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25 Italian men who remained in Ethiopia after World War II tended to develop long?term or steady relationships of concubinage with Ethiopian female partners (as the old coloniali had done for decades in Eritrea). The interviews I conducted revealed that in some cases they only had one steady partner; in many others they had several so?called wives in one lifetime. Ethiopian women were often much younger than their Italian partners, sometimes even teenagers. Some �traditional marriages� took place between Italians and Ethiopians, involving the participation of some elders or the exchange of small gifts; however, a proper wedding ceremony, a sarg of some kind, was rarely performed.
57 Interview with Giulia, in September 2011, outskirts of Addis Ababa.
26 Giulia, an unrecognized Eritrean?Italian woman born in Ethiopia at the end of the 1940s, was particularly explicit during our interview. Around 1965, while still a teenager, she was forcefully wed to a middle?aged Italian man she considered too old for her (he died in Ethiopia in the late 1980s). She had a �traditional marriage,� not in a church, but she put on a white wedding gown and they had a ceremony ( sarg ). Her family wanted her to get married to an Italian man, despite the fact that her Italian father had abandoned her family when her mother was pregnant with her. After the marriage, Giulia had to stop her favorite activities: school and sports; but, although she was not allowed to, she would still go and play volleyball once in a while. None of the four children Giulia had with her Italian �husband� were able to obtain Italian citizenship because they were never formally recognized by their father at the Italian Consulate. In the end though, Giulia thinks that her �marriage� was stable enough and not a bad one. She now has a decent house, while many other women in her situation were left in poverty by their Italian �ex?husbands� after they left or passed away.57.
58 Conversations with Richard Pankhurst in 2009 in Addis Ababa.
27 In most cases though, an Ethiopian girl would just move in with her Italian partner, and Ethiopians, afterwards, would refer to her as the �wife� of an Italian man. In Ethiopia, �marriage� and �getting married� can be quite �open� and nuanced concepts, as Richard Pankhurst reminded me , 58 as is also attested by the vagueness of the expression �traditional marriage� and the way it is used today by Ethiopians. Hence, marriage and concubinage in the Horn of Africa are controversial and fluid notions that imply a status partly affected by colonial legacy. Such a baggage made relationships between Northeast African women and Italian men difficult to define throughout the 20 th century. As outlined before, different sources, implicitly or explicitly, reveal the complexity (sometimes the contradictions) of these relationships.
59 Interview with ?a?ay, in August 2011 in Harar. 60 Teff ( Eragostis abyssinica ) is an annual cereal grass, widely used and eaten in Ethiopia. 61 Interview with ?aytu in Addis Ababa in September 2012.
28 For instance, ?a?ay , an Ethiopian woman I interviewed in her relatively comfortable apartment, would refer to her Italian �husband,� alternatively, as padrone and Signor Antonacci (�master� and �Mr. Antonacci�), but she would also assert that �he used to take [her] once in a while to church or to the movies,� which were the �stereotypical� places where Italian men would go accompanied by their wives or fiancees . Moreover, one of their two boys (Gioacchino and Giacobbe) � the eldest ? was legally recognized by his Italian father . 59 Another woman I visited in her shabby house in Addis Ababa , ?aytu, remembered that �when Gallo lived with us or came to visit us, there would always be teff60 at home.� She would hence stress and praise the positive aspects of her �marriage� with Gallo in terms of food, income, and well?being he was able to provide. However, the fact that this man took another �wife� in Debre Zeyit (44 kilometers away from Addis Ababa) when he went to work there for some time, or the fact that he provided valid Italian documents for only his last four children, born in Debre Zeyit from another woman, seemed to be quite irrelevant to ?aytu.61.
Being Ethiopian?Italian in Ethiopia.
62 Barrera , 1996. 63 Riforma del diritto di famiglia (the 1975 set of laws that, among other things, allowed married Ita (. ) 64 Interview with Giulia, op. cit . 65 Barrera , 2002, p. 21?53.
29 If it is true that the majority of Italian men who remained in Ethiopia after World War II did not legally register at the Italian Embassy/Consulate their Ethiopian?Italian children as theirs, it is also likely that Italian men in Ethiopia tended not to acknowledge their Ethiopian?Italian children for two main sets of reasons. On one hand, we can imagine that they reproduced in postcolonial Ethiopia the colonial habit of not legally recognizing African?Italian children in the Horn, a common habit for decades in colonial Eritrea.62 On the other hand, if an Italian man was already married in Italy before joining the Ethiopian Campaign, he was not allowed to acknowledge his children in Ethiopia, because until 1975 the Italian civil code forbade married Italians to acknowledge the children they had out of wedlock, while being married.63 As revealed, among others, by Giulia, the interviewee previously mentioned, this non?recognition also happened when the Italian father kept living with or supporting his Ethiopian family . 64 At the same time, Ethiopian?Italians are still prone to have an Italian first name and father?name, even when they have not been recognized by their Italian ancestor and, therefore, are not Italian citizens. The Italian names of Ethiopian?Italians were not always imposed by the Italian parent though. Indeed, in the name of patrilinearity � as already pointed out by Giulia Barrera for the Eritrean case65 � an Italian name might be imposed by the Ethiopian mother even when the Italian father had prematurely abandoned his Ethiopian family, if only to preserve the patrilineal system.

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The vexed relationship between sex and selfhood [which makes prostitution different from any other occupation]� the client must sell herself in a very different and much more real sense than that which is required by any other � [The client] parts with money in order to secure powers over the prostitute�s person (O�Connell Davidson, 2002:85-86).
Miriam endorses this in her essay (2005). She defines the nature of the contract as a �disembodied agency�. She similarly claims that what is really sold in the prostitution contract is a relation of command, the prostitute sells command over his or her body to the john/pimp/employer in exchange for recompense (2005: 4). Prostitution is unique – prostitutes are expected to subordinate their own will entirely for the sexual gratification of the customers – thus it cannot be considered a legitimate enactment of agency. Since prostitution remains an explicitly segregated service dominated by women, it seems fair to argue that such a practice instils patriarchy and subordination over women in its most innate and intimate form. Jeffreys reiterates the argument, highlighting the sordid nature of the industry using intentionally uncomfortable and graphic language. She puts the �vaginas and anuses [back as] the raw materials of the industry� (2009: 316) and proclaims that �women�s experience of the world starts from the body, the only territory that many women have, but not often under their control� (2009:217). Abolitionist feminist expose the painful and very real, physical impact prostitution has on the body and mind to explore in overt ways why prostitution is an exploitative, harmful and illegitimate form of labour, that it is, effectively, publically accepted sexual abuse.
In terms of instilling patriarchal values, radical feminism highlights the inherently harmful and dominative nature of sex work, how it affects the ways men regard women. Dworkin uses these reasons to justify why sex work is never �legitimate work.� She claims prostitutes are.
�perceived as, treated as� vaginal slime� When men use women in prostitution, they are expressing a pure hatred for the female body� It is a contempt so deep… that a whole human life is reduced to a few sexual orifices, and he can do anything he wants� (1997, cited in Anderson, 2002:753).
Although by no means all men perceive women in such ways, the radical feminist argument raises the complications of perceiving sex work as a �legitimate� occupation. Supporting this argument, Sullivan discusses the impact of legalising prostitution in Victoria, Australia. Sullivan (2005) shows how despite sex being perceived as �legitimate work� the inherent violent nature of the industry has not changed; women continue to be raped and traumatised while working. Instead of tackling the violence by legalising prostitution, she claims that treating prostitution as a mainstream business has obscured the intrinsic violence of prostitution. Violence becomes accepted and normalised into every day �work�. Though physically and mentally harming the women, they begin to accept violence as normalised; �just part of the job� (Sullivan, 2005:5). By legalising and legitimising sex work, one incidentally normalises subjugation of prostitutes (predominantly women). Legalisation masks and entrenches these problems rather than addressing them. In consideration of these arguments, and the fact that more than 90% of all prostitutes are women (Weitzer, 2009), I agree with the radical feminist justification. Until the essence of harmful female domination is tackled, prostitution will always and inherently be exploitative of women and the practice subsumes the overarching structures of patriarchy. It is in consideration of such perspective that I concur that �sex work� – by its nature – cannot be considered �legitimate work.�
I shall next discuss whether or not working in prostitution should be a respected �choice� of the women and men who choose that occupation. Most of sex workers �are not forced or tricked into their jobs, but choose sex work from the limited opportunities available to them� (Ditmore, 2008: 54). I shall not consider sex trafficking or sex migration in this paragraph, for in most instances, the women are held by debt bondage. The Oxford English Dictionary defines genuine choice as �The act of choosing; preferential determination between things proposed.� Liberal feminists, although largely in contempt of prostitution, respect the rights of the individual and the individual�s autonomous will to choose for themselves what they do with their body. Some feminists and prostitutes such as Dolores French (1988, cited in Jenness, 1990: 405) argue that sex work is empowering for women and that women have every right to sell sexual services. Further, studies show that self�esteem increases when one begins sex work in high-end prostitution (Weitzer, 2009:221). One cannot contest that �most women who work as prostitutes choose to do so� (Jenness, 1990:405).
However, two issues are worth raising: firstly – it seems liberal feminist fail to acknowledge the social and historical context of society; and secondly – they fail to question whether the �choice� of prostitution is ever a legitimate one. Agha and Ncima�s case studies of prostituted women in Zambia explore the reasons the women they interviewed ended up as street and nightclub based sex workers. What became apparent was the fact in all instances the women have turned to sex work as they had very limited options available to them:

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Mae Sot Airport is about 2 km west of the edge of town, and just 1 km from the border.
Nok Air [8] operates three daily flights between Mae Sot and Bangkok.
Getting around town is pretty simple by foot but if you are looking for other forms of transport, bicycles (approximately 50 baht per day) and motor bikes (approximately 150 baht per day) can be rented by the day from one of the guest houses listed here, or from the lovely Thai Tiny Tim (speaks good English), on the left just past Mae Sot Hospital. You must wear a helmet (supplied) as the police do fine people (especially foreigners!). You have to leave your passport for bond and fill up with petrol when you return it. Cars and 4 wheel drives can be hired from several places around town (e.g. Well Driving, close to Casa Mia). Be careful as driving in Thailand can at best be described as unconventional and at worst, downright dangerous.
Taxis come in the form of motorbikes or tuk-tuks, usually found near the Burmese Market and outside Tesco (drivers sit around with special licenced number jackets). Obviously, prices depend on distance and passengers, but as a rough guide, 50-100 baht will get you to most places around the town.
Here[9] is a user friendly map of town where most things are located.
Gibbon Sanctuary , ( take the light blue songthaew #48 from the main road for an hour and a half; ring the bell to disembark at km41.5. ). While many other animals reside here, the gibbon sanctuary houses dozens of rescued gibbons, of the great ape group, who are often adopted as pets and then neglected by their owners when they reach adulthood. These fascinating creatures speak to you as you walk among their pens and hand feed them ripe fruit. Don’t forget bags of ripe fruit.  edit Mae Kasa Hot Springs , ( at km13-14 ). Legend has it the Mae Kasa Hot Springs are hot enough to boil an egg. There’s a nice walk you can take around the area and it’s a great place to have a picnic.  edit Myawaddy , ( Myawaddy is in Myanmar and is accessed via the border bridge for a small fee, with passport ). It is possible to travel inland into Burma from here since border was opened for regular xrossing in August 2013. It is possible to continue travelling from Myawady to Rangoon by direct bus, so this is the easiest way to cross into Burma from Thailand without buying air ticket.  edit Phra Charoen Waterfall , ( 40 km from Mae Sot ). Accessible by car or motorbike. There is a well-beaten trail alongside its 97 steps, providing a beautiful stroll through the jungle. Bring a picnic with you and be prepared to get wet. The ascent up the 97 steps is often closed during rainy season.  edit Reclining Buddha and Buddha Foot . On your way to the border, look toward your right for a beautiful Buddhist temple which contains a giant reclining Buddha. Continue straight on and find the Buddha’s footprint.  edit Rim Moei Border Market . Well worth a visit for a whole range of locally made and Chinese & Burmese imports, including counterfeit Viagra, ‘knocked off’ cigarettes, whisky and designer goods, plus gems and plants.  edit Swimming pools . Delightful one in a private house in the Mae Sot Villas (follow the signs), plus a gym and pool at Centara Hotel (Asian Hwy).  edit Tararak Waterfall , ( 26 km south of Mae Sot ). Tararak is part of the Ti Lor Su waterfall group and like its cousin Phra Charoen contains a nice walking trail and plenty of places to picnic.  edit Temples . Many and varied, some Thai and some Burmese style. Try to get to the one down towards the border (last main road on the right): a reclining Buddha and other delights.  edit Town markets . The vibrant Burmese Market in the centre of town represents an amazing cultural mix. There are Indo-Burmese textiles, food and teak; as well as Karen, Mon, Hmong and other Burmese minority shops of all kinds. Turtles, eels and frogs all available at food stalls (mostly these are live) while pork, chicken, beef and lamb are also sold. There are numerous gem and jade shops: buyers should be able to identify genuine and fake gems. A small indoor market is held mornings and evenings at Baan Nua, on the way towards Mae Sot villas, with fresh vegetables, meat and cooked take-away meals on sale.  edit Pha Wo Shrine , Asian Highway . The shrine is on the left approx 15 kms from Maesot on Asian Highway while driving towards Tak. A few kilometres after the Magic Hill. Easy to notice as all the cars and trucks driving by will honk while driving pass this place.  edit.
Gecko Garden Yoga Studio , ? +66 87 7324019 . Daily, 18:00-19:00, . Yoga in a peaceful setting. Mat provided. Regular classes Monday, Wednesday & Friday. Advanced classes Tuesday & Thursday. 100 baht per class .  edit Puzzlebox art courses , [1]. The Puzzlebox offers courses in batik, ceramics, sandblasting and basic art. Professionals teach you basic techniques and you create your own original work. The course culminates in a product you can take home. Participate individually or schedule a group course. If you’re new to the neighborhood, stop by on Sunday mornings for coffee and homemade treats! It’s a wonderful place to socialize and to meet fellow travelers/expatriates.  edit.

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InViolet: Word on the street is you are working on a super secret voiceover project. How secret is super secret? Like you can’t tell us anything about it? Come on, tell us something about it.
Jacqueline: Stop pressuring me. It’s super secret and can’t really say much. Here’s what I will say, I get to speak Spanish and English and I have multiple characters and I am having the time of my life.
InViolet: What is the scoop on this mini documentary that you’re working to get done? Sounds exciting!
Jacqueline: It’s very exciting! It’s my first baby. I am traveling down to Brownsville Texas, the border town I grew up in after moving from Mexico. I will be telling the story of some of these kids who live in Mexico but go to school in the US. I mean just in this company 3 of us used to do that. It’s a reality to thousands of kids and no one talks about it. It’s still on a very early stage, I currently working on raising funds, but I am very passionate about this so I am putting it out in the world because now it has to get done and their stories have to be told and I cannot wait!
Jacqueline: Who knows! This year I want to focus on developing my own work. I have this V/O project I am working on until the end of April, I would love to get this documentary up and done by June. Ben and I have a few sketches that we need to shoot, and I am currently attempting to write something. I am working on a one-woman show and a also writing a full-length play with my colleague and friend Valeria Avina. I don’t know what the hell I am doing and it’s hard but I am having a blast!
InViolet InFocus � Jennifer Bowen.
Longtime Invi member Jennifer Bowen (aka �J-Bo�) talks about being Queen Bee at BookHive, her new novel that sprung from a former play and that time she and her husband won the internet and were crowned �Dateline Super Fan Finalists.�
InViolet : How do you identify in the theater world?
Jennifer: I started out as an actor, and any chance I have to see a play, I get something from it. The story, experience (or even lack thereof) will leave an impression, possibly spark something in my own writing.
InViolet: Tell us about your journey with InViolet.
Jennifer: I’ve been a member of InViolet for about seven years. I started out acting, wrote my first full-length play because of InViolet, and these days, writing is my focus.
InViolet: Do you have a favorite InViolet memory you can share?
Jennifer: Probably all of the retreats, the reading of my play Ruin (after working it through the InViolet machine of feedback of two retreats and meetings.)
InViolet: Several times InViolet has had the honor of your service as Props Mistress on our productions. Is this a secret passion of yours? One of your many talents? Or perhaps we roped you into it against your will?:)
Jennifer: I think I just pitched in to help!! But I was glad to. I loved it when props would sometimes be mentioned in reviews – I was getting prop famous!!
InViolet: BookHive! You are the Queen Bee/Mastermind/Boss-lady/CEO of this amazing literary empire. We wanna know all about it. Give us the scoop and don’t leave anything out.
Jennifer: BookHive is a company I launched two and a half years ago. We do beta reader editorial research for novelists. It came out of myself writing my first YA book, and wondering if teenagers would really respond to it. So I pulled together some teens to read it and was startled by the feedback! I realized then that it could be a service for other novelists. We have groups of 500+ beta readers from all over the country (and we just opened up to International readers). From that pool, we select beta readers to read the authors novel, and then give feedback via an online survey. The author receives a 35+ page report full of both qualitative and quantitative feedback. Some of our authors have gone on to find agents, get published traditionally, and also self-publish. It’s been an honor to be witness to so many people’s stories growing and coming into fruition.
InViolet: A while back, you and your husband Garrett started doing online video reviews of Dateline. It took the Internet by storm and we were all clamoring for more. How did this start? Can we expect more of this awesome in the future?
Jennifer: We’re weird and in love and are obsessed with Keith Morrison’s dramatic retelling of sordid tales. We then got self-conscious (are we tactless talking about this??) but it was FUN while we did it. And I don’t want to brag, but we were selected by Dateline as a super fan finalist during a contest!
InViolet: We had a wild and wonderful InProgress production of your play Little Prince$$ a few years ago. There was Bunraku! Puppets galore! Ke$ha music! It was glorious. What was that whole experience like for you?
Jennifer: I felt blessed to work with Mark Cirnigliaro as the director. He brought a lot of creative vision to the project (puppets!) All of the actors really brought it as well. Instead of just seeing the play at music stands, Mark allowed me to see the journey of the characters fully realized – it was awesome.

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