Yet this did not remain unchallenged. Throughout the period, socialists remained a vocal minority on prostitution which they viewed as a result of a morally corrupt capitalist society, adapting the figure of the ‘prostitute’ to their ideological perspective; she was a victim of middle class seduction. Keir Hardie expressed his outrage at the class component of disciplining ‘prostitutes’, that the ‘gentlemen’ receive the privilege of anonymity whilst reformed ‘prostitutes’ are outed and ‘shunned as moral lepers’. It was acknowledged that prostitution as a vocation was caused by destitution, poverty, police harassment, illness, single motherhood, amongst other desperate causes. William Tait even went so far as to suggest provision of skill training for ‘morally safer’ jobs. However, this was
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obviously this impacts what we can know. only from one perspective. those writing about ‘prostitutes’ had clear intentions - whether positive of negative; ‘the mythology created by such self-styled ‘historians’ was overwhelmingly designed by and for men.’
“moral reformers, evangelical philanthropists, and rescue workers” as part of process; these groups particularly influential in Scotland which lacked the Acts, and in the nation’s self-perception of morality
[Scotland had its own] technologies of power, technologies not unlike the CD Acts themselves, were already in place in Scotland.” “Some, like the lock hospitals and magdalene asylums, existed long before the CD Acts were passed. Others, like the system of police repression which I call the ‘Glasgow system’, were developed as a reaction to the Acts.” Glasgow system not restricted to Scotland, used as a “model for similar systems of police repression in English cities, most notably in Manchester and Leeds as well as in Edinburgh and other Scottish towns.” largely accepted that in practice the morality of Scotland’s social discourse fell short of their
obviously this impacts what we can know. only from one perspective. those writing about ‘prostitutes’ had clear intentions - whether positive of negative; ‘the mythology created by such self-styled ‘historians’ was overwhelmingly designed by and for men.’
“moral reformers, evangelical philanthropists, and rescue workers” as part of process; these groups particularly influential in Scotland which lacked the Acts, and in the nation’s self-perception of morality
[Scotland had its own] technologies of power, technologies not unlike the CD Acts themselves, were already in place in Scotland.” “Some, like the lock hospitals and magdalene asylums, existed long before the CD Acts were passed. Others, like the system of police repression which I call the ‘Glasgow system’, were developed as a reaction to the Acts.” Glasgow system not restricted to Scotland, used as a “model for similar systems of police repression in English cities, most notably in Manchester and Leeds as well as in Edinburgh and other Scottish towns.” largely accepted that in practice the morality of Scotland’s social discourse fell short of their