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Here I present analyses generated via a participatory qualitative study, conducted collaboratively with Peruvian sex-worker, gay and transgender rights activists, which explored everyday violence and resistance in the lives of people who sell sex in central Lima.I argue that publicised police and serenazgo (citizen-safety) raids not only pose direct threats of violence, extortion, arrest and disclosure to sex workers, but they also work to perform ‘moral, safe and healthy’ spaces for morally-conforming citizens while casting sex workers as ‘out-of-place’ in and beyond these spaces.It represented a sacred offering to the gods and brought strength to their whole community.That’s why, when you look at the artwork of many of the Pre-Columbian civilisations of Peru, you find sexual activity depicted.

The National University of San Marcos, founded in 1551 during Spanish colonial regime, is the oldest continuously functioning university in the Americas.Yet sex workers rework these spaces, through evasion, discretion, and social, economic and affective relations, to protect their income and themselves, in a broader landscape of physical and economic insecurity.At times they make overt claims to occupy and generate income through these spaces unconditionally―acts of occupational citizenship that constitute them as citizens despite their not being treated as such by the state.A man and a woman, wrapped in an intimate embrace, connected as one.A natural act that should be celebrated as a bringer of life and an ultimate symbol of our reason for being.

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