“How do I know most of the women working as prostitutes are controlled?” asked Paul, a volunteer for the Jesuits, a religious order of the Roman Catholic Church, before answering his own question. “[Because] the last time I tried to help one of them get in touch with an NGO, I got beaten and threatened by her captors.”
Everyone in Lebanon’s “sex trade” seems to be involved in trafficking in one way or another: Sources at both the Internal Security Forces (ISF) and the General Directorate of General Security (GS) in Beirut said that even pimps working further down the chain of command ultimately report to a bigger network of organized traffickers.
Paul has learned the ins-and-outs of Lebanon’s trafficking world over the years. Beirut, the Lebanese capital, and Jounieh, a coastal town about 10km (6.2 miles) north of it, are where most victims of sex trafficking end up in Lebanon.
A GS officer estimated that there are at least 800 women and girls who have been forced into prostitution in these areas. But the numbers are hard to verify because of the hidden nature of the problem.
While the ISF formally identified 29 victims – 10 of whom were Lebanese and 13 Syrian – of sex trafficking in 2017, the most recent year for which there is data, other sources, including officers at the International Organization for Migration (IOM), the United Nations High Commissioner for Refugees (UNHCR) and NGOs, put the number in the thousands.
The plight of these women is compounded by the way the law is applied in Lebanon. Article 523 of the Lebanese Penal Code criminalizes “any person who practices secret prostitution or facilitates it”. The punishment is a prison sentence of anything from a month to a year.
It is not illegal to work as a licensed prostitute but seeing as the government has not issued any such licenses since the 1970s, those working as prostitutes are vulnerable to being arrested and punished.
Beirut is no stranger to the sex industry. Prostitution was legalized in Lebanon after World War I when the government decided that concentrating prostitutes in one area – Mutanabbi Street, which became Beirut’s downtown red-light district before it was destroyed in the Civil War – would protect Lebanese women from French and Senegalese soldiers.
According to the Lebanese Prostitution Law of 1931, brothels were divided into two groups: public brothels and escort houses. The law also set conditions for those working outside the brothels, dividing them into groups of workers; cafe girls, mistresses and “artistes”.
After Lebanon’s Civil War, which lasted from 1975 to 1990, secret – meaning unlicensed – prostitution became a crime.
But hundreds of women enter Lebanon each year, particularly from Eastern Europe and Morocco, with an “artiste” visa, to work as dancers in clubs. “Artiste” is widely understood to be a euphemism for “prostitute”.
Life on the streets
It is about 8pm on a Saturday, close to the Daoura intersection near Bourj Hammoud in Beirut’s Armenian district, on a crowded road full of busy shops and cafes. From his car, Paul has just spotted a woman leaning towards a black SUV. She and the driver talk for a few minutes. Eventually, she gets in the car. The transaction is quick, and people passing by do not even seem to notice.
“They found a deal,” explains Paul’s wife, Ray. The couple, both in their 40s, have been volunteering for the church for years. Paul first got involved 20 years ago when he discovered that one of his neighbors was being forced into prostitution. He says he considered it his “Christian mission” to help. Ray decided to join him soon after they met in 2010.
Paul and Ray are Armenian-Lebanese and asked that their real names be withheld because of the sensitivity of their work. For the past 10 years, they have distributed food and medicine once a week to “people in need”, the couple’s term for the homeless, drug addicts, beggars and women exploited into prostitution in Beirut.
As they drive around Doura, in the eastern suburbs of Beirut, the main road is still crowded. Two policemen are patrolling the area. But right around the corner, Ray spots another woman sitting in a car with a man. They have seen her here before, waiting on the street corner.
“We meet women who are Lebanese, East Africans and, in recent years, a lot of Syrians, of course,” says Paul. “In my experience, they all want to leave the job, but the only ones I have seen leaving a trafficker – it was because they were handed to another [trafficker].”