Lydia’s Open Door

Lydia’s Open Door: Latinx and Sex Positivity Feminisms

by Zoe Jeske

 

My proposition for the Feminist Conversation program is Lydia’s Open Door by Patty Kelly. Originally published to contribute the anthropological field, the study of ones culture, this novel has entered larger feminist conversations as of recently. From prostitution to challenging the patriarchy, this honest reflection of one Mexican society has it all. This hard-hitting feminist text is ethnography (anthropological study) that explores the lives of Mexican women who exist in Zona Galáctica. Kelly highlights the beauty and struggles of women who are involved in the modern, legalized sex work industry of Tuxtla Gutiérre, Chiapas. 

This ethnography deserves to be highlighted due to its intersectional stance on legalizing and the destigmatization of prostitution in the modern sense. Through the raw, emotional experiences of the women involved, this novel reveals how class and nationality define life in neoliberal Mexican society. Furthermore, the author “acknowledges gender based exploitation”  to argue for the recognition of sex work around the world (Kelly 2). Although Kelly recognizes that systematic oppression is prevalent in other aspects of globalized feminisms, like domestic labor, she chooses to focus on barriers in the sex work industry. Her stories and experiences in Chiapas aim to demonstrate the theme of “structural violence” against women and bring to light what has been hidden by patriarchal systems (Kelly 5). In other words, the author’s work illustrates how “sex was (and is) simultaneously personal and political; rebellious and conservative” (Kelly 6). Overall, this work is an amazing contribution to the sex-positive and Latinx feminist conversations. 

One of the most interesting parts of this novel is the method in which Kelly used while constructing it. Consistent with ethnography, each chapter focuses on different aspect to Latinx culture within this sphere of legalized prostitution and red lighting districts. Kelly’s distinctive writing technique leaves her readers with lasting impressions of her feminist take on this distinct community. Throughout, Kelly constantly manipulates her identity and privilege to have brutally honest conversations with all of the different groups who contribute to Zona Galáctica life. On one hand, she presents as a cisgendered, white person to gain access to the patriarchal government officials who regulate this society. For example, Kelly employs her white privilege and academic background to earn a special doctors’ lab coat. Originally, this sign of power distances Kelly from the women working in the zone, but it also earns her unprecedented access to the neoliberal medical system at the Zona Galáctica. Oppositely, she also presents her female identity to grant herself conversations with the sex works themselves. Although Patty Kelly can not relate to the lived experiences of the sex workers, there are shared struggles that connected them as women living in male dominate, patriarchal societies. The author’s privilege in these situations gives her the opportunity to explore how nationality and gender function in the structure of Chiapan culture. 

Beside Kelly’s distinct perspectives, another aspect that led me to propose this ethnography was the unique Latinx experience that is presented. Throughout her time at the Zona, Kelly uncovers how the neoliberal, Mexican government has built and maintained their deep rooted system of oppression. Originally the government employed legalized prostitution as a method to control marginalized groups during a time of economic turmoil. Over time this system has created a cycle of oppression for Latinx women due to low wages and substandard living. The enthograpy’s focus on Tuxtla proposed a different perspective since the surrounding areas are uniquely modern. Chiapas is one of the most impoverished states, but Tuxtla Gutiérre itself is a very rich city. For example, statistics such as literacy are infant death rate dramatically lower in the city than compared to surrounding regions, they still lack basic things like electricity (Kelly 39). These poor economic and social conditions have created large class separation, leaving limited options for women in search of work. In other words, “the way in which “the prostitution of zone women has become entrenched in the local economy,” offers a distinct perspective of the lived experiences of these Latinx women (Kelly 20).

Outside of the unique government situation, the legalized sex work industry in Tuxtla also presents a different reality when it comes to stigmatization of Latinx women. Kelly recognizes that the way sexuality is presented is directly impacted by the hypersexualization of women’s bodies in this entrenched system. Kelly records that these prostitutes are constantly teetering on the edge between acceptable and reprehensible social behaviors. In this culture, bodies are sexualized for the benefit of men and the government, yet the stigma against this work is detrimental for all the women in Chiapas. For example, Kelly herself engages in a raid on a local bar where illegal sex work tend to happen. She recalls how clandestine prostitutes were exposed, photographed, and filmed to make a show of the disciple inflicted on these “criminals” (Kelly 53). Yet, these government raids do much more than discipline illegal works, they harm all women. The entire female population is left scared to walk outside at night and purposely cover their bodies to avoid the risk of being targeted as an illegal sex worker.

Lydia’s open door also offers distinctive feminist conversations surrounding sex positivity and sexual integrity. Throughout her ethnography, Kelly challenges the 1960s model of sex positive feminists put forth by radical feminists and offers a new take on the legalization of sex work globally. Kelly states that in Mexico specifically, female prostitutes were “[seen as] sexually promiscuous deviants beyond redemption, while male clients who purchased their services were seen as engaging in normal behavior expected of men” (7). This claim is similar to the ideology of fellow feminism Bell Hooks. Bell Hooks, or Gloria Jean Watkins, is a feminist who challenges the claims that sex positivity equals promiscuity. Unlike, the feminist theory of the 1970s, Hooks work in Feminism is for Everybody aligns with Kelly’s take that sexual liberation and erotic relations does not make a woman promiscuous. Hooks reiterates that a liberated, sexual feminist accepts the power of their own sexual desires while maintaining their sexual integrity. Furthermore, she asserts that fact that women will perform sexual acts, not out of erotic desires, but to fulfill basic need for herself and family. Kelly’s 2008 piece recreates this same claim to push against the barrier of advancement of the sex work industry and to breakdown class stereotypes of sex workers. The ethnography illustrates that although the “dirty” work of these women is hidden away, it doesn’t mean these women won’t experience harmful repercussions of stigma. 

In Lydia’s Open door, the stories of sex workers Monica and Barbara, highlight how the women who work in the zone understand their worth outside of their erotic relationship with cliental and pimps. Despite payment in exchange for erotic relations with clients, Monica claims that these relationships exist in a completely separate realm (Kelly 184). While the boundary between a client and romantic partner can be blurred in specific cases, a majority of the women describe a lack of emotional connection within their work. Furthermore, these women like to keep strict boundaries for their identity outside of the Zona Galactica. Outside of the red lighting district, these women are mothers, daughters, and wives. Prostitution is simply an avenue towards “economic freedom and self-sufficiency.” For example, the legalization of prostitution allowed one woman Kelly spoke with, named Barbara, to escape an abuse home and become a successful single parent (185). As heard from the other testimony of many of the sex workers in Zona Galáctica, these women are taking control for their own desires and choices. While some women choose a life in the zone for economic reasons, others simply prefer their profession to other options available for women of their race and class. Kelly’s documentation of these stories serves to challenge the notions of sexuality integrity for not only for Latinx women, but for all women. 

Although the intersectionality between Latinx and sex positive feminists in Kelly’s work is noteworthy, I believe that her novel is also a beautiful example of radical kinship. While anthropologists want to observe and learn the culture, Patty Kelly works especially hard to relate to the Galactica sex workers. She purposely chooses to not portray them as either victims or heroes, but instead as women who have a brilliant story to tell. From sharing meals, to attending birthday parties outside of the zone, this ethnography seeks to truly understand the experiences of Zona Galáctica women. The author establishes heartfelt relationships with the women she meets to spread radical feminist love. Furthermore, Kelly’s conversations highlight how despite all of the obstacles stacked against them, these women find a way to build community. By challenging the social and economic control of the patriarchal government, these women rely on each other to help reestablish their sense of self-love and self-worth. 

Citations –

Administrator. “Global Alliance Against Traffic in Women.” Brigada Callejera – The Global Alliance Against Traffic in Women (GAATW), gaatw.org/members/the-americas/140-membership/north-america/716-brijada-callejera.

Hooks, Gloria. Feminism Is for Everybody: Passionate Politics. Pluto Press, 2000.

Kelly, Patty. Lydia’s Open Door: inside Mexico’s Most Modern Brothel. University of California Press, 2008.

“What Is Ethnography? | Anthropology@Princeton.” Princeton University, The Trustees of Princeton University, anthropology.princeton.edu/programs/ethnographic-studies/what-ethnography.

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