Chandigarh, famously known as "The City Beautiful," stands as a beacon of modern urban planning, designed by the legendary architect Le Corbusier. With its wide boulevards, manicured gardens, and orderly sectors, it projects an image of prosperity and harmony. Yet, beneath this polished exterior lies a stark reality that contrasts sharply with its reputation. Sex work, an age-old profession often shrouded in stigma and secrecy, thrives in the peripheries and hidden corners of this planned city. While prostitution itself is not outright illegal in India — allowing individuals to engage in private, consensual acts — associated activities like soliciting in public, running brothels, or trafficking are strictly prohibited under the Immoral Traffic (Prevention) Act, 1956. In Chandigarh, this creates a gray zone where thousands of women navigate survival, exploitation, and societal judgment daily.
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The absence of designated red-light districts in Chandigarh distinguishes it from cities like Mumbai's Kamathipura or Kolkata's Sonagachi. Instead, sex work operates discreetly from homes, slums, and colonies on the city's outskirts. Areas such as Bapu Dham Colony, Mauli Jagran, Dhanas, Maloya, and Burail have long been associated with this underground economy. Many women here are not full-time sex workers but housewives or single mothers pushed into the trade due to economic desperation. Abandoned by husbands, burdened with children, or fleeing domestic abuse, they turn to this as a means of survival. Reports from NGOs and the Chandigarh State AIDS Control Society indicate that over 3,000 female sex workers are registered for health services, though the actual number, including unregistered ones, could be significantly higher.
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Poverty is the primary driver. Migrants from neighboring states like Punjab, Haryana, Himachal Pradesh, and even Uttar Pradesh and Bihar flock to Chandigarh seeking better opportunities, only to end up in low-wage jobs or unemployment. Women from impoverished backgrounds often find themselves trapped in a cycle where sex work offers quick money — sometimes Rs 500 to Rs 2,000 per client — far exceeding daily labor wages. In colonies like Ram Darbar or Palsora, entire families subtly depend on this income. Mothers, daughters, and sometimes even minors (though illegal and rare in reported cases) become entangled, perpetuating intergenerational involvement. NGOs highlight heartbreaking stories: women tortured by alcoholic husbands, forced out onto the streets, or lured by false promises of jobs.
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The digital age has transformed the landscape. With the rise of online platforms, classified sites, and social media, traditional street-based solicitation has shifted to escort services advertised discreetly. Websites and apps offer "high-class" call girls, often operating from hotels in sectors like 17, 22, or 35, or nearby Zirakpur and Mohali. Massage parlors and spas frequently serve as fronts, a trend that prompted the Punjab and Haryana High Court in recent years to call for stricter regulations on such establishments. Clients range from local residents and students to tourists and businessmen, drawn by the city's affluent vibe. This online shift provides some anonymity and safety but also exposes workers to scams, violence, and police raids.
Health and safety remain critical concerns. The Chandigarh State AIDS Control Society, in collaboration with NGOs, runs targeted interventions, providing free condoms, HIV testing, and counseling. Drop-in centers offer vocational training in skills like tailoring or beauty services, aiming for rehabilitation. Yet, stigma deters many from seeking help. Sex workers face routine harassment from police, who sometimes exploit the legal ambiguities for bribes or worse. Violence from clients, pimps, or even family members is common, with little recourse due to fear of exposure. During crises like the COVID-19 lockdown, many were left destitute, relying on NGO rations as clients vanished overnight.
Legally, India recognizes sex work as a profession to an extent. Landmark Supreme Court rulings, such as in Budhadev Karmaskar v. State of West Bengal (2011 and later panels), affirm that sex workers deserve dignity, protection under Article 21 (right to life), and cannot be arrested merely for practicing their trade in private. The court has directed states to provide alternative livelihoods and treat sex workers as victims of circumstance rather than criminals. In Chandigarh, efforts include rehabilitation schemes, but implementation lags. Trafficking remains a dark underbelly, with occasional busts revealing women coerced from Nepal, Bangladesh, or rural India.
Societal attitudes exacerbate the isolation. Labeled as "immoral," these women are ostracized, their children bullied in schools, and families shunned. Yet, many are resilient, forming self-help groups to negotiate better condom use or collective safety. Some dream of escape — marrying out of the trade or starting small businesses — but barriers like lack of education and documentation hinder progress.
Chandigarh's sex workers embody the city's contradictions: a planned utopia ignoring its unplanned human struggles. True beauty lies not just in architecture but in compassion. Decriminalization debates rage nationally, with arguments for regulation to ensure rights, health checks, and taxes versus fears of moral decay. For now, these women persist in the shadows, reminding us that behind every statistic is a story of survival.
Empowering them requires more than raids or rescues; it demands education, economic opportunities, and destigmatization. Organizations like the Servants of the People Society continue outreach, but broader policy changes are needed. As Chandigarh evolves into a smarter city, it must address this hidden facet to truly live up to its name.
In the end, sex work in Chandigarh is not about choice for most but necessity. Understanding it without judgment is the first step toward meaningful change. Only then can the City Beautiful illuminate lives long left in the dark.