I Amsterdam

"XXX" factor v.
Sex Factor

The tolerance that has gained prominence in the socio-political identity of the Netherlands can be traced back to the 17th century, during to the period that is referred to as the Golden Age of the Dutch Republic. At this time, prostitution was illegal, yet paradoxically brothels flourished into luxurious gambling houses in order to accommodate a wealthier clientele. The brothels and the women were not penalized unless they disrupted the public sphere or noticeably impinged upon social morality or ideology. It was a compromise that accounted for the indispensable nature of prostitution, especially in terms of its economic benefits. A comparable compromise was deemed pragmatic, or it appeared to be the case with the recent lifting of the brothel ban, less then a decade ago. It is surprising and disconcerting that the parallels have been disregarded or overshadowed so rapidly, in the context of the current transformations in Amsterdam’s sexual spaces. Certainly, the Netherlands’ unique approach to sex work has not failed so fast, for since the lifting of the ban, the organisation and regulation of the industry has only just begun. If the law was intended to prompt the re-institution and re-structuring of this professional industry in the context of a social world and a historical narrative rife with stigma, an essential question is begging for our serious consideration: What values have been taken into account in the act of reverting to reputation resuscitation through a citywide branding campaign that subversively reinforces the pathological perceptions surrounding sex workers and their industry?
From the representation of Amsterdam’s red light district, the tourist today still imagines a virtual reality of the tolerant, liberal Amsterdam that existed throughout the history of the Dutch, who have always prided themselves on their unique, non-confrontational cultural identities. The interesting issue at hand, in relation to images of the red light district today, is that media representations of Amsterdam suggest that city officials and administrative organisations appear to be clinging to signs and symbols that convey ideals of Dutch liberalism and tolerance; simultaneously, however, they enact policies and reforms that prompt transitions for the city. The red light district that is revealed through contemporary visual media and citywide publicly disseminated representations presents a partial frame through which to view this cultural re-visioning of Amsterdam. What has remained concealed behind the spectacle of tolerance and liberalism surrounding Amsterdam’s red light district has [co]incidentally remained the social stigma that will mark the prostitute as pathological and define the industry as foundational to societal dysfunction.