Kinesis, July/August 1994 Jul 1, 1994

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 JULY/AUGUST 1994    PANDORA FOLDS  Special Collections Serial  .PAGE 3 CMPA$2.25 )1-1720 Grant Street  Vancouver, BC V5L 2Y6  Tel: (604)255-5499  Fax:(604)255-5511  Kinesis welcomes volunteers to work on  all aspects of the paper. Our next  Writers' Meeting is Aug 2 for the Sept  issue and Sep 6 for the Oct issue, at 7  pm at Kinesis. All women welcome even  if you don't have experience.  ! Kinesis Is published ten times a year by  i   the Vancouver Status of Women. Its  i    objectives are to be a non-sectarian  *   feminist voice for women and to work  ! actively for social change, specifically  !   combatting sexism, racism,classism,  | homophobia, ableism, and imperialism.  ! Views expressed in Kinesis are those of  j the writer and do not necessarily reflect  ! VSW policy. All unsigned material is the  |   responsibility of the Kinesis Editorial  Board.  EDITORIAL BOARD  |  Shannon e. Ash, Lissa Geller, Agnes  i     Huang, Fatima Jaffer, Faith Jones  | PRODUCTION THIS ISSUE  [ Liz Kendall,   Fatima Jaffer, Carmen  |      Benn, Rose Baldry, Leslie Virtue,  j Winnifred Tovey, Faith Jones, Wendy  i     Frost, wendy lee kenward, Prabha  | Williams, Colleen Hennig, Lael Sleep,  > Hilary Mason, Judy Cook, Alii Brown,  Teresa McCarthy  Advertising: Cynthia Low  j   Circulation:Cat L'Hirondelle, Jennifer  Johnstone, Christine Cosby  Distribution: Cynthia Low  ! Production Co-ordinator: Agnes Huang  Typesetter: Sur Mehat  FRONT COVER  Charmaine Perkins  at the Kinesis Benefit  Photo by Fatima Jaffer  PRESS DATE  June 29, 1994  SUBSCRIPTIONS  si:$20 per year (+S1.40 GST)  or what you can afford  Institutions/Groups:  $45 per year (+$3.15 GST)  i    VSW Membership (includes 1 year  Kinesis subscription):  $30 per year (+$1.40 GST)  SUBMISSIONS  Women and girls are welcome to make  submissions. We reserve the right to  edit and submission does not guarantee  publication. If possible, submissions  should be typed, double spaced and  must be signed and include an address,  telephone number and SASE. Kinesis  does not accept poetry or fiction.  Rial guidelines are available upon  request.  DEADLINES  missions must be received in the  preceding publication. Note: Jul/  |   Aug and Dec/Jan are double issues.  Features and reviews: 10th  News: 15th  Letters and Bulletin Board: 18th  Display advertising  (camera ready): 18th  (design required): 16th  j Kinesis is produced on a Warner  i Doppler PC using WordPerfect 5.1,  i PageMaker 4.0 and an NEC laser  j printer. Camera work by the Peak.  | Printing by Horizon Publications.  Kinesis is indexed in the Canadian  Women's Periodicals Index,  the Atternative Press Index and is a  j    member of the Canadian Magazine  lersAssociation.  Inside  kinesis  Celebrating 20 years  1974-1994  News  Halifax feminist newspaper Pandora shuts down 3  by Faith Jones  Same-sex benefit legislation defeated in Ontario 4  by Shannon e. Ash  Community nurses strike back 4  by Teresa McCarthy  Features  "Social policy review" 9  by Jean Swanson  Mining strike in Campell River, BC 10  by Denise Nadeau  Kinesis celebrates our 20th Anniversary 19  by Sur Mehat  Interview with Nelia Sancho, Sharon Cabusao and La Rainne Abad-  Sarmiento: women organizing in the Philippines 20  as told to Agnes Huang  South Africa Report  Interview with Mmatshilo Motsei on violence against women 12  as told to Fatima Jaffer  Interview with Maganthrie Pillay on Contours 14  as told to Fatima Jaffer  interview with Roselee Telela on lesbian organizing 15  as told to Fatima Jaffer  Resource organizations in South Africa 18  compiled by Fatima Jaffer  Arts  Review: Loreena McKennit in concert 23  by Shannon e. Ash  18th annual Powell Street Festival .23  compiled by Monika Kin Gagnon  Regulars  As Kinesis Goes to Press 2  Inside Kinesis 2  Movement Matters 6  by Liz Kendall  What's News 7  by wendy lee kenward, Robyn Hall, Shannnon e. Ash, Erin Mullan,  and Sue Vohanka  Bulletin Board 24  compiled by Leslie Virtue and Wendy Frost  Kinesis Benefit Thanks  Thank you to all the individuals, organizations and businesses  who donated to our raffle and door prizes:  The Blue Ewe * The Ridge Theatre * Persimmon Blackbridge *  Press Gang Publishers * Octopus Books * Women In Print *  Women's Work Screenprint * Bubblegum Clothing * Vancouver  Folk Festival * Marina Dodis * The National Film Board * Pacific  Cinematheque*Octopus Books*Vancouver Photo*Simon Fraser  University * Cynthia Low * Clearwater Restaurant * Shani Mootoo  * Vancouver Women's Bookstore * Continental Coffee * It's All  Fun and Games * Highlife Records * Spartacus Books  Thanks to those who made food and drink donations:  CRS/Horizon Distributors * Norman's Fruit & Salad * Strawberry's Bakery * Uprising Bakery * Eastside Family Place  Your generosity helped make  our 20th anniversary a success!  We really appreciate your support!  Women against violence in South Africa 12  Sandy Scofieid at the Kinesis Benefit 19  1  JULY/AUGUST 1994  KINESIS We decided this month's "As Ki  should focus on what went down at (and  around) the National Action Committee on  the Status of Women (NAC's) AGM and  Conference that was held recently in Ottawa.  There was a huge turnout for the AGM.  About four hundred women-representatives of NAC member groups, individuals,  friends of NAC, and guests-attended! However, the general mood of women seemed  unusually.and noticeably subdued. Mostly,  the tension seemed to have more to do with  what women are facing in their everyday  work back "home," than to anything at the  AGM itself. I guess everyone's feeling the  pinch from recent budget cuts, rising unemployment, thebacklashagainst women, people of colour, etc, social policy review [see  page 9] and the other nasty things the right-  wing has been pushing on us lately...also,  women arrived in Ottawa shortly after we  had lost the free vote on same sex rights in  the Ontario lesgislature.'.Ysee page 4].  NAC's conference theme this year was  International Perspectives: Women and Global Solidarity, and to facilitate it, NAC  brought in (co-sponsored by other progressive organizations) a number of international guests from South Africa, Peru,  Mexico, Uganda, India, Zimbabwe, the US,  and Bangladesh. Canada-based guests included Sharon Mclvor of the Native Women's Association of Canada and Laurie  Montour, a Mohawk biologist from  Kahnawake.  We got the brief update on what's happening and where NAC's at with the  upcoming United Nations World Conference on Women and the concurrently-held  NGO Forum in September 1995 in Beijing.  Women were in agreement that the Beijing  Conf. is an opportunity to put pressure on  world governments at an international level,  that a move to boycott the conference because of Beijing's human rights abuses has to  come from women in China before NAC will  endorse or join such a move; and that NAC  work to break the silence on lesbians in official  Canadian government persentations and UN  documents for the conference. More on this in  an upcoming issue.  Things kinda livened up on the AGM  floor as women took turns at using, abusing  and denouncing good-ole Robert's Rules of  Order [don't ask. Just call a "point of order"  when you feel like it, okay!?]  On Saturday, NAC member organizations unanimously passed the motion that  Social Policy be a priority campaign in the  coming year. The key objectives are "to influence public debate on social policy, reverse  the right-wing orientation of current government social policy, and put women's issues  and social equality issues generally back on  the political agenda."  Sunday was kinda different. Brewing dissatisfaction over the paper on violence against  women, 99 Federal Steps, written and presented by members of the Vancouver Rape  Relief and Transition House, threatened to  blow up when a few women raised the issue  of a myriad of omissions, inaccuracies and  other weaknesses in the paper. Rape Relief  had presented the paper on the first day of the  AGM, makingpassing reference to complaints  they had received regarding a few  omissions...probably adding fuel to fire for  the women who felt themselves to be "the  few" omissions. The motion was to adopt 99  Federal Steps as NAC's framework policy statement on violence against women.  In the end, all parties came to a compromise. The NAC executive and Rape Relief  agreed to friendly amendments that included  adopting 99 Steps as "a framework working  paper..." on which to build NAC's policy  statement on violence against women; as well  as the NAC executive's commitment to looking for avenues of funding to sponsor a  countrywide consultation on violence against  women to f acili ta te development of a compre-  ^Thanks  Our thanks to Vancouver Status of Women members who support us year 'round with  memberships and donations. Our appreciation to the following supporters who became  members, renewed their memberships or donated to VSW in June:  Melanie Conn * Sharon Cos tel lo * Barbara Curran * Tanya De Haan * Nancy Duff * Mary  Frey * Mamie Hancock * Faune Johnson * Barbara Kearney-Copan * Inger Kronseth *  Barbara Lebrasseur * Leanne Macdonnell * H.R. Matrix Ltd. * Maureen McEvoy * Daya  Mcintosh * Margaret Mitchell * Louise n'ha Ruby * Deborah Nilsen * Lynda Osborne *  Susan Penfold * Janet Riehm * Claire Robillard * Janet Shaw * Sheilah Thompson * C.  Waymark * Shelagh Wilson  We would like to say a very special thank you to the following supporters who have  responded so generously to our annual spring fundraising appeal. The ongoing support of  VSW donors, as well as the support of many new donors, is crucial to the expansion of VSW's  vital services and programs in the face of continued government cuts to our funding. We are  very thankful to:  Catherine Aikenhead * Sam Archer * E.A. Bennett * Margaret Blight * Patricia Bossort  * Kate Braid * Elizabeth Briemberg * Pamela Bush * Rosemary Casson * Janie Cawley *  Jacquelyn Chapman * Paula Clancy * Jo Coffey * Marlene Coulthard * Werner Dettwiler *  Catharine Esson * Rebecca Frame * Catherine Fretwell * Deborah Gibson * Lynn Giraud *  Barbara Grantham * Lois Hansen * Rebecca Holmes * Nola Johnston * Janet Kellough-  Pollock * Angela Kelly * Roberta Kirby * Jennifer Kirkey * Mary Beth Knechtel * Abby  Lippman * Leanne Macdonnell * Lucy Martel * Estelle McLachlan * Heather McLean * Mary  Moore * Lucy Moreira * Jane Munro * Patricia Murray * Lou Nelson * Patricia Neufeld *  Deborah Nilsen * Karen Nordlinger * Colleen Penrowley * Carol Pettigrew * Neil Power *  M.A. Read * Catherine Russell * Patricia Sadowy * Helen Shore * Veronica Strong-Boag *  Margit Stroud * Neysa Turner * Pamela Walker * Gayle Way * Janet Wiegand * Mary Winder  * Kim Zander * Maggie Ziegler  Finally, we would like to thank the Vancouver Municipal and Regional Employees  Union for their generous support of our recent project to send a delegate to South Africa for  the elections, and we would like to express our appreciation to Women's Work Screen Print  and Design for their generous donation and thebeautiful 20th Anniversary T-shirts for Kinesis.  hensive policy statement for NAC on the  causes, prevention and treatment of violence against women.  About 100 women stayed for Monday's lobby with the political parties. In  the first hour, we met with the Bloc  Quebecois. About 15 minutes into our  questioning, werealisedBQ leader Lucien  Bouchard really had not known [had forgotten?!] that NAC supported self-determination for Quebec! NAC member  groups had lots of questions for the BQ on  Aboriginal self-determination...Bouchard  says 1) the BQ supports self-determination for Aboriginal peoples in Quebec but  2) they just want to know whatthatmeans  before they go ahead and actually support self-determination for Aboriginal  peoples (!!??!).  After the BQ, we had an hour set  aside for our meeting with the Reform  Party who had already informed us had  no intention of showing up to meet with  any "special interest" group. (!) One of  the women there lived in Preston Manning's riding and suggested we march  over to the RP's offices and demand our  democratic right to meet with the "populist" party. So we did. The security guards  on the Hill were extremely aggressive  [and racist too] so rather than risk getting  hurt, we gave up our attempt to meet  with the Reform hacks and sat down in  the lobby chanting for a few minutes.  Then we headed back to the building  where the lobby with the Liberal government was to take place...but were refused  entrance. After much haggling [it'sa long  story], we made it back in seconds before  the Liberals showed up. The lobby was  extremely successful, one could say, for  many reasons. NAC met with the largest  contingent of cabinet and government  ministers in 10 years! Many of us didn't  understand the gobbledigook Lloyd  Axworthy gave in response to our questions about the Social Policy review, and  Allan Rock was inscrutable (?) on the  question of same sex partnership benefits/rights.  After that, NAC held a press conference to talk about the four-day AGM and  lobby. A lot of media showed up but all but  one of the questions focused on the 20 min-  utesof NAC's oh-so-bad-behaviour, demanding to see the Reform Party. Get this. One  reporter asked why NAC had gone along  with, no, planned (?\) the protest... "don't you  think now this will take away from any serious media a ttenrion the NAC conference could  have received." Says Thobani: "How can I  answer that? You're the media, and we're  hoping we get some serious attention."  The media continue to trash NAC for  what was perhaps the smallest part of our  activity in Ottawa, and the most grassroots  action all week... What does surprise is the  intensity of the backlash, the unchallenged  right-wing media attack on the women's  movement in this country... The Reform Party  then called for NAC's funding to be cut... and  one Liberal Party MP said, "Well, we don't  think NAC is a special interest group but to  prove it, NAC should give up their funding  so that the money can be used directly to help  women in need...!!!! Boggles the mind! Anyway, the largest women's coalition in the  country just had the best turnout at their  conference in years and raised some pretty  heavy issues, and did some wonderful international solidarity building... [oh yes, some  of the international guests were thrilled with  the idea of exercising our democratic rights  by marching on parliament to demand  rights..."It's a new concept," said the guest  from Zimbabwe, "and we'd probably face  better treatment from the guards at parliament there than you did here!" It's a  quote!]...and that's that.  Newsflash: A Vancouver Island lesbian softball team won the silver medal at  the Gay Games held inNewYorklastmonth.  Dates to Rememben August9th is South  African Women's Day. The Vancouver International Comedy Festival runs July 28-  August 7. "Racing Thru Space" is an exhibition that runs in Vancouver at Artspeak to  July 23rd. The West Kootenay Women's Festival 1994 is on at the Vallican Whole Community Centre in Slocan Valley, BC, on August 5, 6 and 7. Call 352-9916 for info.  That's it for now...Have a great summer  and we'll be back, louder and stronger (and  more rested and legible) in September!!  Well, we did it! We survived our 20th  anniversary Benefit, even though it happened right in the middle of production.  We even had some fun!  And we also got to show off our  snazzy new 20th anniversary t-shirts. If  you want tobeascoolas we are, check out  the back page of this issue and find out  how to get your very own Kinesis t-shirt.  Thanks to all those who made our  Benefitagreatsuccess[seep<Jge29J. Thanks  to our emcee for the evening, Miche Hill;  and to our sound tech, Cat Renay.  And thanks to the present and former  editors of Kinesis—Jo Dunaway, Gayla  Reid, Patty Gibson, Emma Kivisild, Esther  Shannon, Nancy Pollak, and Fatima  Jaffer—who agreed to come up on stage  and answer a few Kinesis trivia questions.  We appreciate your good humour and  can see how you survived in the job. It  wasn't that humiliating, was it?  And of course, thousands of thanks  to those women who helped out before,  during and after the Benefit:: Faith Jones,  Winnifred Tovey, Fatima Jaffer, Shannon  e. Ash, Robyn Hall, Jennifer Johnstone,  Sur Mehat, Agnes Huang, Lissa Geller,  Gladys We, Cynthia Low, Elsie Wong,  Marsha Arbour, Rose Baldry, Wendy  Frost, Sue Vohanka, Esther Shannon, Lana  Winston, Lynne Wanyeki, Cat L'Hirondelle,  Christine Evans, Yee Jim, Karen Backman,  Moira Keigher, wendy lee kenward, Tanya de  Haan, Teresa McCarthy, Leslie Virtue, Miche  Hill, Ellen Woodsworth, Suzanne Baustad,  Jazmin Miranda, Lael Sleep, and Karen  Mahoney. We couldn't have done it without  all of you.  Many thanks to Eastside Family Place for  letting us (the kids, that is) play with some of  their toys. We...the kids...loved them. And  thanks to Archer Pechawis and Alan Zisman  for loaning us sound equipment and to Mike  for helping us set it up.  And a final thanks to all the women and  children who came out to our Benefit. We  hope you had fun! If you couldn't make it. ..we  missed you...  And now, on to other Kinesis business. A  sad goodbye to Gladys We who is leaving the  Ed Board. We hope you get to go where no Ed  Board member has gone before, Gladys.  Welcome this issue to new writer Liz  Kendal, and to new production volunteers:  Carmen Benn, Prabha Williams, Rose Baldry,  Colleen Hennig, Hilary Mason, Alii Brown,  and Judy Cook.  Well, we're going to take a break and get  ready for the second half of our 20th anniversary. So, have a fabulous summer, and we'll  see you in September!  JULY/AUGUST 1994 News  Feminist publishing in Canada:  Pandora folds  by Faith Jones  Pandora, Nova Scotia's feminist newspaper, has closed down, but will be remembered  fondly by feminist and other activist groups  for fighting and winning a landmark human  rights case.  The case, which was resolved in March  1992 after two years in the human rights hearing process, upheld the right of a disadvantaged group to organize separately from mem-  bersof the advantaged group. The hearing was  the result of a complaint brought by a man  who was angry that Pandora refused to publish  his letter because it was a woman-only newspaper. The human-rights commissioner who  heard the case ruled that a woman-only policy  did not "cause material or substantial harm to  men, particularly in comparison to the benefit  to women of having a women's only publication" and that "men have adequate opportunity to express their views and opinions in the  mainstream media without entry into this  women's place."  At the time of the decision, women from  the Pandora collective described the victory as  mixed. The amount of time and energy expended on the case was far beyond what they  had anticipated. This drain on their energy  continued after the case was over, as they  struggled to raise nearly $40,000 in legal fees.  (Later their lawyer, Anne Derrick, wrote off  over 50 percent of their bill.) Following the  human rights case in 1992, the collective only  managed to produce one issue of Pandora.  Earlier this year, they issueda newsletter which  appealed to women in the Halifax area to bring  their energy to the newspaper.  Esther Shannon, a former editor of Kinesis  who followed the Pandora case, says the Nova  Scotia Human Rights Commission (NSHRC)  acted against the interests of women by allowing the case to go forward. Commissioners  recommend only three to five percent of complaints go to a board of inquiry: the rest are  dismissed without a hearing. It is not uncommon for human rights commissions in various  provinces to dismiss cases on the basis that  they are "vexatious," or harassment. By recommending the Pandora case go to a full-scale  inquiry, "the state sanctioned that level of  harassment," Shannon says.  The eagerness of the NSHRC to go forward with the complaint against Pandora contrasts sharply with the state's response when  Pandora was under attack. The day after the  Halifax media reported on the case against  Pandora, members of the collective found a  death threat on the office answering machine.  The police did not investigate, on the basis that  "an answering machine can't be threatened."  The resulting fear of both individuals threatening them and state-sanctioned harassment did  result in a some women pulling away from the  collective, Pandora spokespeople told Kinesis  at the time [see Kinesis, Dec/fan. 1992].  Shannon says human rights acts and their  governing bodies do not acknowledge the difficulties facing groups such as Pandora's collective when they have to defend themselves  against charges that they are discriminatory.  "There are amazing difficulties in publishing a  feminist periodical," Shannon says, noting that  there now isn't another feminist newspaper in  the Mari times, as previous publications in New  Brunswick and Newfoundland have also closed  down in the last decade. "It was a difficult  atmosphere to publish in, and a very diffuse  community that they were trying to serve, and  the state played a major role in destroying that  initiative."  Shannon points out that, even without the  stress and strain of facing an inquiry into their  publishing policies, most feminist newspapers do not last long. Counting Pandora's ac  tive publishing history as going from 1986 to  1992 (the last issue was put out in September  1992), it lasted about an average length of time  for a feminist newspaper, Shannon estimates.  Members of the Pandora collective point out  that the major issue in the closing is not money  but energy [see box]. Anne Derrick gave them  as much time as they needed to raise her legal  fees, and the newspaper actually had enough  money to put out the next issue.  Othersactiveinfeministpublishingagree  that energy is the most important aspect of  their work, especially since most feminist periodicals operate on a largely volunteer basis.  Penny Mitchell, editorial co-ordinator of  Herizons, a national magazine from Winnipeg, points out that lack of energy was also a  factor in the recent closing of Healthsharing  Canada's national women's health journal  [see Kinesis, April 1994].  "I wonder if it's fair to assume that feminist publishing should exist on a volunteer  basis," Mitchell says, pointing out that a lot of  other industries are subsidized much more  thanfeministjournalsare. "Women have lives,  they have to work." She says it may be necessary for feminist periodicals to begin raising  their subscription prices to allow for more  paid and less volunteer work.  Mitchell says the closing of Pandora is a  depressing reminder of the times we are living in. "It's another blow to the feminist press,"  she says. She says the closing isn't the result of  "a failure to do anything properly. Feminist  publishers are famous for putting out high-  quality work on very little money."  However, Pandora's legacy does live on  in the precedent-setting case that they fought  and won. Unlike other similar cases, in which  a publication has fought for their right to  determine their content on the basis of freedom of expression, Pandora chose to show  thatwomenasa socially disadvantaged group  needed a venue in which to promote equality.  The difference between these two approaches  is that the freedom of expression argument  has been used primarily by the mainstream  media against marginalized groups (most  notably in the case of the Vancouver Sun versus  Vancouver's Gay Alliance). Had they chosen  to go that route, "Pandora's win could be  somebody else's loss," Derrick told Kinesis in  an interview last year [see Kinesis, July/August  1993].  Instead, the precedent set by the Pandora  case could prove beneficial to other groups,  not just feminist ones, in fighting for their  right to allow access and membership only to  members of a socially disadvantaged group.  This issue is very much alive in Vancouver,  where July's "Writing Thru Race" conference  lost its federal funding because the daytime  sessions of the conference were for people of  colour and First Nations people only.  Although Pandora won its case, there is  no guarantee that the idea of promotingequal-  ity through autonomous organizing has taken  any hold in the culture generally. It is still  possible that a human rights commission,  whether in Nova Scotia or another province,  could allow a similar complaint to go forward  to a board of inquiry. Should that happen, the  Pandora ruling will be very important indeed.  "The feminist movement is very proud  and grateful for the work that they did,"  Mitchell says. "Itwas incredibly courageous—  and I can't even say that Herizons would have  chosen to do the same. It's amazing that they  were willing to put their energy into it. It  would be nice if that energy could regenerate  itself maybe in a few years with new women.  They didn't close down because they ran out  of things to say."   Faith Jones wonders what you can do with a  women's studies degree and a bad back  . " lid °"  An open letter to Pandora supporters  Dear Sister, Friends, Supporters,  The Pandora collective hasa decided that it is time to stop publishing Pandora. This  decision was a long time in the making. We come to it with a vague sense of relief, pain,  and optimism for the future.  The individual members had a variety of reasons for choosing this option. Some  had the increasing commitments to family, job, or school; others were ready to move  on to other political fronts, using their energies in new ways; some felt they lacked the  skill, time, or energy to carry Pandora forward; some were new members, enthusiastic  and excited about the possibilities of working on Pandora but not familiar with the  process.  Over time, the Pandora collective has grown, changed, shrunk, and re-emerged-  part of the natural ebb and flow of our women's lives; the ebb and flow of the collective  effort and organizing. Our present was tied to our past—at times, too much so. Our  discussions, our work, our consensus and our lack of it were an integral part of the  paper we produced.  Our decision to dissolve Pandora grew in part out of a community meeting at the  North Branch Library in Halifax on March 17. While a few women came to help keep  Pandora going, we realized we had neither the time nor the ebnergy to contiue. We  finally, and reluctantly, had to accept that the thread of Pandora would be broken. It  was an ending and needed to be honoured as such.  Since 1986 the Pandora collective has woven together the words of women. The  workhasbeenbeautiful and empowering—a testament to the strength, diversity, pain,  and resilience of women around Nova Scotia. The weavers have been many. Hundreds of women have been part of the production of Pandora. Hundreds more have had  their words or graphics published. Women have touched each other, found each other,  and grown as a result of the conversations within Pandora's pages.  Women who have never seen their experiences reflected in the pages of the  mainstream media saw that others shared their experiences. Women who have never  been heard found their voices and shared their stories with each other. As we read each  others' words and stories we made connections and learned more about our common  experiences as women. It was on this basis the Pandora met the challenge of the Nova  Scotia Human Rights Commission and reaffirmed the right to be what they had always  been—a newspaper by, for, and about women.  The Pandora collective recognizes the importance of a women's media to women's  lives. We believe that other papers, newsletters, computer bulletin boards and 'zines  will be created as women feel a need to express themselves and connect with each  other. Although Pandora will no longer be published, we will keep our postal box until  the end of 1994. If you wish, contact us at P.O. Box 8418 Station A, Halifax, NS B3K  5M1.  Pandora has a siziable collection of magazines and newspapers which we acquired  through exchange subscriptions with other groups. We are interested in passing these  materials along to women's groups, transition houses, or others who might be  interested. We also wish to sell a Macintosh Plus computer with an 800K external drive  and an ImageWriter 2 printer. We are asking $500.00 or best offer. Shipping is extra.  If you, or your group, is interested in any of these items please contact us via box  number by July 30. We will consider all responses, with preference going to other  women's community groups.  To all of you who have ever been involved in Pandora, as readers, writers,  producers, distributers, collective memebrs—Thank you! Together we created something to be proud of.  In Sisterhood,  Pandora  JULY/AUGUST 1994 News   Ontario and lesbian partnership rights:  Ontario bill defeated  by Shannon e. Ash  A bill that was to recognize lesbian and  gay relationships in Ontario law and give  access to rights currently enjoyed by heterosexual couples, has been defeated. On June  9, in a free vote on third reading of Bill 167,  the Ontario legislature voted against lesbian  and gay partnership rights. Lesbians are  now analysing this defeat and strategizing  for the future.  The Ontario New Democratic Party  (NDP) had made spousal rights for lesbians  and gays part of their platform. Sexual orientation had already been included in the  Ontario Human Rights Code under the previous Liberal government. With only 18  months left in the NDP's mandate, the government introduced Bill 167, the "Equality  Rights Law Statute Amendment Act." The  bill would have amended the Human Rights  Code and over 50 other statutes to include  same-sex couples under the definition of  "spouse" and "marital status;" married and  common-law heterosexual couples are currently included. These statutes give benefits,  obligations, and rights based on spousal  status—they do not define marriage, which  is under federal jurisdiction.  Some of the rights Bill 167 would have  recognized include: access to employment  benefits already offered to heterosexual  employees; the option to enter into a domestic contract that grants property rights upon  relationship breakup; the ability to enter into  contracts for automatic inheritance rights;  the ability to apply for adoption as a couple  (currently an important issue is thatof adopting a partner's child whom a lesbian may be  co-parenting); and recognition of partners  and families, to allow, for example, direct  involvement in medical care; and change of  names. Along with these rights go the respective responsibilities.  Rather than enforcing the usual party  discipline, the NDP allowed a free vote,  which meant NDP MPPs did not have to  vote according to party policy. Those opposing lesbian and gay rights lobbied against  the bill. The Catholic archbishop for the  Toronto area, Aloysius Ambrozic, sent out a  pastoral letter condemning same-sex spousal  rights. Form letters opposing the bill were  distributed at churches. (Ambrozic gained  some notoriety last year after an interview in  which he expressed racist/anti-immigrant  sentiments and defended the former Fascist  dictator of Spain, Francisco Franco.)  Lesbians and' gays also mobilized, to  support the bill. The Coalition for Lesbian  and Gay Rights in Ontario (CLGRO) raised  money and formed the Campaign for Equal  Families (CEF). Twenty-seven Ontario communities have formed member groups of  CEF. Progressive groups supporting the bill  included the Ontario Federation of Labour,  the National Action Committee on the Status of Women (NAC), Urban Alliance on  Race Relations, and the Ontario Association  of Professional Social Workers. Mary Woo  Sims of CLGRO noted the importance of  DR. PAULETTE ROSCOE  NA TUROPA THIC PHYSICIAN  HOMEOPATHY  COUNSELLING  DETOXIFICATION  HYCROFT MEDICAL CENTER  108-3195 GRANVILLE ST.  VANCOUVER, B.C. V6H 3K2  alliances, pointing out, "If the Right can win  on our rights—whose rights are next?"  The bill passed first reading with a vote  of 57 to 52 on May 19, but 18 MPPs were not  present. Just before the bill went to second  reading, Ontario Attorney-General Marion  Boyd, who was presenting the bill, offered to  amend it (amendments cannot technically  be made until after the second reading, when  the bill goes for study.) A bill must pass third  reading and be proclaimed to become law.  Boyd amended the bill so that lesbian  and gay couples would not have access to  adoption rights and the term "spouse" would  not be redefined—rather, a separate definition of "domestic partner" was proposed.  [This effectively meant that the only change  would be in the Human Rights Act].  However, in third reading, the Bill was  defeated, 68-59. All the Conservatives voted  against it, and all but three Liberals. Twelve  members of the NDP also voted against the  legislation, effectively dooming it.  Spectators in the public gallery protested the vote as it was announced, and  were pushed out of the building by security  guards, many of whom wore rubber gloves,  [apparently to avoid "catching" AIDS]. That  night, thousands of lesbians and gays  marched to the Ontario legislature in Toronto. This was followed by another rally in  Toronto that weekend, as well as rallies in  Ottawa, Vancouver and other cities. In Vancouver, the rally was sponsored by the International Socialists and brought together 300  people.  Barbara findlay, a member of the December 9th Coalition, a Vancouver lesbian  and gay rights group, says there are positive  and negative aspects to the Bill 167 experience: "The issue is front and centre in every  Canadian household, which it hasn't been  before now. That is a very important step  forward."  "It is also a defeat—a momentary defeat  [with] the potential for becoming a bigger  defeat. I think we're at a crossroads—it could  get better or it could get worse."  Findlay says she thought the mainstream  media attention did not give adequate consideration to all the rights being contested. "I  think media attention has focussed almost  exclusively on the financial benefits that are  conferred by being in a relationship...and  what gets ignored [is] non-monetary recognition."  Such recognition includes, for example  in the case of death, the fact that same-sex  partners are not currently entitled, under the  Cemetaries Act, to pick up the body of a  lover or friend. In the case of a woman who  dies without a will, the woman in a lesbian  relationship withher is notentitled toa share  of the estate.  "These are not issues of payment of  public funds or worker funds, these are  issues between people," says findlay, including the rights of children of lesbians and  gay men. When a biological parent dies, a  same-sex partner who is co-parenting the  child has no legal right of access to the child.  Same-sex partnership rightsarenotonly  about spousal benefits, they concern the recognition of lesbians and gay men's relationships. Some lesbians have expressed concern that winning the right to spousal benefits is not a real victory for those who do not  have access to such employment benefits to  begin with.  Says findlay, "We must never lose sight  of how benefits got distributed in the first  place. Who gets what as a benefit in this  society is a decision of social policy...and  those benefits are not conferred fairly, as  matters now stand.  "For lesbians and gays to get benefits on  the same basis that heterosexual partners do  remedies one small inequity but leaves intact a much greater unfairness. We have to  continue to be aware of that fact and work  towards a more fair distribution of resources."  Even lesbians and gays who do receive  benefits may be reluctant to apply for them  because of workplace homophobia. In a recent case, a man applied for reimbursement  of medical expenses for his male partner. As  his application moved through the bureaucracy, information was leaked that he had  done so, and the man was assaulted by some  co-workers.  Meanwhile, federal Justice minister  Allan Rock has informally proposed creat-  miiiiMiiiiim  San gam Grant R.P.C.  REGISTERED PR0FFESSI0NAL COUNSELLOR  1 rivate Practitioner,  Workshop + Oroup Therapist  phone (604) 253-5007  when the music changes so does the dance...  ing a category of "dependent relationships"  that would include not only lesbian and gay  relationships, but adult children with aged  parents, and platonic friends.  findlay says this approach does have  some value: "it means..we're looking at the  actual lives that people live, to see who is  important to them."  However, such a proposal would probably be "studied to death [with input from]  so many different communities of people,  much of it contradictory," that there is no  cleardirection,whichisoften "confusing" to  Canadian governments, and nothing may  come of it.  In BC meanwhile, a review of the British  Columbia Human Rights Act is currently  under way. At a conference organized by the  December 9th Coalition and attended by  special advisor Bill Black, who is conducting  the review, lesbians and gays in attendance  pushed for the idea of recognizing "interdependent" relationships, which would include  recognition of many family-type relationships that don't presently fit the "traditional  couple" model. But they emphasized that  lesbian and gay relationships should also  receive specific recognition to avoid the potential of lesbians and gays to be left out in  the cold again.  Shannon e. Ash is a lesbian rights activist,  and a regular writer for Kinesis.  CARLOS BCILOSffN CCILTCIRfIL  WORKSHOP PRESENTS:  MAG-LSAP TAYO   LET'S TALK  a workshop with the Filipino community on violence against women  Sunday, July 10, 1994  at 1:30-5:00 pm  in the Lounge Room  Mt Pleasant Community Centre  3161 Ontario St., Vancouver  Admission is Free  HOME SWEET HOME  a play about violence against  women in the Filipino community  Friday, July 8    Saturday, July 9  at 730 pm  &    at 730 pm  Judge White Theatre  Robson Square Conference Ctr.  800 Rosbson St.. Vancouver  Tickets: $5:00  For more information about either event, call  Cenen 325-9303; Cecilia 879-0070;  Julie 222-1897; or Maita 8776-4012  Organized by the  Filipino-Canadians Organizing for Action (FORA)  and the Vancouver Committee for Domestic Workers  and Caregivers Rights (CDWCR)  JULY/AUGUST 1994 News  BC community nurses:  Nurses fight back  by Teresa McCarthy   On monthe after they went on strike,  community nurses in the Lower Mainland,  BC, are back at the negotiating table with the  Greater Vancouver Regional District (GVRD).  The nurses have been providing only essential services since May 26, and began rotating  strike action on June 17 in four municipalities  to elicit support. They have been without a  contract since December 31,1991.  Community Nurses provide three kinds  of care. They work in preventative programs  such as immunization and new-mother clinics; they provide home care for such things as  early hospital discharges and palliative care;  and they provide home support and assessment for Long Term Care patients, such as  people with Alzheimer's disease.  Essentially, the Lower Mainland's 800  community nurses do the same work as the  1,800 health nurses employed by the Provincial government, but they are employed directly by their municipalities. The nurses are  asking for parity with the other 22,000 nurses  in British Columbia in wages and benefits, as  well as job protection for casuals.  Historically, health, fire and police departments have been under the jurisdiction  of the municipalities of Richmond, Burnaby,  North Vancouver, and Vancouver. And although the provincial government now provides funding for these services, the municipalities have been allowed to retain this control. Contracts for these services are negotiated through the GVRD, which means that  local, regional, and provincial levels of government all have some part in administering  the services.  According to Monika Stoki at the Vancouver Community Nurses' strike headquarters, this jurisdictional confusion is one  obstacle to settling the contract.  "No one is accepting ownership of the  dispute," says Stoki. She says that each level  of government has declared the nurses' demands the responsibility of the others. Stoki  says the mayors of the four municipalities  should put pressure on the GVRD to settle the  contract, because, "health care in their communities is their responsibility and the constituents in their communities are not being  serviced."  According to Jean Greatbatch of the  British Columbia Nurses Union (BCNU), the  GVRD is comparing community nurses' pay  rate to those of municipal clerical and outside  workers, instead of comparing wages of  nurses in other communities and in hospitals  who do the same work. She points out that  when contracts for police and firefighters are  negotiated, they are given parity with their  provincially administered counterparts. A  flyer in support of the strike produced by  BCNU states: "The municipalities are not  showing respect for those nurses expected to  be the foundation of health care reform" in  the province.  Community nurses are also demanding  coverage under the Employment Security  Agreement (ESA), which is part of the BC  government's New Directions in Healthcare  initiative. New Directions is intended to bring  health decision-making and services "closer  to home" by creating Community Health  Boards and transferring hospital-based services to the community, while centralizing  such things as purchasing and contractnego-  tiationsinthegovernment'sdrivetocutcosts.  In the transition from hospital-based to  community-based health care, the number of  health care jobs will decrease, as hospitial  services that are already provided in the community will be eliminated. The government's  reasoning is that this will decentralize health  services and make them more accessible to  the communities that need them, while avoiding duplication of services in the same region.  Many community nurses support the  principles behind New Directions in  Healthcare, says Maria Mackay, a Vancouver community nurse, because "we work  closer to home. We just don't want to be left  out."  clause of the ESA, given the difference in  wages and benefits between hospital and  community workers.  Community nurses however are worried that they are being set up to compete  with hospital nurses in their health regions  who, without the protection of the ESA,  could displace them and that community  nurses who retain their jobs will not have  their wages brought up to hospitial levels.  Betty DaSilva (left) and Elaine Jay (centre) on the picket line  The provincial government is giving "no  money and no support for those who are  already providing these services in the community," says Vancouver community nurse  Stoki. The government is saying that with  New Directions, "they value community  health and value community nurses—but  we're not seeing that."  Community nurses, along with community health workers like those working in  transition houses and early childhood development, have not been included under some  New Directions' labour protection plans. The  ESA, administered through the Healthcare  Labour Adjustment Program, was set up to  protect workers from the changes that New  Directions will make in the labour pool. Displaced workers will be offered early retirement, retraining, job sharing, or a comparable job in their health region. The ESA covers  most of the employees of the three health  care unions—the BCNU, the Health Sciences  Association [HSA], and the Hospitial Employees Union [HEU]).  Sylvia Sioufi, of the Healthcare Labour  Adjustment Program (HLAP) says they expect that the ESA will be "extended to most  people, but the program has not yet determined "how that kind of work (existing community care) will fit in."  She says the challenge the HLAP faces in  the transition from acute care to community  care is implimenting the comparable job  Colleen Fuller, of the Health Sciences  Association (HSA), agrees that the "wage  gap between the acute careand community  care sectors is enormous" and says she is  concerned that in the provincial  goverment's move from hospital-based to  community-based health care, there will be  "no parallel effort to ensure [that nurses in  both] jobs will be paid the same."  But Fuller is also concerned that the  amount of money the Provincial government is giving to communities is not enough  to cover services, m uch less guarantee wage  parity. Fuller says all three health care unions support the principles behind New  Directions, but warns that the government  is "not putting in the precautions to make  sure that these changes are not simply a de  facto cut in services and a de facto transfer to  the private sector."  The situation the community nurses  are in is part of a larger problem that all  British Columbians will face if BC's New  Directions in Health Care is allowed to be  merely a cost-cutting tool, rather than a  method of making the health care system  more effective and accessible.  HSA's Fuller points out that the provincial government is dealing with billions  of dollars in transfer payment cuts by the  federal government by restructuring the  provincial health care system.  But, she says, the provincial government is "not fighting Ottawa on behalf of the  people of British Columbia" and demanding that the federal government "reestablish  levels of funding that were in place in 1984."  As well, she says, if communities aren't  given enough money to provide services, it  leaves an opening for for-profit health care  providers to come into British Columbia.  She adds that the transfer of services  from the acute-care sector to the community  care sector may also allow for-profit health  insururs to enter British Columbia, because  only hospital-based and physician's services are guaranteed coverage under Medicare by the Canada Health Act. Fuller says  the federal government may not be able to  amend the Act to include community care  because they are locked into the Free Trade  Agreement, and the United States views  health care as a commodity.  If New Directions is not implemented  cautiously, both the community care providers and those who use community care  lose. Women, as both primary users and  providers of community health care, are the  ones who will be most affected by a prolonged strike. According to a 1993 HEU  report, women "are the overwhelming majority of caregivers in the home and in the  community," and women make up "more  than three-quarters of all those in occupations in medicine and health."  Laura Robertson has worked as a casual  Community Health Nurse for six years. She  teaches prenatal classes, works on a call-in  basis at Vancouver Health Units, and is part  of the nursing staff in a joint project between  the Vancouver Health Departmnentand the  Women's Hospital that provides home-  based nursing care for new mothers.  Robertson says her work is rewarding  in part because it is largely health care for  women by women. Many women feel more  comfortable phoning the nurses at health  units with their questions than taking them  to their doctors, she points out.  Robertson worries that the poeple who  benefit most from the preventative services  that community nurses provide are going to  suffer most from a prolonged strike. "It's  difficult to walk away from our clients because we feel acutely the damage it's  doing...A lot of the problems that [women]  are going to encounter [such as breastfeeding  problems] are going to have a lifelong impact on their children."  She adds, "I don't think these people  will be knocking on City Hall's door" because, for example new mothers, who aren't  being given the option of breastfeeding support during the strike, may not be aware of  the services they are missing.  As well, "it's a really difficult thing not  to work and not to have the income," since,  like many women, she is the sole support for  her family.  Robertson is fully supportive of the  strike since she believes the wage inequities  show that community nurses "are not being  valued in the same way as 22,000 other  nurses in this province."  Robertson notes that "It is difficult for  nurses to be assertive on our own behalf—  we're used to doing it for other people. So in  a way, [the strike is] going to have a positive  effect [in that it has shown us what it means]  to be in a labour union, and allowed us to  learn what's involved."  Community nurses are still in negotia-  tion with the GVRD as Kinesis goes to press.  Teresa McCarthy lives in Burnaby and  learned to respect nurses ivatching her mother  work.  JULY/AUGUST 1994 What's News  by wendy lee kenward  BC adoption review  The BC government's review of adoption policies will apparently be complete as  Kinesis goes to press, when the Adoption  Review Committee submits its final report  to the Ministry of Social Services.  The committee, which consists of MLA  Margaret Lord, Lizabeth Hall of United Native Nations (UNN), and lawyer Larry  Gilbert, was set up inFebruary to review and  gather feedback for the policy review.  BC's current adoption policy has not be  updated since 1957. Women's, people of  colour and First Nations communities having been calling for revisions for many years  now.  Issues expected to be covered in the  review committee's report include: open and  closed adoptions; the rights of children and  parents; confidentiality and access to information/records; private adoptions; international adoptions; equity issues such as age  and marital status; and adoption of Aboriginal children.  Open and closed adoptions are a major  issue in this policy review. Mary Leblanc, a  motherofthreeadoptedchildren,allof which  are open adoptions, says that "with openess  like we have, we can address the issues of  sensitivity to the birth moms." Leblanc adds  that not all adoptions are as open as theirs,  and that "we [had to] check out the situation  first".  Twenty years ago, closed adoptions  "used to be the norm—you knew you were  adopted and that was it," says Karen  Shepstone, who is waiting to adopt a child.  There has been a shift towards open adoptions which, says Shepstone, allows children  to know their roots.  Services appear to be an important factor in this policy review—services for children and parents, in Native communities,  and in extended families. Hall of the UNN  says, families and communities need opportunities to heal and grow and "support services essentially are not there because existing  services are based on white values where we  don't fit in--[they should] rather provide us  with support of existing native services."  Commenting on the division of the issues into little "packages," such as open and  closed, international, and so on, Lizabeth  Hall states, " if we are going to address  issues, we can'tdo it ina piecemeal fashion."  Before we talk about adoption, let's talk  about prevention and support for parents in  crisis, adds Hall. "With prevention and support when parents are in crisis, there would  be no need for adoption in some cases," adds  Hall.  Even though there was consultation with  Native communities, [the committee did]  not have enough time to make many contacts, says Hall.  wendy lee kenward is an early childhood  educator in Vancouver  by Robyn Hall  FMS symposium  is delighted to announce  thac she is now practising 1c  with the law firm of  Smith and Hughes  321-1525 Robson St.  Vancouver  phone 683-4176  Smith and Hughes offer a full range of  legal ser.nces to the lesbian, gay and  bisexual communities of Vancouver.  Initial consultations are without charge.  atSFt  A recent symposium held in Vancouver  on repressed memories of child sexual abuse  has left many of the women who attended  feeling shortchanged.  The symposium, "Memories of Sexual  Abuse: Scientific Clinical and Legal Issues,"  was sponsored by the Psychology Department at Simon Fraser University and held in  May. It was advertized as a forum where  leading experts on both sides of the "false  memory syndrome" (FMS) debate would  present evidence for public scrutiny. FMS is  a concept, spearheaded by mostly men who  have been charged with child sexual abuse,  that maintains that feminist therapists implant memories of child sexual abuse in their  clients, most of whom are women.  Many women went to the conference,  some skeptical, but most hoping for fair  debate and the presentation of useful research. As Robin Rennie, a Vancouver therapist said, "If we don't engage [in] the debate,  it goes on without us."  Strong supporters of FMS also attended.  The first day of the conference did not  come close to meeting the expectations of  women hoping for useful information. Ten  people, nine men and one woman, spoke on  various panels about the unreliability of  memory. Linda Williams, a US child abuse  researcher, was the only person to support  the fact that traumatic childhood memories  are often repressed. She was also the only  speaker who was formally rebutted.  Silva Tennenbeim, an SFU grad student  in Communications, called the sessions, "an  opportunity for self-indulgent  grandstanding" by male academics.  The presenters, mostof whom had PhDs  in psychology, "started from the supposition that recovered memory and ritual abuse  have no validity," says Naomi Ehren-Lis, an  advocate for survivors. For example, ritual  abuse was compared to UFO abduction and  past-life regression by one academic from  Carleton.  Day two was a marginal improvement.  A panel of therapists, including two women,  Maureen McEvoy and Pat Fisher, who identified themselves as feminists, spoke about  their work and responded to the events of  the previous day. McEvoy repeatedly urged  people to remember thateach speaker comes  out of a particular paradigm, and to identify  their biases when they talk.  The symposium ended with a public  forum where US child abuse researcher  Williams and Elizabeth Loftus, an academic  and member of the FMS Foundation Board,  spoke for an hour each. Any fears about the  persuasiveness of Loftus' argument for FMS  were put to rest when she showed a picture  of the mother of TV entertainer Roseanne  Arnold on the slide projector. Roseanne has  identifiedherselfasa survivorof child sexual  abuse, but her mother has told Loftus "it's  just not true."  Williams, meanwhile, commented that  she was the only child abuse researcher invited to present at the symposium.  Most of the post-debate questions were  addressed to Loftus regarding her involvement in the False Memory Syndrome Foundation. One woman, a graduate student in  psychiatry, was made to sit down when she  repeatedly tried to get Loftus to answer one  of her questions.  In the end though, some of those who  attended felt that, "The debate gave some  KARATE for WOMEN  Vs       Mon., Tues., Thurs. 7 pm  Fitness, self confidence,  self defense  ASK ABOUT BEGINNER GROUPS  EH3 734-98I6  MUNRO • PARFITT  LAWY E R S  quality legal services in a  woman friendly atmosphere  labour/employment,  human rights,  criminal law and  public interest advocacy.  401-825 granville street,  Vancouver, b.c. v6z 1 k9  689-7778(ph)     689-5572 (fax)  people a chance to speak out and wa s a good  way of letting a few more people know  what's going on," according to Vancouver  therapist Rennie.  Some women say they believe a lot of  the people who had attended the symposium to find out which side of the debate  they should be on now oppose FMS.  The conference brought up some important issues. There is a need for research  around traumatic memory that could be  useful to therapists and survivors. There are  huge gaps between legal, therapeutic and  feminist approaches to child sexual assault.  Finally, it did expose the biased viewpoints  on memories of sexual abuse presented as  scientific fact by many academics.  "We need to take more seriously that  people who are in positions of influence  don't believe survivors. It is a really big  concern—whoever is behind this push is  doing quite well right now," according to  Ehren-Lis.  Is this enough, though, considering that  SFU's department of psychology graduate  student budget was used for this very in-  house production put together on short notice? For one, women doing graduate work  at SFU on psychiatric discourse and FMS did  not get to present papers. And ironically,  there wasn't much attention paid to memories of child abuse itself-the experience of  child sexual abuse and how it feels to forget  and to remember.  SFU graduate student Tennenbeim argues that this is just a small part of the  backlashagainst feminism in psychiatry and  psychology. Ultimately, for many of the  women I talked with, the symposium was  merely the cause of a massive headache.  Robyn Hall is a volunteer writer for Kinesis.  T-SHIRTS  AND  SWEATSHIRTS  HEAVYWEIGHT  100% COTTON T-SHIRTS  100% COTTON SWEATSHIRTS  AVAILABLE IN THESE COLOURS  NATURAL. BLUE. BLACK  BUTTERSCOTCH & THESE SIZES  L, XL  T-SHIRT $26.00  SWEATSHIRT $40.00  <5: 1-800-661-7086  FAX: 1-519-746-5280  OR SEND A CHEQUE OR MONEY ORDER TO:  EDGEWISE ENTERPRISES LTD.  636 BLACKFOREST PLACE WATERLOO, ONT.,  CANADA N2V 1R4  ALLOW 2-3 WEEKS  JULY/AUGUST 1994 What's News  by Shannon e. Ash  Greening Our Cities.  "We have come together to share our  visions and to discuss actions and strategies  we can take to promote a green Vancouver  region which is ecologically sustainable and  socially just."  This is part of the declaration from the  Greening Our Cities Conference which took  place in Vancouver in May. Linking social  justice and environmental issues was a primary concern of this conference, which  focussed on BC's Lower Mainland and Fraser  Valley—although the information discussed  would be useful for urban areas elsewhere.  The conference was attended by about  250 people, most of whom are involved in  local environmental issues and community  development. Many women were involved,  as organizers, speakers, and participants.  Among the speakers were Rose Pointe of the  Musqueam First Nation, Mae Burrows of the  United Fishermen and Allied Workers Union, Linda Marcotte of End Legislated Poverty, and Libby Davies, a former Vancouver  city councillor. [Excerpts from these and other  women's presentations will be published in  the September issue of Kinesis].  Some issues brought forward by the  women include: fish habitat; loss of farmland; sewage treatment; the Kemano completion project, a massive water diversion project  in BC; community decision-making; communal living; and the proposed waterfront development and casino in Vancouver.  Heather Pritchard of the Community Alternatives Society, a housing co-op whose  members live cooperatively and run an organic farm, commented, "I feel somehow,  after being so much on the fringe..this voice is  CHRONIQUE  FEMINISTE  N° 52  LE TRAVAIL DE NUIT  DES FEMMES  Ce num£ro de la Chronique d6nonce les meTaits du  travail de nuit sur la santd, la vie familiale, sociale et  culturelle de tous les travailleurs. Mais il montre surtout  que le travail de nuil est encore plus insupportable pour  les femmes parce qu'elles occupent les emplois les plus  stressants et les plus repeutifs, ceux qui se supportent  encore moins bien la nuit et parce qu'elles assument pra-  tiquement seules les charges familiales.  Des articles rappellent que la polgmique amour du travail  de nuit des femmes a deja fait couler beaucoup d'encre,  d'aurres decrivent et criliquent la 16gislation actuelle. Un  tableau explicatif aide a se retrouver dans les meandres  des lois et conventions. Suivent des temoignages de  femmes qui travaillent la nuit et la critique de livres sur  le sujet.  Ce dossier montre combien il est difficile de choisir  entre le maintien ou la suppression du travail de nuit des  femmes. En effet, le danger de l'interdire est aussi grand  que celui de l'autoriser.  250FB It n'- Abonn. 5n':900FBa rigler en FB  par mandal postal international (comm.: MP/52)  des Femmes ■ la. Place Quilelet ■ 1030 Bruxelles  Til: (32)   Fax: (32) 22.1929.43.  being heard a little out there...the mainstream is paying some attention, and we  have some history we can share."  The first day of the conference focussed  on current issues in the Vancouver region,  such as transportation, land use, and development. Some current green city projects in  Vancouver, such as housing cooperatives  and community gardens, were discussed,  and some of Vancouver's ecological history  was presented. Did you know that Vancouver once had at least 27 active salmon  streams?  The second day was concerned with  action. Participants learned of actions and  strategizing in other urban areas such as  Berkeley. California, and Winnipeg. They  then formed small groups to discuss specific issues and plan action to achieve their  visions.  Nancy Skinner of Berkeley Citizens Action emphasized the importance of grassroots action: "No government is ever going  to give you's an oxymoron,  it's anti-thetical, even if it's a democratic  government, because just like a bureaucracy, when we get there, we exist to self-  perpetuate...Only the people are going  to...demand or achieve democracy acted.  [Progressive social change] happens from  the bottom up."  Some of the projects that came out of  the conference include: a Food and the City  project to set up a demonstration garden at  Hastings Park (site of the PNE); a group to  support First Nations land claims, tentatively called Friends of the Treaty Process;  and an Eco-City Network, which aims to  link diverse groups and communities working on issues of ecological sustainability,  social justice, and community empowerment. The Network's first meeting takes  place as Kinesis goes to press.  In her presentation, former councillor  Davies said, "I have long dreamed of the  idea in Vancouver, that somehow we could  bring together the environmental movement, the tenants' movement, the women's  movement, the peace movement, the anti-  poverty movement, and.. .form a very pow-  HERSPECTIVES  The dialogue of the common woman  Poetry • Letters • Essays  Snort short stories  • Cartoons • Graphics • Humour  Pub. 4xyr sliding scale $22-35/yr  (S35-45-US)  Inst $40-50 Sample copy $6  HERSPECTIVES - Mary Billy, editor  Box 2W7, Squamish, B.C. Canada VON 3G0  JOIN THE MAGIC CIRCLE  erful base in this city. I am hoping this  conference wil 1 be the very first step in doing  that."  by Erin Mullan   Privacy in sexual  assault cases  Women's groups are pressing the federal government to come up with new rape-  shield protection to stop defence lawyers  from probing the psychological history of  sexual assault victims.  Under current Canadian law, assault  victims have some protection against being  questioned about their sexual history. However, there are no safeguards to stop lawyers  for accused rapists from probing the victim's psychological history in court. Defence  attorneys are also subpoenaing the complainant's psychological records, including  counselling records from rape crisis centres.  Crown lawyer Susan Chapman, who  chairs an Ontario government committee  looking at the problem, says the new tactic is  in many ways a repackaging of the sexual  past of the complainant.  "This is one of the big hits right now.  'You were sexually abused as a child and  now you're confused who the abuser is.' Or,  'you've suffered the trauma of abuse before,  therefore you're unreliable, you've got psychological problems'," says Chapman.  Last month, 60 women's organizations  met with federal justice minister Allan Rock  to pressure him to act to prevent defence  lawyers from trawling through the emotional histories of women and children who  have been sexually assaulted.  by Sue Vohanka   Taxing child  support payments  A recent Supreme Court decision to  suspend a landmark ruling by a lower court  means women are still required to pay income tax on child support payments.  Although the federal court of appeal  ruled in early May that taxing the payments  was discriminatory, Canada's highest court  iced the decision June 14 by granting the  federal government's request to suspend the  decision until the Supreme Court of Canada  makes a final ruling.  Under the existing system, women pay  about $330 million a year in taxes on child  Eastsick DATAGitApkics  1460 CoMMERciAl Dmvt     teI: 255-9559 Fax: 255-5075  • FHe FoUIers  • StapLers  • DEsk ORqANIZERS  • Computer Disks  facetted i*t yo-wi K£/a6j6&un£A(ul!  Art Supplies  Recycled pAptR piioducts ^j  support payments, while men get tax breaks  adding up to $660 million [see Kinesis, June  1994].  A North Vancouver woman who's been  fighting the ta x for yea rs sa ys the recen t lega 1  manoeuvring is preventing her from having  her day in court.  "Itwasverydisappointing," says Brenda  Schaff. "I think they should change the name  of the ministry of justice to the ministry of  injustice."  Just before Schaff's income tax appeal  was set to be heard by the federal appeal  court May 30, the government obtained an  indefinite adjournment of her case. Schaff's  lawyer wasn't even told about the court-  ordered adjournment until after it was  granted.  Then, the June 14 Supreme Court decision adjourned Schaff's case and three similar cases until an earlier case wonby Suzanne  Thibaudeau is settled. The federal government is appealing the Thibaudeau decision,  which is expected to go before the top court  in October.  Schaff says the issues in her case go  beyond the question decided in the  Thibaudeau case. While both cases dispute  the constitutionality of taxing child support  payments, Schaff's case makes arguments -  - that poor single mothers and their children  have constitutional rights under the Charter  of Rights and Freedoms — that have never  been considered by the courts.  "When it gets to Supreme Court in October, they're saying they're not going to  have anything about the poverty issues in  there," Schaff told Kinesis.  "It's been a real education in politics for  me. The last few months has just been unbelievable, the things they've pulled to try and  stop my case," she added.  An Ontario-based group, Support and  Custody Orders for Priority Enforcement  (SCOPE), argued against suspending the  federal court ruling.  SCOPE says mothers receiving child  support should file notices of objection with  Revenue Canada, so they can get a refund on  taxes if the federal court ruling is eventually  upheld in Supreme Court.  A federal government committee is travelling across the country hearing submissions on the tax issue. Schaff attended the  committee's hearing in Vancouver in late  June.  A lot of single mothers attended, she  said, and told some "really sad stories" about  the unfair tax rules and their effect on women's lives.  The committee members talked about  the poverty issues and little else, Schaff  added. Her response: "If you're so concerned about the poverty issue, why are you  stopping my case?"  Sue Vohanka is a freelance writer living in  Vancouver.  Introducing Amplesize Park's  own line of clothing  New hours:  Mon, Tues, Thurs 11 -6  Fri 11-7  Sat 10:30-4:30  Closed Wed & Sun  Quality consignment  clothing  Size 14... plus  Amplesize Park has moved to:  1969 Commercial Dr.  Vancouver, B.C.  Sarah-Jane (604) 251-6634  JULY/AUGUST 1994 Movement Matters  listings information  Movement Matters is designed to be a  network of news, updates and information  of special interest to the women's movement.  Submissions to Movement Matters should  be no more than 500 words, typed, double  spaced and may be editedf or length. Deadline is the 18th of the month preceding  publication.   by Elizabeth Kendall  New equality  litigation fund  The BC Litigation Fund has been  launched to finance test cases and court  challenges to further women's equality in  BC. Initiated byWestCoast LEAF (Women's  Legal Education and Action Fund), the BC  Litigation Fund has already raised almost 30  per cent of its $100,000 goal from the Lower  Mainland legal community.  Equality test cases and Charterof Rights  challenges have helped to advance equality  over the last eight years, but they are expensive. The federal court challenges program,  which helped finance such cases, was cancelled by the Conservative government in  1992, making the creation of the BC Litigation Fund more important. The Fund can  make more of these cases possible.  To make a donation, contact LEAF at  (604) 684-8772, or fax (604) 684-1543.  IVC develops  resource library  Invisible Colours Film and Video Society is now producing workshops, and presenting screenings of films and videos by  Women of Colour and First Nations Women.  IVC's goals are to continue support work  and to develop a library which wil 1 be accessible to various organizations and artists in  the community.  IVC is requesting the help of women in  the form of donations of any books, magazines, videos, and articles relating to the  following areas: First Nations Women and  Women of Colour filmmakers (locally and  internationally); sociological, political and  cross-cultural information; information on  various ethnic groups; women's health issues; women and the media; third world  countries and development; and prod ucing,  marketing and financing film and video  projects.  If you wish to donate to IVC, contact  Claire Thomas, Invisible Colours Film &  Video Society, 115-119 West Pender Street,  Vancouver, BC, V6B1S5; or call or fax (604)  682-1116.  Federal taxation  task group  Following the recent court decision on  Suzanne Thibaudeau's challenge of the sexist federal tax on child support payments, a  Federal Women's Task Group has been  formed to conduct a nationwide consultation with women about the tax treatment of  child support. Sheila Finestone, Secretary of  State for the Status of Women is chairing the  Task Group. Other members are: David  Walker, parliamentary secretary to the Minister of Finance, and Georgette Sheridan, a  member of the standing committee on Justice and Legal Affairs.  The Task Group is particularly focusing  on submissions from custodial and noncustodial parents, child advocates, women's  organizations, lawyers, accountants, and  iitygroups. Roundtabledis  have already been held in Saskatchewan,  Quebec, BC, and Manitoba. There will be  public forums in New Brunswick and Ontario in July. The Task Group is also soliciting written submissions but the deadline  had already passed, by the time Kinesis received word about the "consultation."  However, for more information, write  to: the Task Group on the Tax Treatment of  Child Support, 340 Laurier Avenue, West,  Station D, Post Office Box 2010, Ottawa,  Ontario, KIP 5W3.  First Nations  healing centre  The Professional Native Women's Association (PNWA) .has been working for  months to establish a 24hr crisis/counselling and referral line for First Nations women  as well as a First Nation's Healing Centre.  They have been denied funding for these  projects and are requesting support from  various progressive communities in the form  of letters of support for their new projects.  Write to: 1st Nations Wellness Council,  206-33 Eest Broadway, Vancouver, BC, V5T  1V4, or fax at (604) 874-5235, or at (604) 872-  1845, attention: Gloria Nicolson of the Professional Native Women's Association.  Reproductive  technologies booklet  Inter Pares and Women's Health Interaction (WHI) are working on a variety of  activities for the United Nations International Conference on Population and Development (ICPD) to be held in September,  1994 in Cairo.  The coalition's work includes planning  an educational kit, and producing discussion papers on various aspects of the population issue, as well as a booklet on women's  experiences with population control programs and the technologies used in these  collect, in whatever form possible (written,  tape-recorded, drawings), a range of women's stories about their experiences with contraceptives or fertility drugs and technologies. Their intention is to collect women's  experiences from a range of places—Asia,  Africa, Central and South America, and  Canada,-information on population control programs, and fact sheets on the effects  of the drugs, devices and technologies themselves. The coalition intends to share this  booklet with as many women as possible.  The booklet will serve as a tool for community organizing and policy change.  Women's stories can help Inter Pares  and WHI to validate women's experiences,  "especially concerning the choices we have  and who controls these 'choices'." Also,  women can recognize how drugs and devices to control our fertility impact on us  differently according to race, class and country of origin. "We can learn from the experiences of others, gain insights about how to  struggle for reproductive freedom, and become empowered to act together."  If you are interested in participating,  contact Inter Pares at 58 Arthur Street, Ottawa, Ontario, KIR 7B9, or call (613) 563-  4801, or fax at (613) 594-4704.  Documenting  Clayoquot Sound  Two women arrested at the Clayoquot  Sound blockade and protest last year have  received funding to produce a video documentary dealing with women and political  resistence. The project is called Fury For the  Sound: Tlie Women at Clayoquot Sound.  The two women, Hilary Mackey and  Shelley Wine, were arrested last summer on  the logging road leading into Clayoquot  Sound.  The grant was made available through  the Explorations Program for emerging Artists. For this first time video production  team, the making of the video has been an  integral part of their participation in the  Clayoquot movement. "We were arrested  on July 21st, the day of the Women and  Children's Blockade," says co-producer,  Shelly Wine. "We were so moved by the  conviction of the women who surrounded  us that we wanted to explore how women of  varied ages and backgrounds become politically active in these supposedly apathetic  times."  Over 50 hours of footage has been collected. A completion date for Fury for the  Sound is set for February 1995. For more  information, contact Hilary Mackey or Shelly  Wine at (604) 879-9212.  Women's Work's  10th anniversary  Women's Work Screen Print and Design Studio will be 10 years old in October.  The print and design studio has been more  than just a business—their mandate is to  enable individual empowerment in the  workplace and wide-spread community  change. Women's Work is known in BC for  its support to community groups by donations and discounts.  Women's Work produces high quality  custom design and screen printing on shirts,  canvas bags, aprons and towels. Besides  custom design, as well as providing women  with on-the-job-training and employment  in a non-traditional trade. As well, the print  shop strives to be environmentally-conscious  with the use of earth-friendly products and  processes.  The business began as a collective of  five women in April 1984 with the objective  to do custom design work and screen printing to service and benefit the community of  women and children. The group hoped to  provide an economic base for LAFMPAG  (the Lesbian and Feminist Mothers Political  Action Group which is no longer in existence.) By 1986, Women's Work became the  partnership of Lori Wall and Carol Weaver  as collective members went on to other things.  Among groups and events that have  received donations from women's Work are:  Everywomen's Health Centre (EHC),  Women Against Violence Against Women  (WAV AW), The Vancouver Status of Women  (VSW), Wendilo WEST, Vancouver Rape  Relief and Women's Shelter, and Women to  Women Global Strategies.  A commemorative Worn en's Work shirt  is available now at various woman positive  events and venues in Vancouver. For more  information, call Women's Work at (604)  980-4235.  Broadcasting now —  Radio Nadezhda  Every day on the air and reaching audiences across the entire Confederation of Independent States (the former Soviet Union),  Radio Nadezhda is said to be the largest  women's radio station in the world, with  more than 1.5 million listeners in Moscow  alone. One of the founders of Nadezhda is  the Women's Union of Russia, which was  established from the former communist  women's league. Prior to the Russian elections in December 1993, the station became  an important mouthpiece for the Russian  Women's Party. Nevertheless, "we are an  independent radio station," says editor in  chief Tatyana Zeleranskaya. "Every women's organisation can apply to us".  The programes of Nadezhda are a mixture of entertainment and  information,  "geared to the needs of the average Russian  woman." Topics range from how to start  your own business, childcare, and health, to  how to write a resume. Nadezhda's hotline  offers advice on relations and sexual problems, and tends to be the most popular  programe.  While censorship is not an issue with  this broadcasting programe, technical equipment is. "Transmission equipment," says  Zeleranskaya, "is rare in Russia and the  transmitting stations are controlled by one  company thatdrivesprices up."Last Spring,  Zeleranskaya visited the Netherlands to get  financial and technical assistance for  Nadezhda. With the support of a Dutch  broadcasting station, Nedezhda is going to  train technical staff, in order to become less  dependent on the technical production companies.  Since 1993 Independent Media, the  Dutch publisher of the Moscow Times has  become the biggest Nadezhda shareholder.  A reorganisation has been started, aimed to  make Nadezhda financially independent  within one year. Nadezhda staff are presently visiting other countries to attract Russian and foreign advertizers.  For information, contact Radio  Nedezhda, 25 Pyatnitskaya, 113326 Moscow, Russia, or call 095-233-65-88, or fax  2302828.  Studio D is twenty  Studio D is commemorating 20 years of  groundbreaking feminist documentaries.  According to executive producer Ginny  Stikeman, Studio D's 20th anniversary is an  opportunity to acknowledge and honour  the many women who have worked with the  studio over the years.  Founded by Kathleen Shannon in 1974  as a forum for women filmmakers, Studio D  has produced more than 100 films and won  over 75 international awards, including a  Genie and two Academy awards. An average of nine films are in various stages of  production each year, with three to four new  films being launched annually.  Through the New Initiatives in Film  (NIF) program, a number of films will be  produced by interning filmmakers. The NIF  program, created by the studio, began its  first official year in 1991, providing professional development opportunities for Aboriginal women and Women of Colour  through apprenticeships, hands-on workshops and a resource bank directory.  Studio D's new and upcoming releases  this year include When Women Kill, a co-  production with MoragProductions of Montreal, that looks at the circumstances that  drive battered women to kill their abusive  male partners; Motherland: Tales of Wonder, a  feature-length documentary about women's  experience of mothering over the last 30  years; Keepers of the Fire, which records the  resistance of Aboriginal women throughout  history to the assaults on their cultures and  peoples; and Hands of History, which reexamines conventional assumptions about  Aboriginal art.  To mark its 20th year, Studio D has  adopted the slogan "D is for Dare: Dare to be  different, to speak out, to be feminist, to be  'out,' to fight back..."  "We have to dare as we have in the  past," says Stikeman. "Our films dare to be  different by challenging the way in which  women's lives are depicted by the mainstream media. Our goal is to make films that  encourage discussion and dialogue among  women, and that promote action aimed at  improving the status of women in society".  For more information, contact: Kimber-  ley Cooper, PO Box 6100, Station Centre-  Ville, Montreal, Quebec, H3C 3H5; or call  (514) 283-9411, or fax (514) 496-2573.  Sources include: Women's Exchange  Program (WEP) International Newsbulletin;  and press releases.  JULY/AUGUST 1994 Feature  Canadian social policy review or..  ...a cheap-labour strategy  by Jean Swanson   The report on the OECD made it all come  clear to me. There it was on the front page of  the Globe and Mail, "OECD can't solve jobless puzzle, Member countries urged to trim  labour, social regulations." According to the  report from the OECD (Organization for Economic Co-operationandDevelopement), with  25 member nations including Canada, "a  high minimum wage, strict working hours  and rigid job classifications" discourage job  creation. Governments, said the report, should  "trim social benefits that either burden employers too heavily or are so generous that  they sap the motivation to find new work."  The "social policy  review" is ...the  Canadian part of a  25 -nation strategy to  promote cheap labour  in rich countries.  That sounds exactly like what the Liberals are doing, I thought, complete with the  disgusting rhetoric that blames the unemployed for unemployment.  Then, two days later, there was our minister of Human Resources, Lloyd Axworthy  saying that Canada is already following some  of these OECD policies and hinting that we  might see more of them when the government's action plan appears, maybe in mid-  July.  The Liberal "social policy review" isn't  an objective academic exercise to improve  social programs. It's the Canadian part of a 25  -nation strategy to promote cheap labour in  rich countries.  When I think of cheap labour I think of  two scenes. One is a Maquilla I visited in  Reynosa, Mexico three years ago. A little  village in the middle of a swamp that flooded  daily in the rainy season was home to a  hundred or so families of workers in the  Maqilla zone of this border town. The group  I was with talked with a woman who lived  there with her three children. They all lived in  shacks with outhouses and no running water. They earned about $5 a day, when prices  I have seen for myself in the stores were not  that much cheaper thanhere. Produce seemed  about the same, a little cheaper. Tuna was 69  cents a can. When it rained, the whole area,  including the outhouses, flooded. I had just  been told that most children in Mexico who  died, died of diarrhea. I could imagine it  would be a full time job for a woman looking  after kids in theareajustto try to keep the kids  from getting sick, let alone have to work full  time in a factory for $5 a day.  The other scene is my brother's family.  They live in the United States where my  brother has a low wage job driving a bus for  children with disabilities. His income is so  low that the family gets food stamps and  firewood from a US program to provide heat  for families with children under five. I suspect the program exists because the US is  embarrassed by its infant mortality rate, the  highest in the industrial world.  Both scenes drive home one point: Low  wages mean poverty. And poverty, whether  in Mexico, the US or Canada means that  people get sick more and die sooner. And  who is it that earns 65 percent of what men  earn? Women. We're the ones who get stuck  with most of the low wage jobs, even though  we're the ones who usually have the kids to  support. A cheap labour strategy will hurt  women even more than men.  Already in Britain, Margaret Thatcher's policies have devestated social programs and helped reduce wages. Predictably, poverty is growing to such an extent  that life expectancies in poor areas have  now started to shrink. Commenting on a  recent study showing that death rates in  poor areas of Britian are four times higher  than in rich areas, Dr. Richard Wilkinson,  writing in the British Medical Journal,  warned, "If risks as great as [the risks of  poverty] resulted from exposure to toxic  done by cutting benefits to so-called "undeserving" people like childless women and  men on welfare and seasonal workers who  collect UI. People could be forced to take  training or do community work to collect  benefits (this is already happening for ex-  fishers). Single mothers could be forced by  the necessity of low benefits by law to seek  low wage work. Just recently the Yukon  government changed their regulations to  require single mothers on welfare to seek  work when their youngest child reaches the  ripe old age of two (reduced from six).  Programs like welfare and UI could be  transformed to wage subsidies for employable people, including single parents, to  lure (or force) them into low-wage work.  These people would compete with other  workers who don't get subsidies. Hope-  /rif A Wo FR/LLS"JOB-  NDBENePtTS, NO UoSPrrAUZATtC*/,  no ov&rrt/UB. no lunch hour,  NO...  materials, then offices would be closed and  populations evacuated from contaminated  areas."  Whatever changes the Liberalsare likely  to make to promote this cheap labour (he'll  call it social policy), we have some basis to  to predict what will be in it. Provicial experiments with social programs,  Axworthy's own comments about UI and  welfare and people who use them, and  various leaked documents reported mostly  in the Globe and Mail, add up to the following ingredients for a cheap labour strategy  in Canada:  •The million and a half jobs that need  to be created, won't be. This ensures that  more people are seeking jobs that can get  them, maintains power in employers'hands,  and keeps wages low.  •Some money will be taken out of the  "social policy envelope" and used, ostensibly, for deficit reduction. No new money  will come into social programs from taxing  wealthy Canadians or corporations who  could afford to pay more.  •Existing social programs and UI will  be rearranged to force or lure more low  income people into the labour force, even  though there aren't enough jobs for the  people who are there already. The OECD,  using Orwellian newspeak, says this will  lead to "wage moderation" by helping "outsiders" to compete for jobs. This will be  fully they'll get mad at the government  which created the inequity, not each other.  Details of the government's plan for  cheap labour are also emerging from experimental provincial benefit schemes, encouraged by Axworthy. Most of these involve blaming the poor for their poverty,  and trying to change them with counselling  or training. Some programs provide subsidies to employers who hire people on welfare or for low wage workers themselves. In  BC and New Brunswick, for example, the  Self Sufficiency Project subsidizes single  parents on welfare who find one full time or  two part time low wage jobs. But the subsidy only lasts for three years After that the  woman has to find a higher paying job or go  back on welfare. The subsidies help employers get workers when they pay low  wages. Other provinces like Alberta make  people desperate to seek low wage work by  cuttingbenefitsandhumiliatingpeoplewho  can't find work.  Wage subsidies are seductive because  they appear to help out workers who desperately need help. But the OECD and corporate lobby groups promote them as an  alternative to increasing minimum wage.  This means part of the wages that employers used to pay will be paid by taxpayers!  Some of the problems with wage subsidies  include:  •Subsidies create the incentive for more  people to enter the labour market when we  don't have enough jobs for the people who  are there now. This creates more competition for scarce jobs and pushes wages down.  •People who have subsidies will be  able to accept jobs that pay lower wages  than people who don't have subsidies. This  will depress wages and make working people who don't have subsidies poorer.  •Low income people who don't get  subsidies will become angry because they  have to compete with people who do get  help. This creates conflict among workers  who need to unite and struggle for better  conditions. This is already happening with  the federal benefit program for ex-fishers  in Atlantic Canada.  •Wage subsidies give employers more  power at a time when low wage workers  are the ones who desperately need their  share of power.  •Instead of wage subsidies, minimum  wage should be increased. This wouldn't  cost taxpayers a cent, and would help create the spending power we need to boost  our economy.  For months, I've been ta Iking and writing about "social policy reform". I now  think that we shouldn't use that term. "Social policy reform" implies that improvements will be made to the system. "Social  policy" is so objective and academic. The  words help us forget that lives depend on  the programs we're talking about.  While we've been talking about "social policy reform", we've thought that we  Whatever changes  the Liberals are likely  to make to promote  this cheap  labour...we have  some basis to predict what will be in it.  were talking about a Canadian, not an international process. But the OECD report  helps us see that there is international as  well as corporate pressure to reduce wages  and benefits. So-called social reform in  Canada could put us squarely into what  Linda McQuaig called the "race to the bottom" with poorer countries in the South. A  first step in the struggle for policies that will  promote equality of wealth and power is to  name what we are fighting - and name it  clearly. We are not participating in an objective social policy reform process. We are  fighting a cheap labour strategy that will  impoverish millions of people - unless we  stop it.   Jean Swanson is an anti-poverty activist and  works with End Legislated Poverty in  Vancouver.  JULY/AUGUST 1994 Feature  Campbell River, BC Mining Strike:  Women picket the mines  by Denise Nadeau   On June 3, two hundred women and  their families gathered to support the lockout of Westmin miners in Campbell River,  British Columbia.  The Women's March and rally was organized by the Women's Auxiliary of CAW  (Canadian Auto Workers) 3419. This event  marked a shift in the role of the Women's  Auxiliary in the 14 month-long dispute between Westmin Resources and the miners  who work at the Myra Falls copper-zinc  mine in Strathcona Park.  The Women's Auxiliary was created  last summer when Jan McMaster decided to  start a food drive to help the families of the  350 miners who had been locked out by  Westmin Resources since April 24 last year.  As the dispute lengthened, the food drive  became the Miners Food Bank.  After almost a year, of stalemate, the  provincial government appointed a mediator, Brian Foley, to step in. With the union  refusing to take consesssions and the company insisting on rolling back many of the  gains made in seniority, wages, job security,  seniority, allowances and safety language,  mediation failed. In May this year Brian  Foley recommended a neutral mediator-arbitrator and a process of binding arbitration  to end the dispute. The union agreed.  Westmin refused. The provincial government is not intervening. (The present labour  code has no mechanism to deal with employers who have no desire to negotiate.)  Westmin then ended the lockout to lure  workers back. On June 10, the miners voted  unanimously to go on strike. Now Westmin  is engaged in a press campaign, putting full  page ads in Vancouver and community newspapers to undermine community support  for the miners.  In the past few weeks, the Women's  Auxiliary has changed its role. Besides organizing the women's march on June 3, it  has started a bi-weekly community newsletter called Caring for Workers (CAW) to  counteract Westmin's press. The women  have set up their own picket line and picket  committee, have organized a petition campaign and are planning a one year anniversary bash for the Food Bank on July 23.  Denise Nadeau ofComox valley Women to  Women Global Strategies interviewed Jan  McMaster and Louise Jones about the shift in the  group's profile.  Denise Nadaeu: You recently spoke at  the Campbell River and Courtenay district  labour council about the women getting involved in different ways. Do you want to say  anything about this shift and how you see  the role of women in this struggle?  Jan McMaster: We have been silent too  long. Now that's its been going on so long—  next week it will be 14 months since our men  have been out—and, personally, I felt it was  time to not be discrete anymore about where  we stand. It was time to come out in public.  We have decided to be on the picket lines  and to get this newspaper (Caring for Workers) started so we can get our opinions heard  by the public beca use too much of it is biased  toward Westmin and nothing is being heard  about our side.  I stress at our meetings that, when we  are involved in anything to do with the  public, what [women] say and how we act,  reflects our union, so we must at all times  have character, and in character we have  strength. We have done really well with the  men, they have not been put in jail or [participated in] any violence and the women  have been very good with that too.  Louise Jones: I think it's time for us to be  on the front lines. I really do. We have to be  more vocal. We have to start writing more  letters to editors. We have to make more  noise. I believe women have a power when  we choose to use it: we have it in every area,  like in purchasing [where] we can force the  companies to take things out of, or add them  to products by not buying them. We have  this incredible power. I don't believe a lot of  women are aware of it. If the women could  unite, if you could get the women fired up,  we'd have power. We can use it to find out  where Bronfman is (74 percent of Westmin is  owned by Edgar Bronfman's Branscan Ltd).  It would be interesting to find out just where  their little tentacles go and boycott those  products, you know. We have that power  and it frustrates me sometimes that women  aren't aware of it.  Nadeau: What do you hope will come  out of the women organizing?  McMaster: My hope is that the rest of  Canada will see that this struggle is not only  for Campbell River and not only for miner's  McMaster: I say to every woman, don't  be afraid of Westmin, or any organization or  company. Fight for your brothers, your sons,  your daughters, your men and your homes.  Every woman has a talent. Use it. Get involved. This is not just our men's fight but its  the wives' because we have to plan the menu,  we have to have a budget.Now we have  nothing to budget with, but we're still trying  to budget. So what we do here and what we  accomplish is not only going to be for ourselves but for our grandchildren, our sons,  our daughters and the future. We can't let a  company like Westmin intimidate us and  threaten us by a lockout, or a strike or a  rollback on their wages. We have to fight and  we will keep on fighting until we win.  Jones: Jan and I were talking the other  day, and we're both learning through this,  we're getting a lot of experience. I would like  to see other unions like at the mill, the wives  have their auxiliary and city workers, some  of whom are women and they're part of that  "If the womencould unite,  if we could get women fired up,  we'd have power."  wives but for everyone. Everyone should  become involved, and if they get involved  and start speaking out and doing things,  other people are going to listen.  Since I've become involved in this CAW,  I have met more women and more men that  have the same cause in mind and it's encouraging. I'm a Native woman and my people,  which are the Okanagan, are not militant.  You never see them on picket lines or blockades and here I am involved in this. I always  try to tell the women that, with character, we  can win the fight. We are going to win.  Jones: I hope that we'll have some influence on the settlement. And I really hope  that when this is over, the women don't  disband. [I hope that] whatever group is  formed, they will remain a group and they  will continue to meet and to take interest in  their husbands' lives at work not to listen to  their husbands come home and bitch about  stupid stuff but [to] actually know what the  contract is about, what the dipute's about. [If  they don't know] it's because they've got  kids and they've got their own jobs to do.  Nadeau: What kind of support do you  want from other wqmen?  union, but there are a lot of men there and  their wives should be part of that too. It will  make all of the unions stronger. I would love  to see our auxiliary take what its learned to  the wives of those men, and say, here's what  we're learned so far, let us share with you  what little expertise we've learnt. Then they'll  learn more and share it with us.  And it would be good for the women  who have been through the hard strikes of the  past with their kids to go and talk to the  younger wives of the members now and  say/Took, I was through this in 1971 or 1968  or whatever, and this is how we did it." They  have so much to give and so much to share.  If people would write individually to  their local MLAs and especially Premier  Harcourt and say, "its time to stop it and force  Westmin to the table, either get your butt in  there and take the arbitration, or get out of the  park completely and let someone in there  who's going to do the job."  McMaster: Women should also send us  support letters or articles for our newsletter.  Nadeau: Any final comments?  Jones: I'd love to see my husband go back  to work tomorrow. But as long as I'm his  i\   t     Ljou d°n't ha\e to finance  I    ^ what you don't support.  • Lower interest rates on loans  to co-ops and societies  • Term deposits      • RRSPs  • Chequing accounts and  other banking services  A full-service credit union dedicated  community economic development^;  CCEC Credit Union  2250 Commercial Drive, Vancouver, B.C.  wife, he will not go back to work like a dog.  When my husband goes back to work, he's  going to go with dignity and a fair contract.  He will not roll over and play dead for  scraps from Westmin's table, for example,  if they lose the things they fought for, like  the senior issue—I mean this has nothing to  do with wages, the wages aren't the issue.  The men know they're well paid. It's the  contract language, it's the things you can't  put a value on that Westmin wants to take  away. There isn't a company in Canada  with unionized workers who isn't watching this.  (CAW Local 3419 is taking a 'no concessions ' stand, especially on the issue of job security, at a time when labour throughout North  America is discoloring that bargaining away  concessions does not protect the worker from  either further concessions or from companies  pulling out.  To support these women urge the Premier  to legislate a process to end the dispute and  con tact the Women's Auxliary CAW 3419, PO  Box98, Campbell RiverBC V9W4Z9, or phone  Louise Jones at 337-8645, Jan McMaster 287-  Women!  You Can Have A Voice!  Are you:  On U.I?  Seeking Training?  Looking for Work?  Stuck in a Low-paying Job?  We Want to Hear From You!!  Earlier this year the federal  government announced it woidd  be 'modernizing and revitalizing'  some of our social security  programs.  The Women's Employment and  Training Coalition (WETC)  received funds to participate in  the Social Security Review.  Your experience  and ideas are sought.  Write, fax or call us:  WETC  c/ol38B-8635-120St.  Delta, B.C.  V4C 6R5  604-591-7087  We want your stories.  We want your concerns.  We want to hear from you!  10  JULY/AUGUST 1994 Women  Table of Contents  Interview with Mmatshilo  Motsei, ADAPT.. pagel2-13  Interview with Maganthrie  Pillay, director of Contours  pages 14 & 16  Interview with Rosalee  Telela, Lesbian Forum  pagesl5 & 17  Resources page 18  Kinesiswould like to thank: Sur Mehat,  L. Muthoni Wanyeki, Faith Jones and  Wendy Frost for their help with transcribing, editing and proofreading.  All photographs are by Fatima Jaffer,  with the exception page 15, which comes  to us courtesy Maganthrie Pillay  Also, thanks to the following people  in South Africa who helped make this  report possible: Joan Anne Nolan,  Maganthrie Pillay, Simon Nkoli, Sherin,  Doris Silosana, Juno Walker, Themba  Ndaba, Khadija Jaffer Dawood, Rosalee  Telela, Doreen Zimbizi, Zaidi Harneker,  Marie-Helene, Mmatshilo Motsei, Badu  Pule, the women at Speak, the women in  the Johannesburg Lesbian Forum, and  many many many more.  border graphic courtesy ot Sister Namibia;  adapted by Sur Mehat  The first "free" elections in South Africa took place in April this  year, after almost 400 years of struggle against white colonization.  Kinesis celebrates the victory of the anti-apartheid movement in  South Africa and abroad with part two of our special supplement.  In the last 50 years, colonization in South Africa took the form of apartheid, which means "separate  development" in Afrikaans, which relied on race classifications as the basis for its attempt to "divide and  rule" the land and its people. Anti-apartheid liberation movements subverted and defeated apartheid by  forging alliances across race lines, and among peoples of colour in South Africa in the form of united black  movements of resistance.  For our South Africa coverage, Kinesis uses the term (upper case B) "Black" to denote people of African  origin, and the term (lower case b) "black" when referring to all peoples of colour. In the South African  context, the term "Indian" is used to denote people of South Asian origin. The term "coloured" is used to  denote people of mixed-race heritage.  According to the latest estimates, there are more than 32 million people in South Africa. Seventy-five  percent are Black; 14 percent are white; eight percent are of mixed race heritage; and three percent are East  and South Asian.  In the last supplement [see Kinesis, Jun. 94], we presented a chronology of the history of colonization  of South Africa, and the struggle leading up to the recent elections in South Africa. We also ran interviews  with Brigitte Mabandla of the African National Congress, Lydia Kompe of the Rural Women's Movement,  and an interview with Fatima Jaffer, who was in South Africa during the elections. So Jaffer was  representing the National Action Committee on the Status of Women (NAC), along with two other women,  Carolann Wright from Women's Health in Women's Hands in Toronto, and Susan Bazilli, from METRAC,  the Metro Action Committee on Public Violence Against Women and Children.  The mandate for the NAC team was: to meet a wide range of women's groups; to observe women's  participation in the democratic process; and to build long-term links with women working in grassroots  and non-governmental organizations. In particular, the NAC team focussed on the sectors of poverty,  health, violence against women, lesbian rights, and media. The NAC report will be available through  NAC's head office in the fall. The report includes recommendations to the Canadian government,  Canadian non-governmental organizations (NGOs), and CIDA (the Canadian International Developmental Agency.)  In this supplement, Kinesis presents Jaf fer's interviews with violence against women worker Mmatshilo  Motsei, and lesbian activists Maganthrie Pillay and Rosalee Telela. Jaffer is a Kenyan-born South Asian  lesbian, editor of Kinesis, and works at the Vancouver Status of Women.  JULY/AUGUST 1994 Interview with Mmatshilo Motsei:  Women against violence  Mmatshilo Motsei is a violence-against-women researcher  and activist based in Johannesburg. Motsei runs Agisanang  Domestic Abuse Prevention and Training (ADAPT), which operates out of the Alexandra Clinic in Alexandra Township, a Black  township outside Johannesburg with a population of more than  250,000. Kinesis spoke with her shortly after the first multi-racial  elections in South Africa in April.  Fatima Jaffer: I believe the name of your organization has  a symbolic meaning. Could you tell us about that and about  your work with ADAPT?  Mmatshilo Motsei: I thought we should have a name that  sends out a message, and that will also raise the issue of  violence against women as more than just a women's issue,  as being an issue for the whole community. In most of my  work, I use the approach of how the apartheid system has  broken down the Black family, [caused] the poverty we find  ourselves in, and how there has been a serious erosion of our  values and of our own way of doing things.  So when you say to people, "Agisanang," you are also  saying, "Let's lookhow we have lostour way of doing things  and how can we recapture that." And when  you raise it in the context of violence  against women, it raises the fact that women  bashing, for instance, is not an acceptable  practice culturally. The men of the 90s tell us  it is tradionally acceptable for an African  man to beat his wife; which is rubbish.  There used to be social sanctions in place to  discourage wife beating. A man would be  lashed publically in a traditional court or be  made to pay a cow, for example. There are  also proverbs in our languages that send  out messages such as "A man who beats his  wife is a coward." These proverbs were like  acts of parliment [and] were instrumental  in influencing people's attitudes.  At this point, I am the only one at  ADAPT on a full-time basis. There is another women who helps [out] as a volunteer, [doing] mainly adminstrative [tasks]. I  am presently involved in putting together a  board. It's an all-Black board, and the majority are women and youth. I feel youth  must be represented on the board because  we keep saying we are working for youth  but we do things/or them and don't let them  do things for themselves. So the young men and women on  the board will inform us of the problems facing youth and  will, I hope, be in the forefront of assisting to develop  intervention strategies specifically for youth. I am planning  to have a youth dating violence program, to send a young  man and young woman for training at a dating violence  intervention program in Boston which is keen to accept two  candidates from here. I have to raise funds for it first.  Starting a non-governmental organization like this, one  that is totally run by Blacks, [is a] serious thing because  people will be using labels like "You are racist." [Meanwhile] a Portuguese or Jewish or Greek club somewhere in  Johannesburg isn't [called] racist.  The other injustice facing us is that a lot of white women  in the women's movement would rather have us working  for them. When [Black women] start being creative and  courageous, when you start doing things your own way,  [white women] start being threatened. Someone was talking  to me about a book called No Courage Without Roots, which  talks about how we don't have [our own] non-governmental  organizations (NGOs) because people tend to impose the  Western way of doing things. This author was saying we  need to develop our own way of doing things, even at the  risk of being seen as uninteresting to the funders, because the  f unders would rather fund patterns of doing things that they  are familiar with. That is the challenge facing us.  Another challenge in terms of dealing with violence  against women in this country is that, from the begining, we  need to involve men. The issue of men's oppression is crucial  and needs to addressed. If we want to change their attitudes,  they have to take the initiative in creating healing circles for  themselves. One or two sympathetic men could be the  driving force for the men's movement.  Jaffer: Can you explain what you mean by men's movement? Because in North America, we have men's movements that are reactionary, focusing their energy on calling  the women's movement "sexist" and "man-hating," and  participating in the backlash against women in society.  Motsei: No, I mean a men's movement that is geared  towards assisting men to heal, to realize how sexism has  affected them, and how they need to reclaim their humanity,  to uphold the dignity of women and children, and to do  away with sexism in its entirety, whether it affects men or  women.  Jaffer: Can you tell us who uses the services of ADAPT  for the most part?  Motsei: The majority of the women are working class  women. Almost all of them are referred to me for counselling by doctors and nurses [at Alexandra Clinic] after they  report physical abuse, after treatment, or after reporting  rape. There are a few who are self-referred, that is, they hear  by word of mouth that there's a social worker at the clinic  who's dealing with violence against women or family violence issues.  I feel enriched by my work at Alex. Western education  has messed up our minds so we go into places like Alex with  prescriptions of "Do this, don't do this; this is the right way,  this is the wrong way." That's probably why women do  workshops in English, so that people should not understand  what we are saying, so that we can feel we have the knowledge [and] the power. Women look up to you and there isn't  that kind of participation. You feel all-important and you see  them as empty vessels.  One important thing I've learnt here is that we must use  our own languages. I remember one day, a woman who  speaks Tsonga, also called Shangan, which is spoken  predominently in [ parts of] the Northern Transvaa 1, came in,  wearing traditional Shangan attire. I addressed her in  Shangan. I could see the surprise on her face. You see,  because of apartheid, there's been this divide-and-rule strategy—you're Zulu, or you're Tswana, or you're Shangan.  The Shangans are one of the groups that are looked down  upon by other ethnic tribes so when they go into institutions  like clinics, they tend to expect ridicule, to expect people not  to be prepared to talk their language. When I greeted her,  and we talked, she was so relaxed.  One of the major challenges that is facing me is to learn  the languages because you get the dialogue, and the language itself is so rich. At the moment, I speak Tswana,  So'Sotho and Northern Su'Sotho, Zulu, Shangan, and English. I can't speak Afrikaans well. I want to learn the two  [African] languages I can't speak at this point, Venda and  Xhosa, because I feel it is important that if I am going to go  around and work with women, I need to speak their languages.  We should also [begin to] write pamphlets and books in  African languages. What's the point of us writing in English  when you can't reach the people. If the white women don't  know our languages, that's too bad. They've taken away so  much from us already and if there are things we need to keep  for ourselves, we should do that. Obviously, you have one or  two humane white women who feel courageous to learn the  language to become part of you, so  you accept that, because they did not  just identify with your struggles theoretically, they made the effort to become part of you.  Jaffer:! believe you areone of very  few Black women working in the area  of violence against women as a counsellor?  Motsei: Yes. I'm being invited all  over, like to the rural villages and it's  very difficult to say No. So I'm torn  between that [and my work at Alex].  At the same time, I feel the time is ripe,  the ground is fertile already for us to  plant that seed nationally—so once I  have a counsellor who will work with  me at the clinic, I'm going to concentrate on building a national network  for Black women working in violence  against women or even to help start  groups in rural areas.  Jaffer: Things do seem to be moving very fast now across the country. I  have met a number of women of colour who volunteer at rape crisis centres, who do support work, and so on, and I hear there are  more and more Black women doing this work voluntarily,  though they don't have much time to do that much.  Motsei: That's the disadvantage. I mean, issues in our  communities are not just on violence; they are on justice, on  democracy, housing, food, poverty, health. These are all  issues of violence but in our community, there are few of us.  When you talk to Black women who are working on these  kinds of issues, you'll find how overburdened they are and  how they don't have a life of their own—they are running  from one meeting to the other. It drains you, but [you do it]  because you feel an obligation, as a Black woman, to do  something.  But we should guard against draining ourselves. Sometimes when you say no, it sounds selfish, but in the long term  it's not selfish. If you do too much and burn out, then you're  doing an injustice to women because you don't deliver  according to your ability. Also, we have an obligation to  take care of our own health. Then again, as a feminist, one of  my biggest obligations is towards parenting. I have a responsibility to bring up children who are stable-minded—if I'm  not there for them, if I don't give them love and support, they  won't be able to love and support other people and then the  cycle of stress and tension continues.  So we are torn at many levels, and we need to sit down  and figure out quite carefully how we are going to deal with  The following is based on excerpts of an article, "Women  Battering: A problem requiring medical attention," by  Mmatshilo Motsei in Agenda: A Journal about Women &  Gender, No. 16,1993; various articles in the Agenda issue  on "Violence in Focus" (No. 16, 1993); and on the article,  "Key questions for election candidates," by the Agenda  Collective, in Agenda, No. 20,1994.  Violence against women is a worldwide, pervasive  yet invisible problem. It is a phenomenon that cuts  across political boundaries, social classes, religious af  filiations, racial and ethnic groups. Even though violence against women is life threa tening, and indeed lives ha ve  been lost, it is not perceived by the society as a problem that  needs attention in the here and now.  In South Africa, it is difficult to accertain the exact  incidence of woman battering because of a lack of accurate  statistics. It is estimated that one in six women are battered  regularly by their male partners. The South African Women's National Coalition's information package on violence  against women estimates that a woman is raped every 83  seconds in South Africa. Only one in 20 of these ^  report being raped to the police.  Black women, lesbians and women with disabilities  are particularly vulnerable to rape and abuse. The direct  and indirect suffering of women as a result of political  violence in South Africa in the last few years has increased; it seems also that violence against domestic  workers has increased in this period of political transition.  JULY/AUGUST 1994 this. It's going to be difficult. We network theoretically but  even with sharing of resources, we don't network or work  together. People are used to working on their own, in their  own corners.  One of the challenges facing us is to learn to work  together, not just us Black women, but as women, the white  women too. We should face our hatred and anger. As long  as we pretend race is not an issue among women, we are far  from solving the divide between us. We need to say it out in  the open, we need to talk about racism in the women's  movement, we need to, as Black women, talk about how  angry we are after being used for centuries, after doing the  spade work, after the fact that people interview us all the  time and our lives become documented in the form of books  and we don't have any say in the dissemination of information. We need to be able to say that outright and for white  women to listen to that, and not take it personally. In the  same way, white women should say outright their angers  against us, because we've all being affected by apartheid  differently. As soon as that happens, we'll be able to deal  with the divide between Black and white women, and who  knows, maybe we'll make an impact.  Jaffer: Actually, this is one of the ways we could be  working together, in terms of a global women's network,  linking the struggles of women everywhere, even though the  contexts are different. There is a strong movement in Canada  that recognizes the link between anti-racism and feminism.  This is happening all over the world, in the West, in other  "As long as we pretend  race is not an issue among  women,  we are far from solving  the divide between us."  African countries, in Asia. Women of colour have been  working for a long time to get white women to understand  that recognizing differences doesn't make things narrower,  it actually makes things broader and makes the movement  stronger. We could be sharing strategies and learning from  each other.  Motsei: Yes. And we need honesty and transparency to  do that. Because when we are at these conferences, when I  feel sad about the way that I am treated as a Black woman,  most of us do not have the courage to stand up openly and  say, "I am very angry about this." We would rather go home  and get the support of our Black sisters and talk about it.  Though that helps you to deal with the pain, it doesn't help  to change the attitudes of the white women because you  haven't told them.  The other issue is [white women] networking among  each other. In a lot of women's organizations, you get the  complaint from Black women that most of the decisions are  made over the weekend, in [white women's] houses. When  you come in on Monday, you are informed in a meeting  about an action that's going to be taken. You are not informed to find out whether it should happen or not, you are  told it will happen.  Jaffer: I believe you are working on a book project, with  the intent of bringing Black women together?  Motsei: Basically this book will be written by Black  women working in the area of violence against women. The  battered women's movement in this country, like in many  other countries, hasbeen white-dominated, and we don't see  things the same. The book would [have] the voices of Black  women talking on issues close to them. For instance, I have  written this chapter on culture and abuse, showing how  traditional customs can be used to perpetuate violence in the  home, about a woman being seen as a "minor," the man in  the house being head of the household and being given the  license to maintain "law and order."  I also use a lot of proverbs, and give examples of what  happens, say, at traditional weddings, when the two families meet to discuss bride wealth. [The woman is] not involved, people just decide about her life. I also write about  things that are told to you when you get married, like "When  he comes home late, don't ask him where he's coming from;  rather askhim if he hasea ten and give him something to eat."  The book will be about things we have lived, and it's  about time we had a voice. We are a nation that, in general,  is not used to documenting in books our feelings and stories  so a lot of information has been lost. We are an oral people,  we pass things [between us] orally, like stories around the  fire at night. We have to move beyond just being an oral  people to document our knowledge in writing. If we don't  do that, we are going to lose even more of our knowledge.  The book will also talk about national liberation, the  excuse of "women's libera tion later, national liberation now,"  in the context of violence against women, [with a focus on]  pushing the national liberation movements—now the government of the day—to take violence against women seriously. I'm thinking of asking someone to talk about how the  different laws have impacted on working conditions for  domestic workers. I have someone else who is keen to write  a chapter on verbal abuse, showing how language, Zulu in  this case, works to subordinate women and perpetuate the  idea of the inferiority of women.  But the thrust of the book is to say, "Look what we have  become, despite the oppression, even though they tried to  put us down." We have dorte quite well when you consider  where we are coming from. That's why I say to people I  won't  take  my kids to a private school because, look at  Mmatshilo Motsei  where I come from—I went to school in a rural village, I was  attending class under a tree—and look at where I am now.  The drive is from within. Lots of people go to private schools  but don't make it in life. The book will be about reclaiming  our power and our strength, saying openly and not being  ashamed about it that we are very powerful. We need to  know that we are beautiful, intelligent, powerful, and that  we are connected and not divided.  The danger we should guard against, because we are  talking about how our own traditional customs tend to  perpetuate the inferiority of women, is to [suggest] that  African culture is inferior [and] oppressive because if we, as  Black women, were writing about that, people would say,  "This is what they are saying." That is why, when I talk about  culture, especially where there are quite a lot of white  women, my starting point is to say every culture has the  good and the bad, and white women need to look at the good  and backward aspects of their own cultures. So the book will  also deal with the positive things African culture has done to  uplift the status of women.  Jaffer: Something I've noticed in the debates on women's  issues in elections coverage is that most of the white women  act like there's no such thing as violence against white  women. They mostly talk about violence against Black  women, violence in rural communities. Yet most of the news  stories of wife-killings and child abuse I've read here are in  Afrikaner communities.  Motsei: Exactly. And the book will look at that, at Black  women as powerful beings, reclaiming our humanity and  saying to them, "Look, you tried hard enough to put us  down. Forget it! You'd do better to join us."  Jaffer: The other project you are working on is building  a clinic in your grandmother's village. Could you tell us  about that?  Motsei: That idea came to me one morning when I was  looking out at those shacks at the back of the office. I get a lot  of my strength and direction from my ancestors; it's why I  feel so strongly about capturing our way of doing things. I'm  named after my grandmother, I think my grandmother lives  in me. I talk to her most of the time although she died in 1988.  I still write letters to her but I don't get around to posting  them.  Jaffer: Why don't you post them?  Motsei: Well, you see, I don't have the address [Laughter.] My vision is of a rural maternity home called Lahai  Mutsabelo—Lahai is home, and Mutsabelo is sanctuary, not  in the sense of a physical sanctuary but a sanctuary to get  away from the Western wa y of doing things and digging for  the positive values in us. Someone once said, "We have the  jewels in us, we just have to dig very deep for them to come  out and glow."Other people have realised we have jewels in  us, that's why they've tried so hard to make us not realise we  have the jewels in us.  The maternity home would have Western-trained mid-  wives as well as traditional birth attendants, the old wise  women who used to deliver babies in the villages and who  know all about childbirth.  The building is going to be round, which is a traditional  shape, and thatched. I can see the sign on the door—"Traditional Birth Attendants." Then we'll have another round  office called "Traditional Healers." There's this old woman  in the area who's well known for being able to treat children,  to strengthen the baby so that the baby doesn't get diseases  and die. This woman will have an office and she'll get paid  because she has a skill that she should be rewarded for.  In the middle of all the buildings, we'll dig a hole for  making fire. I can see women coming for an ante-natal clinic  on a winter morning, and sitting around the fire. Women  don't have to sit on lounge seats in some cold place. They can  "...we are not supposed to be  where we are,  given what we went through,  but because we are resilient,  we will be able to  face [it] all."  wait around the fire. The idea is for people to feel comfortable. Another aspect will be the home birth system, [where]  the traditional attendant and the midwife would go to the  women's home. Some people would rather have their children at home. That is what used to happen.  Childbirth is so medicalized, there are all these technical  advancements and yet, it's so simple, it's natural. We pay so  much money for obstetricians. Childbirth is natural unless  you have complications. That's why in the clinic traditional  healers have to work with western-trained midwives, in case  there are complications.  Jaffer: How are you going to fund this project?  Motsei: Well, I am struggling even with the [ADAPT]  project I am running at Alex, because funders would rather  fund people that are established. If you are not established,  you need to be known or to have the right skin color. If it's  a group of Black people, they should have at least one white  person who is administering the money before they can be  funded. But I've decided that whether they give me the  money or not, I am not going to sit back. My nation is  disappearing and I can't wait until I get funding; I have to do  something.  In this work, you witness such pain and suffering, I  sometimes wonder why I [do] this line of work. It's like  opening a room full of pain [but] there is no way you are  going to close the door and pretend there is no pain because  you have seen and felt it. I feel I have been chosen to  participate in the healing of Black people in this country. I  have also had experiences of these calamities myself, perhaps so that I should understand where a women is at. It's  scary sometimes when you realize the extent of the damage  done. The Africaners know that they have done a good job  on us—they have gone for the roots, for our values, our  languages, and you wonder whether we'll make it. But then  you lookaround and seea resilient people. Rightfully speaking, we are not supposed to be where we are, given what we  went through, but because we are resilient, we will be able  to face [it] all.  I'm already planning for the next election [in 1999.] The  challenge [is] to see where we will be, in terms of mental  liberation, by the next election.  Jaffer: How about the immediate future? Many women  seem to feel this election has been a healing process in itself.  Do you agree?  Motsei: [It's been] healing in the sense that people have  done it for the first time. People feel their dignity is restored  as citizens of the country, that they have a say. But it is the  beginning and I think the power lies in us realizing that it's  the beginning, that you can't sit back and expect things to  happen, you have to make things happen.  Jaffer: I get the sense women realize that more than men.  Motsei: Women have been making things happen a 11 the  time, so they realize it. They have been on their own and they  have made it happen. Consider the fact that the majority of  the families are headed by women, and that women who  have been in domestic service for years have managed to  send their kids to universities. That's something to celebrate.  So there's a celebration in the air, you can celebrate a  beginning-because the danger also lies in us not claiming  our victories, no matter how small.  For more information, or to donate, write: Mmatshilo  Motsei, ADAPT (Agisanang Domestic Abuse Prevention &  Training), P.O. Box 175, Bergvlei 2012, South Africa; or call 27-  11-440-1231 or fax 27-11-887-9007.  JULY/AUGUST 1994 Interview with Maganthrie Pillay:  A land of  Contours  by Maganthrie Pillay, as told to Fatima Jaffer  Maganthrie Pillay is the director o/Contours, a play about  black lesbians (lesbians of colour) produced in Cape Town last  year, and a lesbian activist with the (Johannesburg) Lesbian  Forum. She has worked as an educator and theatre practitioner in  Cape Town and Durban, and currently resides in Johannesburg.  Kinesis spoke with her in Johannesburg in April.  Fatima Jaffer: I gather you started calling yourself "lesbian" in Cape Town. Could you tell me a little about being  a lesbian in Cape Town?  Maganthrie Pillay: I'd only [recently] started to call  myself a lesbian. I knew I was gay, but I couldn't say "I'm  gay" to myself. If anyone asked me, I'd speak about "this  person I'm seeing," never [saying] he or she. I got irritated  with not knowing how to identify myself for myself. I'd go  into the library, read plays and books by lesbians. That  helped me [acknowledge] that I am a lesbian. When people  ask me now, "How was Cape Town?" I say, "If nothing else,  I've just become more black and more gay." I actually prefer  the Cape Town gay slang term, "Lettie."  Jaffer: Is that term only used in Cape Town?  Pillay: It's [part of] a language largely used in Cape  Town. There are so many terms. For every race group,  there's a different term. Lesbians call themselves Lettie.  Jaffer: It's not a derogatory term.  Pillay: Not at all. Lesbians and gay men call lesbians  lettie. I don't think straight people would say it.  Jaffer: I gather this is a black gay language. Do white  people call themselves Moffi and Lettie?  Pillay: Some.  Jaffer: Tell me about some of the other terms.  Pillay: Indhira is an Indian [South Asian] and Ursula is  white. African Blacks are Natalie. Bag means a man, and  Gertie means a woman. If I say, "Look, that's a Cape Town  Natalie Gertie," you know I mean, "look at that African  woman, that African girl."  Jaffer: And you're an Indhira Lettie.  Pillay: Among other things. The language Gail, and  started by some gay men in Cape Town in the 40s sometime,  and used a lot in the 50s and 60s. Gay people use Gail in  conversations with each other, and no one [outside the gay  community] really knows what they're saying-like, it's all  Gail. It's not a recent thing and has actually died down to  some extent, because many people have become urbanized  and, of course, white people started using Gail and it doesn't  sound right.  Jaffer: So Gail would have been a township lingo.  Pillay: Yes. Mostly coloured [mixed race]. A lot of black  lesbians use Gail in their everyday speech, [smatterings of it]  here and there. In fact, what was exciting for [the cast and  crew of ContoursJ about having black people watch our play  was that they knew the Gail [that we used in the play.] The  first night, we had the white academic sorts. But the second  two nights, people ripped themselves laughing because they  knew what we were talking about. We used a mixture of  Afrikaans and a bit of Gail, though it was predominantly in  English.  Jaffer: Tell me about the play-how did it came about,  why you did it.  Pillay: Having had my first lesbian relationship and not  [being] able to deal with that, not calling myself a lesbian, I  was searching for something to do. I've always wanted to do  a piece on gay women but I didn't quite know why [or] how  and where to begin.  I dug within m yself to see what in my life among a range  of women's issues I most needed to explore, [and that]  people in this country needed to see. I thought about my  former lover, who had had such a difficult time being gay.  She died in an accident. Her family used to say, "Oh, you just  need a screw and you'll come right out," or, "You just need  a man and you'll be fine." I thought about other black  women in the country who may have had similar or worse  experiences, who could not, at that point, call themselves  gay-  All the lecturers at the university said, "You have to sit  down and write why you want to do this play. What's  driving you? How are you going to do it?" I spoke to people  in theatre about how to devise a play. I began asking myself,  "Where are the gay plays?" I hadn't^found much. I went to  three arts festivals. One such  annual festival in the Eastern  Cape hadartistsof every kind,  musicians, theatre people,  dancers. It's a national arts  festival so people come from  all over the country [to it.] I  looked carefully at the program to find something dealing with homosexuality but,  apart from Jean Genet, didn't  find anything. I asked myself  "Where is [gay culture]?" The  theatre world is full of gay  people at every level but  [ there wasn't] anything on gay  issues. I began thinking, I'm  in the theatre world, it's my  responsibility to look at these  issues since no one else is doing it. As a black person, you  can't say, "Where are the plays  about black people," because  white people are not going to  do them. So black people do  plays about black people,  about themselves.  It's not an exact parallel for me, looking at being black,  being gay and being a woman. They were almost separate  things. I thought about looking at all these [identities] collectively because I am all of these things. I did some research.  I was really surprised at the number of gay people in Cape  Town, the number of articles there are on lesbianism, just in  the public libraries. I spoke to lots of people, did lots of  interviews and then approached my cast.  I already had two people I'd spoken to [about the play].  I had seen their work and liked their sensitivity. There was  another person who was interested, [who] was not a drama  person. As a theatre person myself, I believe if you have  commitment and enthusiasm, it's irrelevant whether you  can act. There's always some way you can contribute. There  was a woman in one of my classes, who said she wouldn't  mind being in it because she was actually working on a one-  Maganthrie Pillay (centre standing) with cast and crew of Contours  woman piece [about] being gay that she hadn't had the  opportunity to do yet. So I had my cast of four people, and  a stage manager. I asked my lover to become part of the crew,  to do the lights and also be assistant stage manager.  Jaffer: So you weren't necessarily looking for women  with theatrical experience or lesbians?  Pillay: I knew it may not have been that easy to find  lesbians. I had to deal with the issue of straight people acting  as gay people - what is their sincerity, and so on. It was  initially problematic for me. It's not that open, even in Cape  Town, which is considered the queer city. So I had to use  straight women. I thought the cause is greater than that one  continued on page 16  by Fatima Jaffer  This following is a brief overview of some of what 1 learnt in  South Africa about lesbian organizing. I focused on urban Black  lesbians, largely organizing in the Johannesburg area and neighbouring townships. Since I do not speak any South African  languages, 1 was unable to communicate with lesbians who did  not speak English. I chose not to meet directly with any of the  white-dominated organizations. Most of the Afrikaner and English lesbians and gay men I spoke with were not affiliated with  \any organizations.  The new South Africa will be the first country in the  world to incorporate lesbian and gay equality rights into its  constitution, which says something about the level of organizing for lesbians and gays in the country. The extract  from the Bill of Rights, Gender Rights section in the constitution reads:  1. Discrimination on the grounds of gender, single  parenthood, legitimacy of birth, or sexual orientation shall  be unlawful.  2. Legislation shall provide remedies for oppression,  abuse, harassment, or discrimination based on gender or  sexual orientation.  3. Educational institutions, the media, advertising and  other social institutions shall be under a duty to discourage  sexual and other types of stereotyping.  More lesbians, especially black lesbians, are coming  out partly because protection for gays and lesbians is in the  constitution. More people feel able and free to come out and  take risks. They're coming out politically, wanting to meet  and organize together with other lesbians.  Lesbians and gay men have always been part of the  liberation movements, just as in liberation struggles every-  where. They are active in the women's movement, the  national liberation struggle, the political parties, trade unions, civic structures, and rural women's organizations.  A lot of the black lesbians and gays, [lesbian and gays of  colour] I met had been active in the mass people's movements of the 1980s, suchas the United Democratic Front-the  1980s grassroots movement that kept the African National  Congress (ANC) alive within the country when the ANC  was banned.  There didn't seem to be enough being done by the  women's movement to recognize the lesbian and gay movements. While many of the lesbians I spoke with have been  part of the national liberation struggle and, within that, the  women's liberation movement, there has been little done to  link the particular oppression of lesbians to the oppression  of women in general. The Women's National Coalition  makes little mention of lesbian issues or homophobia in the  Women's Charter, which is a list of women's demands  drawn up for presentation to the new South African government.  Lesbians and gays are active in all the political parties,  the ANC, the Pan-Africanist Congress (PAC), and the IFP  (Inkatha Freedom Party). The ANC appears to be the most  open—there are gay and lesbian chapters and caucuses  within the organization, and there is some space for people  to come out and be who they are. This is only a recent  development.  Until the late 1980s, whites dominated most of the  organizations. As well, most of the organizing has been  done by gays and lesbians together, with gay men defining  the agenda. My general impression was that the white gay  community and the black gay community were quite differ-  JULY/AUGUST 1994 Interview with Rosalee Telela:  Jo'burg's Lesbian Forum  by Rosalee Telela, as told to Fatima Jaffer   Rosalee Telela is a longtime anti-apartheid activist and a  founding member of the Lesbian Forum in Johannesburg. She has  also been active with the Gay and Lesbian Organization of  Wiiwatersrand (GLOW). Shepresen tly works at Speak magazine,  one of South Africa's national feminist publications. Kinesis  spoke with Telela after the first multi-racial elections in South  Africa in April.  Fatima Jaffer: Could you tell me about your involvement  with the Gay and Lesbian Organization of Witwatersrand  (GLOW), and how the Lesbian Forum, which is unaffiliated  with GLOW, was formed?  Rosalee Telela: There used to be a lesbian forum within  GLOW in the early 90s. Basically, it fizzled out. Women  stopped coming to the meetings. Some people had a problem with women retaining positions of leadership for too  long, or with women being too dominant, where if they say  "let's do this," it's a decision rather than a suggestion.  Lesbians from the [Black] townships felt uncomfortable  because meetings were always held in [the city, not in  townships]. Also black women just didn't feel comfortable  being around white women all the time.  There was also the problem of people not wanting the  GLOW Lesbian Forum to be political, of wanting one long  joll [party]. People came to the GLOW Lesbian Forum  because they had heard or read in the GLOW newsletter that  if you went there, you could meet somebody.  But some of us believed we could have the jolls as well  as everything else. There should be a space where women  can find support—and support can also be political—and  meet other people, and...also have other aspects, for example, an education forum for lesbians, from general information to safe sex.  Jaffer: So when did the [Johannesburg] Lesbian Forum  get started?  Telela: People were talking about restarting a lesbian  forum, but no one argued for it being part of GLOW. GLOW  is seen as being male dominated, especially white male  dominated.  Jaffer: I was told the membership of GLOW is 80 percent  Black.  Telela: Yes, mostly Black male. But I'm talking about the  leadership. It was mostly white males who were trying to  take control of GLOW. So when we were talking about  starting a Lesbian Forum, no one even raised the issue:  "excuse me, but why aren't we part of GLOW?"  Anyway, at one informal gathering, we decided to set a  date for an official Lesbian Forum meeting. We called as  many people as we could and that meeting was a hell of a  success. We moved forward more than we ever did in 10  meetings in the Lesbian Forum that was within GLOW. But  while the Lesbian Forum is separate from GLOW, we would  like to retain ties with GLOW because we've got to break  what's going on in there. Also no one in GLOW has come to  question why we don't call ourselves  the GLOW Lesbian Association.  They may assume that just because  we're not within GLOW, we're apolitical. I think some people could overlook us, [yet] we could actually be  more political than GLOW.  Jaffer: One of the things you've  been doing is trying to raise funds,  for example, you recently organized  a pre-elections party for lesbians. I  gather that was the first fundraiser?  Telela: Of its kind, yes. People  are willing to work for this forum,  and the success we had with the party  is just one step of it. For example,  with these [lesbian of colour books  you brought from Canada], women  want to read these books and are  willing to pay money to do so, so we  can raise funds that way.  We also want to start a newsletter. Women who have never written  in their lives want to be involved and  to contribute. At one point, someone  suggested she knew someone who  has the skills to help us set up a  Lesbian newsletter. I got very angry  and said "I think we've got enough  skills within the Lesbian Forum and, Rosalee Telela  if we don't have enough skills, we've  got the potential and...talent."  One  problem I've always had with the black-and-white thing is  that, generally, when [Black] women start something, we've  always had to go out there and find people [in order to] get  some kind of skills or support...and eventually, the [white  people] start leading us and we never learn anything. We  never ask ourselves in the first place, "Can we do it? Do we  have enough skills? Certainly there is enough potential and  talent, but are we willing to lea rn the skills?" I believe we can  make it on our own.  The other thing is that the Forum is going to grow—he  number of people we have now [in the Forum] and the  number of people we're going to have from [our recruiting]  ent. White lesbians and gay men don't have the concept of  liberation that Black gays and lesbians do. For example, the  Gay and Lesbian Association of South Africa (GLAS), a  predominantly white organization based in Cape Town, and  one of, if not the oldest gay and lesbian organization in South  Africa, has been quite ineffective in pushing for any kind of  lesbian and gay rights.  When the political organizations were unbanned in  1990, and there was talk about drawing up a new constitution, lesbians and gays, like every other oppressed sector,  spoke up, organized, and began to push for their rights. The  first South African Gay and Lesbian Pride march took place  in Johannesburg in October 1991-it was also the first on the  continent of Africa. The Gay and Lesbian Organization of  Witwatersrand (GLOW) was a prime mover behind the  march. Soon afterwards, a program to collect submissions  for a Lesbian and Gay Charter was put into action. Lesbians  and gays went to political meetings, lobbied from within the  ANC and outside, and won the right to have the constitution  enshrine their rights.  At the same time, anti-gay laws in South Africa contradict the constitutional protection. It is unclear whether the  new legislation will re-write laws under the equality rules of  the new constitution, or whether old laws will have to be  challenged in the courts by individuals. Gays and lesbians  are going to have to fight for every gain, to continue to put  pressure on the new government to ensure that the laws that  contradict the constitutional protections are overturned.  There is an awareness of this among the lesbians and  gay men with whom I met. Things were changing radically,  almost daily. While organizing as black gays and lesbians is  relatively new, especially for lesbians of colour, it is strong  and growing very fast.  Most Black and South Asian lesbians still live in the  townships. The closest Black townships are about a half-  hour "taxi" ride away from Johannesburg. Taxis are vans  seating as many as 16 to 18 people, mostly used by Blacks,  which take people to and from the townships and rural  areas, and are the primary form of transportation. It's very  dangerous to travel in the city and to the townships after 6  pm because of the taxi wars, and the high probability of  being raped, robbed or killed. The Lesbian Forum, for the  first time for any lesbian organization in the country, holds  meetings in both the townships and the city.  Politically, most of the lesbians in the Lesbian Forum  tend to support the liberation parties though they do not  organize along party lines. GLOW officially endorsed the  ANC in the elections. While most of GLOW'S membership  belongs to the ANC, their membership cuts across political  lines. They looked at the positions of the different political  parties on lesbian and gay rights, and the party that seemed  to best represent gay interests was the ANC. Much of the  ANC's leadership is homophobic, but when some of its  members made homophobic comments during the campaign and were questioned by GLOW, the ANC responded  to GLOW each time, and apologized in several cases.  The Pan-Af ricanist Congress, on the other hand, openly  says lesbianism and homosexuality is un-African, and that  they do not consider rights for lesbians and gays necessary.  This caused quite an uproar at the time and its position  could change.  Black lesbians are working to place homosexuality in  traditional African terms. There are words for gays and  lesbians in SeSotho and Zulu, and women were asking  where thesewordscomefrom if homosexuality is unAfrican  and doesn't exist in African cultures.  at the party, and from people who spread the word shows  that.  Jaffer: From attending the meetings, it seems the Lesbian  Forum is presently mostly made up of black lesbians.  Telela: Yes.  Jaffer: So the Forum's intention  is to have a place where black  women, in particular, can get together?  Telela: Yes, it's partly so that  black women can meet. At the same  time, we do not want to alienate the  white lesbians who we know are  progressive. However, I don't think  we'd let someone join the Lesbian  Forum justbecauseofthejolls,some-  one who is pretty conservative. There  has to be some form of checks and  balances. As the organization begins to grow, we'll have to have, for  example, membership forms that  have specific questions on it. If we  discover somebody is racist or discriminates on the basis of class, we  should have a way of dealing with  that, sitting down and talking about  it and saying this is unacceptable.  There are going to be a lot of  women involved in [theForum] and  the majority are going to be black.  Blackwomenare finally feeling comfortable within a forum and that has  to continue. We should also have a  space for white women who are  progressive, for example, women  who have been involved in student  or socialist movements, or with the  ANC and who we know who are progressive. Creating a  space for all lesbians is basically what we're fighting for,  particularly our right to exist in this reality as Black women  and as lesbians. Also, we don't know where things are going  [after the elections] and I don't think things will change  immediately. We don't want people to be afraid to go to  meetings because of violence so, from now on, meetings are  going to be held both in [the city] and [the Black townships].  Jaffer: Will it be safe for lesbians in the townships to have  their lesbian friends over?  Telela: People have many lesbian parties in the townships, and many gatherings with lesbians.  Jaffer: I've heard that it's supposed to be harsher for  lesbians and gays in the townships because some people live  with families and there is little privacy?  Telela: Yes, but obviously some families are more accepting.  Jaffer: What about the homophobia women will have to  deal with in public, in the taxis going to the townships, for  example.  Telela: I've always had a problem with people thinking  homosexuality is more accepted in some communities and  not in other communities. It's just different. Also, people can  be very weird in terms of what they see. There could be a  whole bunch of women together, kissing or whatever, and  people won't actually be able to tell what's going on. Some  would get it, many wouldn't.  Jaffer: What was it like for you—you were born in  Soweto, but then you were sent away to school? How did  you come out?  Telela: I'll tell it to you as I had to tell it in high school and  we had to write an essay on it. I was in a Catholic school. I  stood in front of the class, and there was this gorgeous nun—  that's the reason I completed the essay. I was born in White  City [a township] in Soweto, so it's really not a "white" city  [Laughter]. I know Tshiavelo [another township in Soweto]  better because that's where I grew up. I think my generation  was the last generation that had a real experience of township life. As a child growing up under apartheid, [the  townships] had criminals, shebeens [home-based, beer selling cooperatives], we had people dressing up to go to  funerals, but we were still able to maintain and retain some  kind of dignity as people living that kind of life. People didn't  give up.  Most of our parents couldn't afford to buy us toys.  Children in townships were creative then, we'd make our  continued on page 17  JULY/AUGUST 1994 Interview with Maganthrie Pillay  from page 14  issue. I knew lesbians were desperate for something—they  had watched Desert Hearts I don't know how many times!  Jaffer: To different extents, all over the world, lesbians  are desperate for images of ourselves.  Pillay: Exactly. I did a lot of research and found one  poetry reading that dealt with gay women but again that was  not South African. Being black, being gay, being women in  this country has a particular context I wanted to explore.  I had three weeks to do research, get the cast together,  get them to come to terms with being gay and then write out  a script and rehearse.  Jaffer: How did you come up with the name, Contours?  Pillay: We had a brainstorming session before we actually started, and thought about how we could encompass all  that we wanted to say in one title. The term "contours" is  sensual and conjures up images of women. It's also [about]  the contours of our minds. And geographically, it's about  the contours of our country.  Jaffer: What is the play about?  Pillay: [It's] about women loving women in South Africa. It is set in a women's club in a racially mixed area,  meaning mixed black people, or people of colour. Lola  comes from Ryland, an Indian community in Cape  Town, and she dares to defy her community.  Danielle, Parvisa, and Isolda have all struggled  against many oppressions and discriminations from  family, friends, and society. Their search for support  echoes the lives and experiences of many women in  Cape Town. This play is dedicated to women in South  Africa who've had to and still have to hide, to live  double lives and to pretend. The message is, you are not  alone. The play looks also at how lesbians survive  despite all their constraints.  When I was in my relationship in Durban, we  didn't know any lesbians, except one lecturer at the  University. I didn't tell anybody [I was seeing my lover]  for about nine months. Not telling anybody was a real  burden. I felt constantly under pressure.  A couple of people used to call me "Martina" but  I'd say,"How can you call me Martina?" because calling  you Martina means calling you a lesbian.  Jaffer. Martina Narvratilova?  Pillay: Yes. [laughter] When I spoke to women in  Cape Town, they seemed to have an incredible support  system going. I found groups of women in Cape Town,  [and] I wanted that sense of community. That's how  lesbians survive-with support from friends, and from  other gay people. So, the play [focussed on] community  in South Africa.  Jaffer: You're talking about gay and lesbian communities?  Pillay: No, I'm talking about any community. Because  of the nature of apartheid, communities were a major part of  people's lives. How does a lesbian in a township cope? Do  people know? Does she hide? Someone told me about a  woman who was burned to death in her shack because they  found out that she was a lesbian. For me that was just so  phenomenal. How could it be possible? How could people  get away with it? So [with] each [character] we tried to make  sure the audience had a picture of their community. You  knew their context, who they were, where they come from,  where they were at and hopefully where they were going.  [In] the play all these women come together at this club  for various reasons. It's a woman's club, not necessarily  lesbian. Each person's story is shared with you through  monologues [and through the characters'] interactions.  Jaffer: What was the story for the Black woman?  Pillay: I interviewed a dancer in Cape Town [on whom  the role is based]. She was from KwaMashu [a Black township in Durban], and had had a lesbian relationship with her  dance teacher, who is white. They lived together in  KwaMashu, [and] were called S'tibane. This term means  someone who has both [sexual] organs, a hermaphrodite.  She told me the only way that people in the townships can  conceptualize two women having a relationship is if they  think you have two sexual organs-that is, you must have a  penis, which is what makes you have a relationship with a  woman.  Jaffer: And then it's acceptable?  Pillay: Not necessarily. It was acceptable in the case of  this woman at first, but not later. So she moved to Durban  where she lived with her white lover. Durban is quite racist.  Theownerof the building they lived in said they wouldhave  to move because she was Black. But she looks like Whoopi  Goldberg, and after she saw a picture of Whoopi Goldberg  on the wall somewhere, and because Whoopi Goldberg is a  famous Black person, she began to realize she was cool too.  She had quite a difficult time of it, though, and they actually  broke up last year. At any rate, that's her story.  In the play, the character comes from KwaMashu. She's  living with a friend in Cape Town and loves her but doesn't  know what to do-the issue of homosexuality is not something she really understands. After coming to the club,  meeting other people and hearing their stories, she comes to  an understanding of who she is. It ends with her saying she's  going to tell this woman she loves her, but she doesn't say,  "I'm going to tell her I want to make love to her," just "I love  her." The idea is that people are at different places in the play.  Isolda has worked in the struggle, she was in detention.  In prison, when two women are close to each other, each  would be put in solitary confinement. Isolda comes to Cape  Town. She and Lola had had a relationship before. Lola is  now in her 40s, had been married, has children. She had her  first relationship with a woman after she got divorced. We  don't know if she actually carried on living with this woman.  We don't tell all, we just [create] possibilities.  Then there's Danielle, we call her Danny, who is in love  with someone called Sherin, who is based on someone I  know. Sherin got married, but is still having a relationship  with Danny. It's that issue about marriage and having a  lesbian relationship. How does Danny deal with having a  relationship with a married woman? She's at the club because Sherin was going to meet her there but Sherin doesn't.  What does that mean? She expresses her frustration of being  with a married woman, and the whole thing of having a  relationship in toilets. I did the same thing with my first  UCT DRAMA DEPARTMENT PRESENTS!  CONTOURS  DIRECTED BY: MEGAN PILLAY  DATS:   3,4,5 DECEMBER  VENUE: HIDOINGH HALL  ORANGE STREET  CAMPUS  lover. It's something many women might be ashamed to talk  about, but it's a reality. Where do you go? How do you make  love? In townships, for example, where you have ten people  living in one house, how do you make love to anybody at all,  if ever?  Jaffer: Did you interview anyone who told you how they  did it?  Pillay: Not really, but obviously they do somehow. You  can't deal with a lot of this stuff, all you can say is, "These are  our lives."  Jaffer: Who was in the audience?  Pillay: We made the play mostly for black women and,  I guess, lesbians. I met an African woman who couldn't  express to me how it had helped her in terms of who she was.  Now she could see other people felt this way too. For me, it  was those people saying "Thank you, that was my life there,"  that made it so rewarding.  At some point in the play, Lola and Isolda kiss. The  [academic] supervisor of the play said, "No kiss. It's not the  actual kiss [the audience] is interested in, it's the issue. You  don't have to see them actually do anything, talking about it  is enough." We didn't listen, because we knew, as a white  heterosexual male, he couldn't deal with the image of two  [black] women kissing. We knew we had to have the kiss no  matter what. A lot of dykes said they came to see the play just  to see two black South African women on stage kissing.  A lot of straight people came to watch. One of the actors'  granny came and said, "Oh, it was such a nice play."  Although her granddaughter was kissing a woman, it was  okay, it wasn't serious. If it had been a man she was kissing  on stage, it would have been problematic.  Jaffer: That's a different kind of homophobia.  Pillay: Yes, her family's very Christian and homophobic  and were amazed at the lives of the characters. They never  knew. That's what we kept hearing. We didn't want to  isolate or alienate anybody. A lot of people said we needed  to be more aggressive. We didn't see the need. Later on, we  can be more militant. Right now, we need support. We  belong to communities, we cannot afford to say, "Fuck you."  A few days after the play, I went to the beach with my  niece and three of her male friends. She whispered to me,  "Don't tell them about your play." I said, "Why not?" She  said, "Because they are that." She insisted one of the boys  liked the other boy.  She said, "I can see the way they're  looking at each other."  Jaffer: She's seeing gay people everywhere?  Pillay: /t's funny, this ten-year-old now thinking about  alternatives, about homosexuality.  Jaffer: How did you advertise the play?  Pillay: We left about four posters at a place called Fox in  Cape Town, which is mostly frequented by lesbians. We  gave posters to Abigail [the Association of Bisexuals, Gays  and Lesbians,] and the Moulin Rouge, a club frequented  mostlybymiddle-classand working-class gay people, mostly  from townships, mostly black, some older white men-the  kind of place where you have a sense people live in a 11 kinds  of closets.  We left them at various other organizations, at the ANC  [African National Congress] Women's League, and places in  Cape Town where we knew people. We sent press releases  to the newspapers but, partly because it was a student  production, no one acknowledged it.  Jaffer: I've heard that with gay and lesbian rights enshrined in theconstitution, more and more people arecoming  out.  Pillay: Absolutely. At the ANC rave [concert] at Zoo  Lake Park [in Johannesburg], I saw lots of men  holdinghands.  Jaffer: I was there and I saw that too, but I wasn't  sure if that was just an African thing or a gay thing. In  Kenya, whenl was growing up, everyone held hands-  -men with men, women with women.  Pillay: You're right. It could have been either, but  I just smile at them anyway. And of course there were  lots oflesbians. I went with a friend, and I introduced  her toeveryone I knew there, and later I realised, everyone I introduced her to is a dyke. It was amazing. I  thought, I know a lot of dykes.  When I started doing the [the play,] I wasn't out to  many people. As I worked on the play, I came to terms  with being gay. I'm in a totally different mind space  now. I'm so gay positive, so proud of being gay. I'm on  a mission to find lesbians, to get them together, even  informally. It's so important to get people to know that  there are other gay people. One issue is how to deal  with gays and lesbians in schools, [and] younger people coming out. My niece was still at school when she  found out [I'm a lesbian]. She went on a mission at  school, giving speeches about homosexuality, challenging everybody. As a teacher myself, I wonder if I do  go into a school situation how open I should be. What  impact will it have?  Jaffer: Theatre seems to be good way to raise aware-  Pillay: Absolutely. You can have tons of books,  people can read them, but they still don't believe it.  Actually seeing it, changing the image for them, is powerful.  Theatre is media, and through theatre, you can change visual  images, and people's conceptions and assumptions at the  same time.  Jaffer: How about your family? Do they know you're  lesbian? Did they know you did this play?  Pillay: My mother asked me what I was doing, and I told  her I was directing a play about gay women. She's in her 60s  and I don't know whether she even knows what gay is. She  has problems with what I do on stage anyway. In one play,  I played a pregnant woman who had to get married because  of the pregnancy and she was ashamed of me. "How could  you do this, everyone will think you're this sort of girl?"  Jaffer: What's next? Are you working on a play in  Johannesburg?  Pillay: I'm working on Snake With Ice Water, which is the  title of a book of South African women's prison writings. I'd  like to play a lesbian character in this play. It will be playing  [at a theatre] shortly after you leave South Africa, but we're  looking at taking it overseas. Our main targets are penitentiaries and schools, here and abroad. As a student, I never  came across any plays by South African black women. So it's  something that needs to be done.  Jaffer: In Canada, it's frustrating for me as a South Asian  lesbian that sometimes there seem so few of us that are out,  partly because we live in a racist society and there are few  avenues to discuss sexuality in our communities. Are there  a lot of Indian lesbians in Cape Town?  Pillay: Yes, but they don't come out to a large number of  people. It's such a closed subject, you don't see many  Indians lesbians completely out. Anyway, there's not many  places to go and be out at. There are a lot of Indian lesbians  on campus-university campuses are breeding grounds for  lesbians. But it's always in the city or university, never in the  Indian townships.  Hopefully now that gay and lesbians rights are in the  constitution, we'll have court protection. I feel so excited.  There's so much to do. People often talk about going overseas but now is the time we need to stay [here], to organize.  I feel so free to organize. There are still lots of legal issues to  deal with around our rights, but [that] doesn't discourage  JULY/AUGUST 1994 interview with Rosalee Teieia  from page 15  own toys, we'd make up our own games. You'd find something that wasn't broken, wash it up and put it in the house.  Children grew into adults very quickly. When I was 12,1  could run a household. You had to. I'm glad I had that  experience in a sense, because I see [parents] in the townships today buy their children Barbie dolls with white,  flowing hair, slim bodies. Even [when I was growing up,]  there were no Black dolls and if you fourtd one, it was a gross  misrepresentation. We would remake people out of clay. If  my mother had had the money to buy me a Barbie doll, I'm  sure she would have. I was never asked whether I wanted a  Barbie doll or a gun—not that I would have wanted a gun  either. My point is, would I have been able to make a car [out  of wire] myself if my mother had been able to buy me the  toy? Would I have been able to sit down with other boys—  girls sitting down with boys—making cars without anyone  raising an eyebrow? I did it until I was in high school. A lot  of people did not feel forced to really [think about] things  like, "do I sit in this way?", "do I play with dolls or cars...?"  [That kind of sexism] wouldn't be an issue.  My mother never kept me away from boys because I  think she knew I wouldn't get sexually involved with them.  I was never sexual with boys. Chatting with them was nice,  but I'd punch someone if they tried to make a move on me.  And then in high school, when you are 15  or 16, things start changing but they didn't  really for me. I had friends who were boys,  and friends who were girls.  This brings me back to the attitude  some people have that homophobia in the  Black community is more rife than in the  white community. I don't think so. It's  different in the way it's expressed and operates ondifferent levels. WhenI was growing up, there always used to be gay men  around. People would call some of them  S'tibane [hermaphrodites] and some people used to laugh at them. But then they  would leave them alone because they were  part of the community.  As more and more people found out  about homosexuality [and thought of it] in  terms of it being white by reading in the  paper about white men or white women  doing so-and-so, we found that the  homophobia increased and expressed itself  as it would in the white communities. So  while homophobia has always been [in our  communities,] now there is a different element to it. People are so worked up, there's  more of that attitude of "Jesus, this is shit,  it's anti-christ, it's white!" even though  homosexuality has existed for such a long  time in African cultures.  Jaffer: I've heard the same thing in the  's movement in South Africa around  —about how white women are fighting for their rights and how that's affecting  Black women adversely. Whereas Black  women have been fighting for their rights  all along. The expressions of that fight are  not appropriate for many African women Si  though.  Telela: Yes, exactly. The point is I've  lost out on all those parts of African history that talk about  homosexuality because I've had to go through the kind of  education that a white child is supposed to go through—but  mine is semi what a white child got. I also lost out on the  other side of my education of being told all our stories. My  grandmother didn't have the time to do tell me these stories—she was too busy brewing beer to sell for her children  and grandchildren to eat something. She has some of those  stories left, but we've really lost out on so much.  But those stories are being recovered now, and people  have started talking about [our histories]. I hope oral history  comes alive again. Its not us who've been pushing [these  stories] under the carpet, it's white people, the settlers. They  had their story and their story was the only story to tell,  basically. The point is, homosexuality has always existed  and it's been more acceptable within our communities because you had no division of sexuality—there was sexuality,  and it had different aspects to it. The extent of homophobia  that exists today and the reason why it exists today is because  it was set apart, not accepted as different, but taken out as an  abberation and as not being part of sexuality. If you set  something apart as unequal, not as accepting difference but  as "jeez, look at those evil people," as they do with race, or  with gender, how can you accept [homosexuality]?  This said, we mustn't forget there is homophobia within  Black communities as well. I'm not going to excuse any of  that behaviour just because it has been influenced by white  people. It doesn't justify it at all.  Jaffer: When did you come out?  Telela: I was in my first year at university in 1988.1 was  a woman's organiser with the Black Students Society (BSS).  We had what we'd call a "non-racial alliance" with the  National Bureau of South African Students (NBSAS), which  was a white progressive students' movement. I started  meeting a lot of white women. I met this woman I used to  know in the YoungChristian Students [a "non-racial" group]  when I was still in high school. We were talking about what  had happened to her, what her life was like and she said,  "I'm a lesbian." I said, "What's that?" She said, "Oh, I'm  attracted to women." And I said, "So am I," not realizing  what the hell I was saying. I guess that was the point I came  out.  Being in the BSS, whenever I spoke to Black women and  told them about my attraction [to women], they started  moving away from me. So I became silent about it, and was  able to rejoin women in the BSS and the women's group.  People forgot what I said about my attraction to women.  I found a whole movement with white lesbians. It was  very difficult because I was very clear in my politics. My  [own] organization may have seen it as a betrayal but it  wasn't. I wasn't spending time with white women on the  level that they were white women but because they were  lesbian women. Yet, though [the BSS] had a "non-racial  alliance" with [the NBSAS,] we had to work separately—it  was the agenda then. The people I had sexual encounters  with were white women. At some point, more and more  Black women started coming out, even on campus. Some  people knew [I was a lesbian]. Then I met a Black gay man  who was in residence [at the university]. I began having  contact [with Black gay people]. It was amazing. I started  hearing about other people who were out there. I met a Black  student in 1990 and she said, yes, she is a lesbian and she  knows other lesbians.  Jaffer: So this was after the unbanning of the liberation  movements. Did you know lesbians when you were with the  United Democratic Front [the grassroots coalition of anti-  apartheid organizations of the 80s and early 90s?]  Telela: No. If they were there, they didn't come out. It  was very difficult [to do so].  Jaffer: I'd like to ask you about your work in a feminist  organization. When I first came to Speak, I asked if they knew  any black lesbians. I knew someone would know because I  had read an article by a Black lesbian in Speak about lesbianism being part of African history. Everyone pointed at you.  Then I found out you had written that article, but had used  a pseudonym. Without jeopardizing your job, could you tell  me what it's like being "the lesbian" at Speak?  Telela: I told the [women at SpeakJ right from the beginning. As a lesbian and a writer, I find it difficult. Speak  magazine's principles are to be iiun-liomuphobic but, when  it comes to practice, it's very difficult to put that into effect  when I'm all alone there. I feel that, "Shit, people will think  I'm pushing my own agenda," even though I know it's not  my own, it just feels like that.  That's why, in my dream which I'm going to realize in  a few months, I'll probably be doing more work with the  Lesbian Forum newsletter or magazine, and be more committed to that than I would be, to anything else because that  [part of me] needs to come out. Its just been left there too  long.  Jaffer: In terms of international solidarity and lesbians,  especially lesbians of colour organizing elsewhere in the  world trying to get connected with each other and trying to  work together, what would you say is the way to work and  build solidarity in practical terms?  Telela: First, we need information. We need to know  what's going on with black lesbians everywhere. We need to  link up with each other within the country, as well as outside  it. Weneed some kind of communication. It could be through  exchanging newsletters, through writing letters, for example, to you at Kinesis. Basically, (and I use the word I hate  most when it comes to organizing) we need to network. I'd  rather say, we need to keep in touch.  After we've established some kind of contact, then  maybe we can move from here and see what develops, how  much each of us can give and get. That's the situation that  should prevail.  Jaffer: One of the things I've heard from other lesbians  is their concern around keeping an eye on what's happening  in South Africa for women, especially around the constitution. The consitution is the first in the world to enshrine  equality for lesbians and gays but the existing laws contradict that.  The point is I've lost out  on all those parts of African history that talk  about homosexuality...  but those stories are  being recovered now,  1  and people have started talking  1 about [our histories].  Telela: There's going to be a real struggle up ahead and  we do need people wa tching, we need to know people. Like  there is a "media watch" around women's issues, we need  to have a "constitution watch" because there are all sorts of  things that can slip past us now that the votes have come in.  There's going to be a lot of work for us to do there. If we can  have examples of what you're doing on those kinds of issues,  for example, that would help. We have a long way to go,  [since] we're only just getting this new constitution.  Jaffer: I've heard that Johannesburg is not really the hub  of lesbian and gay activity, in South Africa - Cape Town is.  TelelaA beg to differ, my dear. Who holds the annual gay  and lesbian pride marches in the whole of South Africa?  Johannesburg. We had pride marches every year since 1991,  and there's going to be another one this year on November  10. There's also another kind of visibility in Johannesburg—  in Hillbrow [a "gray" or mixed-race area in Johannesburg],  you see gays and lesbians openly on the street.  Jaffer: Do you think increased visibility of Black gays  and lesbians in the 90s is also going to make life for lesbians  in the townships and in the rural areas more difficult? There  are many lesbians in the rural areas, but they don't call  themselves "lesbians."  Telela: There's a price to pay with every struggle. Being  a Black lesbian in this country is not easy. First, there is the  race thing, then there is the fact that you're a woman. It's  combined. As much as a woman never stops struggling, a  lesbian can never stop struggling. In terms of the Lesbian  Forum, the issue is how we're going to affect change. We get  a lot of flack from Black women that call themselves progressive, there's no doubt about it, but there is going to be a lot  of change in a lot of people's lives from now on and some  people are just going to have to be out there.  To contact or send a donation to the Lesbian Forum, write to:  Yoyo, PO Box 1977, Joubert Park, Johannesburg 2044, South  Africa; or through: Rosalee Telela, c/o SPEAK, Box 241363,  EXCOM 2023, South Africa.  JULY/AUGUST 1994 Beso^r  es  Agenda: Billed as "A Journal About  Women and Gender," Agenda is a feminist  forum mostly targetted at professionals, educators, community workers, students and  members of women's organizations. For  more information, write: Room 29, 20 St.  Andrew's Street, Durban 4001, South Africa; or call 27-31-3054074 or fax 27-31-301-  A JOURNAL ABOUT WOMEN S GENDER  RIO.OO(VATINC) NO 20 1994  Politi  How should women be represented  in the new political structures?  Audio-Visual Alternatives: A nonprofit video production unit which facilitates the production of audio visual programs by organizations involved in education and community development. It also  provides training to urban and some rural  women in video production skills. For more  information, write: Office Dl, MTB, Psychology Department, University of Natal,  King George V Avenue, Durban 4001, South  Africa, or call 27-31-816-1026 or fax) 816-  2618.  Association of Bisexuals, Gays and Lesbians (Abigale): Membership is largely  mixed-race and Black lesbians and gays.  Abigale has a newsletter; organizes workshops on safer sex, and legal rights for lesbians and gays;haveastronganti-racistagenda;  organized a Pride March and a Gay Film  Festival in December 1993; and are  fundraising for a gay shelter in Khayalitsha  [Black township in/outside Cape Town].  For more information, write: PO Box 16214,  Vlaeberg 8018, Cape Town, South Africa, or  call Midi Achmat at 27-21-24-1532.  Transvaal Rural Action Committee  (TRAC): Set up in 1983 by Black Sash to  assist rural communities resist the forced  removals and evictions, TRAC has since  expanded its work to include rural development and settlement planning, rural women's issues, and restoration of land to those  who were forcibly removed. TRAC has  fieldworkers, a researcher, a development  environmentalist, a regional planner, and a  women's projects officer. TRAC also produces a quarterly newsletter and also distributes the National Land Committee's publication, Land UPDATE. TRAC is linked with  the Rural Women's Movement [see below].  For more information, write: TRAC, The  Coordinator, PO Box 2827, Johannesburg  2000, South Africa;orcall 27-11-833-1063 or  fax 834-8385.  University of Natal Media Resource  Centre: ERIS is a clearinghouse for information about educational resources. They compile databases of information for distribution, such as directories of South african  Resource Centres; address details of local  non-governmental organizations, including  civics and trade unions, and directories of  organizations engaged in media and development work in other countries. It also produces the only comprehensive catalogue of  videos produced in Africa. Are currently  involved in project to "reform" SA's library  system and databanks. For more information, write: University of Natal, Department  of Education, King George V Avenue, Durban 4001, South Africa.  Rural Women's Movement: An informal organization since 1986, it was formally  launched in 1990. TheRVM mobilizes women  around issues such as shortage of health  facilities, forced removals and evictions, polygamy, loballa, pensions, jobs, abortion,  culture, land, water, electricity, customary  law, and other issues specific or critical to  rural women. For more information, write:  RWM, c/o TRAC, PO Box 2827, Johannesburg 2000, South Africa; or call 27-11-833-  1063 or fax 834-8385.  Women's Development Foundation  (WDF): The WDF was launched in 1992 at a  meeting attended by women from different  organizations. Its mandate is to strengthen  the efforts of women through various means  of empowerment, such as training in "advocacy and governance." It was active in voter  education for women in the build-up to the  elections. For more information, write: WDF,  PO Box 31028, Braamfontein 2017, Johannesburg, South Africa; or call 27-11-339-  1895 or fax 339-6533.  Speak Magazine or radio: Monthly, national feminist magazine. Covers wide range  of topics including violence against women,  women's organizing, health, poverty, rural  women, women with disabilities, and have  started writing about lesbian rights. Speak is  also in process of setting up facilities to train  women in radio and produce radio shows  for broadcast at various community stations, and /or produce shows to sell to radio  stations on women-specific issues. For more  info or to subscribe, write: P.O. Box 241363,  EXCOM 2023, South Africa, or call 27-11 -29-  6166, or fax 27-11-333-5862.  JULY/AUGUST 1994 KJKI|j»l£  1974-1994  Sandy Scofield belts out some  songs from her new cd.  Enthusiastic partiers, Ashley and Brittany in one of their few  seated moments.  The Kinesis Benefit!  What can we say about this year's benefit and 20th birthday party for Kinesis?  How about that the acts were Sandy Scofield, Sawagi Taiko, Random Acts and Images  of Whole, a work in progress, by Siobhan Barker, Celeste Insell and Liza Huget and  that that added up to three hours of music, laughs, and just downright great entertainment that kept hundreds of women and a few rambunctious children tapping  their feet and smiling on a warm summer night? What can we say about having seven  former and present editors of the paper wax poetic on things everyone has always  wanted to know but were afraid to ask? Sometimes words just don't quite suffice.  A big, rowdy thanks to everyone who organized the benefit, everyone who came  out on a night when they could have done a zillion other things, and a super-special  thanks to all of the volunteers who helped set up, pestered people to buy raffle tickets,  sold food, worked the door, sold the brand-spanking-new Kinesis t-shirt and made the  benefit such a success. We say it all the time but it's still true, we couldn't do it  without you!  MCs Agnes Huang and Miche Hill about to  demonstrate book levitation to a skeptical  audience. Hill points to the book's final  destination at the back of the hall. (No one  was hurt as the book was thrown up and  flopped onto the stage.)  Long-time volunteer and ex-  production coordinator  Marsha Arbour grins (exacto  knife left at home).  Sawagi Taiko's Leslie Komori  gives a promising smile before  the floor-shaking performance.  Lynne Wanyeki and Lydia Masemola flash their pearly choppers  for the camera while getting some fresh air.  Nora Randall and Jackie Crossland from Random Acts  and Ellen Frank: an attentive and relaxed audience.  all photos by Fatima Jaffer,  except bottom centre  JULY/AUGUST 1994 Feature  Feature  Interview with Nelia Sancho, Sharon Cabusao, and La Rainne Abad-Sarmiento:  Women organizing in the    Philippines  as told to Agnes Huang   In May, Kinesis had the opportunity to  interview three feminist activist from thePhilip-  pines. Nelia Sancho is the coordinator of the Task  Force on Filipino Comfort Women, a convener of  the Asian Women's Human Rights Council, and  a member of the national committee of BAY AN,  a coalition ofmulti-sectoral organizations. Sharon  Cabusao is the coordinator of Gabriela—International Solidarity, a coalition of women's organizations, and a collective member ofLAYA,  a feminist quarterly publication in the Philippines. La Rainne Abad-Sarmiento is the coordinator of the resource centre oflsis International,  and an editor with Isis International's maga-  Agnes Huang: Nelia, could you tell us a  little about your work with the Asian Women's Human Rights Council and BAYAN?  Nelia Sancho: The Asian Women's Human Rights Council's work mainly concerns  implementing a series of public hearings on  differentformsofviolationsofhumanrights.  We've finished the hearing on violence  against women, mainly on the family, which  was held in Lahore, Pakistan in January. The  second [hearing] was in Tokyo in March,  and was on the traffic in women and war  crimes on Asian women. The third [hearing]  is on the Dalith—the half of the two million  so-called "untouchables" who are suffering  from caste oppression in India. And the  fourth will be public hearings on the crimes  of development on Asian women, being  planned for December 1994 in India.  Two other hearings are still being organized: one on indigenous women, and the  other on nuclearization and the environment in the Pacific. The series of tribunals  are all part of the preparatory process of  defining women's human rights through  actual experiences of violence or violations  of Asian women. We hope to coordinate  these in an international public hearing at  the United Nations' World Conference on  Women in Beijing in September 1995.  Huang: Will it be part of the UN Conference?  Sancho: It will be part of the NGO forum, which is the complementary activity of  theofficial UN world conferenceon women.  The public hearing is also meant to provide  the experiences or the context by which those  recommmendations are tested. This will [include all of] the different issues and [women's] experiences in different continents.  The Asian Women's Human Rights  Council has also supported the comfort  women's struggle for redress and for human  rights against the Japanese government.  [Comfort women are women who were procured by the Japanese military for state-  sanctioned rape by soldiers during World  War Two.] It is Korean women [who] have  made this a prominent issue. Women survivors have come out in the last three years  from Korea to talk about the experiences  [they had] more than 50 years ago. It came  out that [it was] a policy of the Japan government to draft, not only Korean women, but  women from Taiwan, China, Indonesia,  Malaysia, the Philippines, and other countries the Japanese army occupied.  We got the courage to look for survivors  in Indonesia, Malaysia and then the Philippines, through the women's groups. In the  Philippines, we have been able to support  the coming out of 112 survivors, 46 of whom  have filed lawsuits since 1993 against the  Japanese government. The issue here is reclaiming women's human rights by seeking  redress and justice from the Japanese government, in the form of lawsuits, in the form  of the movements within each of our own  countries, in the form also of international  action by the United Nations and the international community about the statement of  the war crimes, of rape being used in times  of war. We have formed a Asia-wide network of support for Asian comfort women.  Huang: Is there support from women  activists in Japan for the work you are doing?  Sancho: Yes, the support of women activists as well as human rights lawyers in  Japan is very strong.  My main work in BAYAN has been to  help articulate people's issues and perspectives on varying issues of human rights. I  also organize the women's desk for BAYAN  to ensure education—because BAYAN is a  mixed [women and men] organization—to  help educate members of the issues being  Huang: Can you talk more specifically  about Gabriela itself?  Cabusao: Gabriela is a nation-wide coalition of women's organizations, primarily  coming from the grassroots. It was set up by  about 40 women's groups and individuals  around 1984, with the objective of highlighting women's participation and women's  voices in the anti-US/Marcos struggle of  that time. It started as a broad coalition of  women from various sectors in Philippine  society, pre-dominantly middle and upper-  class women.  But when the changes in the national  leadership in the Philippines happened,  many of the [members of] upper and middle-class women's organizations decided to  join the government in various capacities  In order to solve the problem  of environmental degradation and deterioration,  let us look at dthe real cause of it  and not make  women's fertility the scapegoat...  - Nelia Sancho -  faced by Filipino women, and the role of  men in confronting changes in their own  selves as part of the movement for change.  There isalso BAYAN'schildren's desk, which  raises awareness of the need for support  systems for activists who are working full  time or are being hampered in their work  because of the lack of support systems for  their children, [and] the BAYAN environmental concerns desk, which has formulated a people's agenda on sustainable development.  Huang: La Rainne, can you talk a bit  about your work with Isis International?  La Rainne Abad-Sarmiento: Isis International is an information and communications service organization. It was transferred  from Rome to Manila in 1991. Isis produces  a lot of publications, and we have a resource  centre with a large collection of journals,  periodicals and books that have been collected since 1974. It is basically an organization that links women from the South [South  to South linkages] and provides information  services on various women's issues to women  around the world.  Huang: Do you do a lot of work with the  women's organizations in the Philippines?  A bad-Sarmiento: Yes. Someconsultations  especially on health networking. We are part  of the committee that is spearheading the  Asian regional health network.  Huang: Sharon can you talk about how  you became involved in your activist work?  Sharon Cabusao: I was a student activist  before I joined Gabriela in 1985, primarily  involved with the student council in the  State University in the Philippines. I was  introduced to Gabriela, ironically by a male  friend who was then involved in the peasant  movement in the Philippines. My exposure  to women's issues primarily came through  prostitution, the bars that we went to. [My  friend] introduced me to someone from  Gabriela and there I became involved in  various work, primarily in organizing grassroots women in slum areas in Manila, but  also in supporting the economic initiatives  of women in those areas, particularly working with Samakana, which is an organization of women in urban poor areas in the  Philippines.  and Gabriela was left basically with its grassroots membership. It is this kind of membership which has given Gabriela the strength  by which it carries out its work.  One of the main member organizations  of Gabriela is called Amihan, a federation of  peasant women's organizations. Samakana  is the organization of urban-poor women,  and the third is an organization of women  industrial workers called Kalungan, an organization of women workers.  In the last two years, there have also  been [member] organizations set up by indigenous women. The strongest of these is  based in the north in the Cordilleras, called  Inabuyog, which is an alliance of indigenous  women's organizations.  Huang: I understand that in the Philippines, in the last two years, there have been  three lesbian groups that have formed—in  Davao, in Manila, and in Baguio. Are lesbians visible within the women's movement?  Are the issues that concern lesbians, the  rights of lesbians, issues of homophobia,  part of the agenda of the women's movement?  Abad-Sarmiento: Very recently, yes. [Lesbians] have been active in making themselves visible. They have formed several  "circles" or caucuses in the different regions.  They have their own [organizations] but, at  the same time, they are individual members  of several organizations [that are not specifically lesbian-oriented].  Huang: You said part of the history of  the women's movement has come out of the  peasant women's movement, the indigenous  women's movement. Is there a national organization of "progressive organza tions [that  are mixed?]  Abad-Sarmiento: There isn't a big coalition to cover all the different issues, but there  are particular ways in which we work [together] on connected issues. For example,  among women's groups, [we are linked]  around working towards the 1995 World  Conference on Women in Beijing. There are  now several networks that are coming together in what we call, the "Beijing process,"  and we have a national steering committee  focussed on that work.  On specific issues, for example, Amihan  would work with Kilusan Magbubukid  Pilipina (KMP), a mixed organization that  has to do with farmers and peasant work.  There are also coalitions in the labour movements which are mixed organizations.  Cabusao: In terms of the theoretical  frameworkwhich drives the women's movement and the people's movement in the  Philippines, we see the struggles being waged  by the women's movement, although carried out in organizationally distinct formations, as within the context of the people's  movement. The fact that Gabriela is active as  a public advocate of women's liberation also  contributes to raising the awareness of the  whole movement itself, that women's issues  should be addressed alongside, inter-woven, in fact, with the overall demands of  people for change.  It is also expressed organizationally.  For example, Gabriela is the main organizational expression, but the member organizations of Gabriela are also part of the sectoral  movements that compose the people's movement. It is their role and responsibility to  bring the women's agenda into the sectoral  movement.  Sancho: Gabriela is also a member of  BAYAN, so it gets the perpective of women  into the people's issues, like thehuman rights  or the US military bases issues. At the same  time, women of BAYAN, during the congress in 1990, formulated a women's agenda  within BAYAN which is supposed to be  translated into different BAYAN chapters,  different provinces. At the same time, there  is a need for a mechanism to do that work,  because the consciousness of women's issues is still low, especially among those who  are not members of Gabriela. So that mechanism is supposed to assist in the implementation of the vision and agenda of women  within BAYAN.  There's a need to work on women's  issues within people's movements. I must  say, it is not a smooth process, and it is  always going to be challenging.  Huang: I'd like-to move on to the issue of  women's reproductive rights. In Canada,  many feminists frame it as women's right to  choose or to access these methods or technologies, whether we're talking about abortion or contraception, Norplant or in-vitro  fertilization or the abortion drug, RU486.  Within Canada, the issue of new reproductive technologies (NRTs) is not framed as  one of population control, because, although  women are forced or coerced into being  sterilized, it's not recognized as an overt  strategy. There is also the issue of NRTs in  terms of eugenics or the cloning of the genes  of indigenous peoples. I understand that for  women in the South, (NRTs) are strongly  linked to population control policies.  Abad-Sarmiento: We also discuss [reproductive rights] in the Philippines as issues  around choice and access, but it is more a  question of access in the larger context of  better reproductive health care services for  all, especially women. Abortion is illegal.  Even for us to say "legalize abortion" is a  continuous struggle. We deal with access for  women to adequate, appropriate, and free  or affordable health care. [Our concern] is  the total health of women first, basic nutrition, and then access to all other services.  In the Philippines, there is a "cafeteria"  approach to contraception. This means all  kinds of contraceptives are given, except the  barrier methods. For example, diaphragms  are not marketed. These days, condoms are  much more available and being given for  free because of the AIDS campaign, but [it's  framed] more as the campaign against AIDS.  Sancho: More common are IUDS, and  now Depo Provera.  20  JULY/AUGUST 1994  Abad-Sarmiento: The government says  [their approach] is not a coercive approach.  But again, as in many third world countries,  I think the trend [is] that population control  policies are imposed on the South. It is really  saying that, "you people are destroying the  environment, you are poor because you are  so many." Of course, they're marketing  [population control] in a very sophisticated  and digestible manner so it's more acceptable to the public.  On the other hand, we have the Catholic  church that is not only anti-abortion but is  also fighting the government's policy to give  [out] contraceptives. The [Church] only supports natural family planning (NFP). These  are raging debates in the country, but because  there are so many other problems, actually  the reproductive rights issue is relegated to  [the bottom of the priority list].  Sancho: I guess the challenge to us is how  to bring out women's perspectives, which is  separate from the government's view because they also use the words "choice" and  "reproductive rights," and also from the  [views of the] Church and the influence of the  Vatican, which also regulates women's fertility through the imposition of only so-called  natual method [of contraception]. Bothviews  go against the whole idea of the essence of  women's freedom, women's autonomy,  women's self-determination to decide for  themselves, for their own bodies, for their  own lives. We reject both assumptions of the  government and the Church.  We also would like to [look at] why they  are focussing on population control—for the  whole issue of the environmental [problems]  they relate population growth [as the source].  But they haven't dealt with the real crux [of  the problem, which is] unsustainable development—the over-consumption in the North,  the abuse of resources and the wastage. The  reality is, 16 units of natural resources are  consumed by one billion people in the North  versus four units of natural resources being  used by four billion people in the South. We  have to look critically into that, into how  women's fertility is being targeted, in a "military" way, as the problem that has to be  solved.  This will be our concern at the International Conference on Population and Development [to be held in September in Cairo.] In  order to solve the problem of environmental  degradation or deterioration, let us look at  the real causes of it and not make women's  fertility the scapegoat of the population problem.  Huang: Do you see population control  policies as part of a larger strategy to maintain the International MonetaryFund-World  Bank order of the world and the continued  exploitation of the South?  Sancho: It is a main part of [the IMF's]  development strategy. Population control  policies perpetuates this idea that population  growth in the South is the cause of poverty.  What we are saying is that even this whole  concept of population policies targets the  poor in the South and particularly the poor  women in the South. There are problems in  the North as well, such as population reduction, zero growth, yet you impose involuntary family planning on the poor people in  the North as well.  What is "choice" in the situation of poor  women who aren't [in a position to give]  informed consent?  Huang: I see it also in the context of the  continuation of racist policies of the West. It  happens in the North and the South—for  example, deciding who should procreate,  who should have children. These policies are  tageted against the poor, they are targeted  against the Southland they are targeted against  the South not just because of issues of  poverty but because you are not white.  Within Canada, the contradiction is that  the government will acknowledge the  population isn'tgrowing and that we won't  be able to support social programs as the  population ages, [but then] restricts,  through immigration policies, who comes  to Canada, and particularly restricts people from the South.  Sancho.Yes, this is the racist migration  policy on those coming from the South.  What is the policy on the procreation of  white women? Are they encouraging white  women to bear more children?  Huang: In terms of research that goes  towards new reproductive technologies in  Canada, the government spends maybe  $300,000 each year to figure out what the  causes of infertility are—which is"the central issue. They won't acknowledge environmental or nutritional problems as they  affect our reproductive systems. At the  same time, the government spends $3 million a year on research on reproductive  technologies, like in-vitro fertilization (IVF)  and artificial insemination. The only people who can access IVF—because it costs  about $300 every time—are wealthier  women, who are mostly white.  Sancho: So in effect, it [might] also [be]  a population-increase policy for whites.  Huang: I want to talk about the issue of  prostitution in the Philippines. I understand one issue LAY A addresses is the debate within the feminist community about  prostitution. Sharon, could you talk about  this debate?  Cabusao: It is a question of how effectively we can address the issue of prostitution because it is so widespread and has  been with us for many centuries. In fact, it  has crossed our national boundaries, for  example, with the trafficking in women.  The questions are whether we want to push  for the legalization of prostitution, or  whether we want to refocus the  criminalization of prostitution to those who  are responsible for it.  There is also a corollary question to  that which is our own attitudes towards  prostituted women themselves. There is  still a prevalent attitude of "moralizing" the  issue, or stigmatizing attitudes toward the  prostituted women. It ranges from condemning the prostitutes themselves, to portraying them as helpless victims, like regarding prostitution basically as a violation  of women's human rights.  On the other hand, there is the question  of addressing thereality of the issue [which]  forces you to deal with it in concrete terms-  -wha t do you do with the number of women  who are engaged in this activity? Do you  call for regulating the industry, for organizing brothels and then for also protecting the  rights of individual women who are engaged in this?  Huang: When I was living in Taiwan, I  learned about the indigenous people in Taiwan, the Shan Di Ren, or the mountain  people. The Taiwanese government has very  aggressive policies of starving indigenous  people and pulling them off their land. And  a lot of the young indigenous women were  forced into the cities to work as prostitutes.  Is that also the situation of indigenous  women in the Philippines?  Sancho:\n the form of mail-order brides.  The former mayor of Baguio city organized  a kind of "twin-city" with a Japanese city  near a farmers area to arrange for marriages  between the Japanese farmers and indigenous women from the Philippines.  Cabusao: There is also local trafficking  of women from the more remote areas to  evelopment  the main cities in the Philippines. We have  reports of women from provinces in the  South being brought to Manila on promises  of work, but they eventually end up as sex  slaves in sex houses. Going back to your  earlier question, whilecertain disagreements  are happening within the women's movement on the prostitution issue, things we  agree on are that it is the institutionalization  through government policies—especially sex  tourism—that eventually results in the trafficking of women.  Abad-Sarmiento: We have been concerned with prostitution because of the scale  [of the number] of women in the sex-trade  industry. The estimate is that 400,000 to  500,000 women work in the "Rest and Recreation Industry," at the [military] bases,  and in the tourist centres in the country,  particularly in Manila. While our approach  before was a moralistic [one] in the sense  that we looked at the women as victims,  gradually, through interacting with prostitutes, getting to know their aspirations,  hopes, why they went into it, it dawned on  us—prostitutes can be women like you and  me and she, who are drawn there because of  certain circumstances...because the demand  side [of prostitution] is the patriarchy, and  the supply side is the poverty.  So the question is how should we look  at our approach towards [prostitues]. We  have to see them as equals, partners and  women. Then, as a result of talks with them,  the call was for how to improve their situation when they are in prostitution-like their  wages, their working conditions as workers.  Cabusao: [The reaason] we had to discuss prostitution is that we want to prove the  relationship between poverty and gender  oppression, as well as [prove] the issue of  objectification of women. Those are the two  main items by which we started to make  ourselves more politicized in terms of gender.  I think we have to go back to it. Because  before we were human rights activists talking about poverty, about violence against  women in terms of militarization, but then  eventually we became feminists not only  [because of] discussion but experiences. It  was through the issue of prostitution that we  became more feminist.  Huang: Could you tell us about the link  between the Miss Universe Pageant held in  Manila in 1974 and again earlier this year,  and the growth of prostitution and the sex  tourism industry.  Sancho: We would like to say we had a  very strong protest about the 1994 Miss Universe pageant. Gabriela established the link,  through documentation and research, that  in 1975, [the year after] the first Miss Universe pageant was organized in the Philippines, one million tourists came to the Philippines, most [of whom] were sex tourists  from Japan. We established the hypothesis  that there is a connection between promoting the Philippines through a beauty pageant, which promotes women as sex objects,  and the coming in of tourists who perhaps  think that women are "for the taking" here in  the Philippines. It's as I said, there is a demand and supply side to prostitution—patriarchal demand from the North, by men in  the North, and the supply side which is the  [issueof women's] poverty, whichalso is the  result of the unequal resource distribution  between the North and South.  Huang: You talked about networking as  Asian women and women of the South  around the issue of comfort women. What  about on other issues?  Cabusao: This year we will be organizing a women's international solidarity affair  that focusses on women, particularly in  Southern countries, and we would like to  give a special emphasis to Asia. We would  like to sustain the vitality of women's movements in Southern countries, to share our  lessons and strategies in different aspects of  women's mass movement building, but also  to come up with a common agenda—to  bring the Southern grassroots women networks to the coming World Conference on  Women in Beijing. We are particularly inviting Southern women from social and activist movements who have very clear positions on foreign domination and the North-  South imbalance. We are also inviting northern women, as long as they come from the  trade union movement in their own countries and so on. [The conference is] going to  be from October 20-28 in the Philippines.  Agnes Huang is a Chinese feminist activist  working in community media in Vancouver.  JULY/AUGUST 1994 CELEgRITIES  CABARET  1022 Davie • 689-3180  SUPER VALU  1255 Davie St  OPEN 24 HOURS  Check our high quality  low priced  meat and produce  A call to thj  Realtor  685-59511  O    &^    R.  DOLLAR KING  H A BI T^iftC  685-9522 / 555*V Broadway, 872-0303  \JlaclielcL,  Restaurant  • Fully Licenced  689-3688  1030 Davie Sin  ^^  £>l*iAtten  THE  BOOK  MANTEL  new and gently used books  cappuchino bar ▼t-shirts  jewellryrcommunity news  photocopyingygifts  womyn's art works  open 7 days a week 7 1-7pm  naansEE  MAGAZINE  604-657-1738  GAY-LESBIAN CENTRE  1170 Bute Street  Community    Switchboard  1994 PRIDE DAY PARADE  AUGUST FIRST  Don't miss these up coming Pride events!  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Ash  I first heard Celtic folk singer Loreena  McKennitt while watching the National Film  Board Studio D films Goddess Remembered  and The Burning Times. Captivated by her  voice and music and advised by a friend to  check out her album Parallel Dreams, her  works quickly found themselves on my list of  favourites. Her next album, The Visit, released in 1991, sold over 500,000 copies  worldwide, and won the 1992 Juno (Canadian music) Award for best Roots/Traditional Album.  McKennitt's music may be categorized  as "Traditional," but it doesn't fit the traditional concept of folk music. Electric guitar  and synthesizer mix with traditional instruments, and her own songs are followed by  works from Shakespeare or Yeats.  Her earlier works come from the well-  known Celtic traditions of Ireland and England, but more recently, in The Visit and now  in her most recent release, The MaskandMirror, McKennitt has been following the roots  of Celtic music and culture into the Celtic  areas of France and Spain, and even further-  -the Celts once lived around the  Meditteranean and are believed to have resided as far east as contemporary Iran.  The Mask and Mirror draws on  McKennitt's research into Spain in the medieval period, particularly the 15th century,  when it was a site of what she describes as  "cross-cultural fertilization," where vibrant  Christian, Muslim and Jewish communities  influenced each other.  My first experience of McKennitt in concert was in a small, restored concert hall in  Lindsay, Ontario, in 1992. It was an experience that drew me in and confirmed my  appreciation. In the past two years,  McKennitt's popularity has grown-T/ie  Mask and Mirror is currently one of the top-  selling albums in Canada.  I attended her most recent concert at  the Queen Elizabeth Theatre in May, which  was sponsored by the Vancouver Folk  Music Festival.  Backing her, and sometimes contributing their own pieces, were accomplished  musicians, all men except for cellist/  keyboardist Kiki Misumi. Most of them  had worked with her on The Visit and The  Mask and Mirror.  I felt the Queen Elizabeth was too large  a venue for her music, and therefore found  it difficult to get caught up in the music. The  line-up of songs was printed in the program, taking away from what I find to be  the special pleasure of anticipating what  piece will be played next—although it does  make a reviewer's job easier. The darkened  stage wasartfully arrayed withcandelabras  and tapestries. "Very gothic," the woman  who accompanied me commented.  I found the most effective pieces were  the "quieter" songs, such as "Full Circle"  and "She Moved Through the Fair," which  centre on McKennitt at harp or piano, and  the accompaniment of just one or two other  musicians. Songs performed slightly differently from the recorded versions were also  more engaging-for example, "Santiago," a  lively tune from Galicia, a Celtic area in  northwestern Spain, began with McKennit  playing the accordion slowly, her voice  wonderfully emotive as she sang the wordless melody.  I never relaxed enough to fully enjoy  McKennitt's performance. Besides my big-  venue anomie, I was gripped by the strange  empathy I sometimes feel for performers on  stage—when McKennitt missed a couple of  verses in "Lady of Shalott," my heart almost  leapt out of my chest. But the audience  seemed to thoroughly enjoy the performance, and most gave her a standing ovation.  What is the appeal of McKennitt's music? Part of it may be its mixing of new and  old European traditions, its eclecticism which  appeals to people of diverse musical tastes.  Her music is also spiritually profound, and  profoundly humanist. In her account of the  process of making The Mask and Mirror,  McKennitt says, "We all have a need to  understand what god is, and...we find that,  and do that, in different ways."  In the song "Full Circle" , McKennitt  describes her witnessing of others' spiritual  experiences and one of her own such experiences, linking them in simple but eloquent  words and music: "Stars were falling deep in  the darkness while prayers rose softly, petals at dawn And as I listened, your voice  seemed so clear so calmly you were calling  your god."  McKennitt often affirms the spiritual  power within people and the earth in her  songs. "The Two Trees," a Yeats poem which  she sets to music, begins: "Beloved, gaze in  thine own heart/The holy tree is growing  there."  When McKennitt touches on political  issues, she does so gently, appealing to emotions of compassion and loss, as in "Bonny  Portmore," a traditional song about the felling of Ireland's old growth forests.  What does McKennitt's music mean to  me as a feminist? It's great to see and hear a  powerful female musician doing innovative  work, though part of me wishes there could  be even more affirmation in the work itself.  In the traditional song "The Bonny Swans,"  a woman is drowned by her jealous sister,  while her brother is "sweet and true." The  song "Dark Night of the Soul," featuring the  words of the medieval Spanish mystic John  of the Cross, is also beautiful, but I wish  McKennitt could also bring her talents to tell  of women who were mystics in medieval  Europe, such asTeresa of Avila orHildegarde  of Bingen. Admittedly, in much traditional  European music and writing, women, if  portrayed at all, are in limited roles.  McKennitt has also done the unusual in  being heavily involved in the business side  of her career. She released and distributed  her first three albums out of her own record  company, Quinlan Road. She built enough  of a following that, when she negotiated a  distribution deal with Warner Records, she  got a good percentage on sales, and maintained her label's rights to sell albums by  mail order and at concerts.  McKennitt was raised in rural Morden,  Manitoba, and currently lives in Stratford,  Ontario. In a recent interiview, she says her  upbringing influenced her to become self-  reliant. "Growing up on the farm, you learn  to persevere, and create things for  yourself.. .you have to be creative in how you  solve [problems] if there are not the resources to buy the solution."  She adds: "I really encourage more artists to become much more active in the development of their careers.. .If you don't look  after your best interests, other people will  come along and look after it for their best  interests, or they won't come along at all."  Shannon e. Ash is a very tired regular writer  for Kinesis.  Powell Street Festival  by Monika Kin Gagnon  The annual Powell Street Festival, now  in its 18th year, will take place on July 30 and  31 at Vancouver's Oppenheimer Park. The  Festival is a cultural celebration which highlights colourful costumes and displays, demonstrations of a variety of martial arts, a wide  array of foods from barbequed salmon to  yakiudon, music performances, storytelling  and readings, to presentations of traditional  Sa-do tea ceremonies, ikeban flower arranging, and omikoshi, the vigorous and frenzied  carrying of a portable shrine essential to  Japanese festivals.  Activities at Oppenheimer Park include  dances, demonstrations, food stalls, craft  booths and a children's tent. As well, the  Festival is hosting a range of performances  and screenings at the Firehall Arts Centre  through the weekend, and a tribute to artist  Roy Kiyooka at the Pitt Gallery on July 30 at  8 pm.  As always, there are a variety of activities geared toward children at the children's  tent. Tonari Gumi will offer a number of  events for kids including a scavenger hunt,  suika wari (a game which involves trying to  strike a watermelon while blindfolded), and  a kiai contest (traditional Japanese yelling!)  While the first Festival was characterized by its presentation of mainly traditional  dance, theatre and music, it now showcases  a variety of contemporary visual and per  forming arts as well as the older traditional  forms with which Japanese culture is associated. This evolution from the traditional  to an inclusion of contemporary forms reflects the ever-changing identity of Japanese-Canadians.  Ever present are Japanese-Canadian  women, challenging the powerful stereotypes and structural social realities of submission and invisibility, which continue to  face Japanese and Japanese-Canadian  women. As in previous years, the organizational and administrative support for the  volunteer-run Festival is comprised mostly  of women, such as this year's coordinator  Leslie Komori, board treasurer, Mayu  Takasaki, and current board president  Cathy Makihara.  This year's contributions by Japanese-  Canadian women promise to be impressive. Sansei (third generation Japanese-Canadian) video artist, Ruby Truly, will have  two works screened on July 30 at 12:30 pm  at the Firehall Theatre. In the one-minute-  long video Making Fire, Truly tells the story  of her grandfather and his life as an immigration worker in Hawaii. With Our Own  Eyes recounts the Lemon Creek Reunion  bus trip of 1991, which toured former internment campsites in the BC interior.  Also on July 30 at the Firehall Thea treat  2:30 pm, the festival will screen Japanese  American Rea Tajiri's video YuriKochiyama:  Passion for Justice. A featured guest this  year, Yuri Kochiyama,  a Nisei (second generation Japanese  American) activist  from New York City,  will be present to answer questions. Tajiri's  video chronicles the  unrecorded history of  this remarkable woman's contribution toward social change  through some of the  most significant  events of the 20th century. Following her internment as a young  woman in a World  War 2 concentration  camp, Kochiyama's  involvements have included working with  Malcolm X and the  Black Liberation Movement, the worldwide  disarmament movement and the International Political Prisoner Rights Movement.  Her life work offers a unique glance back at  past struggles in human rights and an inspiring glimpse at the possibilities ahead.  Also performing on July 30 at the park  grounds will be Sawagi Taiko, an all-women  drum group which challenges the Japanese  tradition of taiko players being predominantly men. In North America, male taiko  A young performer at last year's Powell Street Festival  players outnumber women about three to  one. In mixing taiko, theatre, poetry, voice  and movement, Sawagi Taiko describe themselves as creating a unique Asian feminist  expression where the power comes from  having fun and causing a commotion.  Most activities take place on the  Oppenheimer Park Ground stages, from 11:30  am to 7:00 pm on July 30 and 31. For program  schedules and further information, call the Powell  Street Festival office at 682-4335.  JULY/AUGUST 1994  23 Bulletin Board  EVENTS  EVENTS  EVENTS  Bulletin Board listings have a  maximum of 50 words. Groups,  organizations and individuals eligible for free space in the Bulletin  Board must be, or have, non-profit  objectives.  Other free notices will be items of  general public interest and will  appearatthediscretion of Kinesis.  Classifieds are $8 (+$0.56 GST)  for the first 50 words or portion  thereof, $4 (+$0.28 GST) for each  additional 25 words or portion  thereof and must be prepaid.  Deadline for all submissions is  the 18th of the month preceding  publication. Note: Kinesis is published ten times a year. Jul/Aug  and Dec/Jan are double issues.  All submissions should include a  contact name and telephone  number for any clarification that  may be required.  Listings will not be accepted over  the telephone.  Kinesis encourages readers to research the goods and services  advertised in Bulletin Board.  Kinesis cannot guarantee the accuracy of the information provided  or the safety and effectiveness of  the services and products listed.  Send submissions to Bulletin  Board, Kinesis, #301-1720 Grant  Street, Vancouver, BC, V5L 2Y6.  For more information call 255-  5499.  WANNA GET INVOLVED?  With Kinesis? We want to get involved with  you too. Help plan our next issue. Come to  the Writer's meeting on Aug 2, 8pm at our  office, 301 -1720 Grant St, Vancouver. If you  can't make the meeting, call 255-5499. No  experience is necessary, all women welcome.  VSW WANTS YOU!  Want to get more involved but not sure where  to begin? Join us—become a volunteer at  Vancouver Status of Women. VSW volunteers plan events, lead groups, raise funds,  answer the phone lines and help to connect  women with the community resources they  need, organize the library and other exciting  tasks! Come to the committee meetings:  Finance/Fundraising, Tues, Jul 19,8:30 am.  The next volunteer potluck and orientations  will be on Wed, Jul 20, and Thurs, Aug 18  at 7 pm at VSW, 301-1720 Grant St. For  more info, call Jennifer at 255-5511.  POLITICAL ACTION GROUP  The next Women of Colour and First Nations  Women's Political Action Group meets once  a month. For more info please call Miche at  255-5511.  SEXUAL HARASSMENT  SUPPORT GROUP  Meets twice a month at the VSW, 301 -1720  Grant St. For more info, call Miche at 255-  5511.  PROOFREADERS WANTED  Volunteer proofreaders are needed for VSW's  1994 edition of the Single Mother's Resource  Guide soon to be out. Whether you are a  Single mom or not you can help update the  guide by proofing material before the guide  goes to press. If you have a little time to spare  and want tocontributetothis Single Mothers'  project call Carol or Miche at 255-5511 or  drop into VSW, 301-1720 Grant St, Van  before Jul 15.  FEMINIST NETWORKING  Meets once a month. Call Miche for more info  at 255-5511.  VIDEOS ON VIOLENCE  Two video documentaries from the Women  and Mental Health Assoc on the Women in a  Violent Society Conference held in Banff  1991, will be shown Tues, Jul 12 from 8-  10pm, at La Quena, 1111 Commercial Dr. A  discussion to follow. For more info, call 872-  2480.  LESBIAN AND GAY FILM FEST  Out On Screen is holding its sixth annual  Lesbian and Gay Film and Video Festival Jul  19-23. This year's festival will coincide with  the Pride Committee's month of pride com-  memoratingthe 25th anniversary of the Stonewall riots. Screenings will be held atthe Video  In, 1965 Main St and the Pacific  Cinematheque, 1131 Howe St. The venues  are wheelchair accessible. Childcare subsidies are available. For more info, call 685-  1159.  LESBIAN FESTIVAL  The 5th Annual Northampton Lesbian Festival will be held Jul 22-24 in Northampton,  Massachussets. Tickets include concerts,  workshops, crafts area, swimming, tennis,  F&B Cafe and performance art, but not food  and camping. Tickets are available through  the Northampton BoxOff ice, (413) 586-8686  or 1-800-The-Tick. For directions or info on  access, camping, accommodations or work  exchange, call the WOW info line (413) 582-  3969 or (413) 582-9069.  JAPANESE-CANADIAN ARTISTS  Japanese-Canadian artists from BC and Alberta are invited to attend Gatherings, a two  day symposium in Vancouver in September  on art, community and Japanese-Canadian  identity.Pre-registration required.fee $25.  Partial travel and accommodation subsidies  available. For applications or more info, tel or  fax Mieko Amano (604) 298-5424. Applications must be mailed to Gatherings, 4640  Brentlawn Ave, Burnaby, BC V5C 3V2  postmarked no later than Jul 29.  ANNIVERSARY READINGS  The Vancouver Women's Bookstore is celebrating its 21st anniversary with a reading  by Caroline Adderson and Carmen Rodriguez  Sat, Jul 23 at 8pm at the Native Education  Centre, 285 East 5th Ave.  POLESTAR READINGS  Polestar Press presents readings by authors  Brenda Brooks (Somebody Should Kiss You,  Blue Light In The Dash) and Candis Graham  (Tea ForThirteen, Imperfect Momenrsj, Wed,  Jul 6, 8pm in Vancouver at Women in Print,  3566 West 4th Ave, and Sun, Jul 10 at 3pm  in Victoria at Everywoman's Books, 635  Johnson St. Brooks and Graham will also be  reading with Cherie Geavreau (Even The  Fawn Has Wings)on Saltspring Island atthe  Waterside Cafe in Ganges, on Thurs, Jul 7  PROVOCATIVE  CHALLENGING  ENTERTAINING  CELEBRATORY  POLITICAL  m  OUT   on   SCREEN  WHEELCHAIR  ACCESSIBLE  ASL INTERPRETERS  & CHILDCARE  SUBSIDIES  available on request.  INFORMATION  OUT ON SCREEN  685-1159  OUT ON SCREEN  Vancouver's Sixth Annual Lesbian and Gay Film/Video Festival  JULY 19 TO 24  Fourteen Provocative Programmes Including:  TICKLED PINK: QUEER DELIRIUM  Pacific Cinematheque, Tuesday, July 19,9:30 pm  Dare to see the funny side and laugh out loud - includes Chicks in White Satin.  ARE BODIES  OURSELVES?    PROFILE: PRATIBHA PARMAR  video In, Wednesday, July 20,9 pm  British-based South Asian artist Pratibha Parmar is known for her groundbreaking work and  her dedication to giving a defiant voice and a striking image to the often unseen and  unspoken realities of women throughoutthe world. This profile includes Double theTrouble,  Emergence, Sari Red and  Khush.    ASL Intrepreters present this evening.  GENDER TROUBLEMAKERS   Video In, Thursday, July 21,7 pm  A challenging program exploring the lived reality of transgender identity and experience  from the perspectives of female to male and male to female transsexuals.    SEX FISH  Video In. Friday, July 22,9 pm  Excess, desire and dykes! A collection of lush work that will tease, please, challenge,  confuse, and slide you right off your seat. An enticingly delicious feast for the eyes.  IT'S A FAMILY AFFAIR!    Video In, Saturday, July 23,7 pm  An eclectic collection of shorts which expands the definition of "family".  sexualities of ou  (Still from The Body   —  TWO VOICES: BEYOND LOSS  Video In , Sunday, July 24,1 pm  Two tapes in two voices take on love, friendship and living with breast cancer and AIDS.  FOR TICKETS CALL CBO AT 280-2801 OR 1-800-665-5454  ide possible by the generous sponsorship of Video In, Angles, Xtra! West & funding from the City of Vancouver  JULY/AUGUST 1994 Bulletin Board  EVENTS  EVENTS  EVENTS  EVENTS  at 8pm. For more info, contact Polestar Press  at 251-9718.  DENISE CHONG  Denise Chong will readfrom The Concubine's  Children, her memoir about her search for her  roots in China on Wed, Aug 10 at 7:30pm  at Women in Print, 3566 West 4th Ave. For  more info, call 732-4128.  VENUS ENVY  Venus Envy, a 4-wimmin band from Seattle  who write and sing songs about lesbian and  women's issues, will perform Fri, Jul 8 at 9pm  at the York Theatre, 639 Commercial Dr.  Venus Envy features Lisa Koch, well known  as one half of the comedy duo Dos Fallopia.  Tickets $9-$18 available at Little Sisters,  BookMantei and Women In Print. Advance  tickets advised. For more info, 253-7189 or  684-2633.  UNN CELEBRATION  Aboriginal "Variety Night" is a celebration of  the 25th anniversary of the United Native  Nations at the Vogue Theatre Jul 22 & 23 at  7pm. Performers will include Waseksu, Spirit  Song, Art Napoleon, Sen'klip Native Theatre.  Tickets are available through CBO 684-1234.  For more info, call 873-1914.  ROCK AGAINST PRISONS  Rock Against Prisons is a free outdoor concert for Prison Justice Day to be held on Sat,  Aug 6, noon-6pm, at Grandview Park (next to  Britannia Community Centre). Live bands, MICHIGAN!!!  speakers, food, info tables & more. Rain or  Shine! For more info call 251-7240.  SOCIAL POLICY REVIEW  The Women's Social Policy Review Coalition is holding a conference in Vancouver on  the attack on social programs Jul 22-24 at  1495 West 8th Ave. The Coalition is a  network of women and women's groups  committed to working for social programs  that will benefit women. For more info, call  730-9243 or 730-9306.   JOAN HAGGERTY  Joan Haggerty will read from her memoir,  The Invitation, Wed, Jul 27 at 7:30pm at  Women In Print, 3566 West 4th Ave. The  Invitation is the story of Haggerty's experience giving up her second child for adoption. For more info call 732-4128.  STARHAWK  Starhawk, witch, political activist,  ecofeminist, willtalkon Ecofeminism: Living  In Community With The Earth Fri, Jul 22,8  pm, to be followed by a Spiral Dance. Partial  proceeds gotothe Clayoquot Sound Defense  Fund. Sliding Scale tickets $10-$20 available at Women In Print and BookMantei. For  info on event location, call Pat 253-7189.  VANCOUVER FOLK FEST  The 17th annual Vancouver Folk Music  Festival is hosting over 200 performers from  more than 15countriesJul16-17atJericho  Beach Park. Be sure to watch out for Mo  Field, Tammy Fassaert, Veda Hille, Derivative Duo, Ani DiFranco, Pamela Morgan,  Penny Lang, Quartette and Claudia  Schmidt—just to name a few! For tickets or  more info, call 879-2931.  Bed & Breakfast  A  Memorable  Escape  Centre Yourself  in the comfort and tranquility  of Canada's beautiful, natural  Gulf Islands  5 acres of forested foot paths  trails with ponds  ocean and mountain views  Decadent Breakfasts  Hot Tub  A private retreat  (604) 537-9344  Mail: R.R.#2, S-23, B-0, Ganges, B.C. VOS 1E0  The 1994 Michigan Womyn's Music Fest  runs Aug 9-14, featuring thousands of  womyn on 650 acres of secluded woodland.  Performers include Lucie Blue Tremblay,  Toshi Reagon, Lillian Allen & Karen Williams,  plus intensive workshops. Jul 16 is the  postmark deadline for advance ticket purchase. For tickets, write to the WWTMC,  Box 22, Walhalla, Ml 49458.  EARTHLY PLEASURES  Earthly Pleasures, a visual arts exhibit  curated by Larrisa Lai, will run at the grunt  gallery until Jul 9. Local East and South  Asian women artists talk about pleasures of  the moment and in memory, beginning to  explore territory still in the process of reclamation. The grunt gallery is at 209 East 6th  Ave. For more info, call 875-9516.  SYLVIE READMAN  Sylvie Readman's art exhibition, Champs  d'eclipses will continue at Presentation  House Gallery, 333 Chesterfield Ave, North  new and  gently used books  Feminist  Philosophy - Poetry  Native - General  Open daily 11am-7pm  Coffee Bar  1020 Commercial Drive  Vancouver BC V5L 3W9  (604) 253-1099  Bonnie Murray  Cynthia Brooke  Vancouver until Jul 24. Gallery hours are  Wed to Sun, 12-5pm, Thurs, 12-9 pm.  CARIBBEAN DAYS  The Trinidad & Tobago Culture Society is  hosting a two-day Caribbean festival, July  23 & 24, at Waterfront Parkin North Vancouver. Authentic Caribbean entertainment, including many live bands, crafts, and food.  For more info call 876-7110  GRRRL PRIDE PARTY  Grrrls-only Pride Party Sat, Jul 30,10pm at  the New YorkTheatre, 639 Commercial Drive.  Tickets available at the BookMantei and  Little Sisters. For more info 623-9361.  HARRISON FESTIVAL  The Harrison Festival of the Arts, Jul 9-17, is  a celebration of world music, theatre, dance  and visual arts. A relaxed, intimate and affordable Festival in beautiful Harrison Hot  Springs. Featuring the music of Mother  Tongue, Casselberry-DuPree, Melanie  DeMore, Black Umfolosi (Zimbabwe) and  many more. Gina Bastone and Calvin Cairns  in Suzy & Uncle Joe, a large art exhibit, an art  market, Festival in a Day and a series of  discussions on relevant social issues. For  more info, call 796-3664 or in Vancouver,  681-2771.  A QUESTION OF VOICE  The Harrison Festival presents a one day  forum on the debate surrounding cultural  appropiation. Participants will share and exchange ideas on the topic of cultural appropriation and its effects on the arts community as a whole. Facilitator: Sal Ferreras,  guests: LorenaGale, Yasmin Jiwani, Marjorie  MacLean.HarukoOkano and Beverly Yhap.  Fri, Jul 15. For more info, call 796-3664 or in  Vancouver, 681-2771.  BLACK UMFOLOSI  The Harrison Festival presents a full length  concert with Zimbabwe's Black Umfolosi,  Fri, Jul 15, 8:30pm. The first half of their  show features traditional Zulu war dances,  and the second half the serene beauty of a  cappella singing in the imbube style. No other  group on the world music scene can match  Black Umfolosi forthe versatility, athleticism,  harmony and the sheer energy which goes  into their performance. For info, call 796-  3664 or in Vancouver, 681-2771.  FEMINIST BOOK FAIR  The 6th International Feminist Book Fair  takes place in Melbourne, Australia from Jul  27-31. The theme of the Book Fair is "Indigenous, Asian and Pacific Writing and Pub  lishing." The first two days are trade only and  the last three days are open tothe public.  HOME SWEET HOME  Carlos Bulosan Cultural Workshop presents  Home Sweet Home, a play about violence  against women in the Filipino community,  Fri, Jul 8 and Sat, Jul 9, 7:30 pm, at the  Judge White Theatre, Robson Square Conference Centre, 800 Robson St. Tickets $5.  For more info, call 325-9303,222-1897,879-  0070 or 876-4012.  WORKSHOP ON VIOLENCE  A workshop with the Filipino community on  violence against women will be held Sun, Jul  10, 1:30-5:00 pm, in the Lounge Room, Mt  Pleasant Community Centre, 3161 Ontario  St. Admission is free. For more info, call 325-  9303, 222-1897, 879-0070 or 876-4012.  GROUPS  OCTOPUS BOOKS  1146 Commercial Dr.  Vancouver, B.C.  253-0913  An alternative bookstore in the  east end for new and used  books by local and international women authors as well as a  large selection of cards and  feminist magazines.  THE LESBIAN AVENGERS  The Lesbian Avengers is a direct action  group focussed on issues vital to lesbian  survival and visibility. This group originated in  New York, and has become an international  organization. Meetings are Jul 8 & 22 and  Aug 12 & 26 at the VLC, 876 Commercial  Drive at 7:30. For more info, call 688-WEST  ext 2005, or the Lesbian Avenger Hotline  268-9614.  READING FOR CHILDREN  An invitation to all who are interested in  reading with children. Aweekly reading circle  is starting at the Family Activity Room, Britannia Community Centre, 1661 Napier St.  The meetings will be held on Sats at 11 am.  Bring your children and/or volunteer to be a  "book buddy". For more info, call 253-4391  1oc.25. Drop-ins welcome.  LESBIAN BATTERING  Lesbians abusing other lesbians is not new-  doing something about it is. A two day conference is in being planned for mid-October,  sponsored in part by International Lesbian  Week. Conference organizers are looking  for lesbians willing to assist in planning,  facilitating workshops, acting as support  workers, offering child care, etc. For more  info, call Anna or Mary c\o The BookMantei,  1002 Commercial Dr.  MATURE LESBIANS  Are you starting or continuing the coming out  process? Are you looking for friendship and  support? Come out and join us for lunch, and  help us plan some social activities. Call Geri  at 278-8497 evenings.  VANCOUVER PRIDE SOCIETY  The Vancouver Pride Society, organizers of  the annual Pride Parade on Aug 1, announce  that lesbian groups and organizations wishing to enter the parade are eligible for a  partial rebate on the entry fee. Entry fees are  lower if paid before Jul 15. Pride Parade  registration forms can be obtained at the  BookMantei, 1002 Commercial Dr, the GLC,  or by calling 684-3633.  WOW WORK  C   R   E   E   N  PRINT  Making a Postive Impression  for Our Community Since 1984!  (604) 980-4235  • Women O  JULY/AUGUST 1994 Bulletin Board  GROUPS  VANCOUVER LESBIAN  CONNECTION  Groups currently running are Suns 7-9pm  Youth Group; Mons 7-9pm Ki Connections;  Weds 7-9pm ACOA; 1st and 3rd Fri 7:30-  9:30pm Over 30's Social Group; 1 st and 3rd  Sat 6-9 pm Writers Group.  DAWN BC  The DisAbled Women's Network of Vancouver is holding monthly meetings for all disabled women interested in meeting other disabled women for support and information  sharing. Meetings are held on the second  Sun of the month from 2-4pm atthe Vancouver Housing Registry, 501 East Broadway.  For info, call 253-6620.   HIV POSITIVE WOMEN  The Oak Tree Clinic, a new care centre for  HIV positive women and children has opened  its doors and is accepting new clients. Its  focus is the care of women and children who  are HI V positive. To make an appointment to  see a doctor or counsellor, call 875-2212.  LESBIAN SOCIAL GROUP  A Bunch Of Lesbians (ABOL) social evening  every Wed 7:30 pm at the Gay and Lesbian  Centre, 1170 Bute St. Open to all lesbians.  Guest speakers, discussions, videos, special events.  POSITIVE WOMEN  The Positive Women's Network in Vancouver has formed a Women's HIV Caucus to  provide a time and place for HIV positive  women to discuss advocacy issues. For  women who would like to get involved in the  causes, but don't wanttolosetheirconfiden-  tiality, there is the option of phone  conferencing. For more info, please contact  Carla at the PWN, 893-2200.   MAPLE RIDGE LESBIANS  The Lesbians and Gays of Maple Ridge  Social Group hold monthly potlucks,  brunches, games etc. New to the community? You are welcome here. Call 467-9566.  VALLEY WOMYN  If you would like to meet other lesbians, gays  or bis and you live in the Abbotsford area, you  are invited to call, Friends in the Valley at  853-7184 or write to Box 8000-591,  Abbotsford V2S6H1.  MENOPAUSE SUPPORT  A Menopause Support Group in Edmonton  meets every third Wed of the month at 7:30  at the Royal Alexandra Hospital-Women's  Centre in the Out Patient Diabetic Clinic. For  info call 939-3699.  SUBMISSIONS  SUBMISSIONS SUBMISSIONS SUBMISSIONS  encouraged to submit documentary, video  art, animation, experimental and dramatic  works. For a submission entry form, write to:  Women Reel Vision Collective c/o Karen  Vance-Wallace, P.O. Box 36035, Halifax,  NS B3J 3S9. Tel (902) 435-6319. Deadline is  Jul 31.  WOMEN ENTREPRENEURS  Canadian Woman Studies/les Cahiers de la  Femme, Winter 94 issue will explore women's entrepeneurial skills. Invited are essays,  research reports, true stories, poetry, cartoons, drawings and other artwork which  address the experience of entrepreneurial  women living in Canada as well as aroundthe  world. Deadline is Aug 30. Write or call as  soon as possible indicating your intention to  submit work. Canadian Woman Studies, 212  Founders College, York University, 4700  Keele St, North York, Ont, M3J 1P3 Canadian Woman Studies; tel (416) 736-5356; or  fax (416) 736-5900 (ext 55356).  WOMEN'S RIGHTS  The Winter 95 issue of Canadian Woman  Studies/les Cahiers de la Femme will explore  women's rights as human rights. This issue  will bring together articles from around the  world that will analyze the gender dimensions of basic human rights concepts. Invited  are essays, research reports, true stories,  poetry, cartoons, drawings and other artwork. Deadline is Nov 30,1994. Write or call  as soon as possible indicating your intention  to submit your work. Canadian Woman Studies, 212 Founders College, York University,  4700 Keele St, North York, Ont, M3J1P3; tel  (416) 736-5356; or fax (416) 736-5700 (ext  55356).  Speak Out, 4104 24th St, #127, San Francisco, CA94114, USA.  Weavers, PO Box 8742, Minneapolis MN  55408. Deadline is Oct 1.  WOMEN'S REEL VISION  Women's Reel Vision will be hosting the Reel  Life Film and Video Festival on Oct 27-30 in  Halifax. The festival will include 4 days of  videos and films, workshops, and a community video info exchange room. Women are  CALL FOR POETRY  Contemporary Verse 2 welcomes your poetry submissions on the themes of Letters,  Women & Nature, First Nations and Women  loving Women. Deadline is Aug 15. We also  encourage submissions on othertopics. Write  to CV2 Editorial Collective, PO Box 3062,  Winnipeg, R3C 4E5; tel (204) 949-1365. For  guidelines send SASE. CV2 pays for work  published.   ST. JOHN'S FILM FEST  The St John's International Women's Film  and Video Festival is seeking submissions  from filmmakers and distributors fortheir 5th  annual festival in mid-Oct. Tobe eligible, the  production must be woman-authored, either  as the writer, director, or producer. The  festival is interested in any film or video,  made in the last two years, that is thought-  provoking, passionate, orplayful. Deadline is  Jul 15. For a submission form, write St.  John's Women's Film & Video Festival, PO  Box 984, St. John's, Newfoundland, A1C  6C2, or fax (709) 772-4808 or tel (709) 772-  0358.  SATANIC ABUSE ANTHOLOGY  There is a call for first person stories of  survivors of Satanic abuse, their friends and  families as well as stories of abuse that  occurred under non-Satanic ideologies.  Please contact Jeanne Marie Lorena, RA  FOCUS ON YOUTH  The Center for Feminist Research and the  Center for Refugee Studies at York University are calling for papers for an international  workshop Mar 6-8,1995 entitled, Women's  Rights are Human Rights: Focus on Youth. A  principal purpose of the workshop is toestab-  lish a deeper understanding of issues concerning young women. Papers may be written and presented in either French or English. Abstracts (100 words) are invited. Deadline is Sep 1. Send to Farhana Mather,  Center for Feminist Research, York Lanes,  York University, 4600 Keele St, North York,  Ont, M3J1P3; Tel (416) 736-2100 ext 20560;  or fax (416) 736-5837.  CHILDREN'S STORIES AWARD  The National Council of Canadian Filipino  Associations announces the NCCFA Award  for "Outstanding Philippine Canadian Children's Literature". Details of the awards,  which are open to Canadians of Filpino origin  aged 12 to 20, can be obtained by writing the  National Council at 5139 boul Decarie, bureau 220, Montreal, Quebec, H3W 3C2.  Next awards will be given in Sep 1996.  WOMEN OF COLOUR  Sister Vision Press is inviting women of  colour to submit poetry, stories or journal  entries on experiences of incest and sexual  abuse for a new anthology. Deadline is Oct  1. Please send hard copy or work on IBM disk  with SASE to Sister Vision Press, PO Box  217 Stn E, Toronto, Ont, M6H 4E2.  LESBIAN MOTHERHOOD  There is acall for papers for abook on lesbian  motherhood/parenthood to be published by  gynergy books in the spring of 1995. Articles  by native lesbians and two-spirited women,  lesbians of colour and disabled lesbians are  especially encouraged. Articles should be no  longerthan 20 pages and can be on a variety  of topics. Please send proposals to Professor Katherine Arnup, School of Canadian  Studies, Carleton University, 1125 Colonel  By Dr, Ottawa, Ont, K1S 5B6.  LESBIAN LAND ANTHOLOGY  There is a call for material for a Lesbian Land  Culture Anthology, edited by Nett Hart and  Jean Mountaingrove and published by Word  Weavers. Work is sought that reflects the  innovations and adaptions lesbians make in  their relation with the land. Both lesbians who  have never published and who frequently  publish are encouraged to make submissions. Send SASE for guidelines to Word  2 1st ANNivERSAny SaLe  SATURdAy, July 27  1 5% oFF EVERyrhiNq  Reading in the evening; see Bulletin Board for details  VANCOUVER  WOMEN'S  BOOKSTORE  31SCAMBIEST.  VANCOUVER, B.C. V6B 2N4  TEL: (604) 684-0523  (Mail Orders Welcome)  HOURS:  MONDAY - SATURDAY  10 AM - 6 PM  BLACK GIRL TALK  We are young Black women, age 14 to 24  years, who want to talk, to write, to hear each  other. Here's your chance to join us and  publish your thoughts. We want: poetry,  stories, journal entries, photographs, drawings. Themes: family, relationships, friends,  sex, love, racism, religion, sexuality, politics.  Deadline is Sep 15. Send your workto: Black  Girl Talk, Sister Vision Press, PO Box 217,  Stn E, Toronto, Ont, M6H 4E2. For more info,  call (416) 533-2184.  WOMEN, WAR AND PEACE  Women, War and Peace: The Vision and the  Strategies—an international conference of  Women in Black, and women's peace movements—will be held in Jerusalem from Dec  29-31. Women from women's peace movements throughout the world are invited to  share their experience in an activist conference that will include discussions, workshops, a mass vigil and march through Jerusalem. Both activists and scholars are invited. Those interested in presenting, please  indicate your subject and preferred format  (workshop, panel, etc.) and contact Erella  Shadmi, 4/11 Dresner St, Jerusalem, Israel  93814, Tel: (2) 718-597; Fax: (2) 259-626.  LESBIAN CONTRADICTION  Lesbian Contradiction: A Journal of Irreverent Feminism is looking for submissions of  non-fiction accounts and reflections from  women who have had experience struggling  against efforts by the Far Rightto take power  by making lesbians, gays, and women pawns  in their hate campaigns. This feature is ongoing in 1994 and 1995. Les Con, #365-84  Castro St, San Francisco, CA 94114.  LESBIAN SEX ANTHOLOGY  Women's Press is lookingf orpoems, stories,  fantasies, and realities from lesbians of diverse backgrounds for this anthology, exploring the whole range of lesbian sex. Submissions must be no longerthan 5,000 words,  and should include a one paragraph bio and  a business sized SASE. Send Submissions  to Lesbian SexAnthologyc/o Women's Press,  #233-517 College St, Toronto, Ont, M6G  4A2. Deadline is Aug 31.  CRIAW GRANTS  The Canadian Research Institute for the  Advancement of Women offers annual grants  of $2,500 for projects that promote the advancement of women. The project must make  a significant contribution tofeminist research  and be non-sexist in methodology and Ian-  Co-op Radio  CFRO 102.7 FM  Listener Powered!  .   Community-Based!  Where women have a voice  Monday, 8-9pm: Womenvisions  For women about women by women. Health, politics, law, spirituality, arts  sexuality and alternative ideologies.  Wednesday, 2-2:30pm: Don't Call Me Girl  Interviews-based half hour about working class women of colour and our  issues from individuals to organized groups.  Thursday, 8:30-9:30pm: The Lesbian Show  Thursday, 9:30-10:30pm: OBAA  By women of colour for women of colour. Local community groups and events,  interviews and music not heard in the mainstream.  Friday, 8-1 Opm: Rubymusic  12 years on the air, Rubymusic features the best in music by women-old, new,  lost and found.  For a free listener's guide call 684-8494 Monday-Friday, 10am-6pm  JULY/AUGUST 1994 Bulletin Board  SUBMISSIONS CLASSIFIEDS  guage. Priority will be given to emerging  independent researchers, women's groups,  and projects with Canadian content.'Candi-  dates should sendfourcopies of their application, and submissions must be postmarked  nolaterthanAug31,andsenttoCRIAW, 151  Slater St, Ottawa, Ont, K1P 5H3.  SISTER VISION ANTHOLOGY  Sister Vision Press is calling for submissions  to the First International Anthology of Lesbian  and Gay People of African Descent. Sister  Vision is seeking testimonies, short stories,  essays, photographs, recipes, illustrations,  interviews, and poetry crossing boundaries of  culture, language, geography, history, identity and gender. Deadline is Nov 30. Send  submissionstoSister Vision, POBox217,Stn  E, Toronto, Ont, M6H 4E2.  A FRIEND INDEED AWARD  $5,000(US) will be awarded to the person(s)  who demonstrate(s) innovation in studies  about or services to women in menopause.  Nominations should be sentto Janine O'Leary  Cobb, A Friend Indeed Publications Inc, 3575  boul St. Laurent, Suite 402, Montreal, PQ,  H2X2T7byJul31.  FAT-POSITIVE WRITINGS  Writing and art sought for inclusion in big, fat  anthology which will give visibility and voice to  the wide diversity of life experience and stories of fat lesbians. Preference will be given to  non-fiction and personal reflective writings.  Contributions from fat dyke social or organizing groups are also encouraged. Mev Miller,  P.O. Box 300151, Minneapolis, MN, 55403.  Deadline is Nov 1.  IDENTITY  Acallforsubmissionsforthe anthology, ...But  where are you really from: Writings on Identity  and Assimilation in Canada. Essays, personal narratives, articles, commentaries and  poetry are wanted which will examine issues  around identity and assimilation in Canadian  society. Submit in duplicate with a SASE to  Hazelle Palmer c/o Sister Vision Press, 19-  1666 Queen St E, Toronto, Ont, M4L 1G3.  Tel: (416) 691-5749. Deadline is Nov 30.  CLASSIFIEDS  THE RAMAYANA RETOLD  The Public Dreams Society has created The  Ramayana: A South Asian Story and Shadow  Play Activity Resource for educators of children. The package includes a storyline, cultural and historical information, ten shadow  puppets, complete instructions for puppet  and stage construction, and helpful tips for  educators and new puppeteers. This pack  age will be available in Sept. For more info,  call 879-8611.  SEXUAL HEALING  Healing of abuses, abortions, fear and anger around sex. This gentle bodywork will  help you go deep into the traumas and  release the charges caught in the body  itself. Recapture your ability to experience  guilt-free flowing sexual energy with the one  you love. Call Almasta at 224-4655  HOUSING WANTED  Two quiet, mature, non-smoking women  moving from Halifax with two equally quiet,  mature, and non-smoking cats are looking  for a bright 2-3 bedroom house or flat in  Vancouver near transit. We're highly responsible and used to living in a women's  community. References. We'll will be arrivng  the first week of Sept. $900-$1,000/month.  Phone or fax 902-455-0185--Betty-Ann or  Brenda. Call Collect.  PEER COUNSELLOR TRAINING  Battered Women's Support Services will be  offering Group Facilitator, Peer Counsellor/  Advocate training in the fall of this year. If  you are interested in working with battered  women as a volunteer at BWSS and would  like to be considered for the training program, call 687-1868 for an application form.  We look forward to hearing from you. Deadline for application is Fri, Sep 2.  THERAPEUTIC ALLIANCE  Counselling and therapy using an integrative and ecclectic approach in order to explore the individual's conflict and distress  within the social context in which this occurs,  such as adoption and fostering; racism and  anti-semitism; heterosexism; etc. For an  appointment, please call Sangam Grant at  253-5007.  GENERAL PRACTITIONER  Joan Robillard, MD, General Practitionerfor  all kinds of families is located at 308-2902 W  Broadway, Van, V6K2G8, phone 736-3582.  SHIATSU WITH A DIFFERENCE  For pain relief, stress management or as a  complement to therapy, Astarte's focus on  body-awareness will help you gain insight  and tools to further your healing process.  Call Astarte Sands 251 -5409.  COWGIRLS 'N GHOST TOWNS  Winter holiday for lesbians. Come this winter to sunny and warm Arizona. Travel by  van with a small group of cowgirls like  yourself to see Arizona's Old West, ghost  towns, Spanish missions, Native American  ANI DIFRANCO  Singer, poet and performer, ani difranco will be among the many women performing at  this year's Vancouver Folk Music Festival, Sat, July 16 and Sun, July 17 at Jericho Beach  Park. For ticket information and full program schedule, contact the Folk Fest, 879-2931.  ani difranco will also performing in Nelson, BC on Mon, July 18 at 8pm at the Capitol  Theatre. Tickets are $10-15 and are available from Book Garden, Packrat Annie's,  Localmotion, and the Nelson Women's Centre. For more information, call 322-9916.  CLASSIFIEDS CLASSIFIEDS  ruins, spectacular scenery, and the cultural  legacy of Mexico, Arizona's southern neighbour. Tour includes accommodations in  upscale or historic hotels, horseback ride  and cook-out, Sedona jeep tour, and 'Welcome to Arizona" reception with local lesbians. Eight departures Nov-Feb. A special  invitation is extended to Canadian lesbians.  Out'n Arizona Dept. 215 POB 22333, Tempe,  AZ, USA 85285. Tel: (800) 897-0304.  FIRST NATIONS HEALING CENTRE  The Professional Native Women's Association is looking for First Nations volunteers  and resource people to share their abilities  and gifts through the First Nations Community Healing Centre. PNWA encourages  elders, traditional healers, medicine people,  facilitators, speakers, holistic practitioners  and resource people to contact Pat Forrest at  873-1833 or fax 872-1845).  POWELL STREET  Organizers of the the 18th annual Powell  Street Festival are looking for participants  andvolunteersforthisyear'sfestival,Jul30-  31 at Oppenheimer Park, 400 Powell St  (between Jackson and Dunlevy). Powell  Street is a celebration of Japanese-Canadian art, music, and performance. If you are  of Japanese descent and would like to par-  INA DENNEKAMP  Piano Service  » Piano and Harpsichord  Tuning  • Repairs and  Reconditioning  • Appraisals  ticipate in the festival, or if you wish to  volunteer-all peoples of any ancestry are  welcome, especially those interested in stage  work-call the Powell Street Festival office,  682-4335.  NATIVE CRISIS LINE  Women of Native heritage are needed to  volunteer on the Professional Native Women's Association's 24 hour crisis/counselling  line. Acertif icate of completion will be awarded  upon completion of training. Contact Patti  Pettigrew at PNWA 873-1833, or fax 872-  1845).  SUMMER LEGAL CLINIC  Battered Women's Support Services and  UBC Law Students Legal Advice Program  are co-sponsoring free legal clinics for women  Weds, 2-8pm until Aug 17. For more info or  to make an appointment, call BWSS at 687-  1867.  WEST COAST LEAF RAFFLE  The West Coast Women's Legal Education  and Action Fund is holding its annual raffle.  Prizes include a trip for 2 to San Francisco  and 2 nights at the Cathedral Lake Lodge.  Tickets are $5 or 5 for $20. Draw date is Sep  9. To purchase raffle tickets, call 684-8772.  WOMEN  IN PRINT  BOOKS & OTHER MEDIA  Discounts for  book dubs  3566 West 4th Avenue  +  Vancouver BC  Special orders  Voice   604 732-4128  welcome  Fax       604 732-1129  10-6 Daily ♦  12-5 Sunday  JULY/AUGUST 1994 LIB1Z8 4/95  LIBRARY PROCESSING CTR - SERIALS  228& EAST MALL, U.B.C.  VANCOUVER, BC V6T 1Z8  20 years of Kinesis history for 20 bucks.  Anniversary T-shirts are now available from our office for $20.  Or you can send in a cheque or money order for $22.50, and we'll  mail you (within Canada) your Kinesis T-shirt.  100% cotton. Sizes M-XXXL  One year  □$20 + $1.40 GST D Bill me  Two years □ New  D$36 + $2.52 GST □ Renewal  Institutions/Groups □ Gift  □$45 + $3.15 GST □ Donation  □ Cheque enclosed     If you can't afford the full amount for  Name   Address-  Country   Telephone _  Published ten times a year by the Var  subscription, send what you can.  Free to prisoners.  Orders outside Canada add $8.  Vancouver Status of Women Membership  (includes Kinesis subscription)  □$30+$1.40 GST  Postal code.


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