Prostitutes Butte: History, Controversy, and Visiting Idaho’s Infamous Landmark

What is Prostitutes Butte and Where is it Located?

Prostitutes Butte is a distinctive geological formation located in the Owyhee Mountains of southwestern Idaho, near the town of Silver City. It’s a prominent, isolated hill rising from the landscape, historically visible from the Silver City Road. Geologically, it’s part of the complex volcanic history shaping the Owyhee region. Its primary significance, however, stems from its provocative name and the local lore surrounding it, deeply tied to Idaho’s Wild West mining era. The butte serves as a tangible landmark connected to the social history of the Silver City mining boom.

Finding it requires navigating the backroads near Silver City, a well-preserved ghost town. While not always marked on standard maps, its proximity to Silver City makes it a known point of interest for those exploring the area’s mining history. The butte itself sits on public land managed by the Bureau of Land Management (BLM), though access roads can be rough. Its visibility and distinctive shape made it a practical reference point in the past, just as its name makes it a conversation point today. Understanding its location provides context for its role in the isolated mining camps where necessities – and vices – were often clustered on the outskirts.

Why is it Called Prostitutes Butte?

The name “Prostitutes Butte” originates directly from its historical association with brothels that operated near its base during Silver City’s mining boom in the late 19th century. As Silver City rapidly grew into one of Idaho’s largest towns fueled by silver discoveries, it attracted thousands of miners, predominantly single men. Alongside legitimate businesses sprang up the “red-light districts,” common fixtures in frontier mining towns. Historical accounts and local oral history consistently report that the brothels servicing Silver City’s miners were situated in a specific area near this particular butte, leading to its colloquial naming.

This wasn’t an official government name initially, but rather a widely used local descriptor born from everyday reality. The name reflected the practical geography of the time: main towns often relegated activities deemed socially undesirable or illegal (like brothels and saloons) to their peripheries. Prostitutes Butte, being a visible landmark just outside the main settlement of Silver City, naturally became associated with the activities occurring in its shadow. Census records from the era list women in Silver City whose occupations were euphemistically listed as “dressmaker” or “laundress,” but local lore firmly places the actual brothel district near the butte. The name persisted in local usage long after the brothels themselves vanished.

What was the Connection Between Mining Camps and Brothels?

Brothels were an almost inevitable economic and social feature of remote, male-dominated mining boomtowns like Silver City. The massive influx of miners created a significant demand for services beyond basic sustenance, including female companionship and sex work. These establishments provided a perceived outlet for miners living in harsh, dangerous, and isolated conditions. Brothel operators saw a lucrative business opportunity catering to this demand. Furthermore, town leaders and law enforcement often tacitly accepted or even regulated these districts (“red-light zones”), believing it helped contain vice, maintain a semblance of order in the main town, and generate revenue through fines or licenses.

The location near Prostitutes Butte exemplifies this pattern – close enough for access, but deliberately separated from the core residential and business areas. Miners would travel out to the district near the butte. Brothels ranged from crude shacks to relatively well-appointed houses, and the women working there came from diverse, often difficult backgrounds, seeking income in an era with limited options for women. While sometimes romanticized, the reality was often marked by exploitation, danger, disease, and short lifespans. The presence of these districts, and their association with landmarks like Prostitutes Butte, is a stark reminder of the complex social fabric of the American West.

Is the Name “Prostitutes Butte” Offensive or Controversial?

Yes, the name “Prostitutes Butte” is considered offensive and controversial by many people today, leading to ongoing discussions and proposals for renaming. Critics argue the name:

Perpetuates Stigma: It uses a derogatory term that stigmatizes sex workers, many of whom were victims of circumstance, trafficking, or economic desperation.
Erases Humanity: It reduces the women who lived and worked there to a derogatory label, ignoring their individual stories and hardships.
Promotes Disrespect: Using the term casually on maps and signs can normalize disrespect towards sex workers, past and present.
Hinders Historical Understanding: It frames the history solely through the lens of the activity, overshadowing the broader social and economic context.

Proponents of keeping the name often cite historical accuracy and local tradition, arguing that sanitizing names erases an authentic, albeit uncomfortable, part of Western history. They contend that the name itself is a historical artifact reflecting the attitudes of the time. However, the push for change emphasizes that historical significance can be acknowledged without continuing to use language now widely recognized as harmful and degrading. The debate reflects a broader societal reevaluation of place names derived from racist, sexist, or otherwise offensive terms. The U.S. Board on Geographic Names (BGN) is the federal body responsible for official naming, and formal proposals to rename the butte have been submitted, sparking significant local and national discussion about heritage versus harm.

What are the Proposed Alternative Names?

Proposals for renaming Prostitutes Butte often focus on honoring the women who lived there, using descriptive geographical terms, or referencing less charged historical figures. Suggestions have included:

Polecat Butte: A direct geographical descriptor based on Polecat Gulch/Creek nearby, which itself likely references skunks (polecats) common to the area. This is often seen as a neutral, landscape-based alternative.
Maggie Creek Butte: Named after Maggie Creek, which also runs near the butte. Similar to Polecat, it shifts focus to the natural feature.
Silver Butte: Linking it to the Silver City mining heritage more broadly.
Names of Specific Women: Proposals to name it after documented madams or women known to have lived/worked in the area (though historical records providing full names and life stories are often scarce).
Owyhee Butte: Referencing the broader regional landscape (Owyhee Mountains/Owyhee County).

Polecat Butte and Maggie Creek Butte have gained the most traction as practical alternatives that avoid the offensive term while still being rooted in local geography familiar to residents and historians. The renaming process involves formal proposals, public comment, and a decision by the Idaho Board on Geographic Names and ultimately the federal BGN.

How Can You Visit Prostitutes Butte Today?

Visiting Prostitutes Butte requires driving on unpaved roads in remote southwestern Idaho, best accessed via Silver City. The butte is located on public BLM land. Here’s what you need to know:

Access Route: From Silver City (itself accessed via a steep, rocky road from Murphy or Murphy Hot Springs), head south or southeast on the network of dirt roads. The specific road is often referred to locally as the road to the “red light district” or near Maggie Creek/Polecat Gulch. Detailed BLM maps or high-quality GPS (like Gaia GPS) are essential, as signage is non-existent.
Vehicle Requirements: A high-clearance vehicle, preferably 4WD, is strongly recommended. Roads can be deeply rutted, rocky, and become impassable when wet. Check road conditions with the BLM (Boise District) before heading out.
What to See: The butte itself is a prominent landform. There are no remaining structures from the brothel era readily visible at the site. Foundations or remnants might exist but are not obvious. The visit is primarily about experiencing the isolated landscape and contemplating the history associated with the place.
Viewpoints: Good views of the butte can often be had from the surrounding roads or nearby ridges. It’s also visible from certain vantage points within Silver City looking south/southeast.
Respect and Caution: This is remote country. Be prepared with water, food, spare tire, and communication devices. Respect private property boundaries. The site holds sensitive historical and potentially cultural significance; tread lightly and leave no trace.

The journey is as much about the evocative landscape and the ghost town of Silver City as it is about the butte itself. Visiting provides a tangible connection to the complex and often gritty reality of Idaho’s mining frontier. Remember that the name you see on maps or hear locally might change if renaming efforts succeed.

What is the Historical Significance of Silver City, Idaho?

Silver City, perched high in the Owyhee Mountains near Prostitutes Butte, was one of Idaho’s most significant and enduring silver mining boomtowns, serving as the Owyhee County seat for over 50 years. Founded in 1864 following major silver strikes, it rapidly grew into a major city with thousands of residents, boasting hundreds of businesses, schools, churches, newspapers, and a thriving, if often lawless, social scene. Unlike many boomtowns that quickly faded, Silver City remained a substantial community well into the early 20th century due to continued mining activity and its status as the county hub.

Its significance extends beyond just mining:

Architectural Preservation: It’s one of the best-preserved ghost towns in the West, with over 70 structures still standing, many maintained as summer residences or museums, offering a remarkable snapshot of late 19th-century frontier life.
Political Center: As the Owyhee County seat (1867-1934), it was the region’s administrative and judicial heart.
Technological Hub: It had early telephones, electricity, and a significant stamp mill for processing ore.
Social Microcosm: It embodied the full spectrum of frontier society – wealthy mine owners, merchants, professionals, laborers, families, and the marginalized populations represented by areas like Prostitutes Butte.

Prostitutes Butte is intrinsically linked to this history. It served as a geographical marker for an essential, if uncomfortable, aspect of the social structure that supported the mining economy. Silver City’s preservation allows visitors to understand the context in which the butte gained its name – the bustling, ambitious, and often morally complex world of a remote mining center striving for permanence.

Are There Any Remnants of the Brothels Left Near Prostitutes Butte?

While specific, identifiable remnants of the brothels near Prostitutes Butte are not readily apparent to casual visitors, archaeological evidence likely exists. The structures in the red-light district were typically wooden frame buildings, susceptible to fire, decay, and scavenging for materials once abandoned. Over a century of weathering and natural reclamation has taken its toll.

However:

Foundations and Cellars: Depressions in the ground, lines of stones, or scattered debris (like nails, glass, or ceramics) near the base of the butte or along the relevant creek beds might indicate former building sites. These require an archaeological eye to interpret correctly.
Artifact Scatter: The area might contain period artifacts related to daily life in those establishments.
No Markers or Preservation: Unlike Silver City’s main district, the brothel sites near Prostitutes Butte have not been preserved, stabilized, or marked. There are no interpretive signs explaining the location’s history at the site itself.
Archaeological Sensitivity: The area is archaeologically sensitive. Any potential remnants are protected under law. It is illegal to dig, remove artifacts, or disturb sites on public land without permits.

Visiting the site today is more about absorbing the atmosphere of the landscape – the isolation, the view towards Silver City, the harshness of the terrain – and reflecting on the lives lived there, rather than expecting to see standing ruins. Any physical traces require careful, professional archaeological investigation to locate and understand, and they remain largely invisible to the untrained eye amidst the sagebrush and rocks.

How Does the Debate Around Prostitutes Butte Reflect Broader Issues?

The controversy over Prostitutes Butte’s name encapsulates wider societal debates about historical memory, language, representation, and who gets to shape our shared landscape. It highlights tensions between:

Preservation vs. Progress: Is preserving an “authentic” historical name more important than using language that aligns with contemporary values and respect for marginalized groups?
Historical Accuracy vs. Historical Interpretation: Does changing a name whitewash history, or does keeping an offensive name perpetuate a harmful historical perspective? Can history be accurately conveyed without using derogatory terms?
Local Tradition vs. Broader Sensitivities: Should local usage dictate official names, even when those names cause offense to wider audiences or descendant communities (in this case, broadly, women and sex workers)?
Commemoration vs. Stigmatization: How do we acknowledge difficult or uncomfortable aspects of history without glorifying them or further stigmatizing the people involved?

This debate mirrors similar renaming efforts across the US and globally, involving places named with racial slurs, derogatory terms for Indigenous peoples, or honoring figures with deeply problematic legacies. Prostitutes Butte forces a conversation about the power of place names: they are not neutral labels but carry weight, shaping how we perceive a location and its history. The push for “Polecat Butte” or similar alternatives represents an effort to retain the geographical connection while removing language now understood as dehumanizing. It’s part of an ongoing process of critically examining the stories we embed in our maps and the values those stories reflect.