Quality and professionalism are essential when working with people – especially with those who have already experienced difficult and often traumatic situations in their lives.
For this reason, over the past year, we have developed quality standards for our work within the alliance “Together Against Human Trafficking”, in collaboration with external experts and survivors of prostitution and human trafficking.
These standards are available here as a PDF:
Additionally, we are publishing the full text of the quality standards here on our website for all those who are interested:
for the work of the alliance “Together Against Human Trafficking” and its member organizations
Version 1 – January 24, 2025
Authors: Caroline Sander and Heike Menzel-Kötz
Our alliance Together Against Human Trafficking (GGMH) actively opposes sexual exploitation and promotes the support of individuals involved in or exiting prostitution. Our goal is to end human trafficking—especially in the context of sexual exploitation—and to strengthen the rights and interests of people affected by trafficking and prostitution.
We pursue this goal through the following focus areas:
Raising public awareness
Promoting academic and scientific engagement
Reducing demand for sexual services
Influencing political decision-making
Strengthening the voices of those affected
The member organizations of our alliance operate as initiatives and associations in various areas, each with its own emphasis. Some provide direct support to the target group, while others focus primarily on prevention or public education. They present their services transparently to offer clear guidance both internally and externally regarding the services and approaches to be expected.
In general, their work is characterized by competence and commitment and follows the principles of self-determination and empowerment. The quality of their work is ensured through continuous professional development, reflection, and supervision of staff. Where direct social work is provided, it is carried out by qualified social workers (see Chapter 2).
At the heart of our work is the dignity of every human being. Every person has an inalienable and unique dignity that is inviolable. We aim to preserve and protect that dignity.
We view the system of prostitution as incompatible with human dignity and gender equality. While we clearly oppose prostitution, we just as clearly stand with those involved in prostitution.
We especially value the expertise of survivors of prostitution, whose insights and experiences are of central importance to us. We respect and amplify their voices to advocate for change together.
In line with international definitions and applicable laws, we differentiate between prostitution and forced prostitution (as a form of exploitation within the context of human trafficking). At the same time, we recognize a strong connection between these two phenomena. Autonomy and victimization in the context of prostitution are best understood as points on a spectrum rather than as a binary (Gerassi & Nichols, 2017; Heinz, 2020).
People may be victims of sexual exploitation at one point in their lives and later work in prostitution under quasi-autonomous or autonomous conditions—and vice versa. These transitions are fluid and often influenced by biographical, psychological, and external factors.
Human trafficking constitutes a severe violation of human rights. It aims to exploit individuals in various forms, including sexual and labor exploitation, among others. These forms of exploitation often overlap or merge.
Human trafficking for the purpose of sexual exploitation is particularly gender-specific, with women and girls disproportionately affected. So-called push factors include poverty and lack of access to decent work, while demand for sexual services in destination countries like Germany acts as a pull factor.
It is important to recognize that the trafficking and sexual exploitation of women and girls rarely occur in isolation. These acts are typically embedded within a continuum of violence involving various forms of abuse and oppression.
The desire to escape violent and abusive living situations is another major push factor that makes women and girls particularly vulnerable to trafficking and sexual exploitation (Heinz, 2020). One example of this connection is the link between domestic violence and human trafficking (see nedv.org).
Sexual exploitation also occurs across a variety of contexts and media, where prostitution and pornography are offered and consumed—even within legal or seemingly autonomous prostitution, and increasingly within digital spaces.
As an alliance, GGMH is politically and denominationally independent.
We are united by shared values, including the conviction that prostitution is incompatible with gender equality and constitutes a form of violence.
We share these values with organizations and individuals regardless of their ideological background—whether secular or Christian. Within our alliance, we value cooperation between groups of different faiths who share common values. Together, we can achieve more.
The Christian background of some members reflects the historical connection between social work and Christian initiatives (see Chapter 4).
We value cultural diversity and are actively committed to breaking down prejudice. Our engagement targets structural disadvantages and injustices, and we advocate for systemic change.
We place great importance on collaboration with all relevant stakeholders—public, private, and civil society actors. Volunteer engagement is a key component of our network and—just as in other areas of society—a reflection of social responsibility and solidarity, which enables the achievement of shared goals within society (see Chapter 3).
Our member organizations offer support to all individuals, regardless of age, religion, nationality, or social status—with a particular focus on women.
Our primary target group includes:
Victims of human trafficking, especially in connection with sexual exploitation and forced prostitution
Women in prostitution who are in need of support
Women seeking to exit prostitution and looking for new life perspectives
Survivors of prostitution and/or human trafficking who seek long-term support and accompaniment
(see Chapter 5)
Member organizations of Together Against Human Trafficking (GGMH) that are active in the field of social work follow the standards of the German Association of Social Work (DBSH)
[https://www.dbsh.de/profession/qualitaetsstandards-der-profession.html]
and the International Federation of Social Workers (IFSW)
https://www.ifsw.org/what-is-social-work/global-definition-of-social-work.
The International Federation of Social Workers defines social work as:
“a practice-based profession and an academic discipline that promotes social change and development, social cohesion, and the empowerment and liberation of people. Principles of social justice, human rights, collective responsibility, and respect for diversities are central to social work.”
(International Federation of Social Workers, 2014)
From this definition, the internationally recognized “Ethical Foundations of Social Work – Principles and Standards” are derived. In Germany, these have been specified by the German Association of Social Work (2014). These principles call for respect for the individual worth and inherent dignity of each person (Hug, 2016). Social workers are responsible for protecting and promoting the physical, psychological, emotional, and spiritual integrity and well-being of all people.
This includes:
respecting the right to self-determination,
promoting participation,
taking a holistic view of the individual, and
recognizing and developing personal strengths.
Moreover, social workers are obligated to advocate for social justice—both within society and in their direct interactions with the people they support. This includes a duty to stand against discrimination based on characteristics such as abilities, age, culture, gender, marital status, socioeconomic status, political beliefs, skin color, ethnic origin or other physical traits, sexual orientation, and spiritual beliefs (Greune et al., 2014).
[https://www.dbsh.de/profession/berufsethik.html] (Greune et al., 2014)
and the Federal Association of Women’s Counseling Centers and Rape Crisis Centers (bff)
[https://www.frauen-gegen-gewalt.de/de/ueber-uns/bff-qualitaetssicherung/ethikrichtlinien-im-bff.html].
These principles provide the foundation for professional and quality-oriented work:
Social workers advocate against social inequality and poverty, represent the interests of disadvantaged groups, and contribute to improving societal structures.
Honesty, fairness, and continuous professional development define the professional attitude.
Social workers regularly reflect on their work to ensure both quality and ethical practice.
Advisors are committed to continually developing their skills through ongoing education, supervision, and peer consultation. Only demonstrably acquired knowledge and skills may be applied.
Member organizations provide resources for training, supervision, and collegial exchange.
A mindful approach to one’s own resources is essential for maintaining reflective professionalism:
Advisors should know their limits and recognize overload early.
Member organizations provide structures such as supervision, clear policies on overtime, and support for self-care.
Teams regularly reflect on workload and organizational practices.
Collaboration with other professionals and institutions is essential to provide the best support for clients.
Professional social work requires close cooperation with service providers, authorities, and other specialists—always respecting the responsibilities and expertise of partners.
Social workers also remain within the boundaries of their own professional competencies.
Collaboration with authorities, especially with the police, is appreciated and takes place wherever it serves the interests and wishes of the clients. However, in cases involving ritual or organized violence, contact with authorities may pose risks. In such cases, the protection of those affected always takes absolute priority.
Social work is centered around protection from violence and the promotion of social justice.
Individuals involved in prostitution often face discrimination, stigmatization, and condescending treatment—even from authorities. This further diminishes self-worth and prevents them from opening up or reporting crimes.
Social workers are clearly committed to standing on the side of those affected and taking their accounts seriously.
This explicitly includes reports of ritual or organized violence, which are often socially discredited. Violence is not always visible, and highly functional survivors are often not recognized as needing help.
Social workers are aware of these dynamics and act decisively to protect and support their clients.
People involved in prostitution are actively and intentionally approached, as traditional drop-in services do not reflect their lived reality.
Through outreach work (streetwork), contact is established to build trust and make support services visible.
Social workers from our member organizations intentionally enter closed systems such as brothels or sex clubs, meeting people at their workplaces, in bars or cafés.
The frequent mistrust is reduced through regular visits, reliability, and honoring commitments.
Advisory services are deliberately low-threshold and adapted to the realities of clients—whether through on-site conversations or meetings in neutral, familiar environments (Wege, 2018).
This approach ensures support is accessible and aligned with the needs of those affected.
a) Respect for Human Dignity and Human Rights
The dignity and rights of every individual must be respected regardless of origin, gender, age, religion, or social status.
Advisors actively work against discrimination and injustice.
b) Fostering Self-Determination and Autonomy
Advisors support clients in making independent decisions and shaping their lives actively.
c) Confidentiality and Data Protection
Protecting confidential information and handling personal data responsibly are essential components of the counseling relationship.
d) Boundaries in the Counseling Relationship
Sexual relationships with clients are prohibited—even after counseling has ended.
Maintaining a balance between closeness and professional distance is crucial.
Empathic closeness is essential to build trust and foster open communication, but it remains time-limited and strictly respects the client’s psychological, physical, and mental integrity.
Friendships between professionals and clients are ethically problematic due to the risk of role conflicts and dependency.
If a personal friendship develops nonetheless, transparency is required, and responsibility for the client must be transferred to another professional.
(Regarding the possibility of “friendship and leisure offers” through volunteers, see Chapter 3.1)
e) Responsibility and Reflection
Signs of boundary violations—such as preferential treatment of specific clients or use of their personal resources—must be recognized early and discussed within the team or supervision.
f) Neutrality and Respect for Values
Advisors avoid indoctrination or imposing personal beliefs on clients.
An exception is the deliberate challenging of harmful or destructive beliefs adopted from perpetrators.
In such cases, value-based reflection is part of professional support.
Advisors provide clients with clear, understandable information on:
the counseling approach and goals,
their professional qualifications,
confidentiality and data privacy,
the scope and limitations of the counseling process, and
how personal data is processed and documented.
Clients are given sufficient time to decide freely and without pressure whether or not to engage in counseling.
As a network, we consider it a core task of social work with people in prostitution to support them in living in alignment with their values and beliefs and in unfolding their individual potential.
The empowerment approach of our member organizations aims to enable clients to make informed, self-determined, and active decisions. Professionals are aware that change processes are rarely linear: progress, setbacks, and detours are part of personal development.
Clients’ decisions about their own lives are always respected, even if they differ from the personal beliefs of the advisors.
Empowerment is based on at least four core elements:
Clients are provided with the information they need to realistically assess their situation and make independent decisions. This includes knowledge of their rights as women, migrants, asylum seekers, people engaged in prostitution, or those affected by violence and human trafficking.
Especially in the context of trafficking, education is essential, as many victims are unaware that they are being subjected to a crime.
Perpetrators often deliberately exploit fears of police and authorities, fears that are heightened by insecure residence status or involvement in illegal activities (e.g., debit card fraud, etc.).
In such cases, it is crucial to build trust and initially address the clients’ most urgent and immediate needs. This lays the foundation for further support and enables a gradual path out of exploitation and dependency.
The resource-oriented approach focuses on clients’ strengths and abilities rather than on their deficits. Together, their potential is identified in order to build self-confidence and develop individual paths out of crisis situations.
Education and qualification play a central role, creating long-term perspectives and fostering independence.
Empowerment means not only offering support, but also actively involving clients in the decision-making and planning processes.
Their needs and perspectives take center stage, and they are encouraged to take part in developing and implementing measures that affect them.
This not only strengthens their sense of responsibility but also enhances their ability to influence their lives in a sustainable way.
Participation is put into practice particularly in the planning of exit strategies, legal proceedings, or in community-based projects.
Self-efficacy refers to clients’ belief in their own ability to overcome challenges and achieve their goals.
This belief is reinforced by raising awareness of successes and gradually expanding their scope for action.
Professionals encourage clients to experience the impact of their own actions, for example by completing small tasks or achieving short-term goals.
These experiences promote an active mindset and help reduce feelings of resignation or dependency.
The integration of these four elements allows for a holistic promotion of autonomy and self-determination.
Empowerment is not understood as a one-sided form of assistance, but as a collaborative process in which clients are active participants in shaping their own development.
A respectful, unbiased, and objective approach is essential for understanding the individual needs and life circumstances of clients and for providing effective support. It creates the foundation for building trust and engaging with those affected on equal footing.
While empowerment focuses on active participation and the strengthening of self-efficacy, an objective stance is a prerequisite for accompanying clients with openness and empathy.
Objectivity in social work does not mean neutrality in the sense of indifference, but rather the conscious reflection of societal prejudices as well as structural and individual factors.
People in prostitution are often exposed to complex circumstances, including economic hardship, social inequality, migration, family background, mental health issues, and traumatic experiences. These factors must be analyzed in a nuanced way in order to provide needs-based support.
Prostitution encompasses a broad spectrum, ranging from extreme exploitation and dependency (human trafficking/forced prostitution) to more autonomous forms of work. There are varying degrees of autonomy and victimization (Heinz, 2020). Support services must therefore be tailored to the individual and the specific phase they are in to enable effective and targeted interventions.
While legal distinctions are made between prostitution and human trafficking for sexual exploitation, it is also acknowledged that many women act with limited agency due to poverty, dependency, or lack of alternatives. Accordingly, support needs vary greatly.
Some clients may seek help to exit prostitution, while others may wish to improve their current living and working conditions.
The empowerment approach complements the objective stance by focusing on individual goals and embedding them within the client’s personal context. Support services must therefore be flexible, phase-specific, and resource-oriented.
People in prostitution are treated with dignity and respect, regardless of their current desires or goals. At the same time, we advocate for preventive measures, exit programs, and a broader societal shift toward greater gender equality and protection from violence.
Moreover, professional support requires in-depth knowledge of the legal and political frameworks that shape the living and working realities of people in prostitution. This includes regulations concerning labor rights, residence status, and access to social welfare systems.
Professionals must not only understand these factors but also actively use them to inform clients of their rights and opportunities, and to guide them in accessing the appropriate support services.
While the objective approach seeks to analyze clients’ individual life circumstances without prejudice and with respect, the practice of social work also requires a conscious engagement with the implicit value judgments that shape actions and interventions. These value judgments determine which issues are perceived as relevant and which goals are defined as desirable. They are inseparably linked to social work because they provide the framework for action and guide its objectives. Without normative decisions, social work would lack a clear orientation (Bieker & Westerholt, 2021).
Every person acts based on a personal value system, which may be closely connected to individual religious or philosophical beliefs. In social work, these beliefs must not only be respected but can also be seen as a valuable resource. Spirituality—whether religiously based or not—can offer guidance, stability, and a sense of belonging, especially in times of crisis or when coping with trauma (Mahler, 2018). Professionals should engage with this dimension of clients’ lives openly and appreciatively.
When a client’s personal faith is a source of strength, it can be actively integrated into the support process. Examples of this include collaboration with religious communities or the inclusion of spiritual rituals—if these are desired by the client. Additional aspects of this are addressed in Chapter 4.
It is, however, essential that professionals reflect on their own ideological beliefs to avoid influencing clients in a particular direction. If there is a lack of specific knowledge or competence in dealing with spirituality, professionals should be able to refer clients to appropriate resources.
At the same time, it is important to recognize that spirituality and religiosity can also pose potential risks, for example, through negative religious coping or spiritual (or power-related) abuse (Kolbe et al., 2022). Maintaining professional boundaries ensures that support remains holistic and aligned with the client’s actual needs.
Considering clients’ worldviews and beliefs is a vital component of a holistic approach to social work. It complements social, physical, and psychological support by including the spiritual dimension. This integrative perspective helps to fully understand the individual realities of clients and enables professional, ethically grounded interventions.
Respectful engagement with the individual life realities of women in prostitution includes not only their worldviews but also their psychological and emotional burdens. Many women affected by prostitution, human trafficking, or sexual exploitation carry trauma. These traumas deeply impact their ability to act, their self-image, and their trust in others. A trauma-informed approach is therefore essential to provide support that respects the needs of those affected and minimizes the risk of retraumatization. Even women who are or were autonomously active in prostitution often have traumatic experiences, even if these are not immediately apparent. Former affected persons therefore recommend that social work professionals always act with trauma sensitivity.
Trauma sensitivity requires professional competence, empathy, and self-reflection. Careless actions or lack of knowledge about trauma can unknowingly retraumatize those affected. Retraumatization often arises through careless communication, pressure to disclose personal information, or feeling unheard. Professionals in member organizations make every effort to create an environment that offers safety, reliability, and protection. Trust is built through attentive listening, respectful communication, and consciously avoiding pressure. Every interaction should restore a sense of control and self-determination to those affected.
For GGMH, it is essential that all professionals and stakeholders who come into direct or indirect contact with persons in or exiting prostitution have solid knowledge of trauma dynamics and trauma-sensitive communication. Regular training and continuing education ensure that knowledge stays current and can be applied in practice. Only in this way can clients be accompanied on their journey to processing their experiences without the risk of retraumatization. Professional support offers affected persons not only stability but also lays the foundation for healing and long-term perspectives. Trauma often isolates clients and causes them to lose trust in relationships. Trauma sensitivity means recognizing this condition and supporting those affected with patience and care to process their experiences and rebuild new trust. Professionals bear the responsibility not to overwhelm clients or leave them alone but to accompany them step-by-step on their individual path.
Trauma-informed work strengthens the self-efficacy of those affected by helping them regain control over their lives and rediscover their abilities. A safe environment, clear structures, and mindful communication promote stability and trust. The entire organization must act in a trauma-informed manner, with intercultural competence being crucial, as trauma varies in different cultural contexts.
Supporting traumatized individuals requires patience, continuity, and self-care by professionals. Supervision, collegial exchange, and reflection help manage emotional burdens and provide sustainable assistance.
Our alliance, Gemeinsam gegen Menschenhandel e.V., is well networked at the national level, within the German-speaking region (DACH), and internationally—especially within the EU.
The member organizations of our alliance also consistently rely on strong networking at the levels where they operate. Collaboration with other actors is a central part of our work and crucial for the long-term success in supporting those affected (Ayuste et al., 2016). Through targeted cooperation with healthcare services, legal counseling centers, and educational institutions at the local level, an integrated support system is created that meets the complex life situations of the women. Close collaboration between government agencies, NGOs, and healthcare institutions is mandatory in order to develop holistic support approaches (M. Albert, 2020; Wege, 2015).
Our member organizations mobilize existing resources and ensure a comprehensive range of support through well-coordinated networks, see also Merten (2016). Where specific expertise or more suitable services are needed, they refer clients in a targeted manner to ensure the best possible assistance.
Clear agreements are indispensable to effectively coordinate work in a region and avoid overlaps. Regular roundtable meetings in particular offer a valuable platform to exchange information on current structural problems and challenges, develop solutions together, distribute tasks, and use capacities efficiently. This form of cooperation strengthens mutual trust and enables all participants to optimally contribute their respective strengths.
We advocate for roundtables to include all relevant actors in the fields of prostitution and human trafficking. Networking that excludes no one is crucial for the well-being of those affected. Where civil society and government partners are well networked, more comprehensive support becomes possible. Therefore, our member organizations actively seek contact and are open to cooperation. They participate, where possible, in roundtables and other exchange platforms to jointly develop sustainable solutions.
Some member organizations of our alliance offer safe housing as well as exit and transitional apartments. For these services, detailed protection concepts are in place that take into account the specific protection and safety needs of the respective target groups.
Exit apartments are aimed at individuals who wish to leave prostitution. The level of care varies depending on the concept and need: while open models allow for more independence, organizations offer closer support when there is a higher need for protection.
Transitional apartments usually follow an open concept and are available to people from prostitution who, for various reasons, are temporarily or long-term unable to live in their own accommodation. Social workers support and advise the residents as long as they wish or need. The care here is usually less intensive than in safe housing.
Safe housing is specifically targeted at—mostly—women with a higher need for protection, for example due to experiences with human trafficking, sexual exploitation, or gender-based violence, often in connection with dependencies (e.g., on pimps or “madams”). In these accommodations, close support is necessary, as the affected women are often particularly vulnerable and have experienced trauma.
There is also a special need for women with children. Many women in prostitution have children who live either in Germany or in their country of origin. After exiting prostitution or being freed from human trafficking, the desire for family reunification is often strong. Therefore, some member organizations specifically offer safe housing for mothers with children.
Where children are accommodated in safe housing or services are specially tailored to them, a comprehensive child protection concept is in place. This concept complies with legal requirements as well as state-specific regulations and ensures that the children are cared for alongside the counseling of the clients and receive additional support. Clients are also assisted in accessing suitable support services for their children through specialized organizations or mechanisms.
Supervision and intervision are central components of the culture of reflection and development within our member organizations. They provide a framework in which professional challenges and experiences are systematically analyzed and reflected upon to develop new perspectives and solutions. The focus is on the continuous improvement of both individual and team-based practice.
Supervision, through external professional guidance, offers the opportunity to address complex issues in a protected space. Intervision complements this through self-organized peer exchange, promoting personal responsibility and collective learning.
The combination of external support and collegial reflection strengthens both the professional competence as well as the communication and conflict management skills of those involved. Member organizations bear the responsibility to provide the necessary resources and to promote the regular use of reflection formats such as supervision and intervision. This ensures that the advising professionals not only continuously develop their skills but also actively uphold their responsibility to maintain quality standards.
Thus, supervision and intervision remain integral components of a professional, ethically sound, and high-quality working environment.
Evaluation complements reflection by being based on established criteria and providing objective data that are essential for assessing effectiveness, efficiency, and quality. By combining reflection and evaluation, a holistic approach is created that incorporates both subjective experiences and objective results to enable continuous improvement. The evaluation of professional work should be conducted through both internal self-assessment and the inclusion of clients to ensure a comprehensive picture of quality and effectiveness.
The “Framework for Self-Assessment of Quality in Social Work” by the DBSH (Maus & Nodes, n.d.) offers a structured basis for self-assessment, allowing professionals to reflect on their methodological competence, value orientation, and adherence to professional standards. This self-assessment enables the identification of strengths and areas for development, promotes compliance with standards, and continuously improves the quality of one’s own work.
Evaluation by clients incorporates the perspective of those who directly experience the support. Clients can provide valuable feedback on their satisfaction, goal attainment, and their perception of the relationship with the professional. This delivers practical impulses for improvement and demonstrates the immediate impact of the work. Various methods are suitable for this purpose, such as standardized questionnaires, qualitative interviews, or group discussions, to allow for a differentiated evaluation.
The combination of self-assessment and the client perspective ensures a holistic evaluation. This dual perspective not only creates transparency but also forms the foundation for sustainable quality assurance and the ongoing development of professional practice.
The involvement of volunteers can be viewed from various perspectives. Especially in work with vulnerable groups, such as in the field of prostitution, the multifaceted and demanding role of volunteer work becomes particularly evident.
Volunteering is a voluntary activity or office performed without payment. There is no legal definition for the terms volunteer work, voluntary service, and civic engagement, which is why they are often used synonymously (Deutsches Ehrenamt, n.d.; MKFFI, 2017). According to the German Foundation for Engagement and Volunteering, 29 million people volunteer in Germany — which corresponds to about one in three citizens (German Foundation for Engagement and Volunteering, n.d.; MKFFI, 2017). The Federal Ministry of the Interior even describes volunteering as the “engine of democracy” or “lived democracy” and notes that besides large, well-known organizations such as the THW (Technical Relief Agency) and the fire brigade, numerous aid organizations also “rely on voluntary engagement” (Federal Ministry of the Interior and Community, 2024). Volunteer engagement is thus a central component of the work of nonprofit organizations, which as a whole take on roles and responsibilities that contribute to the maintenance and development of community and society in areas where state institutions and funding reach their limits.
Volunteers carry out practical tasks or assume responsibilities in leadership positions, such as on boards and committees. Both groups fulfill different but equally valuable roles: leadership positions are often legitimized by elections, while practical tasks are performed on a voluntary basis and according to individual agreements — see also Gmür et al. (2023).
For most of our member organizations, the involvement of volunteers plays a central role. In many cases, a large part of the work is carried out by volunteers, without whose commitment the current work in its present form would not be feasible.
As an alliance, we highly value volunteer work and recognize its special importance. Voluntary engagement not only provides additional time resources but also brings its own unique character and special quality (MKFFI, 2017). Volunteers often provide support in a particularly low-threshold way, enabling them to build a trusting relationship on an equal footing. This trust base helps affected individuals to open up more easily and quickly to further help and services (MKFFI, 2017). Volunteers have the opportunity to offer human closeness and social support where professionals must remain reserved due to their professional distance or purely capacity reasons. Sometimes friendships even develop, expanding the social network of those affected beyond their previous environment. This gives them the chance to think about other things and take a step out of the milieu (MKFFI, 2017; Wege, 2016). Some organizations offer special “buddy programs” for this purpose, especially for clients who have already exited but still require long-term support.
Volunteer engagement enriches the work of member organizations not only through the time and closeness volunteers bring but also through the professional expertise many of them possess. This so-called skill-based volunteering enables organizations to access competencies from various professional fields — from IT knowledge to legal expertise to social skills. This allows professional solutions to be implemented without claiming additional financial resources (Gmür et al., 2023).
At the same time, we are aware of the challenges involved, especially when it comes to a sensitive and often trauma-affected target group such as victims of human trafficking for sexual exploitation or people in prostitution. Therefore, our members not only ensure compliance with minimum standards in the involvement of volunteers but also maintain clear role distinctions in their work.
The term “volunteer” describes the role a person assumes during their activity. Although it is often assumed that volunteers lack specialized knowledge or skills, this is not always the case. Volunteers are not per se “non-experts” or “laypersons” (i.e., individuals without formal professional training). It is not uncommon for volunteers to have educational, social, psychological, or trauma-related training. The difference compared to paid professionals lies in the fact that their work is voluntary and unpaid, and they may occupy a different role within the organization than employed staff (MKFFI, 2017).
Volunteers often bring a broad range of professional, social, and personal competencies. Nevertheless, it is not their task to perform social work activities unless they possess the corresponding qualification (MKFFI, 2017). The distinction between volunteer activities and professional work must be clearly defined in every member organization and communicated transparently both internally and externally. It is recommended to develop a specific concept for involving volunteers, as suggested by Albert and Wege (2015). Clear communication creates transparency, prevents unclear role assignments, and avoids unrealistic expectations from clients (MKFFI, 2017).
For GGMH member organizations, it is essential to clearly present their services and explicitly communicate the roles of individuals working within the organization, especially toward clients. Services that fall under social work (such as counseling activities) must be conducted by professionals. Public relations activities (e.g., events or awareness-raising on social media) can often be handled by trained volunteers.
Volunteers are generally deployed in supportive areas such as creative and leisure activities, for example, cooking together, handicrafts, or art projects. In “contact cafés,” volunteers often assist with food preparation or engage in informal conversations.
When in direct contact with clients, such as accompanying them to authorities — whether for translation or emotional support — it must be clearly communicated that no psychosocial support or counseling takes place during the accompaniment. Not all affected persons are suitable for volunteer accompaniment, so this is clarified individually in advance. Albert and Wege (2015) consider the targeted use of volunteers (e.g., as “guides” or accompaniment for official appointments) a common part of counseling center work.
Some member associations also deploy volunteers in outreach work (streetwork). Since the classic “come-structure” often misses the reality of the target group and the form of counseling can be foreign or met with resistance, streetwork is an effective method to establish contact and build trust. This work requires significant time and continuity, making volunteers a valuable resource — especially if they have relevant language skills and can act as interpreters or translators. Since well over 80% of people in prostitution are migrants, language barriers often severely limit access to contact (Albert, 2020).
When deploying volunteers in sensitive outreach work, it is ensured that they are adequately prepared and trained (see 3.4) and act clearly in a supportive role to minimize the risk of misconduct. In cases of acute counseling needs or emergencies, professionals are called in. Close teamwork and good networking with external partners, such as authorities and other organizations, are indispensable.
To ensure high-quality and safe work for all involved, GGMH member organizations commit to agreed minimum standards for volunteer involvement and acknowledge the necessity of preparatory and regular training.
The deployment of unqualified or insufficiently prepared volunteers can have serious consequences, especially when working with people in precarious life situations who often have traumatic experiences. There is a risk of retraumatization, which everyone who comes into contact with affected individuals must take into account. Volunteers (without appropriate social work qualifications) are not capable of conducting thorough risk assessments, as this requires professional approaches. Incorrect advice can undermine parallel counseling processes carried out by professionals. Therefore, volunteers must be aware of their role and, in particular, the limits of their responsibilities before being deployed for the first time.
The GGMH member organizations commit to the following standards when involving volunteers:
Before starting volunteer work:
Confidentiality and Data Protection: Signing a confidentiality agreement and data protection regulations; submission of references if applicable.
Introductory Interview: Clarification of motivation, potential prior burdens and relevant personal experiences (e.g., own trauma), expectations, strengths/qualifications and interests, as well as availability and commitment. Topics such as emotional boundaries and avoiding overload are also discussed.
Clarification of Roles and Boundaries: Clear delineation of tasks and responsibilities within the volunteer role.
Basic Training: Providing fundamental knowledge about working with the target group, insights into the functioning of the sex industry, trauma sensitivity, ethical issues, handling overestimation of one’s own abilities, and reflection on potentially misguided motivations.*
*Examples of misguided motivations: “rescue complex,” expecting to “save” a person from prostitution, personal needs for friendship, seeing affected individuals as “objects for conversion.”
Criminal Record Check: Commonly known as a “police clearance certificate,” this official document (printed on special green paper) certifies that the person has no criminal record. This protects both the target group and the organization and creates a foundation of trust. For work involving minors, an “extended criminal record check” is required to ensure there are no relevant convictions related to certain sexual and violent offenses (child protection-related convictions).
Ongoing requirements:
A clear contact person or coordination office for volunteers.
Regular supervision and/or mentoring programs.
Ongoing training and regular opportunities for reflection.
The member organizations of GGMH have implemented a comprehensive and systematic training concept for volunteers (and full-time staff). This not only prepares volunteers adequately but also continuously develops their qualifications. This increases their security in their work and ensures responsible handling of persons in and from prostitution. The alliance provides sufficient resources through internal platforms and structures.
Following the example of the German Professional Association for Social Work (DBSH), we advocate for professional social work and voluntary work to coexist in a purposeful and complementary manner (DBSH e.V., 1998). We are convinced that through high appreciation of volunteer work, comprehensive training, and clear role distinctions, the potential of volunteer work can be optimally utilized.
All people adhere to some kind of value system and use it as a basis to orient themselves and evaluate human behavior and experiences. For many, religiosity—or more broadly, spirituality—plays a role in their lives. Spirituality does not necessarily mean adherence to a religious system, but rather the inner human desire for stability, orientation, and belonging (Mahler, 2018).
Social engagement has a long tradition in the church context. Christian social work is a “long-practiced form of church-related or church-affiliated service to suffering people” (Mahler, 2018). In Germany, the close cooperation between the state and religious organizations is based on the principle of subsidiarity. This principle promotes the provision of social services by independent organizations such as the Catholic Caritas and the Protestant Diakonisches Werk, which remain central providers of social services to this day (Göçmen, 2013).
Associations like Caritas and Diakonie represent a wide range of Christian-religious orientations—from organizations with a strong religious identity to those focusing primarily on secular services. Our alliance is an example of cooperation among diverse organizations. It brings together committed individuals whose work is guided by Christian values with organizations committed to secular principles. This connection illustrates how diverse actors can create synergies under a shared goal.
As an alliance, we believe that the spiritual and religious needs of clients must be acknowledged to ensure holistic counseling and support. A positively experienced fulfillment of religious-spiritual needs or the positive practice of one’s own religion can play an important role (Kleibl et al., 2017). These provide access to individual resources, foster trust, and create a framework that addresses the cultural and ideological diversity of our pluralistic society. Faith-based organizations combine social engagement with spiritual values and are a central part of civil society engagement. This chapter aims to explain how their stance can be understood and what role it plays in practical work.
Social workers base their practice on guiding principles such as human dignity and concepts of humanity. Both the humanistic and the Christian worldview serve as central reference points, influencing the values and principles of social work in different ways (Mahler, 2018). In Germany, these two worldviews have historically and culturally been especially influential.
The humanistic worldview understands humans as self-determined, autonomous beings with inherent worth and development potential. It focuses on the unfolding of individual abilities and the promotion of self-realization, viewing humans as naturally good and capable of learning. This dignity is founded on the capacity for reason and self-reflection, which elevates humans above instinct-driven creatures and grants them special responsibility towards themselves and others. For this reason, the humanistic view fundamentally trusts in people’s ability to find solutions to their problems and to make autonomous decisions, provided they receive the necessary support.
The Christian worldview is based on the idea that every person possesses an inviolable dignity as the “image of God” and exists in relationship with God, community, and neighborly love. Here, the person is not seen merely as an autonomous individual but as a unique creation, bearing responsibility as the “image of God” and part of a community, relying on experiencing and offering solidarity, compassion, and mercy. This view especially emphasizes the values of mutual support and respect for the individuality of each person. Moreover, the Christian worldview promotes a comprehensive attitude of forgiveness and mercy, which is particularly significant for social work, as it encourages social workers to approach clients in difficult life situations not only with acceptance but also with patience and understanding. These values encourage overcoming prejudices and invite the fostering of individual growth within a climate of acceptance and tolerance. Additionally, the Christian worldview supports the principle of neighborly love, motivating people to actively take responsibility for others and advocate for social justice and the protection of the vulnerable.
Both worldviews provide important points of orientation and complement each other in social work practice. The choice of guiding worldview—humanistic or Christian—shapes an organization’s self-understanding and ethical framework (Mahler, 2018).
In the church context, social engagement is deeply rooted in tradition and carried by the principle of Christian neighborly love, which is biblically founded and remains influential to this day. Mahler (2018) describes Christian social work as a “long-practiced form of church service to suffering people.” The Catholic Caritas embodies this attitude with its name, which means “neighborly love” (Stoll, 2020). Similarly, the Protestant Diakonie sees its mission as “lived neighborly love” and is especially committed to disadvantaged people. The term “Diakonie” derives from the ancient Greek “diakonia,” meaning service to one’s neighbor (Diakonie Deutschland, n.d.).
Faith-based organizations that are members of our alliance also base their work on the principle of neighborly love, which is biblically anchored, for example, in Isaiah 58:6-7:
“Is not this the fast that I choose: to loose the bonds of wickedness, to undo the straps of the yoke, to let the oppressed go free, and to break every yoke? Is it not to share your bread with the hungry and bring the homeless poor into your house; when you see the naked, to cover him, and not to hide yourself from your own flesh?”
The story of the “Good Samaritan” in the Gospel of Luke 10:25-37 exemplifies that neither origin nor status should prevent us from helping others unconditionally. Jesus calls on people to interrupt their own path for the sake of their neighbor and to help without reservations.
Another key biblical passage is Matthew 25:35-40:
“For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me. […] Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me.”
Here, Jesus identifies himself with those in need: helping those who suffer is a service to Christ (Diakonie Deutschland, n.d.). The Bible lists forms of social marginalization such as poverty, illness, and alienation, which remain relevant today (Mahler, 2018). Christian faith calls for active engagement following Jesus’s example, motivated by personal conviction that also serves as a source of strength— a principle embraced by many alliance members.
God’s saving and liberating justice stands on the side of the suffering. His impartiality treats all people equally but pays special attention to the disadvantaged and oppressed, as in Psalm 68:6:
“God sets the lonely in families, he leads out the prisoners with singing; but the rebellious dwell in a sun-scorched land.”
This means member organizations work with a clear bias in favor of those seeking help who experience social injustice, even if they lack official residence permits for various reasons.
Jesus’s attitude toward those seeking help and those marginalized, especially women in difficult situations, serves as a model for Christian engagement. Luke 7:36-50 describes a striking scene: during a meal at a Pharisee’s house, a woman known as a prostitute enters, falls at Jesus’s feet, washes them with her tears, dries them with her hair, and anoints them with costly oil. This behavior outraged the Pharisees, the religious elite, who considered such closeness “unclean” and would never allow such a woman to touch them. Jesus, however, responds with love and respect, does not condemn her, and highlights her as a model of faith, thereby challenging the superficial judgments of those present. “Man looks at the outward appearance, but the Lord looks at the heart” (1 Samuel 16:7)—this attitude, focusing on the inner person, forms a central foundation for Christian social work.
Christian faith inspires many to social engagement, which we as an alliance highly value. At the same time, Christian-inspired engagement in social work must be legitimized and demonstrate that it is not only based on the desire to help but also on sound professional foundations (Mahler, 2018) (see Chapter 2).
Fundamentally, working with people of different values and beliefs requires critical reflection on one’s own worldview, including religious ambivalences (BMZ, 2016). Especially in work with vulnerable groups, transparency is essential to prevent any form of (e.g., religious) abuse of power. Our member organizations meet these requirements by consistently implementing the guidelines presented here.
Faith-based organizations view spirituality not just as a resource but as a central element of their holistic approach, which offers valuable support to many people, especially vulnerable groups whose needs are often culturally and spiritually shaped (Mahler, 2018). Research shows that spiritual support can foster personal development, strengthen social networks, and reduce isolation (Ferguson et al., 2007; Jahani & Parayandeh, 2024; Kolbe et al., 2022).
We consider critical self-reflection and addressing “blind spots” or historical developments essential for all social organizations, including faith-based ones.
Christianly influenced organizations face challenges due to skepticism about their orientation or concerns about their openness. Transparency and active dialogue with stakeholders are crucial here (Jahani & Parayandeh, 2024; Littlefield, 2010).
Professional Christian social work must legitimize itself through transparency and adherence to ethical principles.
Key points include:
Religious Abuse of Power: Manipulation of clients through religious beliefs is strictly rejected. Guidelines and reflective mechanisms help prevent abuse.
Missionizing: Support must never be conditional on religious beliefs or used as coercion. Faith is offered only as a voluntary resource.
Non-Discrimination: Services are open to all people regardless of their faith or worldview.
Our member organizations are aware of the responsibility that comes with institutional hierarchies in social work, which create power imbalances between leaders, employees, and clients. Counseling centers hold knowledge and resources that clients seek. Being aware of power and responsibility dynamics is essential regardless of the value system or worldview.
While social values are usually understood as non-absolute and open to questioning, individuals may hold absolute personal values (e.g., belief in God’s authority, strict veganism, political activism). These personal beliefs are legitimate but must be clearly distinguished from institutional roles in social work.
In Christian social work, the combination of power, religion, and spirituality requires conscious reflection on risks of abuse. Religion can add a layer of influence that may be misused. Spiritual abuse is defined as the intentional manipulation and coercion of people using faith or Christian values (Geiger, 2023).
To prevent abuse and create safe environments, clear guidelines and protective mechanisms are necessary.
The 2022 guidelines from the German Catholic Bishops’ Conference set criteria for leadership in Catholic institutions.
The Evangelical Church in Germany published a 2024 study on sexual and other abuse in church and Diakonie organizations, leading to ongoing prevention measures.
The Evangelical Alliance developed a “Protection Concept against Religious Abuse of Power” and a practical “Traffic Light System” self-assessment tool (Soldan & Kessler, 2021), which our members actively use for reflection and evaluation.
Despite established rules, abuse can still occur. Therefore, external supervision, training, transparent communication, employee discussions, and contact persons (e.g., external ombudspersons) are vital protective measures. Clients must be informed about their rights and ways to respond to abuse.
Christian tradition involves two main motives: altruism, inspired by neighborly love, and the missionary goal of spreading the Gospel. While altruism is often appreciated, missionizing is often met with skepticism because faith is a deeply personal and voluntary decision and must never be pressured (Mahler, 2018).
GGMH member organizations inspired by Christian faith view their belief as motivation and strength but never as a condition for assistance or something imposed on others. Personal faith is a voluntary, deep inner conviction.
On request, Christian organizations offer spiritual services like pastoral care, prayer, or contact with churches, complementing professional support. The idea that faith alone can solve clients’ problems can be misunderstood and even harm healing, causing ‘victim blaming.’
We explicitly reject objectifying people as conversion or salvation targets. Especially with vulnerable groups such as survivors of trafficking or forced prostitution, extreme sensitivity is required. Unreflective or pushy missionary practices—even if well-intended—must be seen as spiritual abuse and immediately confronted and stopped. Many trafficking victims have experienced religious manipulation (Ikeora, 2016). Spiritual offers perceived as coercive or threatening (e.g., fear of hell) risk retraumatization, especially for those with histories of ritual or organized violence.
At the same time, many clients find personal faith to be a central positive resource. Ignoring this would exclude holistic support.
Therefore, spiritual offers must be handled sensitively and carefully, prioritizing the autonomy and dignity of clients and ensuring support aligns with their best interests. Often, clients cannot clearly express their needs, especially in crises or under psychological stress, so empathetic listening and cooperation are essential. We firmly reject any objectification of clients as conversion targets.
All member organizations fully commit to human rights and the fundamental values of the German Constitution, especially freedom of religion and belief (Article 18 Universal Declaration of Human Rights; Article 4 German Basic Law). We respect the religious and worldview convictions of all people we work with, and no one may be discriminated against because of their faith, beliefs, or cultural background (Article 3 German Basic Law).
Therefore, all services of member organizations are open to everyone regardless of their faith or worldview. This openness is based on the principle of inviolable human dignity and free support without pressure or religious influence.
Freedom of religion and belief is a fundamental human right protected by numerous international agreements. This right includes the free choice and formation of beliefs, free religious practice individually or in community, and the freedom to change religion or have none (Foreign Office, 2021).
As an alliance, we highly value freedom of religion and belief and respect both members and clients regardless of their faith. We recognize that faith can be a vital resource, especially in difficult life situations.
Moreover, religious institutions often serve as the first point of contact in emergencies, sometimes enjoying more trust than state institutions (BMZ, 2016). Our Christian member organizations consciously fulfill this role and ensure their support is open, respectful, and free from coercion.
Religion shapes the thoughts and actions of many people worldwide, although in strongly secularized Europe this is often overlooked. Globally, religion remains highly significant, with over 80% of the world’s population identifying with a religion (Pew Research Center, 2012).
Migration from religious societies increasingly influences social life in Germany and Europe. This particularly affects many people in vulnerable groups, such as migrants involved in prostitution or exploitation, often from countries like Romania, Bulgaria, and Nigeria, where religion plays a much more central role than in much of Western Europe.
In many African contexts, religion is deeply integrated into cultural identity and everyday life, permeating all areas and entwined with cultural expressions. For Nigerian victims of human trafficking, for example, there is often a link between their experiences and the abuse of religious practices. Survivors frequently suffer from psychological pressure linked to spiritual oaths (e.g., Juju oaths) sworn before migration, which emotionally bind them to exploiters. This fear can prevent cooperation with authorities and undermine trust in support systems, due to a lack of understanding of the spiritual dimension by secular institutions (Blöcher et al., 2020).
This gap between the rational, secular worldview common in Europe and the spiritual perspectives of many African cultures calls for greater sensitivity and understanding. A respectful approach to the faith of affected people is crucial for building trust and providing effective support.
The German Federal Ministry for Economic Cooperation and Development (BMZ) highlights that professional engagement with people from other cultures requires expertise and sensitivity regarding religion. This competence is increasingly discussed under the term “Religious Literacy” (also translated as “religious sensitivity,” “religious competence,” or “religious literacy”).
Diane Moore (Harvard Divinity School) defines Religious Literacy as the ability to recognize and analyze the intersections of religion with social, political, and cultural life from multiple perspectives. Jürgen Bründl (University of Bamberg) describes it as a fundamental competence in matters of religion.
The opposite—Religious Illiteracy—refers to a lack of knowledge about religions, both one’s own and others’ (Deutschlandfunk, 2020).
Roland Mahler (2018) stresses that people who cannot relate to spirituality often cannot integrate it meaningfully in their work. Professionals who themselves have access to religion and spirituality tend to better understand and respectfully address spiritual needs of those seeking help.
Many people involved in prostitution have religious backgrounds and spiritual needs. Religion can serve as a source of identity, connection across cultures, social belonging, and emotional support, especially in difficult situations. It can also foster resilience by providing meaning, rituals, and coping mechanisms to deal with loss, suffering, or crises (BMZ, 2016).
For many clients from Africa, South America, and Christian-Orthodox European countries, faith is central to their identity, often rooted in childhood religious education and regular prayers. These rituals provide comfort, hope, and coping strategies in distressing situations.
Offering the possibility to talk about spirituality or access Christian pastoral care can be part of a resource-oriented social work approach—always based on the client’s wishes. Spirituality and faith systems form a key part of many clients’ identity and influence their worldview and understanding of their situation.
When integrated respectfully and voluntarily, spirituality can support resilience, healing, and personal and social development.
4.5 Spiritual Offerings
Some member organizations of GGMH provide specially developed spiritual support services that address the needs of their clients. These include, for example, prayer groups or discussion sessions focusing on spiritual topics—but only when clients themselves consider these relevant.
The goal of such offerings is to create a safe space where faith can be discussed openly and with appreciation. These offerings are clearly communicated as voluntary additional services, without any pressure or expectations.
It is important that the personal boundaries of clients are respected at all times. They are transparently informed about the offerings and can freely decide whether or not to participate—without any negative consequences or disadvantages. Regardless of their decision, all clients are treated equally.
These principles of transparency, respect, and equal treatment are central to building trust and addressing spiritual needs sensitively and without appropriation. The member organizations commit to fully protecting the dignity and autonomy of their clients.
4.6 Commitment to Transparency and Professional Conduct
Christian-oriented social work carries a responsibility towards the public. This responsibility means that our actions must be transparent, comprehensible, and ethically justifiable. In a pluralistic society, it is essential that the public trusts our work and recognizes that we do not engage in covert proselytizing. If missionary elements such as pastoral care, prayer, or contacts with churches are included in our services, these must be clearly communicated and professionally as well as ethically justified (Mahler, 2018).
Through this transparency and our commitment to professional conduct, we ensure that our engagement is respectful, free from any pressure, and entirely focused on the well-being of those we support. In doing so, we uphold both the trust of the public and the dignity and autonomy of the people we assist.
5. Sensitivity in Dealing with Affected Persons and Survivors
In our alliance, it is important for us to see ourselves as learners. This means, on the one hand, that we can learn from others at any time—regardless of age, experience, or position. On the other hand, it means that learning is a lifelong process that is never complete, no matter how long we have been working in this field.
To meet the demands of working with our target group, comprehensive expertise, continuous further training, and engagement with new developments are essential—especially for full-time staff and leaders. Only in this way can we act reflectively, professionally, and in the best interest of those affected.
A central element of our work is the inalienable and unique dignity of every person. Our goal is to protect, strengthen, and restore this dignity where affected persons themselves feel that harm has been done.
This requires a sensitive and respectful approach to affected persons and survivors. It means listening attentively to them, taking their perspectives seriously, and working together with them not only to develop individual support services but also to initiate and demand systemic change. This attitude shapes our actions and our understanding of professional support.
5.1 Understanding the Target Group
Our target group comprises women (persons) involved in prostitution who are in various life situations and have different needs. This includes women who work quasi-autonomously or autonomously and require occasional support, for example with doctor visits, as well as women who have been forced into prostitution and exploited through human trafficking.
In line with the activist, producer, and author Andrea Heinz, we do not view autonomy and victimization in the field of prostitution as rigid opposites, but rather as a spectrum. Women can be victims of sexual exploitation at one point in time and work (quasi-)autonomously at another—and vice versa (Gerassi & Nichols, 2017; Heinz, 2020).
We and our member organizations are there for women across the entire spectrum—in, from, and affected by prostitution and human trafficking.
We are clearly against the system of prostitution but explicitly for women in and from prostitution.
Official statistics on persons registered as working in prostitution are, according to various experts, insufficient to reflect the actual situation. While police data from individual cities and municipalities provide more precise numbers, they only capture the so-called “visible field” (Hellfeld)—persons working in known brothels, walk-in houses, appointment apartments, or on the street. Outside this visible area exists the “dark field” (Dunkelfeld), where many women work who often have uncertain residency status. Recruitment in this area takes place via the internet, illegal street corners, or private, unregistered premises. Since the dark field is difficult to quantify and continuously changing, the actual number of women working in prostitution can only be estimated (M. Albert & Wege, 2015).
As explained in more detail in Chapter 2, people involved in prostitution are often a hard-to-reach target group. To reach them with appropriate support services, a proactive and targeted approach is necessary. A key factor is the lack of housing security: Many women in prostitution have no fixed residence and live in insecure, often temporary accommodations. Additionally, they are often active in a particular place or city only for short periods before moving on. This spatial and temporal instability makes it difficult to build trusting relationships and provide continuous support. It is one of the many challenges faced by professionals working to assist people in prostitution. Successful support services therefore require a flexible, mobile, and well-networked working style adapted to the realities of those affected (M. Albert & Wege, 2015).
Another challenge in working with people in prostitution is public perception, which is strongly influenced by taboo and discrimination. This often shapes the self-image of the affected women (M. Albert & Wege, 2015). Frequently present mistrust can be reduced through regular visits, reliability, and keeping promises (Wege, 2018).
Language barriers can also hinder access to the target group. Since the mid-2000s, as a result of EU enlargement, many Southeastern European women—primarily Bulgarian, Romanian, and Hungarian (including many Roma women)—have started working in prostitution in Germany. Most have only limited language skills and local knowledge, making it helpful to use translators or social workers who speak their mother tongue in outreach work (M. Albert & Wege, 2015).
Overall, women in prostitution form a heterogeneous target group, especially shaped by their differing motivations, career histories, life trajectories, and needs (M. Albert & Wege, 2015). Anyone working with this group should familiarize themselves with the available (though limited) data, theoretical analyses, methodological concepts, and social work attitudes to best understand the target group and their (life) circumstances and respond appropriately.
We are convinced that women who want to exit prostitution or escape exploitative situations benefit especially from speaking with women who have already successfully taken this path. These women, who have managed to escape human trafficking or the system of prostitution, we call survivors. They possess valuable experience and deep knowledge of the realities of our target group. We can learn most from them because they know the challenges and difficulties from their own experience. Their perspectives and recommendations are indispensable for our work. This concerns not only the design of support services but also the sensitive language we consciously use in our communication to treat those affected with respect and appreciation. Their voices are central guiding points in our work and significantly contribute to designing needs-based and effective support.
5.2 Sensitive Language Use
As Agarwal (2021) aptly points out, the words we choose reflect our beliefs, values, prejudices, and principles. They not only shape our communication but also influence the self-image and perception of the people we work with. Words can hurt or heal, diminish or empower, exclude or include. Their impact can be so profound that they fundamentally change a person’s life.
In an age dominated by short messages, emojis, and character-limited tweets, it almost seems natural that language is often used imprecisely or in an abbreviated form. Moreover, the human brain is wired to categorize information to make quick decisions. This leads us to use generalizations and simplifications to process complex matters more rapidly. However, especially in the social field, it is essential to handle language mindfully and precisely. Careless or inaccurate phrasing can be discriminatory and exclusionary, as it reduces people to stereotypes, reinforces prejudices, or even creates new stigmas.
To avoid this, we should consciously reflect on what we want to express and articulate ourselves as precisely and respectfully as possible. Sensitive language use is not only a matter of professionalism but also one of appreciation and respect toward the people we support. It is important to recognize that dealing with language is not always a matter of clear “right” or “wrong.” The meaning of words often depends on the context and the perspective of those affected. Guidance comes from a deep understanding and genuine appreciation of our target group. The better we understand the realities, needs, and experiences of our target group, the more capable we are of communicating mindfully and respectfully. Conscious language use allows us to avoid discriminatory expressions and to formulate appreciative messages clearly and purposefully (Agarwal, 2021).
As an alliance, it is our fundamental concern to approach the people in our target group, as well as all others we encounter in our political or public work, with respect, appreciation, and on equal footing. This also means addressing and naming them as they themselves wish and find appropriate. When speaking publicly or politically about human trafficking, prostitution, or those affected by both systems, we orient ourselves by the terminology that survivors of human trafficking and prostitution use and recommend. For example, outside of the criminal law context, we avoid the term “victim” and instead speak of affected persons, former affected persons, or survivors to acknowledge their dignity and individual strength.
We expect our member organizations to train their full-time and volunteer staff accordingly and actively involve affected persons in the development and implementation of such training. This strengthens both the practical orientation and sensitivity in dealing with the topic.
As an alliance, we have developed our own guideline for the German-speaking area in close collaboration with survivors. We gladly make this available to our members as well as external media representatives. Furthermore, we refer to the Preferred Terminology Table for Sex Trafficking and Prostitution by the National Center on Sexual Exploitation (NCOSE) (English), the blog post by the organization Polaris, and the Terminology Guidelines for the Protection of Children from Sexual Exploitation and Abuse by ECPAT International.
5.3 Involvement of Survivors
A central focus of our alliance is to give voice to those affected. In all our activities, we place great importance on listening to survivors of human trafficking, sexual exploitation, and prostitution, providing them with a platform, and actively involving them in our work.
Personal testimonies from those affected play a crucial role in raising awareness about the reality of human trafficking and sensitizing society to the scale of this crime—even within Germany. This awareness can generate broad public support that demands urgently needed legal and political changes in the interest of those affected. Moreover, many survivors express a strong desire to raise their voices, share their experiences, and thereby draw attention to the injustices they have endured. Their perspectives are indispensable to our work and serve as a vital driving force for societal change.
However, we are aware of the risk of reducing survivors to their victim role instead of recognizing them in their multifaceted identity as people with skills, experience, and expertise. Even those whose exploitation occurred years ago and who have since, for example, completed university degrees or authored specialist books on the topic are often publicly confined to the role of “victim.” This is particularly a risk in cooperation with the media, and we seek to raise awareness of this danger and protect (former) affected persons accordingly. A respectful and dignified portrayal requires that survivors are protected from emotional overload when working with the media and remain fully autonomous in their decisions at all times (including when declining to participate). This applies especially to those still engaged in counseling or care relationships who are approached through these channels. The mere request can lead to internal conflicts for survivors, which is why many organizations avoid making such requests to clients altogether. To ensure autonomy and protection at all times, topics, interview questions, and similar matters should be discussed and agreed upon with survivors in advance before involvement occurs. Furthermore, it is essential to respect individual boundaries to prevent unpleasant surprises and potential retraumatization.
As organizations working with affected persons, we must also practice “ethical storytelling” when releasing our own media. This includes, for example, never publishing a (former) survivor’s story without prior permission and avoiding sensationalism and retraumatization when selecting photos and graphics (US Department of State, 2023).
Survivors of human trafficking and sexual exploitation have much more to share than just their personal stories. They are experts who have gained deep insights into the mechanisms and structures of trafficking and prostitution through their experiences. They understand how exploitation systems operate and the strategies used by exploiters. If we want to effectively combat human trafficking and sexual exploitation, it is essential to listen to these experts and actively incorporate their recommendations into work at all levels—whether in social work, public relations, or political decision-making.
For this reason, GGMH strongly advocates for the establishment and inclusion of survivor councils in political decision-making processes. An exemplary international model is the International Survivors of Trafficking Advisory Council (ISTAC), initiated by the OSCE/ODIHR. In Germany, activist and lawyer Sandra Norak founded the German Council of Survivors of Human Trafficking and Exploitation (Ge-STAC), which also serves as an important voice for political and societal change. Additionally, since 2018, the network Ella has provided an independent advocacy platform for women from prostitution. The U.S. Office to Monitor and Combat Trafficking in Persons published a helpful factsheet in 2023 on involving survivor councils.
We encourage our member organizations to likewise offer survivors opportunities to actively participate in shaping their work. This can happen through involvement in training projects, development of public information materials, or peer-to-peer conversations with clients. Fair financial compensation for this work should not only be a sign of appreciation but also a necessary form of support. Whether and to what extent financial remuneration is possible must always be communicated clearly and transparently. This is crucial to prevent any feelings of renewed exploitation or misuse and to foster a respectful, partnership-based relationship.
To best support survivors in their further development, we recommend participation in the innovative online training program for survivors of human trafficking, the “Elevate Academy” offered by the Helen Bamber Foundation.
6. Contact
We are pleased to now be able to share our mission statement and standards with the public through this document. This document represents the first version of our written quality standards, which of course may continue to evolve and change in the future in line with new scientific findings in the field of social work.
If you wish to get in touch or have questions about our quality standards, please feel free to contact us at info@ggmh.de.
If you have a complaint or questions regarding our work or the work of our member organizations, please also contact us at info@ggmh.de.
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