How does power intersect with sex tourism? Ryan Bogle Sex tourism can be defined, as it is done by Clift and Carter, as sexual acts in foreign counties involving monetary exchange, most often by men in the global north to women in the global south. Power in the context of sex tourism means the ability to influence, shape or create relationships within sex tourism. This essay will focus primarily on the deployment of racialised, classed and gendered logics, yet still recognises other mechanisms of power at play, such as the reversal of these dynamics from men onto women. The essay will discuss the power/sex tourism interplay in 3 ways, with it being imperative when looking at power to discuss the macro intersections, as well as micro intersections of power within sex tourism, forming the first 2 sections of the essay. The third will contextualise sex tourism within the Coronavirus pandemic, exploring power through micro and macro dependencies by global south individuals and nations on global north counterparts. This will arrive the essay at its conclusion that, whilst racialised, classed and gendered power conflicts greatly intersect with sex tourism, perhaps the most damning indication of power dynamics in sex tourism is the dependency on these racialised, classed and gendered logics to achieve, for example, domestic social mobility, as well as dependency on sex tourism as an industry to enable economic survival for nations in the global south. Tackling macro power intersections with sex tourism first, it is these dynamics which inform many of the micro power dynamics and enable full displays of power within individual acts of sex tourism. Rivers-Moore notes the high economic value of sex work for women in Caribbean nations, particularly compared to other typically female work, which she notes is perhaps harsher regarding gendered, sexualised or racialised power dynamics. Simple recognition of this allows one to interrogate dominant western logics of someone working in the sex industry simply for survival. It exposes it as a logic exported from the global north and projected onto the global south, detracting from the real utilisation of sex work in these nations, often allowing women to experience domestic social mobility, as well as an intergenerational social mobility for their families. Indeed, Rivers-Moore follows that strong capital flows from the global north to the global south through sex tourism allow the neoliberalisation of many Caribbean nations and a step towards their national material prosperity. However, this is still under the powerful belittling of sex workers and their nations more broadly by consumers and their nations similarly. Additionally, whilst many women achieve domestic social mobility in their own nations, perhaps increasing their relative power because of their sex work, enabling them to counter the very socio-economic and political domination the West views sex tourist exchanges as possessing, a power dynamic seldom discussed in reference to sex tourism, deeper power intersection arguments need to be stated here. For example, whilst domestic social mobility within a Caribbean nation can be recognised as a shift in