>NY Times, Sept. 19, 2000 > >The Oldest Profession Seeks New Market in West Europe > >By ROGER COHEN <snip> >For Dr. Hana Duchkova, an expert on sexually transmitted diseases at Usti >Hospital, the collapse of Communism and the order it imposed have been a >"recipe for many problems." Foreigners have no medical records, and spread >disease. Cases of syphilis at the hospital are up to 134 so far this year >from 59 in 1999, she said, heaping blame on foreigners and a large Gypsy >population she described in disparaging terms. Dr. Hana Duchkova's prejudice is rooted in the old ideological connection made between prostitution, disease, and foreigners, immigrants, & oppressed races/ethnicities/nationalities. This line of thinking has a fertile ground in the political economy of global capitalism with its attendant immiseration on the periphery & migrant labor. ***** Modern Fiction Studies 42.1 (1996) 31-60 Dangerous Liaisons: Prostitution, Disease, and Race in Frank Norris's Fiction Stephanie Bower Prostitution is pregnant with disease, a disease infecting not only the guilty but contaminating the innocent wife and child in the home with sickening certainty almost inconceivable; a disease to be feared as a leprous plague; a disease scattering misery broadcast, and leaving in its wake sterility, insanity, paralysis, and the blinded eyes of little babes, the twisted limbs of deformed children, degradation, physical rot and mental decay. --Vice Comission of Chicago, 1911 By 1911, scientific advances in the understanding of venereal diseases had significantly altered public perception of their seriousness. No longer considered just punishment of the guilty, these diseases were blamed for transmitting the wages of sin from errant husband to virtuous wife and child, the newly discovered venerealinsotium--infections of the innocent--deemed an insidious threat to the beleaguered middle-class family. 1 But as this quote from the Vice Commission makes clear, these philandering husbands manage to evade the full impact of such condemnation, their guilt eclipsed by the prostitute who, in the iconography of syphilis, gets cast as the center and source of such infection. 2 According to the imagery of this quote, prostitution breeds not healthy children but gruesome deformities, a horrific picture that implicitly associates venereal disease--the "family poison" that renders women barren, or even worse, turns normal fetuses into subhuman monstrosities--with "race suicide," that widely-circulated term used to describe the declining birth rates among middle- and upper-class white Americans. The causal connection between syphilis and race suicide made by some venerologists represents only one aspect of a subtle yet persistent tendency to identify disease with racial "others": namely, blacks, Asians, and the "new immigrants" who flocked to American shores in ever-increasing numbers. 3 Indeed, the undercurrent of disease that informs virtually all discussions of prostitution reveals a pervasive anxiety about the influence such others might exert on a narrowly-defined "American" identity, the apprehension shared by many native-born Americans that this influx of immigrants might weaken or even contaminate cherished American ideals. Generations after European "others" spread diseases that would decimate "natives" in the New World, their descendents constructed a trope of disease that reversed the flow of contagion, imagining themselves as the "natives" imperiled by hordes of diseased "others." Indeed, these latter-day "natives"/nativists inherited a racist ideology first articulated in the beginning of the nineteenth century, when American politicians, scientists, and cultural critics justified brutal policies toward American Indians, African Americans, and Mexicans by describing these groups as inherently inferior, obviously incapable of self-government or even assimilation (Horsman). Turn-of-the-century nativists fiddled with racial categories to apply this language to a new generation of immigrants, classifying these racial others as "degenerates" and worrying that an infusion of "inferior" races would fatally corrupt the purity of Anglo-Saxon stock; the language of disease literalizes these fears by constructing a rhetoric of contagion based upon the biological model of germ theory, imaging race as a deadly virus capable of passing from one host to another, infecting a previously "healthy" organism. Since prostitution was identified in the public imagination with immigrants--those foreign pimps and prostitutes who imported an old trade to a new country--and with venereal disease, it becomes a crucial target of nativist attacks. In this essay, I explore the complicated nexus of prostitution, immigration, and disease in Frank Norris's studies of degeneration, for his version of literary naturalism is at once dependent upon sexual liaisons and endangered by them. In Norris's representations, the prostitute mediates the novelist's engagement with the lower class by introducing him to the brothels and tenements he claims as the proper province of art. Rubbing elbows with these unwashed masses furnishes the novelist with the inspiration of his calling and the material for his art, but it also exposes him to the contagious diseases associated with the lower class, particularly the racial others whose difference foils all attempts to assimilate them into a comfortably American identity. And the prostitute who facilitates his entrance into this alien world proves a congenial host in more ways than one, her womb a fertile breeding ground for germs passed from "new" immigrant to upper-class Anglo-Saxon. Norris's tales of degeneration function on one level as portraits of social and psychological pathology, but at the same time they represent these racial others as the source of this pathology and thereby racialize the language of naturalism. * * * Turn-of-the-century America witnessed the exponential growth of an anti-prostitution movement that soon spread across the nation, its appeal fueled by apparent increases in rates of venereal disease and the dramatic rise in numbers of immigrants. Of course, the correlation between prostitution and venereal disease was nothing new--just a half century earlier, Henry Ward Beecher established his reputation by likening the prostitute's body (and, more generally, female anatomy) to a vestibule of contamination that tempted and destroyed young men (Halttunen 113-17). What differentiated turn-of-the-century imagery from that employed by an earlier generation of preachers and reformers was its consistent identification of both prostitution and venereal disease with new immigrants. Although available data did not support a correlation between these phenomenon, public discussion closely identified the three issues, imagining prostitutes and their procurers as disease-ridden foreigners who spread their infectious germs and their inferior genes throughout their adopted country. Unwilling to acknowledge the oxymoronic figure of a native-born prostitute--a woman who contradicts symbolic representations of American purity and innocence--most antiprostitution tracts describe the "typical" prostitute as foreign-born, despite evidence from reformer's surveys that indicate that immigrants, and especially "new immigrants," were underrepresented in the prostitute population (Rosen 139-42). This fallacious identification persisted throughout the antiprostitution movement, its unfounded allegations given the authority of truth when provisions excluding prostitutes were written into the immigration acts of 1903, 1907, and 1910, making prostitution, or even association with prostitutes, grounds for immediate deportation (Connelley 48-57). Perhaps the most vehement source of this xenophobic rhetoric were the white-slave tracts of the early twentieth century, which blame immigrants not only for supplying the raw material of prostitution--the girls who fill the market with an inexhaustible source of supply--but for the rise of the notorious "cadet," that bloodthirsty predator who makes prostitution into a lucrative profession. 4 These tracts virtually ignore the social and economic factors that help explain prostitution's appeal, preferring instead to blame this trade on the depraved foreigners who defile an unsullied land with their deviant sexual practices (Connelley 115-39; Rosen 112-37). In The Shame of a Great Nation (1909), for example, E. Norine Law describes the "pimps" responsible for the loathsome practice of white slavery with a telling parenthetical remark: "fetid male vermin (nearly all of them being Russian or Polish Jews), who are unmatchable for impudence and bestiality, and who reek with all unmanly and vicious humours" (193). And in America's Black Traffic in White Girls (1912), Mrs. Jean Turner Zimmerman rants to the point of incoherence against the assorted racial others she blames for the "Social Evil": Please remember, as you read this, that America is becoming more and more un-American every day. Each ship, each train Westward or Eastward bound, is now daily dumping into our Land, so lately the goal of the homeseeker from Germany, Sweden, Ireland, etc., the real future citizen--thousands of the scum and vice and criminal element of [End Page 34] South Eastern Europe, Asia and the Orient, and remember, too, that a short five-years of residence here converts the filthiest criminal . . . into an American citizen with the right to vote into office men who will and are sworn to protect and aid in every possible way the Jewish, Russian, French or Chinese whore-master as he rents a shanty and proceeds to fatten on the very life-blood of the young girlhood of this and other lands (7-8). Zimmerman's rhetoric encapsulates some key nativist concerns, for she links the deflowering of America's "young girlhood" with the apparent venality of its municipalities, appropriating the rhetoric of sexual defilement to describe the degradation of the upright American "citizen." Indeed, the "corruption of American purity" becomes a recurring theme in the white-slave tracts, symbolized by vivid images of white women raped by dark others and by the system of graft these others supposedly introduce into city politics. George Kibbe Turner's infamous article "The Daughters of the Poor" (1909) charts the insidious influence of the "Jewish kaftan" (45) on cities across America, the promise of easy profits tempting local politicians to trade their influence and shield white slavers from the vigilance of the law, in turn fostering the wholescale corruption of city politics. 5 And such political corruption is only the most concrete manifestation of the more general societal corruption attributed to these decidedly "un-American" arrivals. In "The Tammanyizing of a Civilization" (1909), for example, S. S. McClure blames the new immigrants for nothing less than the decline of Western civilization: "We are now permitting the country to become the Botany Bay of the world. The most incompetent and vicious settle down in our great cities; and there an army of political criminals, like Tammany, trained by half a century of political crime, exploit, and degrade, and corrupt them, and with them our whole civilization" (Law 58). According to McClure, this metaphoric civic corruption manifests itself physically in the spread of venereal disease, here linked to both prostitutes and immigrants, as these corrupt politicians recruit and maintain a standing army of "cadets and prostitutes, practically all of them diseased" for the "perennial infection of the population" (Law 63), disseminating mental and physical degeneration. [End Page 35] Once a white girl becomes the sex slave of the dark cadet, this logic suggests, she participates in a deadly circulation that transmits disease to the Anglo-Saxons who pay for her favors. McClure's description of diseased foreigners who infect the American body as well as the body politic is a standard trope in much nativist rhetoric. In Silent Travelers, a historical study of America's tendency to ascribe outbreaks of disease to recent immigrants, Alan Brandt identifies the indigenous health attributed to native-born Americans with an implicit faith in the "unsullied quality of the American continent, an Eden of pure air and water that had nurtured a pioneering race of remarkable physical fortitude who had cleared the forests and founded the republic" (32). The immigrant enfeebled by disease enters this paradise like the hateful serpent, spreading deadly germs that introduce pain and death into this pristine republic. During the last decades of the nineteenth century, degeneration and syphilis, two "germs" commonly associated with both prostitutes and racial others, spread from the pages of obscure medical journals to mainstream magazines and newspapers, their sudden preeminence a telling indication of their symbolic potency. Concern over these two diseases gained currency at this time because both were thought to endanger the physical and moral health of Anglo-Saxons, and, more importantly, both were frequently identified with prostitutes and their procurers. The discourse surrounding these diseases "biologizes" nativism by locating the source of disease in "new immigrants" and warning that contact with these others--particularly sexual contact--could turn healthy men and women into animalistic brutes. Although theories of degeneration proliferated in fin-de-siècle Europe, perhaps the text most responsible for introducing this discourse into an American vocabulary is Max Nordau's classic work, Degeneration (1895). 6 Nordau describes a disease that affects only the "cultivated classes" (550) of the most advanced nations, an insidious form of mental illness that reduces these icons of "civilized humanity" (37) to "the type of the primitive man of the most remote Stone Age; or, . . . an animal far anterior to man" (556). Nordau and his American disciples account for this atavistic reversal using the theory of degeneracy advanced by B. A. Morel in 1857. According to Morel's influential hypothesis, good genes go bad when "poisoned" by the noxious influence of "intoxications, bad social surrounding and unhygienic conditions, diseases, moral defects, congenital or early acquired influences, heredity" (Meyer 347), their pathological deviation from the "norm" manifested by various mental, moral and physical "stigmata." Indeed, American scholarship on degeneration was preoccupied with the task of classifying the signs of this elusive disease, using a misshapen skull or propensity to consort with "low women" as conclusive proof of humanity's reversion to its brutish ancestors. In this paradigm, then, prostitutes become both the source and the sign of the degenerate since they induce degeneracy in those who patronize their "bad social surrounding[s]" and signal the disease of their clientele. For Nordau, the danger posed by degeneracy lies not so much in the degenerates themselves--their atavism will prevent them from effectively adapting to their environment--but in the threat they pose to the future of the race, both in the "fashion victims" they convert to their cause, and in the genetic deficiencies they pass on to their offspring. Attracted by the delusive brilliancy of madness, many "weak-minded or mentally-unbalanced persons, coming into contact with a man possessed by delirium, are at once conquered by the strength of his diseased ideas, and are converted to them" (31), their only hope of cure a "hygiene of the mind" (559) that wards off mental "germs" capable of infecting and corrupting a healthy organism. Another source of contagion lies in the transmission of degenerate genes to future generations: "When under any kind of noxious influences an organism becomes debilitated, its successors will not resemble the healthy, normal type of the species, with capacities for development, but will form a new sub-species, which, like all others, possesses the capacity of transmitting to its offspring, in a continuously increasing degree, its peculiarities" (16). Here, Nordau paints degeneracy in the proportions of a major epidemic, its atavistic potential spread throughout an unsuspecting population by the seductive allure of its philosophy and the reproductive capacities of its genes. If degeneracy threatens the population at large through this legacy of genetic inferiority, another danger arises from a contradictory symptom--the sexual, moral, and spiritual impotence of its victims. In Nordau's paradoxical logic of sexuality, excessive sexual arousal leads to flaccidity, an anatomical weakening that extends beyond the procreative powers of an individual to encompass the productive powers of an entire civilization, so that the "sexually over-stimulated" society will "march to its certain ruin, because it is too worn out and flaccid to perform great tasks" (557). According to this logic, degeneracy represents a significant danger not only because it turns men into beasts but because it has the even more frightening consequence of turning men into women. 7 Diagnosing the "stigmata" of degeneracy, Nordau compiles a list of attributes typically considered "feminine" including: "emotionalism" (19); "a condition of mental weakness and despondency" (19); passivity (20); and "the predilection for inane reverie" (21). And though Nordau makes no such specific connections, the language of degeneration was also applied to prostitutes, whose abnormal sexuality indicated their atavism, and to blacks, Asians, and Jews, those "inferior" races who were linked in the popular imagination with both women and beasts. 8 As Dr. William C. Krauss notes in 1898, "It may be some comfort to know that Talbot's investigations show that, as compared with foreigners, Americans exhibit the fewest signs of degeneracy, and that the most marked degenerate types found here are imported individuals" (87). All the more reason, then, to stave off relations between healthy, virile American males and their corrupters. Eugene Talbot argues in Degeneracy: Its Causes, Signs and Results (1898) that intermarriage between "inferior"--that is, degenerate--races and those "superior" races further along in the evolutionary process "would tend to degeneracy" (103). Indeed, even innocent exposure to "inferior" races seems to produce degeneracy in Anglo-Saxons, according to Talbot's interpretation of Darwin's observation that "English dogs degenerate in India in a few generations, losing the peculiarities of form and mental character that distinguish their particular race, in spite of the greatest care in selection and prevention of crossing" (131). In effect, then, degeneration proved so worrisome to a generation of cultural critics not only because its symptoms included the feminization of upper-class white gentlemen, but also because this supposed effeminacy both signaled and precipitated the breakdown of racial difference. Like degeneration, syphilis began to enter into public parlance at the turn-of-the-century when physicians and social hygienists launched a public campaign to stop the spread of this previously unspeakable disease. Spurred into action by the "infections of the innocent," these reformers defied the genteel proscriptions that censored public discussion of this embarrassing disease, justifying their indelicacy with dire predictions about the decline of the race if venereal disease continued to spread unchecked. 9 According to eminent venerologist Prince Morrow's article "Eugenics and Racial Poisons" (1912), venereal disease would not only "produce a race of inferior beings by poisoning the sources of life and sapping the vitality and health of the offspring" (1) but would also produce the phenomenon known as "race suicide" since it accounted for the high percentage of sterility among Anglo-Saxon women (Brandt 24). And Lavinia Dock notes in Hygiene and Morality (1910), "Taking [syphilis and gonorrhea] together, they seem to exhibit the true race suicide, and both . . . are intimately connected with the degeneration of races and the downfall of nations" (52). Since prostitutes were blamed for the spread of disease from philandering husband to innocent wife, they bear the brunt of the blame for this catastrophic conclusion. Compounding such fears was the belief that immigrant populations were especially prone to venereal disease. As Dr. L. Duncan Bulkey notes in 1906, "[v]enereal diseases, with their manifold and direful results so frequently reaching to and working havoc among those who are innocent, will never be checked until in some way even the lowest levels of society are influenced toward their prevention" (Brandt 23). Here, middle-class Anglo-Saxons get scripted as the "innocent" victims of impoverished immigrants, whose unsanitary and immoral habits manifest themselves as a loathsome, highly contagious disease that spreads from the "houses of the poorest into those of the richest, and forms a sort of civic circulatory system expressive of the life of the body politic, a circulation which continually tends to equalize the distribution of morality and disease" (Brandt 23). If degeneracy turns virile gentlemen into impotent fops, syphilis equates them with the racial others deemed responsible for its transmission; both diseases enact the frightening spectacle of self-made-other and, in so doing, validate fears that disease-induced sterility will doom Anglo-Saxons to evolutionary defeat. Xenophobes such as Henry Pratt Fairchild take this logic one step further when he describes the immigrants who invade and corrupt the American body politic in his aptly-titled The Melting Pot Mistake (1926). In Fairchild's metaphorical language, not only do immigrants spread germs, but they become the germ itself: "But in the case of nationality the foreign particle does not become a part of the nationality until he has become assimilated to it. Previous to that time he is an extraneous factor, like undigested, and possibly undigestible, matter in the body of a living organism. That being the case, the only way he can alter the nationality is by injuring it, by impeding its functions" (150). 10 These overlapping metaphors of corruption and disease take physical form in the predicted darkening of the American complexion, a mongrelization believed to be inevitable whenever "superior" white races mixed with "primitive" racial others. Once eastern and southern Europeans were classified as racially distinct from those of "Teutonic" stock, scientific racists such as Madison Grant predicted that the infusions of racially different immigrants would lead to the degeneration of Anglo-Saxon purity. In The Passing of the Great Race (1916), Grant writes: "Whether we like to admit it or not, the result of the mixture of two races in the long run, gives us a race reverting to the more ancient, generalized and lower type . . . the cross between any of the three European races and a Jew is a Jew" (16). Grant's influential hypothesis repeats and embellishes the familiar stereotype of the diseased foreigner, for here the disease that infects the American body and character assumes visible form in the dark features of these racial others. Sexual contact with these "aliens" thus becomes fraught with danger for "pure-bred" Americans, since every liaison jeopardizes their health, corrupts their principles, and weakens the genes responsible for their racial superiority, a process of un-Americanization signaled by a system of representation that uses race as the external symbol of internal contamination. Here, then, constructions of the other as diseased and theories about mongrelization work together to create an image of race-as-disease, a trope that equates an invasion of immigrants to an invasion of germs, both figured as deadly viruses that threaten the disintegration of the healthy organism, the transformation of self into other.... The full article is available at <http://muse.jhu.edu/journals/modern_fiction_studies/v042/42.1bower.ht ml> ***** Yoshie