{"id":83388,"date":"2026-01-27T16:14:59","date_gmt":"2026-01-27T09:14:59","guid":{"rendered":"https:\/\/www.ciputra.ac.id\/library\/?p=83388"},"modified":"2026-01-30T13:50:46","modified_gmt":"2026-01-30T06:50:46","slug":"body-politics-post-closing-gang-dolly-a-utopia-to-eliminate-prostitution-borobudurwriters-id-january-26-2026","status":"publish","type":"post","link":"https:\/\/www.ciputra.ac.id\/library\/en\/body-politics-post-closing-gang-dolly-a-utopia-to-eliminate-prostitution-borobudurwriters-id-january-26-2026\/","title":{"rendered":"Body Politics (Post-Closing) Gang Dolly: A Utopia to Eliminate Prostitution?. borobudurwriters.id. January 26, 2026"},"content":{"rendered":"

\"\"<\/a><\/p>\n

Source:https:\/\/borobudurwriters.id\/film\/politik-tubuh-pasca-penutupan-gang-dolly-sebuah-utopia-menghapus-pelacuran\/<\/a><\/p>\n

Body Politics (Post-Closing) Gang Dolly: A Utopia to Eliminate Prostitution?<\/a><\/h2>\n

January 26, 2026<\/p>\n

\u201cEfforts to eradicate prostitution are often framed as moral triumphs, a utopia built on the belief that regulation can rid society of practices deemed \u2018deviant.\u2019 Prostitution is treated as a moral problem that can be eradicated through prohibition, rather than as a consequence of a political economic system that does not provide decent living alternatives for its workers.\u201d<\/p><\/blockquote>\n

Short documentary \u201cBody Politics in Dolly Alley\u201d (https:\/\/youtu.be\/BZgicp4h_P8?si=XV4oGn1m7uQOix3d<\/a><\/span>\u00a0<\/span>) is the work of International Business Management (IBM) students from Ciputra University Surabaya class of 2024, under the direction of Balinese director Chandra Guna Putra, under the banner of Vrame Production. This film was born from the Becoming Indonesia course, Creative Literacy Studies History supervised by a team of lecturers who wrote history books, Osa Kurniawan Ilham, historian, FX Domini BB Hera, comic artist Aji Prasetyo, and filmmaker Subiyanto. This documentary records the history and social conflicts surrounding the existence of Gang Dolly as a prostitution space that has been present since the early 1960s until its closure on June 18, 2014. Also touched upon is the narrative of tracing the emergence of the vocabulary of the name Dolly through the establishment of the first guesthouse by Aunt Dolly in the period 1960 – 1964, which later developed into a large localization and is widely known as a sexual “tourist spot”, where women’s bodies are displayed and consumed openly like objects in a display case.<\/p>\n

This audiovisual work also shows that the state policy, implemented through the Surabaya city government, did not go unopposed. Protest banners against the closure of Dolly still stand today, indicating that the policy left unresolved social and economic wounds. Through the statement of I Nengah Narendra, a high school sociology teacher, the closure of Dolly did not eliminate the practice of prostitution, but rather pushed it to become increasingly invisible and spread into the digital space through online applications.<\/strong> Thus, the narrative about the successful closure of the red-light district actually shows the reality that prostitution is transforming according to changes in space and technology.<\/strong><\/p>\n

A critical voice came from Esthi Susanti Hudiono, an anti-HIV activist, who called Dolly’s closure a utopia about the elimination of prostitution. This view emphasises that the state should not merely intervene in sexuality in the name of morality and religion, but rather discuss it within the framework of social justice.<\/strong> Dolly’s closure shows how individual bodies (especially women’s bodies) are not entirely considered personal property, but rather as objects that can be regulated by morality, religion, state policy, and social stigma. There is a gaping social reality that gender moral standards are unequal, where women are respected when they are in the role of wife and family institution, but stigmatised when their bodies are outside the dominant moral framework.<\/p>\n

The personal and structural dimensions of this issue are emphasised through an interview with a 44-year-old former sex worker, who stated that her decision to become a sex worker was not a free choice, but rather a necessity for survival in limited economic conditions.<\/strong> This confession is a key element in the documentary, shifting the discourse from individual morality to structural issues. When the state fails to provide decent jobs and social security, the body becomes the only resource that can be sold to overcome poverty.<\/p>\n

Anti-HIV activist Esthi Susanti Hudiono, in an interview segment of the documentary. Source: Body Politics in Gang Dolly (2026).<\/p>\n

Prostitution as a Product of Capitalist Structure and Class Inequality<\/strong><\/p>\n

Through a Marxist feminist perspective, the experiences of female sex workers in Gang Dolly cannot be separated from class relations and the logic of capitalism. Capitalism exploits not only labour in the formal sector, but also women’s bodies in the realm of sexuality and social reproduction. When access to decent work is blocked, women’s bodies are reduced to economic commodities, an alternative means of production within an unequal capitalist structure (Cruz, 2018). Prostitution cannot be understood as a moral anomaly, but rather as a consequence of the structural inequalities produced by the economic system itself.<\/p>\n

This analysis aligns with Rosemarie Tong’s thinking in Feminist Thought, which asserts that women’s oppression is a result of the intersection of patriarchy and capitalism. Tong reminds us that what is often referred to as women’s “agency” often occurs within highly unequal material conditions (Tong, 1998). In the context of Gang Dolly, the “choice” of sex work can only be fully understood if it is seen as a response to structural poverty and the state’s failure to provide viable economic alternatives.<\/strong><\/p>\n

The body politics in this documentary can also be read through Naomi Wolf’s framework in The Beauty Myth. Wolf explains how women’s bodies are controlled through normative standards (beauty, morality, and modesty) to maintain an unequal social order. Although Wolf discusses popular culture and the beauty industry, a similar logic operates in Gang Dolly. Women’s bodies are valued, classified, and regulated according to dominant norms,<\/strong> while the material realities that force women to sell their bodies are ignored (Wolf, 2002). In Dolly, women’s bodies become the intersection of religious morality, social stigma, and state interests.<\/p>\n

Also, Gang Dolly does not exist solely as a space for prostitution, but rather as a hub of informal economic production relations involving many actors, including sex workers, small traders, parking attendants, and motorcycle taxi drivers. This network demonstrates that prostitution is closely integrated with local economic structures and is part of the urban working class’s survival mechanism. The production relations that support Dolly place sex workers in a weak, dependent, and underprotected bargaining position. The article Beyond Liberalism: Marxist Feminism, Migrant Sex Work, and Labour Unfreedom asserts that in modern capitalism, gendered labour relations often produce conditions of labour unfreedom. The decision to engage in prostitution cannot be fully read as a free individual choice, but rather as a response to structural conditions that limit the possibility of alternative lives<\/strong> (Cruz, 2018). This framework aligns with the testimonies of former sex workers in the documentary, who position prostitution as a survival strategy, not an expression of individual will.<\/p>\n

Prostitution as Socio-Reproductive Work in the Structure of Labour Unfreedom<\/strong><\/p>\n

Capitalism relies not only on productive, waged labour but also on socio-reproductive labour, namely, work that sustains daily life and reproduces the labour force, such as caring for families, fulfilling biological needs, and maintaining social stability. This work is generally not recognized as “official” work, is not adequately paid, and has historically been disproportionately burdened on women. This perspective is crucial for understanding prostitution not as a moral anomaly, but as part of the reproductive mechanism of life within an unequal economic system.<\/p>\n

Based on this documentary, the bodies of sex workers can be read as a form of commodified socio-reproductive labour. Women’s bodies not only serve as a source of individual income but also support the economic survival of families and meet the consumption needs of male workers. The economic relations surrounding Gang Dolly demonstrate how prostitution is integrated into informal production networks that rely on women’s bodies as a source of value. This dependence does not signal local economic success but rather demonstrates the structural failure of the formal economic system, which forces women’s bodies to serve as the ultimate support for the survival of many lower-class economic actors.<\/p>\n

The concept of the continuum of labour unfreedom (LeBaron, 2015) helps clarify this dynamic. Rather than questioning whether sex workers \u201cchoose\u201d prostitution freely, this approach highlights the degree of freedom within a given work relationship as a spectrum shaped by economic pressures, social responsibilities, and the absence of choice. Following Dolly\u2019s closure, the documentary shows that prostitution has shifted to digital spaces and hidden locations, with increasingly precarious working conditions, declining security, weakened health oversight, and increasingly limited legal protections.<\/p>\n

State and Religious Morality as Mechanisms of Body Control<\/strong><\/p>\n

The Surabaya City Government’s closure of Gang Dolly, as documented in this documentary, demonstrates how public policy navigates the intersection of moral claims, social order, and complex socio-economic impacts. Prostitution is framed as a practice that “corrupts morals” and must be eliminated from urban spaces. However, beneath this narrative, the closure of Dolly represents a political operation on bodies, spaces, and social relations. The state uses morality and religion as legitimacy to regulate women’s sexuality and bodies, particularly those of lower-class women. The bodies of sex workers are positioned as sources of social problems that must be eliminated, rather than understood as bodies living under economic pressure and structural inequality. This intervention functions more as a mechanism of social control than as a substantive effort to address the roots of economic and gender inequality.<\/p>\n

The Utopia of Eliminating Prostitution<\/strong><\/p>\n

The idea of \u200b\u200bthe abolition of prostitution as a moral victory is not new. Throughout history, prostitution has existed in various forms (regulated, tolerated, and prohibited), but it has almost never truly disappeared. Attempts at prohibition have repeatedly failed because they failed to address the material conditions that gave rise to it, instead relegating the practice to more hidden spaces. This historical pattern is reproduced in the closure of Gang Dolly. This documentary demonstrates that the state envisioned a social utopia without prostitution, as if closing its physical spaces would eliminate the practice. In reality, prostitution transforms according to the logic of capitalism and technology. As long as unequal economic structures persist, the abolition of prostitution will remain merely a symbolic moral project<\/strong>.<\/p>\n

The documentary leaves room for significant critique, particularly when it presents the view of a religious leader who states that the practice of prostitution is wrong because \u201cthe human body is not designed for it.\u201d This statement, while representing a legitimate moral-religious perspective within the realm of faith, tends to be essentialist and ahistorical when applied to social analysis. By emphasising bodily design as the basis for moral judgment, this argument ignores the material context, power relations, and structural conditions that shape women’s life choices. The body is understood normatively as an ideal biological and theological entity, rather than as a social body living under the pressures of economic, class, and gender inequality. This documentary appears to have failed to fully critically interrogate this moral position. This risks reproducing the discourse of control over women’s bodies, where moral authority once again takes over the voice of women’s own experiences. This critique is crucial to emphasise that the issue of prostitution cannot be resolved solely through claims about the “nature of the body,” but must be read as a social justice issue rooted in unequal political-economic structures.<\/p>\n

Thus, “Body Politics in Gang Dolly” not only documents the history of a red-light district after its closure but also reveals how women’s bodies become a contested political arena among capitalism, the state, religious morality, and discourses of social justice.<\/strong> Through the lens of Marxist feminism and body politics, this documentary demonstrates that the closure of red-light districts without reforming economic and social structures does not liberate women but instead shifts exploitation to more hidden and vulnerable spaces.<\/p>\n","protected":false},"excerpt":{"rendered":"

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January 26, 2026 \u201cEfforts to eradicate prostitution are often framed as moral triumphs, a utopia built on the belief that regulation can rid society of practices deemed \u2018deviant.\u2019 Prostitution is treated as a moral problem that can be eradicated through prohibition, rather than as…<\/p>\n","protected":false},"author":76,"featured_media":83184,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[5028,5229],"tags":[],"class_list":["post-83388","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-uc-news-english","category-uc-news-januari-2026-english"],"yoast_head":"\nBody Politics (Post-Closing) Gang Dolly: A Utopia to Eliminate Prostitution?. borobudurwriters.id. 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