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The law and procedure was the same in the question of actual prostitution: when the activity of Sara Simonsdotter was exposed in the capital in 1618, revealing her brothel with clients in high circles, she, her staff and clients were sentenced to various forms of fines, pillorying and physical punishments for fornication.

The earliest law to explicitly ban prostitution was in the Civil Code of 1734, where procuring and brothels was banned and punished with imprisonment, whipping and forced labor, and prostitution at a brothel with forced labor.

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However examining the language of this and a contemporary commission on homosexuality, it is clear that the construction remained heteronormative and patriarchal.

The 1940s saw continued pressure for abolition of the increasingly obsolete vagrancy law, which was now being enforced in a more restrained manner.

The three commissions of the 1920s (1923, 1926, 1929) depicted prostitution as a dangerous predisposition requiring correction, as opposed to mere detention, a moral analogue to the danger of spreading disease.

The 1929 report presaged contemporary legislative developments by referring to public education and the role of demand.

The laws on prostitution in Sweden make it illegal to buy sexual services but not to sell the use of one's own body for such services.

Pimping, procuring, rape, and operating a brothel remain illegal.

It also raised the idea of prostitution as antisocial.

The 1939 prostitution commission proposed criminalising prostitution related activities as part of the fight against such a social evil, including the actions of clients, although for law and order reasons rather than moral.

By 1958 women parliamentarians were stating that prostitution was the most important social problem of all time, demanding a further commission (1958–1962).

By now there was yet another reconceptualisation of prostitution, from psychopathology to sociopathology, and the resulting legislation replaced the vagrancy law with the antisocial behaviour law in 1964.

Throughout these discourses, care was taken to distinguish attitude, which required correction, from acts, which were punishable.

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