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Barbara

Barbara Amaya is an award winning author, advocate and survivor. From the age of 12 she was trafficked in Washington DC and New York for over a decade. A sought-after speaker and advocate for trafficking victims and survivors of trauma everywhere, Barbara has shared her story on television and college campuses as well as with multiple civic, legal, faith and women’s organizations. Barbara is called upon by law makers and law enforcement to train others and to add her expert testimony to aid in the passing of human trafficking legislation in her home state of Virginia as well as other states. In 2014 Barbara was awarded the James B. Hunter Human Rights Award. She is the author of the book Nobody's Girl: A Memoir of Lost Innocence, Modern Day Slavery and Transformation (2015).

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Holly (Narrative 1)

Holly Austin Gibbs (formerly Smith) is a survivor of child sex trafficking and an advocate for survivors of all forms of human trafficking. In 2011, Holly submitted joint testimony to Congress with labour trafficking survivor, Ima Matul, in support of reauthorization of the Trafficking Victims Protection Act. Holly also testified before the U.S. Congressional Subcommittee on Africa, Global Health, Global Human Rights, and International Organizations on the connection between sporting events and sex trafficking. In 2015, Holly testified before the U.S. Senate Judiciary Committee on behalf of two bills: Justice for Victims of Trafficking Act and Stop Exploitation Through Trafficking Act. Another narrative by Holly can be found in the archive.

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Katya (Narrative 1)

Twenty-year-old 'Katya' was trafficked from the Ukraine to the United States in 2004, and enslaved in a strip club in Detroit. She escaped in February 2005. The escape led to the arrest and conviction of her traffickers. In 2007 she told her story to a U.S. House of Representatives committee, using as assumed name, Katya, for her own protection. Another narrative by Katya can be found in the archive.

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Patience

The system of trokosi (“wife of the gods”) has existed in the Volta region of rural Ghana for centuries. During the late 1990s, numbers reached to around 6000 trokosi, most native to Ghana. It also exists in Togo, Benin, and southwestern Nigeria. Fetish priests who run shrines insist that only by handing over a virgin daughter—typically aged between eight and 15—can families atone for alleged offences committed by their relatives or ancestors. These offences range from murder to petty theft. Once the girls are handed over, priests turn them into slaves and impregnate them repeatedly. They are beaten when they try to escape, and are denied education, food, and basic health services. Most remain in slavery for between three and ten years, some for their whole lives. If they die, the family must offer another virgin daughter, and if they are ever released, former trokosis are considered unmarriageable. Any children born to trokosi become slaves, and trokosi are passed on to the next priest upon one priest’s death. Until July 2002, Patience was a trokosi, brought from Togo to a shrine in Ghana at the age of ten. She was released by International Needs-Ghana, which has liberated several thousand trokosi from shrines across southeastern Ghana since 1996. The trokosi practice was banned in Ghana in 1998, but enforcement of the ban has been ineffective: officials are hesitant to restrict the practice because they view it as an integral part of their religious beliefs, and fetish priests claim the right to preserve their forefathers’ culture. Togo and Benin have done little to stop the practice, and practitioners in Ghana bring girls from these countries. Several former trokosis now campaign against the practice.

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Dina

In 1993, Dina Chan was exploited in northern Cambodia. Women are internally trafficked for sexual exploitation in Cambodia, usually from rural areas to the country’s capital, Phnom Penh, and other secondary cities. Cambodian women are also brought to Thailand and Malaysia for commercial sexual exploitation. An orphan who got into debt for overdue rent payments and tuition fees, Dina was trafficked from Phnom Penh to Stroeung Treng at the age of 17. Her narrative describes police corruption, starvation, and gang rape.

She points out the irony that she fought for others’ freedoms as a soldier, “only to become enslaved,” and rejects the response of “pity” to her story. She also issues a call for prostitutes to unionize and “fight for basic rights.” On behalf of herself and her “sisters,” Dina demands recognition of her humanity: “We are people, we are women and we want to be treated with respect.”

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Withelma

Withelma Ortiz Walker Pettigrew grew up in the U.S. foster care system. Between the ages of 10 to 17 she was subjected to commercial sexual exploitation in Oakland, California, on the streets and in strip clubs and massage parlours.

She now serves on the boards of the Human Rights Project for Girls (Rights4Girls), and the National Foster Care Youth and Alumni Policy Council, and is a consultant for the National Center for Missing and Exploited Children. She founded the Still Alive Initiative in 2009, which provides mentoring and counseling for survivors of commercial sexual exploitation, and consulting and training for government agencies, institutions, and nonprofits on youth policy and service provision.

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Asia

In 2004, at age 16, Asia Graves was trafficked in Boston and spent two and half years trapped in sexual exploitation.

In 2009 she testified during a six-day trial that resulted in the conviction of two men at the centre of a major child-trafficking operation. They were both sentenced to 25 years in prison. Before testifying, she had moved to Tennessee, fearing for her safety, and returned to Boston only to speak at trial. In 2012 she moved to Washington DC and began work as the Maryland Program Coordinator and Survivor Advocate at FAIR Girls, a nonprofit group fighting sexual exploitation.

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Almasi

Almasi was enslaved within Kenya. She was deceived by a childhood friend who said she could work as a cleaner in Mombasa. But instead she was taken to a house that served as a brothel and enslaved for six months. She escaped by jumping out of a moving vehicle. She later discovered that she was HIV positive. As part of the process of narrating her story, she also created artwork. Her narrative explains the images of a wing and a tortoise. Almasi is a fictional name to protect the narrator's identity.

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Shandra

Shandra Woworuntu graduated from college with a major in Finance and Bank Management in her native Indonesia. Looking for an opportunity to work in the US, she responded to an advertisement for a job that promised a six month position in the hotel industry in Chicago. But the agent who met her at New York City’s JFK airport drove her to the brothel and took control of her passport and identification. When she tried to protest, he put a gun to her head. She was forced to work for 24 hours a day at different brothels throughout New York and Connecticut and eventually escaped by jumping out of a bathroom window in Brooklyn. Her traffickers were prosecuted and Shandra now works with anti-human trafficking advocacy groups and is a legislative lobbyist in Washington DC.

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Faith

Faith was taken from her home country of Zimbabwe into South Africa in 2004. Like many young Zimbabwean women, she was trafficked through the false promise of employment. Other Zimbabwean women are tricked into slavery through promises of marriage and education, and some are simply abducted. Zimbabwean women are also forced into prostitution in the UK, the US and South East Asia, and some are trafficked internally from rural to urban areas for forced domestic labor. High levels of poverty and unemployment are factors in Zimbabwe’s trafficking problem, and the low status of women in Zimbabwean society perpetuates gender violence. The situation worsened after 2005, when the Zimbabwean government began Operation Murambatsvina (“Operation Clean-Up”), a campaign to forcibly clear slum areas. This displaced hundreds of thousands of people, and left an estimated 223,000 children vulnerable to trafficking. In South Africa, where Faith was still in slavery as she narrated her story, the number of trafficking victims remains unknown but the International Organization for Migration reports that trafficked women and children arrive from the Democratic Republic of the Congo, Malawi, Mozambique and Zambia (trafficked through Zimbabwe), and that several major criminal groups in South Africa now traffic women: Bulgarian and Thai syndicates, the Russian and the Chinese Mafi, and African criminal organizations, mainly from West Africa.

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Joy

An orphan who was tricked into leaving her village in northern Nigeria in 1998, Joy Ubi-Ubi fashions the turning-point from freedom to slavery as the moment when she drank blood during a voodoo ritual. Afterwards, once Joy was in Europe, her captors said this ritual meant the “juju” would kill her if she tried to escape. As Joy explains, she was thereby “forced to do the work” of a prostitute. She was enslaved for three years in the deprived Bijlmer district of Amsterdam—home to many West African immigrants. But the narrative also includes a parallel turning-point from slavery to freedom: the moment when Joy was asked to drink something again: a liquid that would make her bleed, and miscarry. This time, she refused to take the drink. Not wanting to abort her pregnancy, she made the decision to escape, then was helped by a West African Pentecostal minister who operates mission houses in Amsterdam. This use of native West African voodoo is a common feature of the slave experience for Nigerian women held in Western Europe (of whom there are around 10,000). The women and girls undergo an initiation ritual before leaving their country: for Joy this included the marking of her face and hands, and laying hands on a “juju” (statue), as well as drinking blood. They are often made to swear to the gods that they will work hard for their employers, and will never mention their real names, run away, or contact the police. Captors threaten the women with punishment by the gods for any disobedience, and warn that any attempt to escape will awaken a curse on their families. Once in Europe they are drugged, then resold. Held in brothels, they have sex with customers but are not paid: Joy notes that all money changed hands before the clients reached her room. Any pregnancies are aborted.

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Nadia

Nadia Murad Basee Tah was one of thousands of people who have been enslaved by ISIS in Iraq. She is a member of the ethnic Kurdish minority Yazidi people. In August 2014, 10,000 Yazidis were killed or enslaved during the Sinjar Massacre in northern Iraq. ISIS seized control of Sinjar district, home to about 350,000 Yazidis. After killing the men, they took women and children into captivity. Along with all 1100 women and children from her village of Kocho, Nadia was captured. ISIS also killed six of her brothers, and her mother (who was too old for sexual enslavement). Nadia was taken with 150 other women and girls, ranging from nine to 28 years old, to Mosul. The women and girls were then distributed from centers. This system allows ISIS militants to take and use women and girls, then return us to the center. Like the other women and girls, Nadia was raped and tortured. Nadia escaped to a refugee camp, remained there for a year, then immigrated to Germany through a visa program to treat and host women and girls who have escaped ISIS captivity. In December 2015, the Yazda organization helped her to speak before the UN Security Council. Since then, she had campaigned internationally to raise awareness about the Yazidi genocide and the plight of Yazidi women and girls.

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Leah

In February 2016, at a hearing entitled Ending Modern Slavery: Now is the Time, "Leah" testified before the Senate Foreign Relates Committee. She was enslaved in forced prostitition for seven years, and trafficked across the United States, in South Carolina, Florida, Texas, California, Louisiana, Arizona, Illinois, Ohio and Colorado. "Leah" is now an advocate for A21, an organization working against modern slavery.

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Karla

Karla Jacinto Romero was trafficked by a 22-year-old man at the age of 12, and enslaved until the age of 16 in brothels, roadside motels and homes in Guadalajara and other cities in Mexico. She estimates that she was raped 43,000 times, by 30 people a day for seven days a week during four years. She gave birth at 15 to a baby. The baby's father, a pimp, used the child to further control Karla, threatening to kill the baby if Karla tried to escape or resist.Karla was rescued during an anti-trafficking operation in Mexico City in 2008. She has shared her antislavery message with the US Congress, the Mexican House of Representatives, and the Vatican. Her testimony was used as evidence in support for H.R. 515 or Megan's Law that mandates U.S. authorities share information pertaining to American child sex offenders when these convicts attempt to travel abroad.

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Christine

Though most of the slaves in the US have been trafficked from 35 or more countries, some are American citizens. Christine, of European and American Indian ancestry, was born and trafficked in Minnesota—which is currently a sex trafficking pipeline to larger cities, like Chicago. In fact, incidents of sex trafficking have been discovered in all 50 US states, involving victims born and raised in the US, as well as those trafficked from abroad. Girls as young as 12 years old are forced to have sex seven days a week, with 10-15 people a day, and meet a quota of $500-1000 a night. Most likely, almost half of people currently enslaved in the US are in the sex industry. As Christine notes, she was “one such girl”—trafficked by her family as a child. Her narrative lays out the gender dynamics of slavery, whereby traffickers and pimps attempt to divide and conquer women: “They rape us in front of our mothers and grandmothers; they rape our grandmothers and mothers in front of us…They want us to dislike and distrust other women and girls.” But Christine counters this attempt at division with her assertion of “a bond deeper than blood to the very women and girls they tried to make you hate,” and with her first-person plural voice: “we endure…we are women in search of freedom.”