Between Feminism and Islam

as Mahdavi proposes? Do these constitute another set of discourses— akin to trafficking discourses—that need to be scrutinized? Finally, Mahdavi’s analysis of sex workers is predicated on a structure-agency model and focuses on broader political-economic processes. How might recent scholarship—most notably in the realms of transnational feminisms and affective intimate labor—help us to examine the reworking of sex workers’ subjectivities that mark their migration and transnational laboring experiences? How might a focus on subjectivity help us to better account for the forms of agency sex workers enact, and their understandings of their transnational circumstances

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