okay, we�re going to do something a little different. I�m going to start with Isaiah. I told the studio audience, if I�ve got a different Scripture up there than Isaiah, they�re going to call and ask, "Well, I thought we were in Isaiah this program?" So, we�re going to start with Isaiah, because this is where I really thought we�d be by this time, but we didn�t make it that far. So, I�m going to jump ahead and next taping we�ll back up and pick up what I�ve skipped. But I want you to look down at chapter 64 verses 5 and 6, and then I think you�ll see what word I�m heading for. The last word in the verse � "saved"
"Thou meetest him that rejoiceth and worketh righteousness, those that remember thee in thy ways: behold, thou art wroth; (or angry) for we have sinned: (See, that�s the problem.) in those is continuance, and we shall be (what?) saved. (All right, now read on.) 6. But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away." All right, now let�s jump up to the New Testament and pick up this same concept. You�ve heard me say it more than once on the program over the years, you can�t be saved until you know that you�re what? Lost.
Now, what did this verse just tell us? That Israel realized they had sinned. Their iniquities were just compounded. All their so-called self-righteousness was like what? Filthy rags. Now, that�s even filthier than what we normally think of. The filthy rags here were really the cast-off rags of a leper with all of its filth. That�s what self-righteousness is in God�s eyes.
All right, so we�re going to use this half-hour, since I�ve been talking so much about the wrath of God that�s coming upon Christ-rejecting mankind, and so that no one who hears my voice will be able to say, if they find themselves in that kind of wrath and vexation, "Well, God, you�re unfair. I never had a chance."
Well, after this half-hour, anybody who hears my voice cannot say that. We�re going to make it as plain as I think the English language can make it. How can you escape the wrath of God? Whether it�s the Tribulation or whether it�s the eternal doom that goes beyond. Now, I�m going to have you jump up with me to Luke�s Gospel chapter 15. This, of course, is from the lips of the Lord Jesus Himself, and it is probably a parable. But it speaks volumes with regard to what I just said. You can�t get saved until you know you�re lost!
See, that�s the problem with the vast majority of Christendom. How many times have you heard people say, "Well, I�ve always been saved. I�ve always believed." Now, wait a minute. You never came to the place that you knew you were lost? Well, they look at you with a blank stare. They don�t know what you�re talking about. You can�t be saved until you know that you�re lost.
All right, this is a perfect example from the lips of the Lord Himself. Luke 15 and we�ll start at verse 3. Oh, by the way, I was going to announce once more before the day was over, I�ve got my eldest son and his wife with us today. Of course, we work cattle together. It�s been a long time since we�ve gotten mad at each other, so I guess we�re both getting used to each other. But we�ve done a lot of cattle work together over the years, and we�ve gotten along pretty well as father and son goes. He�s also been part and parcel of answering the phone. So, a lot of you have heard him say, "This is Les� son." Well, there he is on the picture and his wife, Janette. She�s been more and more involved in the ministry, and they exemplify the fact that we are a family ministry. We thank the Lord for it. I guess it wouldn�t hurt for me to mention our daughter, Laura. Many of you out in television have understood that she�s had a tragic accident and is presently paralyzed. We trust that the day will come when she will be restored. But, we don�t know that as yet. But, anyway, we�re family. We just praise the Lord for that.
All right, back to Luke 15 and verse 3, and Jesus is speaking a parable to the Jew. Now, remember, Jesus never addressed the Gentile world. Everything He spoke was to Israel and under the system of the Law, but we can still draw tremendous lessons.
"And he spake this parable unto them, saying, 4. What man of you, having an hundred sheep, if he lose (There�s the key word.) one of them, doth not leave the ninety and nine (Not in the fold. Where?) in the wilderness,�" Now, in Middle Eastern language, what�s the wilderness? The desert!
You know, whenever I used to think of wilderness when I was a kid, I always thought of trees and forest and no man�s land. No, in the Middle East the wilderness is the barren, open desert, with a clump of something here and a clump there and a lot of sand in between. All right, so one of these hundred is lost, and the rest are out in the wilderness. Now, remember, this is dealing with Israel. We�re merely going to draw an application. Okay, so He says:
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