Academics Melissa Farley (2009) and Dorchen Leidholdt (2003) vehemently criticise attempts to distinguish sex trafficking from prostitution. Farley claims that prostitution and trafficking are the same in practice. Farley argues that men’s desire to exploit women is similar to prostitution (Farley 2004:169). Leidholdt calls sex trafficking ‘globalised prostitution’, whereas generic prostitution is ‘local trafficking’ (2004:169).

The 2020 position document drafted by Nozizwe Madlala-Routledge, a former deputy minister of health and deputy speaker of the national assembly and co-founder of the non-governmental organisation Embrace Dignity, outlined the following views of the organisation:

This is the assertion of the researcher, and his claim is supported by scholarship. Leidholdt defines prostitution as a system that perpetuates gender-based control and entails acts of violence against women, including sexual abuse of children, rape and domestic violence (Leidholdt 2003:167).

Farley and colleagues thoroughly investigated prostitution, trafficking and Post-traumatic Stress Disorder (PTSD). About 854 people from 9 nations, including South Africa, participated in the research. The study’s most crucial finding was that several traumas followed prostitution. The study found that 65% – 69% of prostituted individuals had been sexually abused as children. In addition, 70% – 95% were physically mistreated while in prostitution. Additionally, 60% – 75% were raped in prostitution. A large 88% suffered verbal and social stigma. They also note that verbal abuse as a prostitution consequence is underreported (Farley et al. 2004:56).

Women in prostitution and trafficking are often abused. Prostitution typically involves incest, sexual harassment, verbal abuse, stalking, rape, physical assault and torture. Farley calls prostitution sexual exploitation when people benefit from selling women, men and children. ‘Prostituted women are the often-overlooked victims of intimate partner violence’ (Farley et al. 2004:35–36).

With Farley’s cooperation, the researcher claims the public misunderstands prostitution’s hazards. Sex purchasers and pimps lie to cover the prevalent brutality against prostituted women. Public knowledge of prostitution’s perils, like smoking, hurts the commercial sex industry’s profits. Thus, prostitution would be actively concealed (Farley 2018:102–103).

Supporters of prostitution who say women are generating money or doing a necessary but difficult job blame the victims. They reinforce the perception that prostituted individuals are morally depraved and deviant. Advocates and prostituted individuals know the hazards of abuse and exploitation. Proponents of prostitution, typically use the women’s purported high wealth to downplay these concerns and justify their action (Farley 2018:102–103).

To prevent human trafficking, the researcher suggests dismantling, uncovering and confronting these cultural norms, assumptions, gendered perceptions and false narratives. Another Farley study found that society accepts prostitution and seldom scrutinises consumers. She claims that many people still regard prostitution as a sexual act rather than as a sexual assault and a professional choice rather than a human rights violation (Farley 2016:1–2).

Leidholdt contends that the ongoing effort by specific organisations and governments to differentiate between human trafficking and prostitution, treating them as separate and unrelated occurrences, ‘can be seen as a deliberate political strategy aimed at legitimizing the sex trade and protecting its growth and profitability’ (Leidholdt 2003:181).

The researcher exhibited correlations among human trafficking, transactional sex and prostitution in his master’s scholarly dissertation. Furthermore, he addressed in depth the subjects of objectification and commodification, arguing convincingly that they contribute to intimate partner violence (IPV) and gender-based violence (GBV) (Frieslaar 2019:95–96). His study referenced Hinga (2013:146–147) who contends, ‘The pervasive maltreatment of girls and women is due to the perception that they are tradable commodities’ (Frieslaar 2019:96).

Embrace Dignity contends that by designating prostitution as sex labour, its underlying violence and suffering are concealed and legitimised. Although the levels of abuse, coercion and violence may differ, all women involved in the practice of prostitution endure both physical and mental anguish. ‘The interconnection between prostitution and sex trafficking is unequivocal, given the commodification and objectification of both human beings and sexual activity’ (Frieslaar 2019:102)

Commodification requires objectification, the turning of humans into economic objects, according to Farley. ‘Prostitution-related treatment of females as commodities increases the likelihood that they will continue to be a devalued class for the foreseeable future’ (Farley 2018).

Dr Meagan Tyler, a senior researcher and professor in Sociology, offers a persuasive case against prostitution. During the discussion on the adverse impacts of prostitution, Tyler asserts that prostitution itself is harmful. This is valid irrespective of the presence or absence of any further physical or sexual damage. Furthermore, she claims that the sexual activity that takes place inside systems and organisations of prostitution is seen as both objectifying and dehumanising. It is also considered a violation of women’s human rights and even categorised as a kind of violence against women (Tyler 2012:88).

Having discussed the concepts of objectification and commodification, the researcher next discusses the dehumanising effects or consequences of prostitution and human trafficking.

Women compelled to engage in forced prostitution frequently encounter rape and physical violence, both of which undermine their self-esteem (Sambo & Spies 2020:83).

Okyere-Manu’s study revealed that trafficking of women has physical, mental, spiritual and emotional implications that should not be ignored. Genitals, kidneys, pelvis, faces, jaws, noses, eyes, backs, necks, vertebrae, extremities, hands, feet, kidneys and abdomens are often lacerated by the actions of human trafficking. They have several infectious illnesses, including tuberculosis (TB), syphilis and human immunodeficiency virus or acquired immunodeficiency syndrome (HIV or AIDS). Other risks include high-risk pregnancies and deliveries, skin problems that induce headaches and exhaustion, pelvic infections, vaginal discharges and unplanned or teenage pregnancies caused by rape or forced sexual activity. Women trafficked are more susceptible to HIV and AIDS because they lack the liberty to seek contraception. Human trafficking victims often suffer brutal abuse and forced marriages. ‘Reverend Father Jean Pierre, a priest at Malelane Catholic Church, acknowledged that some of the girls sold are murdered and exploited for muti’ (Okyere-Manu 2015:125–126).

Tyler stresses that prostitution harms mental health (Tyler 2012:90). Tyler says Farley and other academics’ work confirms this. Farley and colleagues investigated PTSD in prostituted individuals. The American Psychiatric Association’s Diagnostic and Statistical Manual of Mental Disorders (DSM) lists severe traumatic stressors like personal experience of a death or significant damage, danger to personal integrity, witnessing death or injury and sexual assault as potential causes of PTSD (Farley et al. 2004:36). As sexual assault is a DSM-listed severe traumatic stressor, the researcher links PTSD to sex trafficking.

After describing the negative effects of sex trafficking on women, the article briefly discusses survivors’ needs, which the Church should be aware of. Spiritual, social, psychological, emotional and physical needs exist. As the researcher’s PhD thesis addresses all these needs, this article cannot. It addresses spiritual needs.

It is crucial to adopt a holistic approach that considers the spiritual well-being of victims of sexual trafficking. According to Palm, Pool and Burgmayer (2007:217), sexual exploitation erodes one’s sense of self, social connections and beliefs concerning the Divine. Furthermore, the authors suggest, ‘individuals require mental and spiritual rehabilitation to reestablish their spirituality and sense of self, even subsequent to their physical liberation’ (Palm et al. 2007:217).

According to researchers Palm and associates, fundamental spiritual needs of the survivor include the following: truth, unconditional love and hope, a sense of belonging, trust, redemption and restoration. The acknowledgement of truth enables survivors to place their trust in God for assistance and support. Unconditional love guarantees survivors dignity and respect. Hope instils renewed optimism and Divine acceptance. Belonging promotes acceptance and a sense of worth. Trust establishes interpersonal connections. Lastly, redemption and restoration reassure survivors of God’s capability to deliver them from desolation. ‘It is the Divine appointment of caregivers to offer aid and solace to those who are in distress, as well as to convey messages of healing and hope’ (Palm et al. 2007:221–223).

With an appreciation of the spiritual needs of survivors, the article moves to explore the intersection of pastoral care and AI.

Appreciative inquiry has been used as an organisational development strategy since the 1980s. According to Cooperrider, Stavros and Whitey (2008:xv), ‘AI is a philosophy that incorporates an approach, a process for engaging people at any or all levels to produce effective, positive change’ (Cooperrider et al. 2008:xv). They further elaborate AI is used globally for both small- and large-scale change. In an effort to adapt to change, organisations have blended this approach with others such as strategic planning, coaching, development of leadership and management, reorganisation, acquisitions and mergers, transforming cultures, collaborative work, diversity and cultural and sustainable development (Cooperrider et al. 2008:xv).

Drawing connections with theology, according to Sandu, ‘Appreciative theology reveals a collaborative process between humanity and Divine that catalyses transformations in human being giving them life including eternal life’ (Sandu 2011:129). It is this collaborative nature of AI, together with its focus on transformation that leads the researcher to propose this approach to pastoral care.

Clebsch and Jaekle (1964) provided the most renowned definition of pastoral care:

Mwaura (2013:72) describes pastoral theology as the study of priests’ spiritual care obligations. While pastoral care may not have always been called such, Gerkin (1997:21) emphasises that it has been an intrinsic part of the Christian narrative and historic legacy. He says ‘before Christianity, pastoral care was a significant aspect of the Israelite community’s life and tradition, out of which the Old Testament or Jewish scriptures emerged’ (Gerkin 1997:21).

The potential for enhancing care delivery strategies and promoting comprehensive community well-being at the nexus of pastoral care and AI is tremendous. By integrating AI ideas and methodologies into pastoral care settings, caregivers may promote healing, reconciliation and personal growth by using ways that focus on individuals’ strengths. Scholars Sandu and Caras’ (2014:88) paper examines the relationship between Christian theology and appreciative theory as it pertains to the field of Christian counselling. They ‘propose a method of appreciative counselling’ (Sandu & Caras 2014:88).

The use of AI would greatly enhance pastoral care. Pastoral caregivers might use a community participation and counselling strategy to uncover and affirm good traits in people and communities. Freddie Crous uses AI to help communities, according to AI practitioner. He led an albinism survivor appreciation investigation in 2018 (Crous 2019:13–14). Charlton and Bukashe give a case study of how AI helped 75 parishes and 45 000 people of the Anglican Diocese of Johannesburg transition to leadership (Bukashe & Charlton 2013:9).

It is essential to locate AI in the African context, which follows next.

In their book, Core Elements of the Appreciative Way, authors Voyle and Voyle (2021:7) note that the Appreciative Way is essential to this technique of AI as it ‘serves as a framework for comprehending human behavior’. This strategy promotes a more positive outlook than modern problem-solving techniques, which usually lead to pessimism, guilt, dissatisfaction and poor results (Voyle & Voyle 2021:7).

Spiritual concepts are the foundation of the Appreciative Way, according to its creators (Voyle & Voyle 2021:7). According to the researcher, this is connected with the need of attending to the spiritual needs of survivors. The authors suggest that:

The researcher connects the above with the principle of love, one of the pillars of pastoral care, according to Stancil. He emphasises the importance of love when he says that:

The researcher aligned with Stancil when he elaborates by saying:

There are three crucial narratives, or ‘truths’ that must be shared following a traumatic event, which will achieve an Appreciative Way as suggested by authors, Voyle and Voyle (2006:41).