Kinesis Sep 1, 1997

Item Metadata


JSON: kinesis-1.0045623.json
JSON-LD: kinesis-1.0045623-ld.json
RDF/XML (Pretty): kinesis-1.0045623-rdf.xml
RDF/JSON: kinesis-1.0045623-rdf.json
Turtle: kinesis-1.0045623-turtle.txt
N-Triples: kinesis-1.0045623-rdf-ntriples.txt
Original Record: kinesis-1.0045623-source.json
Full Text

Full Text

 , 'Äû SPECIAL COUECTIOHS  ^\  SEPTEMBER 1997     It's not in my head... pg 14 CMPA$2.25  1 Inside  KINESIS  #309-877 E. Hastings St.,  Vancouver, BC V6A 3Y1  Tel: (604) 255-5499  Fax:(604)255-5511  Kinesis welcomes volunteers to work  on all aspects of the paper. Our next  Writers' Meeting is Tues Sep 2 and  Tues Oct 7 at our new office, 309-877  E. Hastings St. Production is Sep 23-  30. All women welcome even if you  dont have experience.  Kinesis is published ten times a year  by the Vancouver Status of Women.  Its 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 the  writer and do not necessarily reflect  VSW policy. All unsigned material is  the responsibility of the Kinesis  Editorial Board.  EDITORIAL BOARD  Fatima Jaffer, Lissa Geller {on leave),  wendy lee kenward, Agnes Huang,  Sook C. Kong, Rachel Rosen  PRODUCTION THIS ISSUE  Mariene del Hoyo, Mary Logan,  Dorcas Wilkins, Janet Mou, Ednoi  Boun, Fatima Jaffer, Jehn Starr,  Leanne Keltie, Catherine Munn, Lisa  Valencia-Svensson, Siren Ahmedi, El  Apostol, Ivana Djeric  Advertising: Sur Mehat  Circulation: Audrey Johnson, Chrystal  Fowler  Distribution: Fatima Jaffer  Production Co-ordinaton Swee $im Tan  Typesetter: Sur Mehat  FRONT COVER  Terrie Hamazaki in her one-woman  show Furusato (Birth Place)  [seepage 17.]  Photo by Dianne Whelan.  PRESS DATE  August 28, 1997  SUBSCRIPTIONS  Individual: $20 per year (+$1.40 GST)  or what you can afford  Institutions/Groups:  $45 per year (+$3.15 GST)  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 ar  include an address, telephone number  and SASE. Kinesis does not accept  poetry or fiction. Editorial guidelines  are available upon request.  DEADLINES  All submissions must be received in  the month 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  Printing by Horizon Publications.  Kinesis is indexed in the Canadian  Women's Periodicals Index,  the Alternative Press Index, and is a  member of the Canadian Magazine  Publishers Association.  ISSN 0317-9095  Publications mail registration #6426  News  Self-defense review in hands of government 3  by Agnes Huang  BC woman wins right to breastfeed at work 4  by Wei Yuen Fong  Youth and students reject APEC 4  by Mariene del Hoyo  Women Leaders' Network promotes APEC agenda 5  by Punam Khosla  A primer on APEC 5  compiled by Fatima Jaffer  Features  Bella Galhos on resistance in East Timor 9  as told to Lisa Valencia-Svensson  New report on women and work 11  by Marion Pollack  Centrespread  a Gahlos.  Native women fight the injustice of Bill C-31   by Mary Jane Hannaburg as told to Fay Blaney  Commentary  Exposing the "It's all in her head" syndrome ..  by Kelly Hay don  Mary Jane Hannaburg..  Arts  The improv talents of the women in VIEW 16  by Laiwan  Review of Queen Mab's new CD 16  by Laiwan  Furusato (Birth Place) by Terrie Hamazaki 17  as told to Sara Miura Zolbrod  China Dog, a novel by Judy Fong Bates 18  reviewed by Rita Wong  Linda Tillery and the Cultural Heritage Choir 19  as told to Michelle Sylliboy  A chat with Jane Sapp at the Folk Fest 20  by Michelle Sylliboy  Regulars  As Kinesis Goes to Press r. 2  Inside Kinesis 2  Movement Matters 6  compiled by Dorcas Wilkins  What's News 7  compiled by Leanne Keltie and Wei Yuen Fong  Bulletin Board 21  compiled by Kelly Haydon  Queen Mab..  Jane Sapp.,  SEPTEMBER 1997 As Kinesis goes to press, the rain is falling and so are the profits of Canada's major banks. Ha, ha ha..."August Fool's." Of  course we know the opposite is in fact true:  just last month the banks reported they  were about to surpass their previous record  level profits for a quarter.  Yes, profits; that's the name of the  game...Well, at least that was one of the  games being debated at the Canadian  Medical Association's annual meeting held  in Victoria in mid-August. Universal, affordable, two-tier, privatized...these were  among the issues on the table for discussion.  To ensure that the doctors attending the  CMA conference were aware that there is a  strong opposition to a shift to a privatized  health care system, the BC Network Against  Two-Tier held a press conference during the  CMA meeting.  Although a nod of confidence for public health care was given when doctors at  the CMA convention voted against a privatized system, it should be noted that they  also elected a president, Victor Dirnfeld,  who has made it very clear that he supports  a two-tiered system. Ivory Warner of the  BC Nurses Union warns that, as he did  when he was head of the BC Medical Association, Dirnfeld may try and use the  CMA as a lobbying tool for a for-profit  medicare system.  Further on the healthcare front. A recent report from StatsCan—the National  Population Health Survey—indicates that  more and more Canadians are turning their  backs on traditional western medical practitioners and towards alternative health  practitioners,    like    acupuncturists,  homeopaths and naturopaths. The survey  also shows, not surprisingly, that the greatest increase in the number of people who  seek alternative care are higher income level  individuals (because they can afford it) and  women (because women often do not get  the appropriate diagnosis and treatment  they need through traditional western  medicine [page 14. J)  An example of how badly women and  our bodies have been treated throughout  the centuries recently came to light in a series of articles in Sweden's largest morning newspaper. It appears that, in an attempt to rid the country of learning disabilities, poverty and non-Nordic blood (among  other social ills,) the Swedish government  engaged in a forced sterilization program  between 1934 and 1974. During this period,  more than 60,000 women were operated on,  without their (real) consent, although the  Swedish government claims participation  was voluntary. To its credit, the Swedish  government has denounced the practice  and is discussing compensation with the  women affected.  Aboriginal women in Canada are quite  familiar with policies designed to annihilate particular portions of a society. Not  only have Aboriginal women also been subjected to practices such as forced sterilization, they've also been targetted by such  genocidal policies as the residential school  system and the second generation cut-off  (Bill C-31) [see centrespread.}  On the subject of residential schools  and compensation for abuse...recently, the  United Church of Canada expressed sorrow for their part in operating the country's residential school system. However,  \S   ANCOUV/ER  T   A   T   U    S  O    F       \AJ   O    M  Our appreciation goes out to the following supporters who renewed their memberships and who responded so generously to our direct mail campaign during the months  of July and August. The call for donations was specificallly made to ensure a strong  funding base for the continued success oiKinesis. Much thanks to:  Joyce Arthur * Sherry Baker * Evelyn Battell * Cynthia Baxter * Barbara Bell *  Steve Bently * Ray Boucher * Betty-Ann Buss * Melanie Conn * Dorothy Chunn *  Paula Clancy * Patricia Cressey * Gail Cryer * Tanya De Haan * Veronica Delarme *  Marilyn DeRooy * Joanne Drake * Deborah Dunne * Nancy Edwards * Pat Feindel *  Gloria Filax * Sydney Foran * Anita Fortney * Catherine Fretwell * Jeanette Frost *  Stan Gabriel * Mamie Hancock * Theresa Harding * Lisa Hayes * Maureen Hoffoert  * Alison Hopwood * HR Matrix Consulting Ltd * Faune Johnson * Alicen Keamarden  * Angela Kelly * Else Kennedy * Karen Kilbride * Meredith Kimball * Mary Beth  Knechtel * Ken Kroeker * Anne LeBlanc * Abby Lippman * Ursula Litzcke * Heather  MacFadgen * Kathy McGreva * Kathleen MacRae * Margaret McCoy * Deborah  McDougall * Vera Mclntyre * Adrian Montani * Patricia Moore * Marina Morrow *  Kathryn Nonesuch * Jan Noppe * Eha Ohno * Susan Parker * Joy Parr * Susan Penf old  * Geraldine Pratt * Arvilla Read * Roberta Rich * Janet Riehm * Adrianne Ross *  Ann Rowan * Rosemarie Rupps * Mary Schendlinger * Mary Selman * Helen Shore  * Mary-Woo SimsKay Sinclair * Catherine Soubliere * Phyllis Stenson * Gale Stewart  * Ginny Stikeman * Marsha Trew * Lisa Turner * Gale Tyler * Christine Waymark *  Susan Wendall » Barbara Wild * Nola Williams » Theresa Wolfwood » Nathalie  Younglai * Kim Zander  A special thanks to our donors who give every month. Monthly donations assist  VSW in establishing a reliable funding base to carry out our programs, services and Kinesis throughout the year. Thanks to:  Wendy Baker » Nancy Duff * Mary Frey » Jody Gordon * Erin Graham * Barbara  Karmazyn * Barbara Lebrasseur * Lolani Maar *  the Church refused to take it a step further  and apologize for its action because it fears  an apology may support larger lawsuit settlements against it. The Church is calling  on the federal government to admit its responsibility in the abhorrent treatment of  Aboriginal people in the residential schools,  so that the Church does not have to bear  the full brunt of the blame for the abuse.  Despite two very high profile cases last  month of violence against women in its  province, the Alberta government is stalling on passing stronger laws to deal with  family violence. Last year, the opposition  Liberals put forward a bill that would make  it easier for women to obtain restraining orders against their abusive partners, and  force abusive spouses to leave the family  home rather than women and children. Initially, Ralph Klein's Conservative government said it would support the bill, but now  the Conservatives have decided to redraft  the bill and seek public discussions. Meanwhile, the Alberta government is not taking any actions to ensure women will be  safe from violent men.  Speaking of violence against women,  Kinesis just heard through the grapevine  that a new crisis hotline for Chinese women  in the Lower Mainland of BC will be up  and running on September 2. Earlier this  year, we had the opportunity to interview  Helen Huang, who is one of the founders  of the Women's Hotline in China and the  initiator of the hotline here in Vancouver  [see March 1997. ] Unfortunately, we weren't  able to reach Huang before we had to go to  press to find out the full scoop, but we'll  definitely have an update on the hotline  next issue.  This just in...In California, the lastest  in anti-affirmative action laws—also  known as Proposition 209—came into effect. The law would clawback many of the  gains women and people of colour have  made in terms of access to education, jobs  and government contracts. Thousands of  demonstrators, including the mayor of San  Francisco Willie Brown, marched across the  Golden Gate Bridge to make clear their  opposition to the racist and sexist law.  Finally, before we go to press, we have  some fabulous news to our October 1996 issue, we published a review of  Deepa Mehta's Fire in which we had to  sadly say that the film had yet to find a  North American distributor. Fire had received lots and lots of accolades at both the  Toronto and the Vancouver International  Film Festivals. Now, having been picked up  by Malof ilm Distribution, Fire will be making its way to (many, we hope) big screens  across the country.  That's all for this edition of As Kinesis  goes to press, have a great September. See  you next month.  We're back, refreshed and ready to tex-  tually speaking kick ass, after a month off.  Kinesis opened for biz in early August, but  the Vancouver Status of Women, which  houses Kinesis, closed for the month. That  allowed the women who come in and out  of the place to put the issue you're holding  in your hands together in some peace and  quiet. (Actually, more like it allowed us to  be noisier than usual, putting in those late  nights and sharing wild stories of productions past.)  We've a number of "new" things to tell  you about this month. We spent weeks  looking for a great deal on a scanner and  finally bought one just in time for production this month. Some of you may remember, our scanner had mysteriously broken  down during the move to new premises  back in April. Not surprisingly it would  have cost more to have it fixed than to replace it. Our efforts to get a scanner donated  were leading nowhere, and we were wary  of overstaying our welcome at FREDA, the  research centre on violence against women  and children, whose scanner we've been  borrowing these last few months. We  would like once again to express our appreciation to FREDA for all their support  during our scanner-less months. Thanks!  So...for those of our readers who know  about these matters, our new scanner is a  Microtek ScanMaker E6, with 600 x 1200  dpi (which has to do with the number of  dots it breaks an image into,) and it seems  to work just fine. Let us know what you  think of the scan quality of our photos in  this issue.  Also new is our idea to bring together  a committe of non-Editorial Board members to put together the biggestXmes/s Benefit bash yet. The numerous changes and  upheavals at Kinesis and in Canada politically made it impossible for us to organize  our annual benefit and raffle this year. This  is a big loss, as we've been told countless  stories that illustrate how the Kinesis bashes  work as a wonderful venue to meet new  friends and re-meet some old ones.  So the Editorial Board decided to put  together a special bash next Spring to cover  both 1997 and 1998 benefits. And as the  Kinesis Editorial Board is currently rather  stressed (and small), we would like to invite Kinesis volunteers past, present and  new to help organize it. If you're interested  in getting involved, call Agnes Huang at  255-5499. We'd love to have you on board,  especially if you have fresh ideas on how  to put together an extra special party for  Kinesis supporters, contributors and workers.  We have some new faces in the production room to thank for their help in  putting together this month's issue. New  at wielding X-acto knives and blue editing  pens are: Janet Mou, Ivana Djeric, Ednoi  Boun, and the ubiquitous and always  handy Mary Logan. (Mary did lots to help  Kinesis move and set up, so she's not entirely new to Kinesis, just to our production  process).  And finally we have some new voices/  writers to thank for their contributions this  month: Mary Jane Hannaburg, Bella  Galhos, Mariene del Hoyo, Sara Miura  Zolbrod, Linda Tillery, Elouise Burrell,  Melanie DeMore, Emma-Jean Fiege and  Jane Sapp.  That's all for this month. Read us next  nex issue for the latest on what's happening behind the scenes at Kinesis. And feel  free to drop by or call if you're interested  in helping us get the paper out. We're always glad to see a new face. No experience  necessary. Call Agnes at 255-5499 or come  by to our office at 309-877 E. Hastings St,  Vancouver.  Happy reading and enjoy whatever  sunshine is left this summer.  SEPTEMBER 1997 News  Women and justice in Canada:  Still waiting  for a response  by Agnes Huang   Seven women are hoping the federal  government will soon make a decision that  may allow them to move on with their lives.  The women, all of whom had been found  guilty of killing men who were violent towards them, have been recommended for  relief by the federally appointed self-  defense review.  Two years ago, as a result of intensive  lobbying from women's organizations, and  in particular the Canadian Association of  Elizabeth Fry Societies (CAEFS), the Liberal government agreed to an en bloc review  of cases where women were convicted of  murder or manslaughter, but where evidence of self-defense may not have been  adequately dealt with. (The review call was  spurred on by the landmark Supreme Court  of Canada decision in 1990 which recognized "battered women's syndrome" as a  legal defense.)  The government appointed Ontario  provincial court judge Lynn Ratushny to  head the review, and gave her a mandate  to revisit individual women's cases, as well  as suggest law reform. The government  expected only 12 to 15 cases, but by the end  of it, Ratushny had heard from 98 women.  CAEFS' executive director Kim Pate  says she's not surprised that 98 women  emerged, adding that the number likely  would have been higher if women convicted of assault or who had plead guilty  to charges were also included in the review.  In an interim report presented to then  Minister of Justice Allan Rock and Solici  tor General Herb Gray in February,  Ratushny made recommendations in six  cases. In July, when Ratushny handed in her  final report to the new Minister of Justice  and Solicitor General, Anne McLellan and  Andrew Scott, she made an additional recommendation.  In the seven cases, she recommended  relief for the women ranging from four being given complete freedom, one a reduced  sentence, one a free pardon [see below], and  one a new hearing before an appeal court  to determine whether she was guilty of a  lesser crime than first-degree murder.  Some of the women are still incarcerated; others are one paroled; and one completed her full sentence. All of them served  at least five years in prison, and one woman  has served almost 20 years already.  Since the interim report was released,  CAEFS has continually written to the government to take immediate action. In one  letter sent in March, Pate wrote: "I am struggling to articulate the fear I have for the well  being and survival of the woman with  whom I visited today. This woman started  out by asking me whether I thought you  would "do something for the other five"  women if one of the six "was gone...She  described the feelings of hopelessness that  threaten to envelope her as each hour and  day crawl past since February 6th."  Neither Rock nor Gray moved on the  recommendations, and when the federal  election call came out, the decision-making process was left at a standstill.  Prisoners' Justice Day Memorial  Throughout the course of a very hot day, more than 100 people joined in on  this year's Prisoners'Justice Day Memorial outside of the pre-trial centre in  Vancouver.The memorial, held each year since 1974 on August 10, has  become an international day of solidarity and activism to draw public  attention to the oppressive conditions inside prisons.  The memorial was emceed by Filis Iverson a long-time organizer of the  event and a member of Joint Effort, a group supporting women at the BC  Correctional Centre for Women, [pictured above right with Sonia Marino.]  Among the speakers and performers were Dara Culhane, daughter of  prisoners' rights activist Claire Culhane; Karlene Faith, a criminologist at  Simon Fraser University and author of Unruly Women; the Squamish Nation  hand drummers; and members of SawagiTaiko— Eileen Kage and Leslie  Komori.  George Thompson, deputy minister in  the Department of Justice, told Kinesis that  McLellan and Scott are currently considering Judge Ratushny's report and that there  is a "likelihood [the ministers] will make a  decision relatively soon on the recommendations concerning cases of individuals."  In terms of the legal reform recommendations, Thompson says the process of dealing with them will take longer and require  further consultation.  Kripa Sekhar of the Saskatchewan Action Committee on the Status of Women in  Regina says the government has no excuse  for not taking immediate action in the  women's cases.  "Seven out of 98 cases is ridiculously  low to begin with, so these cases must be  those where the women have clearly been  wronged," she says. "These women have  been abused and have had to defend themselves, and now they're having to wait on  the government. It just doesn't seem fair."  To urge the federal government to respond  to the self-defense review recommendations, fax  letters or petitions to Andrew Scott, Solicitor  General of Canada, (613) 996-9955; Anne  McLellan, Minister of justice and Attorney  General, (613) 943-0044; and Jean Chretien,  Prime Minister of Canada, (613) 941-6900, or  contact them by mail. All correspondance can  be sent to the ministers c/o the House of Commons, Ottawa, Ontario, K1A 0A6. (No stamp  necessary.)  Justice delayed is justice denied  Kinesis had the opportunity to speak to a  woman who was recommended for a free pardon by Judge Lynn Ratushny. The woman, who  chooses to remain anonymous at this time to  safeguard herself and her family, is an Aboriginal woman and the mother of five children.  "Jane Doe" was charged with manslaughter in  the death of a man who was trying to rape and  kill her. She was convicted and sentenced to  six years in prison in 1991. Last year, she was  released after serving her full sentence.  Agnes Huang: In your case, Judge  Ratushny recommended a free pardon.  What does that mean for you?  Jane Doe: A free pardon means [the conviction] will be wiped off my record. Basically what she said was that if evidence had  been properly introduced at my trial, then  I would have been acquitted.  To me, it means having justice served  and paving the way for other women so  they don't have to go through what I did.  [Hopefully, the government will] make  amendments to the laws to protect women  so when they go to court they won't have  to have unnecessary incarceration.  It would be so nice if [the recommendations were accepted by the government,]  so I can move on with my life. I'm still stuck  in [a prison-like situation] even though I'm  not on parole anymore. If the  recommedation is accepted, then when my  youngest one grows up and starts asking  questions, I can tell her what happened. She  is going to want to know why we were  separated all those years. I can explain that  the law didn't protect me then, but it did  after the fact.  Huang: And hopefully other women  will never have to go through this.  Doe: It's kind of amazing because I  know that, about 20 years ago, this happened in the United States. Canada is so  far behind. In the US, they reviewed the  cases of women who were protecting themselves. I remember hearing about it and  thinking those women should never have  been in jail and it's so sad that they live  these tragic lives. I never thought in my lifetime those things would happen to me.  Huang: Have you gotten a lot of support from the community?  Doe: I have gotten support from different unions in my province, and from different people who've been helping me. As  far as community support, it has been only  recently that I've been looking for it. It's  been really positive and happening even  quicker than I expected. All through my  sentence I've had support from the Elizabeth Fry Society. It's been amazing, not just  in terms of the self-defense review but in  bringing my children to visit me. My  youngest one wouldn't know me today if  it hadn't been for them.  Huang: How about from the Aboriginal community?  Doe: Actually, I'm just starting to realize I have to appeal to my own people.  Some of the response I've gotten has been  good.  Huang: Judge Ratushny recommended  your free pardon in February with her interim report, but her final report wasn't sent  to the government until July 11. Now we're  into August. What has it been like for you  having to wait for so long.  Doe: It's been really frustrating. I always have to remind myself when I don't  have faith that it is a federal review and try  to cling onto some hope. It's a federal review by their people, it's not like I had all  this money to hire all these lawyers. I know  the federal election put things at a standstill, but it's not a lengthy report. I just wish  they'd hurry up and get [their decision]  over with so I can deal with it.  Huang: Have you talked to other  women who are still incarcerated. What  kind of response have you gotten from  them?  Doe: The women who are informed, or  have an interest in battered women, think  this is a great thing. They think that that's  how it should have been at my trial.  They've always told me that there's a two-  tiered system, although that's not what society says.  Huang: Certainly, there's a two-tiered  system for women and men, but there's also  a two-tiered system for Aboriginal people  and non-Aboriginal people.  Doe: It's about your place in society. If  you are working class and pay taxes, your  chances are better than someone who's  lower class who has no income or is living  in the street. That's what was clearly stated  by the judge. I remember when I was first  sentenced that I just accepted everything. I  didn't have any understanding [of my situation,] not like what I have now. Otherwise,  I would have understood what people were  telling me, that I should never have been  convicted in the first place. I was ignorant  of the law and I didn't know my rights at  all.  SEPTEMBER 1997 News  Women and breastfeeding:  A right across Canada  by Wei Yuen Fong  When Michelle Poirier won her human  rights case last month, it sent a positive ripple to women all across the country. Six  years after she launched her complaint, a  BC human rights tribunal ruled that Poirier  had been discriminated against when she  was told not to breastfeed her child at her  workplace.  Poirier's victory set a precedent: it is  the first ruling that upholds breastfeeding  as a protected act under a human rights  code in Canada. While many other women  have launched similar complaints in the  past, they either reached a settlement before the hearing stage or dropped out of  the process because it was long and tedious.  Poirier's pioneering trek towards ensuring the rights of breastfeeding women  began in 1991 when her employer-the ministry of municipal affairs in Victoria-  brought in a new policy prohibiting employees from bringing children to their  workplace. For the several months prior to  that, Poirier had been breastfeeding her  daughter at work during lunchtime to no  objections.  Ironically, the incident that led to the  policy happened around an event sponsored by the ministry's women's programs  branch to mark International Women's Day.  Some of Poirier's co-workers objected to  her breastfeeding in mixed company dur  ing a public lunchtime presentation on the  men's movement. After a second incident,  Poirier filed a human rights complaint.  During the investigation, her employers virtually admitted they had discriminated against Poirier, but said their actions  could be justified because they had valid  business reasons. The human rights council accepted their reasons and did not hold  a hearing. Poirier persisted and won a ruling before the BC Supreme Court, which  sent the case back to the tribunal for a hearing.  Poirier says she was determined to go  through with the hearing because the ministry refused to acknowledge any wrongdoing or settle the case out of court. "I filed  my complaint initially because it hurt so  badly and I had to do something to document that I didn't think it was right," she  says. "The fact that I pushed on to a hearing is a direct result of how long it dragged  on. If the government had just apologized,  I would have accepted it."  Human rights tribunal member Tom  Patch ruled that the ministry discriminated  against Poirier on the basis of her sex by  bringing in the policy of excluding children  from the workplace without taking measures to reasonably accommodate Poirier. In  his decision, Patch said "...a rule which is  made to appear neutral but which is designed to discriminate on a ground prohib  ited by the Human Rights Code cannot be  said to be made for genuine business purposes."  Although the ruling is only binding on  BC, Elisabeth Sterken, national director of  INFACT (Infant Feeding Action Coalition)  Canada, says Poirier's success is very  monumental for women across Canada.  "We can used this judgment to promote  breast feeding as an inalienable right of  women across Canada. It is vital that  women know that human rights legislation  can be used to protect them from harassment for breastfeeding anytime, anywhere."  Sterken says Poirier's victory also  opens up opportunities to look at other  workplace issues and the supports employers and society should provide women so  they can return to work without having to  sacrifice the health of their baby or their  own well being. "Breastfeeding women still  don't have legal protection in the  workplace, so the support a woman receives for breastfeeding still depends on the  goodwill of the employer," she says.  Although the BC government had established an employment equity directive  that requires managers to make reasonable  accommodation for employees for such  things as breastfeeding or injecting insulin,  Poirier says the policy has not been embraced as practice. She notes that a col  league recently won an arbitration also related to breastfeeding, and that the government is refusing to honour the arbitrator's  decision even though it is legally binding.  For Poirier, she says her experience  through this human rights challenge was  an awakening. "I wasn't a feminist when I  started," says Poirier. "I couldn't understand what was happening to me and I was  not even sure that what was happening was  unfair. Before, I was unconcious of my reality and that of my sisters. Now, I think I  am a far more useful member of my community."  Poirier sees the breastfeeding issue as  just part of the broader struggle for women's equality rights. She points out that at  one time, between 1929 and 1964, BC had a  Maternity Protection Act which required  employers to provide nursing mothers with  two half-hour lactation breaks a day. But  all this stopped in the 1960s, when medical  science "discovered" that breastfeeding  was bad.  "We wouldn't have this history if the  integrity of the female body was respected  across the board," Poirier says. "My deepest hope is that some young women will  have heard about my case and be exposed  to the female breasts in their normal functioning way, and not just in sexualized  ways or in relation to breast augmentation."  Youths not  sold on APEC  by Mariene del Hoyo  Dozens of students and youth gathered  at Simon Fraser University in Burnaby, British Columbia to protest an immigration and  APEC (Asia-Pacific Economic Cooperation)  conference being held on campus.  The youths and students from the Network Opposed to Anti-People Economic  Control (NO! to APEC) Coalition organized  the rally in August to challenge what they  view as an attempt by proponents of APEC,  including governments, to co-opt youth  and students and to perpetuate the myths  surrounding 'free' trade and globalization.  The Coalition stated in a press release  that the Canada in the Asia-Pacific Economy:  The People Dimension conference hosted by  the Centre of Excellence in Research on  Immigration and Integration in the Metropolis at SFU is "part of the APEC process" and thus a "blatant attempt to increase  cheap labour migration from the underdeveloped Third World to suit the needs of  imperialist powers for more profit".  [Not surprisingly, participation in "The  People Dimension" conference was limited to  members of big business, academics and government officials.]  Under the guise of independent and  objective research, the Centre merely legitimizes the "APEC agenda of free flow of  cheap, flexible migrant labour across the  [Pacific] region," says Maita Santiago, an  organizer of the protest and member of the  Filipino-Canadian Youth Alliance. "Although the Centre and the conference call  for an open door for immigration, they do  not address the exploitative conditions immigrant and migrant workers find in  Canada nor do they address the root causes  of migration from the Third World," she  adds.  According to the NO! to APEC Coalition, the special focus of the conference on  youth is indicative of attempts being made  to create a pool of mobile, flexible, skilled  and complacent labour for the future; that  is, a "prime source of labour that can serve  as engines for growth and profit."  "Proclamations that our future as  youth lie within the APEC process and the  NO! to APEC protesters outside the Halpern Centre at SFU  wholehearted acceptance of the 'globalization' myth contradict what globalization  has already meant for marginalized youth  and other people in the Asia-Pacific," says  the Coalition. While a few may benefit from  globalization, the reality for most youth and  students in Canada is higher tuition fees  and under- or unemployment, coupled  with high debt loads for those 'fortunate'  enough to obtain higher education.  The NO! to APEC Coalition, a grassroots coalition, has held numerous information sessions on imperialist globalization and has organized demonstrations  against many of the other pro-APEC activities held in Vancouver over the past year.  The Coalition is planning the People's  Conference Against Imperialist Globalization—Continuing the Resistance in November as part of its effort to educate, organize  and mobilize people against APEC and imperialist globalization in general. Youth and  students from the Coalition are also organizing the Youth and Students Resist Imperialist Globalization conference in September.  For more information about the youth and students organizing of NO! to APEC Coalition,  contact them c/o the Kalayaan Centre, 451  Powell St, Vancouver, BC, V6A1G7; tel: (604)  215-9190; fax: (604) 215-1103; e-mail:  f)  SEPTEMBER 1997 News  The APEC Women Leaders Network:  Who's leading whom? ^tf  by Punam Khosla  While women's groups across Canada  and the Asia Pacific region have been organizing against the Asia Pacific Economic  Cooperation (APEC) and its main goal of  liberalizing trade and promoting business  and the private sector at the expense of  women's lives and livelihoods, an elite  group of powerful women have been quietly selling women out. The Women Leaders' Network (WLN) has been legitimizing  APEC by working on the inside supporting the propaganda of profits.  Between September 13 and 16, about  90 women from the 18 APEC countries will  be in Ottawa for the second "by invitation  only" meeting of the Women Leaders' Network for APEC Economies.  Elizabeth McGregor of Industry  Canada who attended the group's first session in the Philippines last October makes  no bones about the WLN's objectives. "At  the second session happening this fall, we  expect to have a gender dimension brought  into the working groups of this trade liberalization body with the hope to also spread  that template into the Americas and around  the world.  "A key part of our strategy (is) to reach  out to the mainly men who dominate the  structures of APEC and have them come  and teach us the structures of the working  groups and committees and to offer a  roster of female candidates for their working groups or business advisory councils  of senior women leaders from these economies."*  Composed of corporate, government  and academic women, the WLN met in  Manila last October, apparently ignoring  the large scale anti-APEC lobby organized  by women's groups taking place around  them. After two days of workshops on  women in small and medium sized enterprises (SMEs), science and technology and  human resource development, the WLN  produced a statement which was presented  to Philippine President Ramos for submission to the APEC leaders.  Their efforts resulted in one short  phrase in the final declaration of the November 1996 APEC Leaders' meeting in the  Philippines: "...We direct our ministers,  working in partnership with the private  sector, to identify ways to encourage such  participation by all APEC economies. In  addition, we ask that they put special emphasis on the full participation of women  and the youth."  While the WLN sees this as a significant victory, a more blunt and accurate view  is found in APEC's report on the ministerial meetings on science and technology in  which they attribute the "surprising commitment" to women's participation among  the ministers to their need "to draw on the  full population base to meet anticipated  national manpower shortages of science  and technology personnel required for the  knowledge-based economy."  Canadian participation and 'leadership' at the WLN comes from, among others, Sherry Fotheringham of the Royal  Bank, Andrina Lever, president of the  Women Entrepreneurs of Canada, Susan  Davies of the Canadian International Development Agency (CIDA) and McGregor.  With Canada playing host to APEC this  year, these and other women from the business, policy and research sectors are playing a central role in the upcoming WLN  meeting in Ottawa.  Lever praised the group's approach of  subordinating themselves to theAPEC culture and hierarchy. "I think one of the reasons this whole model worked was  that...we had undersecretaries of various  ministries in Manila working with us to  make sure that we understood APEC and  the APEC process and more importantly  the language that we used was consistent  with the language that is used in trade  documentation. What we were trying to do  is create a very positive relationship and  not be antagonistic in any way..."*  The theme of this year's WLN meeting, The Economic Impact of Women in the  APEC Region, is unabashedly focused on  promoting women in the business and corporate sectors. But make no mistake, these  are the high end corporate women. In spite  of APEC's rhetoric of involving women  running SMEs, women who are self-employed or scraping to set up small businesses in the face of unemployment have  What is APEC?  The Asia Pacific Economic Cooperation is a group of 18 countries of the Asia  Pacific, working to promote "free trade"  and investment within the region. It  started in 1989 as a forum for the exchange  of ideas and an informal, non-binding  consultative body. Today, APEC looks  more like a formal "free trade zone" along  the lines of NAFTA (the North American  FreeTradeAgreement).  The member countries in APEC are  Australia, Brunei, Canada, Chile, China,  Hong Kong, Indonesia, Japan, South Korea, Malaysia, New Zealand, Papua New  Guinea, the Philippines, Singapore, Taiwan, Thailand and the United States.  APEC member countries account for 40  percent of the world's population, and  their combined trade in 1994 made up 72  percent of the world's total trade.  As members of a "free trade" zone,  the economies of the Asian Pacific countries will be integrated through a painful  process of trade and market liberalization.  What is known about APEC to date suggests that APEC is a mechanism for multinationals (led by Japan and the US) to  increase their power and profits in the region by freeing big business from current  restrictions.  Illustrating this is the use of "APEC  language." For example, members are not  countries but "economies." People are not  referred to as workers but as "human resources," and in the world of a liberalized  global market, these human resources are  commodities to be traded and discarded  if they are not useful and competitive.  The APEC process  APEC has become the main instrument to accelerate trade and liberalization  policies of the World Trade Organization  (WTO) in the region. The WTO is the governing body which implements GATT  (the General Agreement on Tariffs and  Trade).  The work of defining APEC is done  through the meetings of the member  countries' ministries of Foreign Affairs  and Trade and Industry. All APEC decisions are made behind closed doors by  government officials, big business and  academics at the annual "leaders' meet  ings. " None of the agreements are considered formal or binding, and therefore are  not required to be passed through public  scrutiny. Hence, there are no public APEC  forums.  A key body advising APEC is the  APEC Business Advisory Council, made  up of the heads of large corporations in  the member countries. The council provides APEC leaders with policy guidance  on key issues. In other words, big business dictates policy to politicians. Neither  NGOs (non-governmental organizations)  nor labour groups have been invited to the  table, ensuring that there is no discussion  of the effects of APEC on women, workers, indigenous peoples or the environment.  At the firstAPEC leaders' summit in  Indonesia, member countries set the years  2020 and 2010 for full implementation of  free trade and investment policies by "underdeveloped" and industrialized countries, respectively. In Osaka, Japan a year  later, member countries defined key areas  of action: trade and investment, its facilitation, and economic and technical cooperation. The latter includes action programs in the areas of human resource development, industrial science and technology, tourism, fishery, agriculture, etcetera.  In 1996, the leaders' summit took  place in the Philippines. At that summit,  each member country put forth an action  plan detailing how specific sectors within  their economies will open up to regional  competition. The Philippines led "by example" by committing to establish a free  trade area (similar to China's special economic zones) by the year 2020.  This year, APEC will be held in  Canada. Throughout the year, a series of  APEC-related conferences and round tables have taken place in various cities  across the country. These will culminate  in a round of APEC meetings and the  APEC Leaders' Summit November 16-26  in Vancouver.  Compiled by Fatima Jaffer, based in part on  the Kinesis, Oct 1996 article, "Say no to  APEC" by Kerrie Lattimer and Amy  Simpson.  graphic by Sur Mehat,  concept by Datejie  so far not been in the loop. When asked  about the participation of these women in  last year's session, Lever, who is also one  of the co-chairs for the Canadian planning  committee, replied, "If there were not  women there...who were actually micro-entrepreneurs, their interests were being represented by the women who were there."*  The Canadian government seems to  have chosen to downplay the APEC leaders' call for full participation of women, relying instead on the WLN as their source  of women's representation. This was evident in Foreign Affairs Minister Lloyd  Axworthy's March '97 speech on "Canada  and The Asia Pacific," in which he outlined  Canada's plans for APEC and promoted the  WLN to the exclusion of the established  Canadian women's movement.  The WLN philosophy clearly fits in  with the Liberal government's need to  present an image of public support for  APEC, it structures and its expansionist  mission of freer trade and less barriers for  business.  The Liberal government's lack of desire to hear from women's groups—the  majority of whom oppose APEC's very  mandate—is further reinforced in the government's outline of its priorities for APEC.  Much emphasis is placed on the need to  "facilitate trade and reduce the costs of  doing business" as well as a "commitment  to integrate business views at all levels of  APEC." No mention is made of women at  all.  To make your views known and get more  information on the 'Women Leaders' Network  meeting, contact the WLN Planning Secretariat at: (613) 526-3280 or Susan Davies at  CIDA: (819) 997-4752.  To protest the Canadian government's attitude to grassroots women's groups and their  collusion with APEC as a trade liberalization  forum, call the Prime Minister's Officeat (613)  992-4211 (collect) or write to him at The Prime  Minister's Office, House of Commons, Parliament Buildings, Ottawa, Ontario, K1A 0A6.  Punam Khosla is a freelance media producer  with C.O.W.R.l.E. Productions in Toronto.  *Quotes taken from the session "No Real  Change without Women: Networking for  Development" at the Global Knowledge  '97 conference held in Toronto in June  1997 (sponsored by the World Bank).  SEPTEMBER 1997 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 edited  for length. Deadline is the 18th of the  month preceding publication.  compiled by Dorcas Wilkins   Women's Internet  conference  The first-ever national conference on  the Internet for women and women's  groups engaged in equality work will take  place October 18-21 in Ottawa.  The Conference is being organized by  Women'space, Women in Networking and  Communication, and the Ontario Women's  Justice Network, in association with the  National Action Committee on the Status  of Women, Lesbian Mothers Support Society, Sunshine Coast Women's Centre, and  the Canadian Women's Internet Association, among others.  The conference themes are "Access to  Information Technology," which will cover  discussions on getting online, inclusive  technology, gender sensitive training,  breaking down barriers, and "Using the  Net for Women's Equality."  Women who are interested in participating in the conference but cannot make  it to Ottawa can join the online discussions.  Subscribe to the conference-1 (that's an L  lower case, not the number one) mailing list  by sending an e-mail message to and in the body  of the e-mail type: subscribe conference-1.  Women are also invited to read the archives  of the conference-1 mailing list at: http:// and to contribute their thoughts, stories and ideas to  the bulletin board at: http://www.  Registration for the conference is limited to 250 participants. The fee is $125  (meals not included), but some bursaries  may be available. Internet hands-on teaching sessions will be available on October  18 for an extra $50 per session.  Conference organizers are also calling  on women to submit workshop or panel  discussion proposals for the conference.  To register or for more information, contact Women'space, RR1 Scotsburn, NS, BOK  1R0; tel/fax: (902)351-2283; or e-mail:  Women's Health Collective re-opens  An important resource for women  looking for information on various health  issues is up and running again. On April 1,  the steering committee of the Vancouver  Women's Health Collective made a decision to close the Information Centre for  three months for reasons both financial and  organizational. Now revamped and redecorated, the Health Collective has reopened its doors.  The Health Collective has been around  since 1972 working to promote and support  the idea of women helping themselves develop a pro-active approach to their own  healthcare.  The Collective says a lot of work remains to be done to ensure the organization can stay healthy. Over the next five  months, the collective will focus on service  delivery through the Women's Health Information Network and on building accountability and respect for the varying levels of commitment volunteers bring. As  well, the Collective is looking to mesh the  reality of its finances with its stated goals.  The VWHC is calling on its members  to help with their transition by offering their  knowledge, skills, money, time, connections  or encouragement.  To offer your support contact the VWHC  at 219-1675 West 8th Ave, Vancouver BC, V6J  1V2; tel: (604) 736-4234.  Talking about breast  implants  A recent conference in early June in  Vancouver on Reflections and Connections:  Women, Breast Implants and Health Care gave  women with breast implants an opportunity to share information, answers and current research on breast implant issues, develop community networks, and a voice to  help end their shame and silence. Most of  the 85 women who participated have or  have had breast implants, and most are sick  because of them.  Women who are making decisions  about breast implant surgery, as well as  health care practitioners and lawyers also  came. As one woman put it, "Many women  have been seriously damaged both in body  and spirit. I believe this convention helped  heal and give new hope to many of us".  The conference was organized by the  BC Breast Implant Centre which provides  confidential information and support in  decision making and health issues related  to implants. The centre also has a telephone  information line, a reading room open  Monday to Thursday, lpm to 5pm, information sessions and support groups.  A videotape of the conference is expected to be available by the end of September. The cost will be approximately $10.  For more info about the conference or a  copy of the videotape, contact the Breast Implant Centre, BC Women's Hospital and Health  Centre, Room E 300A, 4500 Oak St, Vancouver, BC, V6H 3N1; tel: (604) 875-2013.  Women's groups launch  fundraising campaign  A number of feminist organizations in  Vancouver recently formed the Vancouver  Women's Fund to strategize ways to raise  money for the vital services and advocacy  work the organizations provide.  "In a time of government cut-backs,  especially of monies for women's and community services, it is critical to explore new  avenues of fundraising and to do so together" says Jennifer Johnstone of the Battered Women's Support Services (BWSS),  one organization involved in the campaign.  The Vancouver Women's Fund is a collaborative effort of 14 community-based  feminist organizations in Vancouver: Aboriginal Women's Action Network, Battered  Women's Support Services, Bridge Housing Society, Committee for Domestic Workers' and Caregivers' Rights, Downtown  Eastside Women's Centre, FREDA Centre  for Research on Violence Against Women  and Children, Positive Women's Network,  South Asian Women's Centre, Vancouver  Rape Relief and Women's Shelter, Vancouver Status of Women, Vancouver Women's  Health Collective, WELL Society (Liberty  Thrift), Women Against Violence Against  Women and the Women's Research Centre.  As its launch, the Vancouver Women's  Fund is holding "Sunflower Days," celebrating women's strength and fortitude.  On September 5 and 6, women will sell sunflowers at various venues throughout the  city. All groups regardless of size will benefit from the monies raised by the Fund.  For more info about the Vancouver Women's Fund and/or Sunflower Days, contact:  Alice Lee (Vancouver Rape Relief) at 604-872-  8212, Fatima Jaffer (South Asian Women's  Centre) at 604-682-0080, Yasmin Jiwani  (FREDA Centre) at 604-291-5197, or Jennifer  Johnstone at (BWSS) 604- 687-1868.  Remembering Gloria  Greenfield  Gloria Greenfield, "a woman of great  esteem" and a proud feminist was born in  Braddock, Pennsylvannia on May 22,  1925. She passed away on June 30, of breast  cancer, surrounded by loving friends.  While Gloria was a world traveller  who had lived in eight countries, she settled in the Kitsilano area of Vancouver in  1972.  A pivotal figure in the Vancouver  Women's Liberation Movement, she was a  co-founding and sustaining member of the  Vancouver Women's Health Collective,  Transition House, Vancouver Women's  Bookstore, A Woman's Place, Women and  Words, and Westword. She was admired  and feared for her attention to details.  Among Gloria's contributions were  her dedication and loyalty, day-in and day-  out, to the survival of the organizations she  was involved with. Sadly in 1996, Gloria  had to oversee the closure of the Vancouver Women's Bookstore, a symbol of the  strength of the Vancouver Women's Liberation Movement and an important part  of Gloria's life.  She doggedly participated fully in her  community, giving particular support and  friendship to lesbians and women of colour  This year, Gloria was one of the four  people to whom the Vancouver Folk Festival was dedicated, one of the few non-  musicians to receive this honour.  Poet/write and friend, Betsy Warland  writes of Gloria: "Work was her passion.  She had a dedication for what she did and  a tenacity to her methods of doing it...She  could be intimidating. Yet it was an underlying open-mindedness and generosity of heart that led her to find companionship in generations of feminists much  younger than herself.  Contributions to the Women's Scholarship Fund, established by Gloria Greenfield,  may be sent c/o barbara findlay's law office,  #620-1033 Davie Street, Vancouver, BC, V6E  1M7.  Remembering Doris  Rands  Doris Rands wore many hats with  ease. She was a feminist, socialist, children's advocate, opponent of war and racism, supporter of Aboriginal and gay  rights, counter-culture salon matron, community healthcare pioneer and teacher,  among other things.  Born Doris Milne Fraser on February  1,1916, she died on July 28. With co-operative, egalitarian and humanist ideals, Doris  campaigned against fee-for-service medicine and for community health clinics. She  did what she could to shift the focus of  medicine from treatment to prevention of  Doris and her husband Stan had three  children: Jean, Brian and Ailsa.  From the 1950s to 1980s, Doris's home  was a counter-culture salon. Anti-war and  Aboriginal activists, advocates of community health clinics, student radicals, trade  unionists, feminists, refugees, scholars, researchers, and old and new friends found  good conversation, hearty meals and  when needed, a warm bed.  In 1993, Doris moved to Vancouver,  where she worked with Grassrooters, End  Legislated Poverty and the Raging Grannies.  She had known for at least a year that  her health was failing. On July 6, after being laid up for three weeks, Doris was  taken to hospital. She confided that she  could not have had such a good time if  her condition had been diagnosed earlier.  As always she was gracious and cheerful.  Donations in memory of Doris Rands  may be made to the Children's Program of  Macdonald Elementary School, 1950 E. Hastings St, Vancouver, BC, V5L1T7, or c/o Jean  Rands, 2639 Trinity St, Vancouver, BC, V5K  1E5.  Remembering Michele  Pujol  Michele Pujol died peacefully at home  on August 2 in the care of her partner,  Brook Holdack.  Michele was born in Madaoua, Niger  on April 20,1951. Although Michele went  into teaching (first at the University of  Manitoba and then at the University of Vic  toria) and was regarded as an exceptional  teacher by colleagues and students alike,  she was an activist first for human rights  and social justice.  During her years in Winnipeg,  Michele was instrumental in organizing  the first three Pride Day marches and two  Canadian Women's Music festivals. Since  1990, she had been a faculty member of  the Department of Women's Studies at the  University of Victoria. Her students and  friends organized the first annual Lesbian  Walk in response to homophobia experienced by Michele and the Women's Studies Department.  Michele was a founding member of  the International Association for Feminist  Economics as well as an Associate Editor  of the journal Feminist Economics, to which  she frequently contributed.  A Taiko drummer for four years  while in Winnipeg, Michele was also  noted for her generous and consistent  support of young and newer women  musicians.  Michele was diagnosed with colon  cancer in Spring 1997. Rather than choose  a few extra months (possibly) by treating  her cancer with chemotherapy and radiation, Michele chose to be a cancer fighter  on her own terms. Though her death is  an unnameable loss, her victory of life will  be a beacon to many for always.  Donations may be made to the Michele  Pujol Scholarship Fund, Box 287, Ganges  Post Office, Salt Spring Island, BC, V8K  2V9.  SEPTEMBER 1997 What's News  compiled by Leanne Keltie and Wei  Yuen Fong   Filipina woman ordered  deported from Canada  A Filipina woman who left her abusive husband is being ordered deported  by the Canadian government on the  grounds that she "misrepresented" herself when she entered Canada.  Acier Wuertz Gomez came to  Canada in 1990 to work as a domestic  worker under the Live-in Caregivers'  Program (LCP). In 1992, she married the  man she was working for in Prince  George, BC, and they had one child together. (He has another child from a previous relationship.) In June 1996, Gomez  took the children and left her husband  because of his violence towards her.  A few weeks later, Gomez was called  into Canada Immigration for an interview where they questioned her about  her marital status. She had marked that  she was "single" on her immigration  forms, when in reality she was married  to a man in the Philippines at the time  she came to Canada.  The only reason immigration knows  about Gomez's previous marital status  is that her husband reported her, says  Luningning Alcuitas of the Philippine  Women Centre (PWC). "He did this after Acier had made the courageous decision to leave him after four years of  violence and abuse."  Gomez was served a deportation order on June 10. Alcuitas says this case is  another example of the discrimination  Filipina migrant workers face under  Canada's sexist and racist immigration  policies and the Philippine government's  exploitative labour export policies.  She adds that many women are  forced to leave the Philippines because  of the economic crisis in their homeland,  and are promised a "better life" in  Canada. When they arrive, a lot of the  women are subjected to various forms  of marginalization and oppression.  (Some women are even told to indicate  they are single to improve their chances  of being accepted into the LCP.)  Acier Gomez's situation is urgent.  PWC and SIKLAB, a Vancouver-based  Filipino migrant workers group, are calling for immediate support for her. The  groups are circulating a petition to Immigration Minister Lucienne Robillard  asking her to issue a minister's permit  that would allow Gomez and her daughter to stay in Canada.  For more information on the campaign  or copies of the petition, call Ning Alcuitas  at (604) 215-1103 ore-mail  Women accused of  attacking child molester  Three women from Delaware, Ohio  have been charged with "raping" and kidnapping a convicted child molester. The  man, who is related to the women, was allegedly attacked in his home and dumped  in the town where he grew up, over 110  kilometres away. He was tied up and naked except for a blanket, and several parts  of his body were tattooed (in black marker)  with the phrase, "I am a child molester."  In addition to accusing the women of  wrestling him to the floor, cutting of his  sweat pants and underwear, shaving his  head and pubic hair and assaulting him  anally with a cucumber, the man told police they applied a heat-producing ointment  to his genitals.  Although the 27 year old man had been  convicted of gross sexual imposition of a  child in 1994, he was sentenced to only two  years in prison. He was released in January.  Dow Chemical lied  about breast implants  Women who are fighting the companies who manufactured silicone breast  implants for compensation won a significant court battle recently.  Earlier last month, a jury in Lousiana  found that Dow Chemical Company—  the parent company of Dow Corning, the  largest maker of silicone breast implants  before they were pulled off the market—  knowingly deceived women about the  health risks of the implants. The jury also  said that Dow had failed to adequately  test the silicone before using it in their  implants. Dow, of course, is denying the  jury's conclusions.  The court case in Louisiana is the  first class action suit against the company. The trial will continue in late September to determine whether the eight  women who filed the suit were injured  by Dow's implants. Potentially, the outcome of the suit could affect 1,800 breast  implanted women.  In a related matter, Canadian  women may soon receive some compensation from Dow Corning. The company  put forward a settlement offer in late  August which would be worth a maximum of $111,000 to each of the 15,000  women in Canada implanted with a  Dow silicone device.  Joanne Tomlin, who is among the  Canadian women affected by the settlement offer, greeted the news with enthusiasm. "It certainly removes some of the  emotional pain."  While the amount offered to Canadian women is only 40 percent of that  offered to their American counterparts,  Dow's compensation proposal is much  more than is being offered by other  manufacturers of silicone implants. Bris-  tol-Myers-Squibb offered women only  $4,200 to $42,000.  Lynne Bedard, who heads the only  support group in Montreal for breast implanted women, says there are still things  that need to be worked out before the  settlement can be finalized. "Now we'll  have to see what conditions are attached  to it, whether it's a final settlement, and  whether there will be medical follow-up  for the rest of our lives," she says.  "Happy pill" for kids?  Seems like US pharmaceutical company Eli Lilly didn't pay much attention to  Nancy Reagan's "Say no to drugs" tirade  in the 1980s. Already making $2.4 billion  (Cdn) a year selling the anti-depressant  drug Prozac, the makers of the so-called  "90s drug of choice" has now set its capitalist sights on what it sees as the next profitable wave of pill poppers: children.  Eli Lilly is seeking permission from the  US Food and Drug Administration to release a special children's version of the  "happy pills—in peppermint and orange  flavours. It is said that, in the US, at least  four million children suffer from depression, which represents a huge market for  Eli Lilly to exploit.  Already more than 400,000 kids under  the age of 18 are being given Prozac, and  more and more doctors are prescribing it  to younsters. Since last year, among six to  12 year olds, prescriptions for Prozac have  risen by almost 300 percent.  Critics of Eli Lilly's new marketing  move are worried Prozac will become a  quick-fix for parents—and schools, doctors,  social workers, et cetera—who feel their  children are "unruly." The use of drugs to  control the behaviour of children is not  uncommon. Many children who are  deemed "hyperactive" are put on Ritalin.  Harold Koplewicz, vice chair of psychiatry at the New York Medical Center,  doesn't agree with prescribing anti-depressants every time people are not feeling as  perky as society thinks they should feel.  "It's part of the human condition to feel  crummy if something bad is happening in  one's life. But that is very different from  having a clinical disorder," says Koplewicz.  The motto of this decade's (and likely,  the next) version of the "war on drugs"  campaign should really be: "Say no to exploitative corporate profit-making." And  the goal should be to stop multinational  drug companies, like Eli Lilly, from raking  in the exhorbitant amounts of money it already does at the expense of the well-being—current and future—of young people.  Women's income  decreases after divorce  Two recent studies confirm what  women have known for a long time already: that women are left economically  worse off after divorce.  A study released by Statistics Canada  (StatsCan) in April indicates that Canadian  women's family income drops an average  of 23 percent a year after separation. Men's  income rises 10 percent.  Similarly, a survey done by two sociologists in the United States shows that  American women's per capita income declined as well, but the study says the decrease in only 12 percent a year after separation.  According to the authors of the  StatsCan study, there are two main reasons  for the large income gap between Canadian  women and men. First, women earn less  than men on average, which means most  family income leaves with the husband.  Second, most women have custody of their  children—89 percent of mothers have children living with them as compared to only  36 percent of fathers.  Sunera Thobani, former president of  the National Action Committee on the Sta  tus of Women and a professor of women's  studies at Simon Fraser University, says that  cuts in government spending in post-secondary education and training programs,  coupled with the lack of a national childcare program also greatly hinder women  from being able to improve their economic  situation after divorce.  In Canada, legislation has recently  come into effect which makes child support  payments women receive non-taxable,  which is supposedly intended to eliminate  post-separation income inequalities. However, most single mothers' do not receive  child support in the first place and so  would not benefit from these legislative  changes.  Violence claims many  women's lives  Here's something else we've also  known for some time: according to a recent  report by UNICEF (the United Nations International Children's Fund), a lot of  women are lost to this world because of  violence and patriachy.  In its annual report, Progress of Nations,  UNICEF claims that as many as 60 million  women are "missing" because of systemic  discrimination and violence. "This chronic  condition of violence amounts to the most  pervasive human rights violation in the  world today," says Carol Bellamy,  UNICEF's executive director.  Some examples cited by the UNICEF  report of the violations women face are that:  every nine seconds in the United States, a  woman is physically abused by her partner; in India, more than 5,000 women are  killed each year because of dowry disputes;  and more than one million children—  mostly girls—are forced into prostitution.  UNICEF says the oppressive and dangerous situation for women is the result of  the widespread mistreatment and undervaluing of women in society, which is  largely accepted as "the way things are."  One significant factor contributing to this  prevailing attitude and situation, according to UNICEF, is the inadequate level of  political power women hold in the world.  To illustrate women's lack of clout, the report cites the low percentage of women in  high-level elected or appointed government positions in different countries  around the world.  However, as most feminists know, having more women within any patriarchal  government system rarely leads to any real  improvements in the lives of women. There  are many examples of this in Canada and  most other countries.  Vancouver Co-op Radio, 102.7 FM, is calling for  volunteers to help out with our Autumn Airlift '97. Come  join our fundraising team. Training in all areas. It's fun  and it's time well spent.  Co-op Radio is also offering a Basic Radio Production  Course. Learn how to record, interview and edit. The  course will be eight hours over four weeks, starting on  September 15. Fee is $25 for Co-op  members.  Interested? Available?  Call Co-op Radio  ^^^M 684-8494  CFRO 102.7 FM       Monday to Thursday, noon to 5 pm.  SEPTEMBER 1997 ALTERNATIVES is Canada's  foremost environmental  journal since 1971.  Thought-provoking articles  go beyond band-aid  solutions to consider  concrete alternatives for a  wide range of environmental issues. Look to  Alternatives for reports of  environmental happenings,  provocative opinion pieces,  and reviews of the  latest eco-books.  BRIARPATCH is  Saskatchewan's award-  winning political magazine  which provides an  alternative view on issues  and events in Canada and  the world. Essential reading  for those interested in  politics, unions, the  environment, women's  rights and international  affairs. We publish articles the  mainstream media won't  touch. Ten times a year.  From political zines to  hilarious comics, from  small press books to indie  music, BROKEN PENCIL  maps the ephemeral world  of independently produced  Canadian culture.  Featuring hundreds of  reviews, interviews with  creators, and excerpts from  everywhere, Broken Pencil  puts the reader in touch  with the creators and  their work.  ■..■:  mVQW  CREEN TEACHER is a forum  for teachers and parents  seeking to promote  environmental and global  awareness among young  people from K to 12. It  offers perspectives on the  role of education in  creating a sustainable  future, practical cross-  curricular activities, reviews  of the latest teaching  resources, and successful  ideas from green educators.  As Canada's largest  national feminist magazine, HERIZONS explores  women's health issues, the  law, work and culture, and  entices readers with  provocative reviews and  columnists. Unabashedly  feminist, Herizons is  written in a way that is  relevant to the daily lives  of women. Canada's  much-needed answer  to Ms.  LATIN AMERICA  CONNEXIONS/CONEXION  LATINA provides commentary on the struggle for  peace and justice in Latin  America, and promotes a  continent-wide, internationalist vision. This  bilingual publication  includes current accurate  analysis of Latin American  events, and information  about resources, campaigns  and organizations.  NEW INTERNATIONALIST  magazine turns the issues  inside out and explains  what's really going on. Ifs  the best guide to the major  issues from the arms trade to  AIDS, from human rights to  hunger. Each month, Nl  tackles one subject, and gives  you the facts and the  arguments. To influence  whafs happening to you, you  need to know whafs  NEW MARITIMES is  regional politics,  environment, labour,  culture and history, all from  a refreshing perspective.  Regular columns on  Maritime books, political  economy and Third World  issues. This bimonthly is a  unique adventure in radical  regionalism that, into its  second decade, still refuses  to bow to the powers  that be.  OUR TIMES is Canada's  pro-labour magazine. Each  issue features voices of  union and community  activists across the  country who are  concerned with the  welfare of workers. Our  Times is an excellent  educational resource for  those interested in labour  issues. Don't miss out!  Published six times a year.  PEACE MAGAZINE is a  multi-partisan voice for  peace, conflict resolution  and non-violence in our  homes, in playgrounds and  between nations. For over a  decade, our magazine has  been a forum on how to  create a more peaceful  and just world.  "Your solace in  conflicting times."  - Broken Pencil  RUNCH means colour.  Rungh is a forum of critical  commentary exploring  contemporary culture and  politics abroad and at  home. Rungh negotiates  with a culture made out of  the dilemmas, hopes and  differences between the  struggle against racism and  other social movements for  dignity, well being and  emancipation.  One of Canada's hottest  independent literary  quarterlies, SUB-TERRAIN  features the work of writers,  artists and photographers  from Canada, the US and  foreign locations. Each issue  is a stimulating fusion of  fiction, poetry, graphic art,  commentary and book  reviews. "Eschews  geography in favour of a  borderless world" -  Vancouver Mag.  CD  WAYOAY1996  I  UNITE  Principled. Radical.  Independent. For over 30  years, CANADIAN  DIMENSION has been a  place where activists can  debate issues, share  information, recount our  victories and evaluate our  strategies for social  change. Our pages are  open to all progressive  voices - debate makes the  movement stronger. And it  makes for lively reading!  NEW CITY MAGAZINE  believes in a distinct and  sustainable Canadian  urban culture and identity.  Featuring articles, stories  and histories about the  city and its people, it is a  critical forum on the  modern city. New City  strives to build a better  understanding of urban  maladies and the  possibilities for change.  &JIl}^3lL  OUTLOOK provides a Jewish  secular-humanist perspective  on political and cultural  issues. It features original  articles, stories, and reviews  by writers from Canada, the  USA, Israel, France, Germany  and Eastern Europe.  Promoting peace in the  Middle East and the world,  Outlook supports  multiculturalism and  promotes self-determination  of all peoples.  -sasa  THIS MAGAZINE is a 30-  year-old national magazine  of politics and culture. A  1996 winner of two gold  and one silver National  Magazine Awards for  investigative journalism and  political criticism. This  Magazine prints fearless  reporting, showcases  groundbreaking literature,  and critiques culture - high  and low - with attitude,  personality and style.  "... savvy, articulate... a  fresh perspective."- The  Clobe and Mail. In its 20th  year, FUSE continues to  offer a dynamic crossover  of artistic, social and  political concerns that span  the gamut from race and  representation to gay/  lesbian politics, from the  effects of pop culture  outside the mainstream to  cultural nationalism,  and more.  CEIST is home to the  Honourary Canadian  Awards, the Trans-Canada  Phrase Book, the Canadian  Mall Writing Competition,  the Who the Hell is Peter  Czowski survey, and the  very best in story, picture,  essay, memoir, crossword,  toon and little-known fact.  In print since 1990. "A  publication that is, in this  country, inimitable." -  Toronto Star  &  I  BEST  OF  THE  ALTERNATIVE  PRESS  Looking for  an adventure  in magazine  reading?  Order a sample copy of the  best of Canada's other press  by simply filling out the  request form below.  §  REQUEST  FORM  To place your order,  please:  1/ Indicate the magazine(s) you wish to  Alternatives  Broken Pencil  Fuse  Green Teacher  Lat. Amer. Connexions  New Internationalist  Our Times  Peace Magazine  Sub-Terrain  Briarpatch  Canadian Dimension  Geist  Herizons  New City  New Maritimes  Outlook  Rungh  This Magazine  2/ Fill out your name and address.  3/ Calculate your payment. The first magazine  you request costs $5.00, each additional  magazine is $2.50. For example, if you order three  magazines, your payment would be $5.00 + 2 x  $2.50 = $10.00. GST is included. Please make  : or money order payable to  4/ Mail this form with your payment.  Send to: Chaos Consulting-BOAP, PO Box 65506,  Stn F, Vancouver, BC, V5N 5K5. For inquiries  only (no orders), e-mail or  fax:(604)875-1403.  SEPTEMBER 1997 Feature  Women and resistance in East Timor:  The fight for freedom  by Bella Galhos as told to Lisa  Valencia-Svensson   Isabel (Bella) Galhos is one of only three  East Timorese who have escaped to Canada. She  currently lives in Ottawa and works for the  East Timor Alert Network, touring Canada and  raising awareness of East Timor. Kinesis spoke  recently with Galhos while she was in Vancouver attending the BC Federation of Labour's  Summer Institute for Union Women.  Lisa Valencia-Svensson: I want to start  by asking how you came from East Timor  to Canada?  Bella Galhos: I first came to Canada on  September 9,1994, and I defected here on  October 9,1994.1 was a student in the University of East Timor and the Indonesian  government chose me to come to Canada.  They use East Timorians to improve their  image about human rights abuses. Because  Canada is very important to Indonesia, and  since Canada knows Indonesia is occupying my country, it is very helpful for the  Indonesian government to use a team of  East Timorese students to speak on its behalf.  Valencia-Svensson: And what was the  program you were on when you came?  Galhos: I came with the Canada World  Youth Exchange (CWY). That program exchanges youth between Indonesia and  Canada, and East Timorese people's involvement started in 1987. In 1991, a  Timorian sent to Canada defected and now  does the same thing I do here, which is to  speak out and tell the truth about what's  really happening in [East Timor.] Of course,  the Indonesian government is not happy  with what we have been doing in this country.  Valencia-Svensson: So that was your  specific plan[to defect while with CWY]?  Galhos: Yes, that is the plan of every  East Timorese person because we feel completely strange in our own country. The  only way for us to be ourselves, to speak  out the truth, and to break the silence and  isolation we have experienced since 1975,  is to flee our homeland.  Valencia-Svensson: Can you describe  the realities for East Timor since the Indonesian invasion?  Galhos: Well, since East Timor was invaded by Indonesia, we have faced genocide. We lost members of our family, our  identity, language, way of living as East  Timorian people, and our basic human  rights. But we are still able to preserve these  things. The human rights violations, such  as abuses, killing, rapes, torturing and disappearances, were happening 24 hours a  day and are still continuing today. With regards to this though, we are already seeing  change. A lot of countries are starting to  become aware of the situation in East Timor,  especially last year when Bishop Belo and  Jose Ramos-Horta were awarded the Nobel  Peace Prize. For us, as Timorese people, that  the world is finally paying tribute to our  struggle is a big thing and this is a new stage  in our struggle. We know that our struggle  is winnable and we're going to fight to  make it happen.  Valencia-Svensson: What are some of  the strategies the Indonesian occupation  forces have used over the years to oppress  East Timorians?  Galhos: Well, for example, they use  sterilization (Depo Provera) to try and prevent women from having children. They  also have concentration camps where they  bring people from lands they have been liv-  East Timor, located on the eastern half of the island of Timor in South East  Asia, was colonized by Portugal from 1702 until the East Timorese declared their  independence from Portugal at the end of November, 1975. On December 7, 1975,  Indonesia invaded East Timor and has continued to occupy the country up to this day.  Many brutalities and human rights abuses have been committed during the 22 years of  Indonesia's brutal occupation.  Since Indonesia's invasion, more than one-third of East Timor's total population  has been killed, and rape, torture, disappearances and murder of East Timorese are  commonplace. There have been reports of forced abortions and murders of newborns  in hospitals, and East Timor has the highest infant-mortality rate in the world.  The Indonesians strictly enforce a curfew of 8pm. Telephone calls to and from East  Timor are recorded, and mail opened, while East Timorese can only leave their country  with the permission of the Indonesian military. In 1995, there were at least 500 East  Timorese political prisoners in Indonesia and East Timor. Indonesia also has a poor  human rights record in its territories of Aceh and West Papua, whose inhabitants are  waging independence struggles.  Numerous resolutions have been passed at the United Nations calling for the complete withdrawal of Indonesia from East Timor. Many activists around the world have  worked hard to raise public awareness of, and support for, the East Timorese struggle.  Still, the Indonesian government continues to enjoy the political, economic and military  support of many countries, including Canada.  In November, 1994, Prime Minister Jean Chretien led a high-level Canadian trade  delegation to Indonesia for the APEC conference where he signed trade deals worth  almost $ I billion and announced new aid projects worth $30 million. The Liberal government has authorized millions of dollars of sales by Canadian arms manufacturers to  Indonesia. This November, Canada will be hosting Indonesian President Suharto, along  with heads of state from the other 17 APEC member countries, at the APEC Leaders'  Summit in Vancouver.  Bella  Galhos  ing on for hundreds of years to an area that  is so dry that people are unable to cultivate  food. They then die of diseases. Many families are forced to allow military men to stay  in their homes, and it is the military who  controls every aspect of people's lives. For  example, people are not allowed to leave  their homes after eight o'clock at night;  people are not allowed to associate with one  another; and no [social justice] organizations can exist in the country.  The Indonesian forces randomly and  openly kill people and take people from  their homes at night. They have also created a group called "Ninja," which tries to  get information from people and kills people while dressed as civilians. Even though  East Timorian people have been resisting  for almost 22 years, all of our resistance is  an underground movement.  Valencia-Svensson: I remember hearing  you speak about the complete take over of  the education system.  Galhos: That's another thing East  Timorian people, especially young people  like us who grow up under this occupation, are facing the system of  Indonesianization where we're being  forced to speak the language of our invader.  Meanwhile, East Timorian people's language has been officially banned. The education is so limited and they try to brainwash us. When I came to Canada I was  supposed to say that I am an Indonesian  woman. Things like that always happen.  Valencia-Svensson: Are they also settling Indonesian citizens into East Timor?  Galhos: Yes, I think statistics came out  about three years ago that said 150,000 Indonesian immigrants were being moved to  East Timor by the Indonesian government,  but right now, there are over 300,000 Indonesian immigrants who've transmigrated.  I think the reason the Indonesian government is doing this is because they know that  East Timor is still governed by international  law and has never been a part of Indonesia, and they cannot avoid an eventual referendum on East Timorian self-determination. So by moving so many Indonesians  into the country, they're creating a big problem in figuring out who is Timorese and  who is not.  Valencia-Svensson: What are some of  the specific realities faced by East Timorese  women because of the Indonesian occupation?  Galhos: East Timorian women face  forced sterilization and forced use of Depo  Provera. Many women are afraid to go to  school and their parents are very strict with  them because they don't want things to  happen to them while they are in school.  Many women are sexually harassed by  military men. For example, when I said  many families are forced to house Indonesian military men, the military always looks  for a family with a daughter so they can  sexually harass and abuse those young  women. That's what happened to a lot of  mothers like mine.  The women are powerless and don't  have the healing process to help them get  through things that happen to them in East  Timor. The occupation is still going on and  there is no way for those women to avoid  the situation they're in right now. And, be-  continued on next page...  SEPTEMBER 1997  9 Feature  Women and resistance in East Timor:  continued from previous page  ing in Canada, I can see how women are  able to have their own organizations and  empower themselves and work together  side-by-side to heal what they face. In East  Timor, those women will continue to face  abuse and oppression until [Indonesian  president] Suharto withdraws the military  from East Timor and those women are able  to get together and heal from what happened to them.  Valencia-Svensson: In terms of the sterilization campaign, what are some of the  details about that, is it just forced upon  women or is it done secretly?  Galhos: That's done secretly. The Indonesian government says that about 95,000  women were sterilized because of Depo  Provera between 1988 and 1994. What they  told us was that it was an immunization,  so they came to every house, every village,  every school. I got the injection twice at  school and once at home, probably because  they were not well organized when they  did that. When they came, many women  were forced to line up so they could inject  these women. I found out what happened  to me and others through the church. I don't  know when they started and when they  stopped, but what I do know is that the  Indonesian president was awarded by the  United Nations for his population control  efforts in 1985. Also, the materials for sterilization came from the United States.  Valencia-Svensson: Can you tell us a little bit about the state of East Timorese resistance, what form its taking, how it's kept  going over the past 22 years?  Galhos: There are a lot of ways Timorese  people carry on these struggles. Even  though we don't rely on armed resistance,  without the East Timorese freedom fighters in the jungle, we don't know how people would be aware of what happens in  East Timor. In the diplomatic arena, there  are thousands and thousands of Timorese  who have spoken the truth, both within the  diaspora and within East Timor itself. The  Nobel Peace Prize awarded to Bishop Belo  and Jose Ramos-Horta is a sign of resistance. A lot of the students are creating organizations for freeing East Timor and people who work with the government, like  my parents, also have organizations and  underground movements. Also, there are  Indonesian people who are in solidarity  with us and a lot of the Indonesian military personnel, who have no idea about  East Timor's economic problems, have  been selling Indonesian military equipment  to East Timorians.  Valencia-SvenssomRegarding the struggle inside [East Timor], are there as many  East Timorese women working underground in the armed resistance as men?  Galhos: Yes, there are a lot of East  Timorian women who carry guns in the  jungle and work in other ways side by side  with men. But I can tell you there are a lot  of internal problems; for example, women's  positions in leadership are very limited.  Even for myself, I'm just learning to play  the role [of leader]. I'm not aware of what I  could do for my country as a woman because of cultural attitudes, traditions and  things like that. Women mostly play supportive roles. I believe in women participating in every aspect of the struggle, but  we first need to see is East Timorese waking up and working side-by-side in every  level of our struggle.  Valencia-Svensson: East Timor was colonized by Portugal. Did Portuguese Catholi  cism take strong root in East Timor and did  that Catholicism...  Galhos: I think the invasion of East  Timor [by Indonesia] created many East  Timorian Catholics. For the Indonesian  military, if you are not religious, it means  you are a communist, and if you are a  communist, you are killed. Before 1975,  many East Timorians were animists, but  when Indonesia invaded, thousands and  thousands of East Timorians became Catholics without knowing exactly what it was.  And right now, because the church is standing up for the people of East Timor, people  have faith in the church. Also, many East  Timorians became Catholics because Indonesia is a Muslim country and they wanted  to take over the resources, the land and the  people. But the Portuguese only wanted the  resources. I don't think they ever thought  about the people of East Timor.  Valencia-Svensson: I'm sure the natural  resources in and around East Timor must  be very attractive to Indonesia.  Galhos: Yes, there are two main reasons  that Indonesia is trying to keep its hold over  East Timor. First, they know and are terrified that, if East Timor were [returned to  independence,] it would set an example for  other regions in Indonesia, like West Papua  and Sumatra, who are still fighting for their  freedom. And another reason is that East  Timor has a large oil resource and that's  why the United States, Canada and other  western governments support and supply  military equipment to Indonesia.  Valencia-Svensson: I want to ask you  more about the larger economic and political context but first I have one other question. I was wondering what your specific  involvement with the resistance movement  was when you were in East Timor.  Galhos: I was working with other students for our country's freedom. My role  was mostly to encourage and organize  women to get involved in our resistance  movement and I also worked in collecting  medicine, money and materials for the guerilla fighters in the jungle. I also organized  demonstrations and making banners.  Valencia-Svensson: What connections  are there if any between East Timorese resistance in East Timor or outside and some  of the progressive movements in Indonesia, like the trade union movements or others...  Galhos: For the last eight years, most  Indonesian pro-democracy activists and  people working with them, have been imprisoned and some have even been killed.  They have been working so closely with  East Timorian people in our struggle because [they recognize the connection between attaining democracy for Indonesian  people and the struggle for self-determination in East Timor.] Before, people were so  isolated from one another because of the  military, and now, there are so many Indonesian people standing up and speaking  out on behalf of the East Timorese people  like Muchtar Pakpahan, the leader of the  SBSI (Indonesia Prosperity Trade Union),  who is facing death because he speaks  about a referendum [on self-determination,] and George Aditjondro, who is in  exile inAustralia.  Valencia-Svensson: Was there a specific  event that started the Indonesian government's crackdown on Indonesian pro-democracy activists eight years ago?  Galhos: I think people started to become aware of situation in East Timor. A  lot of Timorians would go to Jakarta to  study and there they would spread awareness about the struggle in East Timor. For  example, in 1995, a lot of Indonesian people helped Timorians jump into the German embassy to seek refuge, so the East  Timorese people could speak out internationally.  Valencia-Svensson: I guess the other side  of the coin is the complete lack of support  some of the governments around the world  are giving to the struggle of East Timor, including Canada. Could you tell us a little  bit about how Canada is complicit in actively supporting Indonesia?  Galhos: I would say there are three  main supports Canada has always given,  not to East Timor, not to Indonesians, but  to the Indonesian government—that means  Suharto's family. Economically, the Canadian government has supported the occupation of East Timor by not saying anything  about it because Indonesia is very important to Canada as a large trading partner in  Southeast Asia. The Canadian government  also supports the Indonesian government  militarily. For example, in 1995 alone, the  Liberal government authorized over $362  million worth of military exports from Canadian companies to Indonesia. The Canadian government also has never spoken  publicly about human rights abuses in Indonesia and East Timor and has, every  time, either voted against or abstained in  United Nations resolutions for the right of  self-determination in East Timor. Canada  and the US alone could change East Timor  in 24 hours. Twenty-four hours after President Gerald Ford and his Secretary of State  Henry Kissinger left Indonesia on December 5,1975, they authorized the Indonesian  military takeover of East Timor on December 7. And the US supplies 99 percent of  the military equipment to Indonesia.  Valencia-Svensson: How has the US  voted on UN resolutions? The same as  Canada?  Galhos: Same. They both listen to one  another; they always work together. And  another thing, APEC [the leaders' summit  of the Asia-Pacific Economic Cooperation]  is coming to Vancouver in November,  which means Suharto is coming. If I were  Canadian, I would never want my government to welcome this war criminal. APEC,  for me as a Timorese person, is about 18  countries and multi-national business leaders coming together to organize a better  way to make more money. The countries  involved, they're not called countries,  they're called "economies." The people  who are coming, they're the politicians and  business leaders. They are not going to talk  about jobs, human rights issues, environmental issues, they are talking about  money.  I oppose APEC and I would like to  encourage as many Canadians as possible  to say "no to APEC." History has already  shown us when you don't fight back, you  lose. We have the opportunity to change  and we should do something about it. It is  a big shame, for us, that people who cannot organize [without fear of repression] do  organize and risk so many consequences,  and yet we [in Canada] have that kind of  freedom and take it for granted and [don't  get involved].  Valencia-Svensson: You've been doing  a lot of awareness raising and education  here in Canada in different sectors. What  kind of support and solidarity have you  received from Canadian women's movement and groups?  Galhos: I can tell you that I have been  shocked to see how much Canadian concern there has been with this issue. I have  done talks with kids in high school, university students, churches, human rights organizations like Amnesty International,  women's organizations like NAC, and  three unions across Canada. [There are  many groups and individuals] who are  working sc hard to get the Canadian government to put an embargo to Indonesia  and to ask the Canadian government to  speak out publicly against what is happening in Indonesia and East Timor. I have seen  thousands and thousands of Canadians  across this country, especially in the last  year since the Nobel Peace Prize awards. I  have seen tremendous work that a lot of  Canadians have put in.  Valencia-Svensson: What specific requests would you have of Canadian women's groups and individual Canadian  women in terms of what they should be  doing in support of the East Timorese resistance?  Galhos: Well, because I don't think that  many women's organizations know a lot  about East Timor, I would like them to take  time and learn about our struggle, especially the East Timorian women's struggle.  We need to network together and we need  their hand to show us how take on [leadership] roles in our country when it is free.  As a Timorese woman, I'm not that proud  that I'd say I know eveiything. I don't know  much; I need to learn and I need the help  and means of other women and women's  groups. We have to work together and stick  together in sisterhood.  Valencia-Svensson: Are there any specific demands that we should be placing  on our government or on companies?  Galhos: I like that supportive organizations are putting more pressure on the  Canadian government to change its policy  on East Timor and support the United Nations resolution on East Timor and ask Indonesia to withdraw the military and give  us our self-determination because that's all  we are fighting for.  Valencia-Svensson: The last question I  have (and this question is rarely asked with  reference to resistance struggle, occupation  and invasion) is what the situation will be  like for lesbians and gays in East Timor after independence.  Galhos: I don't know. For us, for 455  years under Portuguese colony and right  now 22 years under Indonesian occupation,  I think we have learned a lot. We know  what it's like being abused, what it's like  when you don't have rights as a human  being. And I don't think that we want this  to happen again. There's a law that says we  have to respect one another when we're  talking about self-determination. This  means people have the right to choose  whatever they want—self-determination  includes everything.  Bella Galhos and the East Timor Alert Network (ETAN) can be reached at: c/o PO Box  4115 Station E, Ottawa, ON, K1S 5B1, tel:  (613) 230-4070. The Vancouver ETAN can be  reached at tel: 688-4191, e-mail:  Lisa Valencia-Svensson is a Filipina-Canadian  dyke encouraging everyone to protest the  APEC Leaders'Summit this November in Vancouver. Thanks to Janet Moufor editing this  interview.  10  SEPTEMBER 1997 Feature  Women and work in Canada:  Stories of struggle and  strategies  by Marion Pollack  "Whether women are from the public or  the private sector, from unionized or non-unionized workplaces, there is a shared sense of  powerlessness and frustration over the profound changes that have taken place in their  jobs, in their workplaces and in their communities. At the same time as the stories of workers in the health care sector, in service industry or manufacturing are diverse, there is a  shared pattern of polarization."  Women's paid work is getting harder.  Harder to find. Harder to juggle with family life. Harder to economically survive on.  This is the underlying theme of a recent  report produced by the Canadian Labour  Congress (CLC), an umbrella organization  of many trade unions in Canada.  Published in March, Women's Work  came out of a comprehensive cross-Canada  study which was part of the CLC's Women  "Technology is replacing  workers. The robot was brought  into our nursing home to  distribute medication. It  replaced five staff. I'm half  amused and half horrified!"  Nursing Home Worker, Canadian Union of  Public Employees  and Work Project. The project was given its  mandate at the CLC convention in 1994,  and began its work in June 1995 at the CLC  Women's Conference, "Women and Work  Everywhere," to which over 600 women  attended.  The report, written by Toronto-based  feminist and labour activist Winnie Ng,  examines the impact of economic restructuring and globalization on women's work  and lives. It also provides a detailed approach for taking on these challenges and,  in particular, the role of unions in meeting  those challenges.  The report points out that women are  not doing too well in the Canadian labour  market. It notes that full-time, full-year jobs  have virtually disappeared, while part-  time, casual and temporary jobs have massively increased [see side bar.] In more and  more workplaces, the only jobs available  for women are part-time, minimum wage,  on call, or split shift.  Women's Work provides some frightening information on how difficult it is for  women to make financial ends meet.  Women are working harder and are earning less money. Over the last 20 years, the  number of women who work more than  one job has increased by a staggering 372  percent. Over a third of part-time workers  want to work full-time, but can only find  part-time jobs. In Canada, one in ten jobs is  temporary.  The report also notes that the new reality for working women is one of increas  ing polarization. The steady decline in full-  time employment coupled with the growth  of part-time and temporary jobs has led to  the upward mobility of some women but a  worsening situation for many other  women, including older women, women  with disabilities and Aboriginal women.  Women are becoming increasingly  overworked and overstressed. The impact  of the privatization of government services  is weighing on the shoulders of women.  Not only are women losing jobs in the  health care an social services area, but they  are also being heavily pressured to take on  the extra load of caring for people who no  longer have access to health care and other  services.  Women's Work outlines the impact of  work reorganization on women in the public sector, in manufacturing, retail, clerical  occupations, health care, and domestic  work. For example, the report discusses  homeworking and points out that it is not  living up to its hype about providing  women with freedom and economic security.  The information presented in the report is not all gloom and doom. It states  that unionized part-timers earn 67 percent  more than their non-union equivalents.  Unionized women earn 33 percent more on  average than women workers who are not  in unions. Union workers are generally  paid for overtime, and receive more paid  vacation leave than their non-union counterparts. Women's Work makes the crucial  point that unions give women workers  some avenues for fairness and equality.  "Casual is another word for  slavery. They are short-term  workers at the minimum wage  of $5.15/hour. There are about  50 percent casuals in my  workplace. There has been no  bargaining for the last seven  years. The union is still trying to  get the employer to admit that  casual workers exist!"  Government employee, Nova Scotia  Government Employees Union/National  Union of Public and General Employees,  activist, Halifax  The final section of the report outlines  concrete actions that unions and government can take in order to improve women's economic and social situations. It describes a number of initiatives that various  groups have taken to improve women  workers' rights, including the laundry  workers' strike in Calgary, the UI protest  in Atlantic Canada and the Bread and Roses  march in Quebec. It also explains the "desirable dozen:" 12 ways to update employment standard acts to better protect the  rights of workers.  This report is essential reading for any  woman who currently works, or who hopes  to work in the future. It gives a clear and  cogent analysis of the impact of globalization on working women and sends the message that we need to fight back in order to  make sure that decent paying jobs for  women don't disappear entirely.  Women's Work is available at no charge  from the Women's and Human Rights Department of the Canadian Labour Congress, 2841  Riverside Dr, Ottawa, Ontario, K1V 8X7; or  fax: (613) 521-3113.  Marion Pollack is a postal worker who is active with the Canadian Union of Postal Workers (CUPW).  "Downsizing is undoing all the  affirmative action policies.  Someone has to say women and  visible minorities are the victims  of the economic restructuring. It  is about white men in suits  making more salaries. The  message needs to be clearly  understood that the lay-offs are  not due to work performance or  bad luck, but the economic reality  of who is to be protected and  who is not."  Women Employment Counsellor,  Halifax  The declining state of women's work  Thefollowing are excerpts from the CLC  report, Women's Work, related to the shift  away from full-time, full-year employment  to part-time, casual, home-based and temporary jobs, and the need to build solidarity  internationally among workers and activists:  "The women's stories juxtapose contrasting, and often contradictory images  of our ever-changing workplaces and  workforce. The steady decline of full-year  employment in conjunction with the  rapid growth of precarious employment,  the division between core and peripheral  workers, the upward mobility of some  women in managerial and professional  groups versus the further  marginalization of youth, older women  workers, women with disabilities, immigrant women and women of colour, the  division between the over-worked and  those who are unemployed, the widening gap between urban and rural Canada,  and the transfer of paid to unpaid work  are all part of the new reality of restructuring."  "For women, full-time, full-year jobs  have virtually disappeared. In 1996, all  of the growth in jobs for women was in  the part-time category. Job losses on the  other hand, in the public sector and  manufacturing, have resulted in fewer  full-time positions available to women.  The results are as would be expected. The  wage gap is beginning to widen—after a  very brief period of narrowing. Women  are increasingly found working more  than one job to make ends meet...  "Multiple job holding is more prevalent among part-time workers. In 1993,  women accounted for more than 70 percent of all multiple job holders whose  main job had less than 30 hours of work  per week. Young workers (15 to 24 years)  had the highest rate of multiple job holding. Young women outnumbered men of  the same age group (67,000 to 54,000)."  "Part time work also obscures the  seriousness of the unemployment rate.. .  "One of the sectors that experienced  the highest number of job losses for full-  time women's employment is the banking sector; the same sector that consistently reports staggeringly high profits.  With 7,171 women in full-time positions  losing their jobs, more than half of these  jobs (55.4 percent) were in banking. For  women with disabilities, the largest decrease in full time work was in the  "Banking and Others" sectors.  "The most important increase in the  representation of Aboriginal peoples in  1994 was in part-time work. The increase  took place in banking, transportation  and communications. Almost 19 percent  of Aboriginal people worked part-time,  compared to slightly more than 14 percent in the workforce covered by the Act.  The proportion of Aboriginal people in  temporary work was also higher than  the workforce average."  "In the 90s, if we hope to fight to  improve working conditions and social  conditions, we have to talk in an international context. It is clear that we cannot fight the negative impact of globalization without an equality agenda. We  will be unable to build the alliances we  need on an international level, unless we  eliminate racists assumptions from our  approach to issues.  "We must be prepared to tackle the  international corporations and financial  institutions who force workers in developing countries to accept substandard  conditions and wages. We need to bring  the international floor up and we need  to recognize and challenge the racist assumptions that workers in these countries 'don't need' higher wages, or that  they have 'accepted' rotten wages and  conditions."  SEPTEMBER 1997 Assimilation  to  by Mary Jane Hannaburg as told to  Fay Blaney   Discrimination against Aboriginal  women has long been a part of the history of  Canada. No truer an example of this is the case  of women who, along with their children, lost  their status when they married non-Native  men. ["Status Indians" are Aboriginal people  who are officially recognized as "Indians" by  the federal government, and who are therefore  allowed to access programs and services accorded to Aboriginal peoples by the government.]  Bill C-31, an amendment to the Indian Act  passed in 1985, reinstated the women and their  children. However, the new clauses did not allow status to be passed on to the women's  grandchildren. This injustice remains the federal government's policy today.  The Quebec Native Women, Inc. (QNW)  was borne in the 1970s out of the need to give  voice to women with respect to their struggles  for reinstatement. The organization has over  3000 members throughout Quebec, and represents women's needs at the community and provincial levels. QNW also focuses its work on  issues of violence in families and communities,  the empowerment of women, and the specific  concerns of urban Aboriginal women.  Mary Jane Hannaburg has been involved  with QNW/or more than 12 years. She is currently the vice-president of the organization  and the president of its membership committee. She is Mohawk from the Kahnesetake community and lives in Oka. She is the mother of  three and works part-time on a project for  Women Together for a Better Society.  In late July, Hannaburg was in Vancouver for the Assembly of First Nations (AFN)  annual general assembly. She spoke at a panel  discussion on Aboriginal women's issues organized by the Aboriginal Women's Action  Network (AWAN). Before she returned to Quebec, Hannaburg spoke with AWAN's Fay  Blaney about the work QNW is doing around  Bill C-31 and an Aboriginal Charter of Rights  and Freedoms. Blaney has been involved in  AWAN since it was started in 1995. She is  Homalca First Nations, living in Vancouver.  Fay Blaney: Can you talk about the  history of the work you're involved  about the work Mary Two Ax Earb  that struggle?  Mary Jane Hannaburg:"  Ax Early, God rest her soul,  year. She was one of the prij  involved in the struggle for wl  ity pertaining to Bill-C-31. Sh(  a non-Indian and was told  be buried in the cemetery [in hei  munity, Khanawake.] She  was an injustice and tried to chai  criminatory clauses of the Indi;  1951 Indian Act (Clause 12.1.b)  women who married non-In  would lose their status and so w<  children.  As a result of [Mary's inil  movement was born. Women  gether, travelled and took on  They were supported by other woml  very few resources and finances  marched to Ottawa to call for Bill  At that time, there were very different  strategies being played out. Before Mary  ;  had got really sick, she told me that [the  women fighting for Bill C-31] felt bad. They  knew the injustice would be passed onto  their grandchildren, but they felt they had  to accept this or take the risk of losing it all.  They had to accept the fact that women and  their children would get status, but their  grandchildren would not.  Blaney: There's this perception that  Bill C-31 has corrected the discrimination  against Aboriginal women of us losing our  status, but what I think is very poorly understood is Section 6 of Bill C-31—also  known as the second generation cut off—  which you just mentioned. Do you want to  talk more about it?  Hannaburg: Section 6.2 is the category  the government has classified me as because I am the child of a reinstated mother.  She lost her status because she had married [a non-Native]. When she was reinstated—given status and recognition—we  [her children] were put on the Bill C-31  band list under Section 6.2, which means I  cannot pass status onto my child.  There are many examples of women  who have children and the father is Native  but, because they won't name the father,  the government has put these children under the Bill C-31 category. These women  won't divulge the name of the father because it would cause problems, and they  feel it's their right not to. These children  will not be [recognized as status Indians,]  even though they have two Native parents.  On the men's side, even before 1985,  their grandchildren were never touched by  this inequality. This is why when I live in  my community and I have a Native man's  [non-Native] wife telling me where my children can and can't sit, it really affects me.  She gained status by marrying that man;  she has no Indian blood whatsoever.  I see it as a genocidal policy. It's affecting us at the grassroots level and it will affect our future because how are we as Native people going to live together in our  communities with a strong sense of pride  if our children have no identity.  Blaney: When you say Bill C-31 is a  genocidal policy, do you see this as another  attempt at implementing the 1969 White Paper Policy? [The White Paper set out the termination of "special status" for Aboriginal  les and the reserves.]  Hannaburg: Absolutely. That is why  I'm here in Vancouver trying to get the  chiefs to pay attention to this issue. Some  of them are starting to feel [the effects of  Bill C-31,] but look at all the years that have  by, the hurt and the injustices and the  iolence that is happening in the commu-  is the result of this [discrimination.]  rt have felt the brunt of this genocidal  f, and this is why my organization has  'ask^d me to stay focused on this issue.  laney: Do you think that Bill C-31 has  ived the conditions for Aboriginal  naburg: Bill C-31 was designed to  the discrimination of Section 12.1.b  Indian Act; however it opened up  mination in different areas. If you  in Indian grandmother [who married  $ a non-Indian,] her grandchildren will not  be recognized, but if you have an Indian  grandfather who married a non-Native  woman, then all the  way down, his lineage  will be protected.  At home, we're seeing discussions about  membership, and some  communities don't  want to touch this issue.  It's a difficult issue. We  have discrimination in  our own community,  and it makes for a very  uncomfortable environment when you have  different categorizations of people in one  community.  Being a reinstated  Native person living in  the community, you  suffer. Just when you  feel you are finally being treated fairly, your  children face discrimination. The government  is not recognizing them  so they cannot inherit  the land or your property. Their generation is  cut off. You feel you're  at an end when your  grandchildren are not  being recognized and  your [lineage is] lost.  There's a whole thing  about the continuity of  culture.  Blaney: Can you  tell us a little bit about  the Walter Twin case?  [Walter Twin is a Canadian senator and chief  of the Sawridge band in Alberta. For many  years, Sawridge and two neighbouring bands  have been taking court action against the federal government, arguing that Bill C-31 is  unconstitutional. Recently, the federal court  of appeal ruled in their favour, ordering a new  trial because of the apparent bias against the  bands made in statements by the trial judge.]  Hannaburg: When we look at Walter  Twin, it makes me sad. He says he is fighting against Bill C-31 because it has to do  with the inherent right ofbands to determine their own membership. However, you  look at some communities that have determined their own membership codes, and  some of these haye giverVpeople very dif-  ;gling with this  mfairly, and some  province want to  'on the membership  the door to human  some of these cases have  \uman rights tribunal.  I met Walter Twin today [at the AFN  Assembly] I was lobbying chiefs trying to  bend their ear and sensitize them to the is-  Participants at the Aboriginal Women's Action Network's panel discussion on Aboriginal women's issues- Fay  Blaney of AWAN; ViolaThomas, president of the United Native Nations; Syexwalia (Anne Wannock), band councillor  with the Squamish Nation (moderator); Mary Jane Hannaburg of the Quebec Native Women Inc.; and Marilyn Buffalo  president of the Native Women's Association of Canada  annihilation  Discrimination against Aboriginal women in Canada  has nothing to gain because they will have  to pay for education, health, housing and  health care. It's not in their interest to help  First Nations women and their children and  grandchildren.  Meanwhile, they'll invest lots of  money in the globalization of the economy.  I know they've invested money in Indonesia and other places abroad, and First Nations people are the ones who suffer. We're  already living in impoverished communities—the loaf of bread is already very small  and we have people in the communities  taking off with this loaf. There's a lot of bad  feelings about sharing resources.  In Walter Twin's case, his community,  I hear, is somewhat rich due to oil. It's for  economic reasons that he wants to protect  those vested interests in his community. He  told me that the issue he's arguing is not  against the status of [First Nations women  and their descendents,] it's against the right  of the government to impose this Act on  the people. But then I turn around and see  that people from his own community, even  his own family—his sisters—are the ones  being affected. I really gave him a piece of  sues. It's not a priority with the chiefs. Some my mind and told him that when they take  people think the chiefs are waiting for the these positions, they must understand the  federal Department of Indian Affairs to act, impact it's going to have across the board,  but Indian Affairs is not interested in help- Blaney: And that gets to the issue  ing us. They say there's a lack of resources, raised by your organization about the pro-  and they will continue to use this excuse tection of Aboriginal women through the  and not help the women and families af- application of the Charter of Rights and  fected by Bill C-31 because there will al- Freedoms on reserve. Your group is saying  ways be a "lack of funds." The government they would like to know what is going to  happen in the interim to protect women's  rights before an Aboriginal Charter is implemented.  Hannaburg: Yes, that's right. I look at  the strategies of how the chiefs approach  self-government and I know some of them  say the Canadian Charter would not apply. However, if you're moving toward a  structure of self-government or away from  the Indian Act, it's very important to have  a mechanism to protect individual rights  because a lot of time the focus is on collective rights. I'm not against collective rights,  but there must be a balance.  Where I come from, there have been  violations of individual rights: so I feel it's  necessary to develop an Aboriginal Charter. In the interim, we still need something.  The Quebec Native Women, Inc. is  struggling with these issues. The women  feel [the fight over Bill C-31] has been dragging. Some of the children we struggled to  get recognition for are now in their 20s. The  government is getting off the hook because  they're just letting communities feel the  .cost. Some of our communities are poor  md there are children living in them who  identify with the communities and are in  le schools learning the language and pro-  LOting the culture, but who can't get hind-  ig to participate. They don't have a sense  .7 i/pride and dignity because the govern-  3nent won't recognize them. It all comes  down to dollars and the federal government is not willing to take up these issues.  It's not a priority for the government  because they're too busy trying to get  money flowing in[ to their own coffers,] and  it's on the backs of  grassroots people.  The government is  taking our resources,  our land, our timber,  our fish. They're taking all this, and what  are they giving us in  return but more divide and conquer  strategies to pit our  people against each  other.  Blaney: You  mentioned there are  human rights violations in your community. Can you describe  some of them and the  role of racism in  them?  Hannaburg: I'll  approach it from a  provincial level because our organization works with the  women in Quebec  from different Nations. Membership  codes are being  drafted by some  bands and some of  these questions are  geared toward using  "blood quantum" to  determine status. This  is very dangerous. To  determine if you're an  Indian, they look at  your parents. Particularly, they're focussing on people who have  less than 50 percent Indian blood, which is  the Indian Act definition again. They want  them to leave the community, even though  some of these people have grown up in the  communities.  Mary Two Ax Early was Native but she  married Edward Early. Because he was  non-Native, they wanted to strip her of her  rights and they did.  Some women get married and then all  of a sudden it becomesa^ssue. People start  targetting them. Ii  she had lived in  The band wanfr  to leave and sffe  tory injunctioj  ing them. Thi  with a petit]  move out. Tl  Anoth  councils g^  communil  ized twice:  of Mary Deer,  ity all her life.  -Native husband  get an interlocu-  iople from harassing to her house  (or her husband to  ig our families up.  ('re seeing is band  ;h the courts using  re'ie being victim-  ing questioned on our  blood lines anfl we're also having to fight  in the courts. We are disadvantaged as  women's organizations because our funding is getting cut. The band councils use  community funds to take on these battles  so we need support and we need the chiefs  to understand this issue.  Blaney: Quebec Native Women has  been working on the Bill C-31 issue for a  long time. What measures are you taking  within the province?  Hannaburg: Women are tired of seeing this issue come back time and time  again. It's like spinning our wheels in the  mud. We want something concrete to happen, so we have a working committee  which gathers up information and statistics, and looks at communities and their  membership codes and cases before the  courts. We've also asked the Native Women's Association of Canada (NWAC) to set  up a working committee in each province.  We will work together with the executive  of NWAC to bring this issue to focus and  have some concrete action on it.  Our first strategy is fundraising because we need to be able to continue the  work. We have women telling us all the  time they have been turned away, their children have been denied, they don't have a  voice in the community, they're not allowed  to participate and vote.  We are also gathering all the information needed to build a position on membership codes. Right now we are really sitting on this issue. We've looked at all the  communities and ask that anyone who has  a membership code to send it to us.  Blaney: Did you find it useful coming  to the AFN general assembly?  Hannaburg: Partly yes, partly no. I  know this is a political arena and there's a  struggle for the leadership of the AFN. I  didn't think I would get my things [brought  to the] table, but I was hoping I could do  some sensitization around Bill C-31.1 did  get a chance to speak to some of the men.  They said they were aware of the issue, but  it's the same thing we've been hearing back  home—yes they're aware but nothing is  getting done.  I tried to give a more human face to  what is happening in our communities and  talk about injustices. Some men are recognizing this too. I recently met one man who  is struggling with the issue for his granddaughter. I was really impressed because  this is the first man I have seen stand up  and say we want this issue put on the  agenda at the national level. I think the support has got to come from more of the men  because it seems when the women  about it, we don't get heard.  I don't know what the newlyi  chief [of the AFN, Phil FontaineJ  but I haven't seen the AFN mal  jor moves in the past to addres  sues. The chiefs say it's a "pro<  say it's been too long already.  I've been struggling with this\fc*nei  23 years, trying to reinstate my^Jld.  doesn't feel he's connected [to his  nity] because the government si  non-existent. He doesn't identify  with the general population an  knows he's not accepted [in his  nity] because he's not recognized by!  Affairs. He doesn't have a status  he's not considered an Indian.  Whether or not I made an imj  speaking with Walter Twin, I feel bei  having done so. I've wanted to talk  for the longest time since I heard aboul  position against Mary Two Ax Early a?  just because she wanted to be buried in her  own cemetery back home.  Blaney: As an Aboriginal woman who  is active in our community, I am often accused of being confrontational, creating divisions within our community, and not  working in solidarity with our brothers.  That's really painful to hear, and I was  wondering what you thought about that.  Hannaburg: I can relate to that in a  very strong way because I have taken positions against injustices and against people  in leadership roles and in the government,  so I am labelled a trouble maker. I've been  called down at public meetings and have  been humiliated.  A few years ago, our two women chiefs  on council were done away with in a really  bad way. They were voted in by a democratic process but removed in controlled  and manipulative ways. They were discredited. It hurts when you take a stand and try  to implement fairness, democracy and justice, and they target you. I know that for  women activists who are trying to make  changes in the community, it's very hard  and not very safe to do it alone.  I would like to learn as much as I can  about working with women. In solidarity  we are very powerful, but when we're all  disconnected and stretched out across the  country, it's really hard to build a strong  network. I feel there is a need right now  [for a network] as we move toward self-  government.  Blaney: And in this struggle we have  as Aboriginal women, do you see a role that  could be played by the non-Native women?  Hannaburg: Absolutely. I think sometimes people are trying to get us away from  working with non-Native women. I've seen  the support non-Native women have given  to our organization and some of it is not  out of being paid to do the job. Many have  taken time and energy and positions of their  own to help us.  I think we can get support from non-  Native women and men, but we have to be  there to direct them in the ways in which  we need their help. It's important we con-  ue to work together. Sometimes people  ive hidden agendas and they want to  me in and dismantle this solidarity, but  won't allow it to happen. I know some  vNative] women who started support-  us 20, 25 years ago and who are still  )ing us today. I appreciate that.  We need to organize nationally and  ^nationally because the government has  Ling to gain in recognizing our grand-  ren or equality for women. They're  ig against us and the chiefs need to  and understand exactly what is  n. Before you can build an empire,  e to make sure you have a strong  ion, and the foundation is your  Tf your people are not healthy, then  idation is weak. We have to go  e basics and get our people  id secure, and dealing with ingoing to do that.  Quebec Native Women, Inc. is looker information, research or resources per-  all the other women who followed. It's sad    Gaining to Bill C-31. Please send relevant  that Mary had to lobby and fight all her life,     terials to Mary Jane Hannaburg at 70 Gabriel  Rd, Oka, Quebec, PO Box 835, JON 1E0. Commentary  Commentary  Women, health and the medical profession.  It's in my body, not my nead...  by Kelly Haydon  One day in March 1990,1 began to feel  dizzy and within minutes spots started  swimming in front of me. When I turned  my head slightly, the room spun uncontrollably. I started to fall so I grabbed the edge  of the desk and hung on for dear life. I  crawled back into the chair and sat still for  about ten minutes. Then, I called the doctor. In the interim my neck had become  quite stiff. Fearing meningitis, my doctor  asked me to come in right away. Upon examination he couldn't find anything wrong.  He gave me a prescription for antibiotics  and a week of bed rest.  I slept a lot over the next month and  although I recovered for a while, I was  plagued with an ever-increasing range of  bizarre symptoms. I was constantly dizzy,  had difficulty finding words and my short  term memory was virtually non-existent. I  also experienced severe chills and horrible  night sweats, as well as swollen lymph  nodes and lots of pain and muscle weakness.  Initially, it was thought I had Multiple  Sclerosis (MS), but that was eventually  ruled out. My doctor then told me I had  Myalgic Encephalomyelitis (ME), also  known as Chronic Fatigue Syndrome, and  explained that it was definitely of an organic (physically based) origin.  I spent a year bedridden, was put on  Meals on Wheels and only had enough  strength to shower once a week lying down.  I had a wheelchair but couldn't use it as I  didn't have the strength to sit upright.  Seven years later I can sit upright for part  of the day.  After I had received my diagnosis of  ME, I went to the library to find information on prognosis, treatment and research.  To my dismay I found nothing on recovery, nor on any possible treatments, and  there seemed to be little research being conducted. The few articles that did exist assumed a psychiatric basis and anti-depressants were suggested as the only treatment.  I could not believe my eyes. Here I sat, my  whole life decimated, due to something that  hit in a matter of seconds and the much  needed help from the medical profession  consisted of pointing a finger and saying,  "it was all in my head."  I went to a local ME support group  where I heard the .stories of women who  were incredibly sick and disabled but were  told by their doctors they were not ill but  just plain crazy. The level of anger at the  medical profession in the room was palpable. A third of the group were men but  many of their stories were different. Although they exhibited the same symptoms  as the women, many of the men had been  diagnosed with atypical MS and were taken  very seriously by their doctors.  Until that moment, I had thought the  medical profession's trivializing of ME was  because it was supposedly a "new" disease.  (I later found out that over the last 50 years,  more than 40 clusters or epidemics have  occurred and been written up in medical  journals.) Now I began to wonder whether  this disdain had more to do with the fact  that ME was perceived to predominantly  affect females. (This is another medical  myth disproved: ME affects individuals of  different ages, sexes and races.)  In books, I found stories of women  who had experienced what I now termed  the "it's all in her head syndrome" (IHHS).  Ellen Radziunas in Lupus: My Search For a  Diagnosis wrote about her fifteen month  nightmare with the medical profession before she was diagnosed with Lupus. Like  so many other seriously ill women, she had  her symptoms labelled as psychosomatic.  She was not listened to and her symptoms  were routinely dismissed.  Toni Jeffrey's book The Mile High Staircase tells the story of the abusive treatment  she received while she had ME. In one  chapter, she describes the experience of  another woman, the "Crab Lady," who  went to the hospital because of abdominal  pain, which, she said, felt like a crab was  pinching her stomach. She was examined,  and upon negative test results was told that  nothing was wrong. As her pain became increasingly worse she returned to the hospital and was again told nothing was  wrong. She persisted. The hospital finally  decided the problem was not in her stomach but in her head. She was placed in the  psychiatric ward and not given any medication for her "imaginary" pain. After an  endless time in agony, her tumor became  too large and hard for the doctors to ignore.  I began introducing IHHS into conversations and heard stories of women who  had been told by their doctors that their  very organic illnesses such as Lupus, MS,  AIDS, fibromyalgia, tumors and endometriosis, to name a few, didn't exist and were  all in their heads. Pam, mother of a six-  month-old baby, went to her doctor with  severe abdominal pain on her lower right  side. He talked to her about the stress of  having a child and how this stress could  manifest itself as pains. She insisted that she  enjoyed her son and didn't find it in the  least bit stressful, especially as he was a  sound sleeper. But her doctor continued to  dismiss her very real symptoms. Of course,  he knew better that raising her son was  stressful. A week later she was rushed to  emergency with a ruptured appendix.  A nurse friend of mine at a Vancouver  hospital told me about a woman patient  Glossary:  Atypical Multiple Sclerosis: MS that  does not present itself in the standard way  and is often not supported by medical  tests  Chlamydia: a sexually transmitted disease  caused by a bacteria which often goes untreated in women  Endometriosis: can be an extremely painful disease which occurs when some of the  tissue that usually lines the uterus grows in  other parts of the body  Fibromyalgia: a syndrome of diffuse pain,  aching and stiffness of the muscles often  accompanied by fatigue and sleep disturbance [see Kinesis June 1997]  Lupus: a connective tissue disease characterized by inflammation, can effect different parts of the body, especially the skin,  joints, blood and kidneys.  Myalgic Encephalomyelitis (ME): a syndrome with extensive exhaustion often resulting in individuals being bedridden with various cognitive symptoms  Multiple Sclerosis (MS): an auto-immune  disorder affecting predominantly women  organic disease: where an illness is defined  as physically existing and therefore real  Pelvic Inflammatory Disease (PID): a general term for an infection that affects a woman's reproductive organs and is primarily  caused by sexually transmitted diseases  Psychogenic: originating in the mind or in  mental or emotional conflict  Psychosomatic: bodily symptoms caused by  mental or emotional disturbance  Sub-clinical: not detectable or producing effects that are not detectable by the usual clinical tests. This is of importance to women's  health as many of the tests are based on deviations from the male norm  Selected published  resources:  Seizing Our Bodies: The Politics of Women's  Health by Claudia Dreifus  For Her Own Good: 150 Years of the Experts  Advice to Women by Barbara Ehrenreich and  Deidre English  Backlash:theUndeclaredWarAgainstWomen  by Susan Faludi  The Mile-High Staircase by Toni Jeffreys  Women and Medicine by Barbara Levin  Women and the Psychiatric Paradoxby Susan  Penfold and Gillian Walker  Lupus: My Search For A Diagnosis by Ellen  Radziunas  No Longer Patient: Feminist Ethics and  Healthcare by Susan Sherwin  The Mismeasure of Women by Carol Tavris  who came in complaining of severe spinal  pain. As she had a previous psychiatric label she was ignored. She was given no  medication for her excruciating pain nor  was she examined for organic illness. She  died shortly after, in pain, of spinal cancer.  IHHS is so prevalent that many women  internalize it. One woman who had not  been diagnosed with MS until ten years after her symptoms had begun started to  think herself crazy. She even asked her doctor for a referral to a psychiatrist, which she  received. It wasn't until the left side of her  body went numb that her doctor sent her  to a neurologist. Until that moment her own  doctor hadn't really noticed ten years of  medical complaints. He had done nothing  to deter the woman in her belief that her  physical symptoms originated in her mind.  Similarly, after six months without a diagnosis I too began to wonder whether I was  crazy. Fortunately, my doctor nipped those  sentiments in the bud.  Not only does IHHS affect women on  an individual level, but it also occurs on a  much wider societal scale. Endometriosis,  a uterine ailment that can cause infertility,  has been laden with cheap psychologizing  instead of rigorous medical evaluation. In  the eighties, some gynecologists began calling endometriosis the "career woman's disease." According to these doctors, endometriosis afflicts women who are "intelligent,  living with stress, and determined to succeed at a role other than mother early in  life." A few years ago, a lesbian friend recounted how her doctor continually tried  to convince her that her incredibly painful  endometriosis was caused by her not having children.  Studies on how women cardiology  patients are treated as compared to men  also highlight how doctors dismiss women's illnesses, even when test results support a woman's claim that she is not healthy.  In one study, male and female patients with  the same set of symptoms and degree of  severity and the same test results were  analyzed with respect to treatment. Forty  percent of the men but only four percent of  the women were referred by their physicians for the next medical test to determine  whether bypass surgery was necessary. Because many cardiologists tend to neglect  heart disease symptoms in women, by the  time they are referred for coronary surgery  they are usually older and sicker than men  with comparable symptoms. As a result,  women are nearly twice as likely as men to  die from bypass surgery.  A study published in the Annals of  Clinical Psychiatry showed that 50 percent  of women who had been diagnosed with  severe depression actually had thyroid  problems. The study participants had test  results suggesting sub-clinical hypothyroidism and were treated for two months  with thyroid hormones. Four weeks later  their moods improved significantly and  remained elevated for at least six months.  Strangely enough, the researchers, instead  of concluding that these patients may have  been misdiagnosed, claimed that thyroid  hormones could be used to treat depression.  Results of other research further emphasize how men are treated medically and  women psychiatrically. It has been estimated that 20 percent of the adult female  population were given tranquilizers while  men were given symptom-specific medicine for their complaints of migraine headache, abdominal pains, and fatigue. In addition to tranquilizers, doctors often prescribe anti-depressants for women's organic ills. Doctors also routinely prescribe  anti-depressants to individuals with ME,  but recently the first double blind controlled study of the effects of anti-depressants  on ME patients showed that medication did  not help them but, in fact, worsened their  condition.  At one time, medical authorities  claimed tuberculosis (TB) in women could  be traced to the ovaries. But when men were  diagnosed with TB, doctors sought environmental factors to explain the disease.  Similarly, although many women have long  complained of such conditions as menstrual cramps, labour pain, morning sickness and infantile colic, these symptoms  were declared purely psychogenic (originating in the mind). Only when organic  explanations were finally established for  these conditions did they become recognized as a legitimate medical syndrome.  Not only are women's individual complaints taken less seriously by the medical  profession. Women's healthcare in general  is ignored. Although women comprise 52  percent of the population, only five percent  of all health research funding goes directly  to women's health. Illnesses such as breast  cancer are marginally funded while Lupus  receives virtually no research funding. No  doubt the lack of funds earmarked for Lupus can be explained by the fact that nine  out of ten people affected by the disease  are women. Two thirds of these are women  of colour.  Women with both known and unknown diseases find themselves forced to  go from doctor to doctor to find a proper  diagnosis and must often do medical research themselves. Unsurprisingly, doctors  also have a psychiatric label for this. "Mun  chausen's Syndrome" is applied to people  (usually women) who are described as going from one physician to another with the  mistaken belief that they have physical illness. (Interestingly, there is no medical term  for incompetent, unknowledgeable doctors  who force patients to go from doctor to  doctor.)  Ruth Cooperstock, a Canadian sociologist, asked doctors to describe the typical "complaining patient" and 72 percent  referred to a woman; only four percent referred to a man. In medical literature, cases  about organic illnesses are described in  terms of male patients whereas conditions  such as hypochondria are written using the  feminine pronoun. It seems that the untold  motto of the medical profession is "have  vulva, must be crazy." Women's actual experience of their bodily lives are and have  been completely dismissed in favour of  men's definitions. This false right to define  woman's reality lies at the heart of the "it's  all in her head" syndrome.  IHHS, of course, affects different  women differently. Women who are white  and middle class may be less affected. They  share the same class as the majority of doctors, and our health care system offers services which meet the needs of the most privileged and articulate women. Education also  plays a role by giving a women the intellectual confidence to wade through jargon  laden medical journals. Working class  women may not be able to take the time off  work to go from doctor to doctor to get  properly diagnosed. And despite having  lower rates of incidence of breast cancer,  Black women are more likely than white  women to die of breast cancer suggesting  a lower rate of treatment.  Playing the IHHS game and relegating  women's illness to the loony bin have many  far-reaching and detrimental effects. First  is the misuse of drugs, particularly antidepressants. By prescribing an anti-depressant to a woman who is physically ill, doctor is not only ignoring the problem and  drugging her unnecessarily, but is also cutting her off from bodily messages which are  in fact helpful in the diagnosis and healing  process.  Women who are not properly diagnosed are denied disability support  through pensions and social assistance even  though they may be bedridden. Many of  them will also not receive adequate  homecare support, nor be entitled to any  rehabilitative programs. In addition, families and friends may withdraw crucial support in the face of a missing diagnosis.  When doctors don't take women's  symptoms seriously they create chronic illness and condemn women to a life of misery. This is often the case with Pelvic Inflammatory Disease (PID), which is caused  by untreated sexually transmitted diseases.  Although chlamydia is simple to diagnose  and easy to cure with antibiotics, few  gynecologists bother to test for it. Untreated  chlamydia leading to PID is a major cause  of infertility, pain and disability. In the case  of MS, early diagnosis is important. It seems  that the earlier a patient receives the treat-  There are many places a woman may contact for more information  on health issues. Listed below are a few:  The Vancouver's Women's Health Collective  219-1676 W. 8th, Vancouver, BC, V6J 1V2  Tel: (604) 736-5262  Offers a number of services including a physician referral file where you can check to see if  anyone has had a similar experience with your doctor or to aid in finding a new doctor. They  also have a reference library with books and articles on women's health issues and listings  of alternative practitioners.  The Women's Health Clinic  2nd floor, 419 Graham Ave, Winnipeg, Manitoba, R3C 0M3  Tel: (204) 947-2422  Fax:(204)943-3844  Has programs specifically for women dealing with issues of menopause, PMS, post-partum  stress, endometriosis and weight preoccupation. Holds information sessions on menopause  and weight preoccupation, and support groups for women with weight preoccupation and  endometriosis. Counselling services also available. The clinic does advocacy work around  women's health and other related issues and has a resource centre.  The Canadian Women's Health Network  c/o The Women's Health Clinic  2nd floor, 419 Graham Ave, Winnipeg, Manitoba, R3C 0M3  Tel: (204) 947-2422 ext. 135  Fax: (204) 943-3844  Internet:  Publishes a quarterly newsletter on women's health issues, and has a listing of other  women's health sites on the internet.  The Boston Women's Health Book Collective  Box 192, West Sommerville, Massachusetts, 02144 USA  Produces The New Our Bodies Ourselves, a great book on women's health issues with  additional reference lists on each area. They also produce three other excellent resources  books: Changing Bodies, Changing Lives, Ourselves Growing Older, and Ourselves and Our  Children.  Women's Health in Women's Hands  2 Carleton St, Suite 500, Toronto, Ontario, MSB 1J3  Tel: (416) 593-7655  Fax:(416)593-5867  Provides services particularly for women of all ages—young women, older women—and  disabled women. Services include health education, counselling on violence issues, family  planning and birth control information, menopause information and counselling, pre- and  post-abortion counselling, nurse and physician care, FGM (female genital mutilation)  counselling and advocacy, and referrals to other health centres. Has a resource centre open  on Tuesday evenings.  ment, beta interferon, the more positive its  effect.  A lack of understanding of the disease  process as manifested in women is another  consequence of the IHHS. Because doctors  routinely ignore women's symptoms they  miss out on very valuable information on  how different diseases affect women. Nowhere is this clearer than in the case of AIDS  (Acquired Immune Deficiency Syndrome).  Doctors defined AIDS in terms of the symptoms men showed, but for many women  the earliest and often only sign of HTV infection is a gynecological ailment such as  prolonged menstrual bleeding, severe episodes of sexually transmitted diseases,  chronic PID and difficult to treat vaginal  infections. If doctors had taken women's  complaints seriously we might have had  an understanding of how HTV manifests in  women years ago. The Centre for Disease  Control (CDC) in Atlanta reported that almost half the women who die of AIDS are  never diagnosed with the illness.  Costs to the health care system also rise  as a direct result of IHHS. Not only are there  increased costs caused by complications of  untreated infections—nearly three-quarters  of the costs of chlamydia infections were  caused by complications of untreated infections—but women often have to go to  several doctors before getting properly diagnosed. Each physician bills the healthcare  system for what can be often described as  neglect. Another related cost that cannot be  overlooked is that women are already overburdened in our society and yet must of  ten diagnose themselves and family members. (Perhaps we should give women  medical billing numbers.) This takes women's vital energy away from their own healing. I was fortunate that my doctors never  fell for IHHS which freed up my energy to  explore alternatives and to take up painting, but many women are not so lucky.  One positive outcome of IHHS may be  that women get fed up with the medical  profession and turn to themselves for healing, by examining alternative therapies,  which are often less invasive and more holistic than western medicine. Unfortunately,  many women cannot afford alternatives as  they are not covered by our health care system. Nevertheless, alternative healing  should be a choice.  At a time when many people in  Canada are debating the merits of a two-  tier (public and private) medical system, we  should remember that one already exists.  As Kay Weiss writes: "One of the cruelest  forms of sexism we live with today is the  unwillingness of many doctors to diagnose  people's diseases with equality. To let a  patient's organic diseases go undiagnosed  and refer that patient to psychiatry just because she is a woman is not medicine, it's  punishment."  Kelly Haydon writes and paints in Vancouver  and thanks her lucky stars for two great doctors and two peachy editors. She says to all  women: "trust your body."  SEPTEMBER 1997  SEPTEMBER 1997 Arts  The Vancouver Improvising Ensemble of Women:  Improvisation  as metaphor  by Laiwan  "We have to keep on improvising. It  has to be out there. To do this is a political  statement because things in our culture  now are so packaged to occupy us in a way  so that we don't have to engage.'7Q«ofe by  Paris-based bass player/vocalist Joelle Leandre  as told to Marilyn Lerner published in an interview with Queen Mob by Laiwan, Front  Magazine, May-June 1997.]  What is improvisation and why would  it be a political act? Being a novice to contemporary music, I admit finding improvi-  sational women inspiring. Seeing music  performed live is always a thrill, and improvisation can be more so because one has  to be there in the space without assumptions or expectations, letting go to listen, to  find new things and being present in the  moment. It is this demand on the listener,  as well as the performer, that I find a political act.  It's not all serious work though, and  you're likely to find a lot of whimsy as these  women are not full of self-importance or  pretence. VIEW'S free evening performance  at the Vancouver International Jazz Festival on June 29 was not only inspiring, it  was also playful, refreshing, good-natured  and courageous.  On the minimal stage at the Roundhouse Community Centre, Vancouver's  Peggy Lee (cello), Lauri Lyster (drums),  Karen Graves (saxophone/clarinets) and  db boyko (voice) joined the dynamic Winnipeg duo Lori Freedman (bass clarinet)  and Marilyn Lerner (piano)—who also  played within the set as Queen Mab [see  below]—for a too-short hour-long set of, in  their words, "not pre-meditated music."  What does it take for six women who  don't perform together often and who had  very little rehearsal time to improvise in the  moment? All six come from different training, different practices, different styles:  some from classical, some from jazz and  some from other non-western musical  forms like Indonesian gamelan. All six sustain themselves making a living from an  art form that is not highly visible, not really 'popular,' nor well-paying. This  marginalized form of contemporary music  demands a self-confidence and persistence  that includes a truly personal belief in the  value of the art form, contrary to our dominant societal values.  VIEW first played as a larger ensemble—including Kate Hammett-Vaughan  and Moreen Meriden—at Vancouver's  Women in View Festival last February.  VIEW, initiated by boyko who is also currently music curator at the Western Front  (an artist-run inter-disciplinary centre in  Vancouver), performed and held workshops and network sessions that included  international guests Joelle Leandre from  Paris and Beth  Custer from San  Francisco. The first  event of its kind,  not only in Vancouver but in Canada, the three-day event  brought women improvising in music a  new visibility and broader recognition.  Perhaps what impresses me most  about the art of improvisation that VIEW  presents is how each performer has to be  listening to themselves and to what is happening around her in each  every moment. It is not only an exercise in  spontaneity woven with intelligence, it is  also a practice of a kind of minute-by-  minute negotiation—requiring the making  and throwing out of boundaries at the same  time and communication the musicians  playing beside, as well as within the self.  Demanding and disciplined: it is a process  that can be inherently complex, yet it also  happily brings out a child-like playfulness.  During one rehearsal I attended, I witnessed the preparations leading up to a  performance. Nearly the whole two-hour  rehearsal was taken up by negotiating. The  outcome was a simple: unhierarchical and  mathematical framework giving rise to  improvisational intros, duos and trios, and  where each played freely alone or with another for so many pre-agreed minutes. The  next musician(s) carried on with a musical  Review of Queen Mao's new CD Barbie's Other Shoe/  Unique music from  unique duo  by Laiwan  BARBIE'S OTHER SHOE  Queen Mab  Nine Winds Label  Beverly Hills, California, 1997  It seems the more I listen to Barbie's  Other Shoe, the more I hear new layers.  Subtleties I'd passed before now show up.  This is not a simple type of music but instead is a complex mix of improvisation  with ideas innovatively fused from jazz  and classical music.  I really like this CD. I think it's because  of this continuous new discovery of subtleties. It's the kind of CD that when  friends are over for tea, it's playing, people are chatting and suddenly everyone is  laughing because of the playfulness of the  music. There's humour, intelligence and  soul.  And like life, it's not easy. By easy, I  mean readily consumable or pandering to  instant gratification. It's challenging in the  way the art of improvisation is inherently  challenging—making us throw out the ex  pected and be with open ears, heart and  mind.  With just the elements of clarinet  and piano, Lori Freedman and Marilyn  Lerner produce a unique music that  shows a particular character—eccentric,  intelligent, serious and quirky. An oddly  rare combination that comes out contemplative and melodic in "Prayer," com-  plicatedly joyful in "Happy Ass," and  tripping and hopping in the title track  "Barbie's Other Shoe." Other moments  have Lerner and Freedman pushing the  limits of their instruments, making sounds  not familiarly associated with either the  clarinet or piano, as in "Like Silver Felt"  and "Mab Roots."  Many of the pieces also have a serious  edge: from the deep questioning I feel in  "From Finnegan," to the brief, thoughtful  painting in "Haiku Do You?" "Myku," like  "Haiku," is sweet and precise and "Regarding My Garden" is a mysterious and complex adventure, especially when placed  next to the single-mindedly mischievous  "GoGet'er."  Marilyn Lerner and Lori Freedman  Queen Mab is the meeting of two creative and talented musicians who have recorded a distinct music that probably reveals the quite intimate nature of their collaboration and friendship. Virtuosos in  their own fields—Freedman is well-  known in new music and interdisciplinary  circles, and Lerner is a frequent performer  at international jazz festivals—their forceful combination creates intelligent landscapes that are rarely acknowledged or  visited.  Look out for Freedman's solo CD and  Lerner's new recording from Cuba to be  released within the next year.  Vancouver Improvising Ensemble of Women. (Back) db  boyko, Marilyn Lerner, Joelle Leandre, Lori Freedman,  Lauri Lyster (front) Karen Graves, Peggy Lee, Beth Custer  theme or spatial tone established by the  previous. These short, random combinations quickly added up to the hour.  And as one in the audience I was fascinated by what was happening within me.  Although the hour of the performance flew  by, it demanded a certain kind of (not) taking of space: it demanded me to be attentive, listening, present. Knowing feeling as  it is happening, as it is being communicated, is not easy. Skills embedded in this  art become a metaphor—a model—of a  way of living (musically and playfully).  Skills I want to earn for myself, skills contrary to our age of mindless pop, predictable hype and the habit of filling spaces  with premeditated agendas.  It was refreshing to see these women  not battle for the solo. They are uncompetitive. So different from an earlier free concert of all male-musicians where I heard  walls of slick sound where each would joust  for the ultimate solo space. Is it a gender  thing? I don't think it to be essentially so. I  just find the non-competitive spirit more  interesting, subtle, finer tuned, and perhaps  women tend to be more aware of these  spaces. Things can happen which are not  just technical but tonal: with feelings, experienced, expressed, and often I found  myself laughing from the playfulness, the  vulnerability, the surprise.  From moments of Peggy Lee's sometimes mournful cello, to db boyko's birdlike singing chatter, to Lori Freedman's intensity (even when playing her clarinet  mouthpieces quirkily joined together), to  Marilyn Lerner's energized playing of the  piano like percussion, the VIEW'S performance only gave a hint of the future possibilities of these six women improvising together. From bursts of sharp dissonant,  atonal pangs to quiet, small sounds building together to make a larger body of little  sounds, VIEW showed confidence in their  music laced with an understanding of the  co-operative spirit this kind of music requires. Sadly, there wasn't enough time for  things to really heat up, to push beyond the  limits of what we know, what we hear.  Pushing limits: I want more of this.  Being in the type of space that VIEW  created is rare. I think our culture doesn't  value making time for this moment-by-  moment process of listening, improvising,  negotiating, childlike playfulness, of knowing oneself and letting go. Improvisational  music is one of the few artforms that still  truly embodies this process.  At the root is a very contemporary  problem: we all move too fast so there never  is enough time to be in the moment...  Laiwan was born in Harare, Zimbabwe, and is  of Chinese origin. She is an interdisciplinary  artist and writer, based in Vancouver.  16  SEPTEMBER 1997 Arts  An interview with Terrie Hamazaki:  Exploring the culture  of shame  as told to Sara Miura Zolbrod   "Through death-defying acts of poetry and  song, an Asian lesbian moves gracefully  through the punitive landscape and culture of  shame to slay dragons and steal back her own  magic." This is how Vancouver artist Terrie  Hamazaki describes her upcoming one-woman  Vancouver Fringe Festival show, Furusato  (BirthPlace).  Sara Miura Zolbrod got a chance to interview her in a discussion ranging from the show  to Japan and back. Zolbrod is a half-Japanese  Canadian queer from Vancouver, a Playwriting  student at Concordia University in Montreal,  and a performer and writer.  Sara Miura Zolbrod: Can you tell me  about your upcoming Fringe show?  Terrie Hamazaki: It's a 35 minute one-  woman show where I play two characters,  a mother and daughter. It's not a conversation between the two; they each get air time.  The show describes a moment where the  daughter has come out to her mother as a  lesbian, and what the mother does with  that—where that takes her into her own life  and [in relation to] this daughter she has  borne and raised. The daughter's coming  out provokes other truths coming out—  things that happened between them, in the  family, with each other as women.  Zolbrod: How much of the show is autobiographical?  Hamazaki: There are some facts that I  altered, but mostly I would have to admit  it's based on life and my relationship with  my mother.  Zolbrod: How did your mother come  to Canada?  Hamazaki: She came in the 50's as a picture bride—she didn't know her husband  to be. She was probably 20, 21 when her  family arranged a marriage between her  and my father. He was already here in  Canada so he sponsored her. She came on  a boat with a lot of other women who were  in a similar position.  Zolbrod: In the blurb for Furusato,  you've written that the characters have to  confront a 'culture of shame.' Were you  talking about the setting of the play or your  perceptions of our culture?  Hamazaki: More the latter. By 'culture  of shame' I mean the shame that is put onto  us as women, as working class people, as  women who express their sexuality and  sensuality, who dare to embrace their desires whatever those may be, and how  women are shamed into thinking they don't  have a right to do that.  It's almost like a morality play. The  daughter's character is very aware and into  her sexuality and expressiort of that as a  femme lesbian, and there s a lot going  against that in society, which the daughter  has internalized as well as the mother. So  there are all these forces working against  the daughter who's saying 'yes I am a lesbian' and 'yes I am a femme, meaning I go  out there and I wear sexy clothes.'  Zolbrod: Is it commenting on a specifically Japanese heritage at all? Your mother's values?  Hamazaki: I think at one time I would  have said yes. But now I think—because of  talking with other women in my life, other  women in the work I do (counselling)—it  crosses racial lines. Maybe it's expressed  differently, but it comes from the same  place.  Zolbrod: I heard the poem that this play  grew out of last summer, over a year ago,  when you did a reading at DykeWords.  Obviously this is an issue you've been  working on for quite a while.  Can you tell me about the play's  development?  Hamazaki: The poem you  heard last summer came from a  conversation I had with my  mother. I've been a lesbian since  '89, and over the years I've come  out to different people in my life  and to myself more and more.  I've never actually sat her  down and said, "Mom, I'm a lesbian." It wasn't the kind of climate and relationship where we  would sit down and have conversations like that, where I  talked about truths in the family and between us.  My mom basically confronted me [about being a lesbian] the night before my dad's  funeral. (My parents were divorced.) My partner at that time  was with me, and even though  "^^ the conversation was in Japanese, she knew what we were  talking about. She could just  tell—the anger, the curiosity, the  accusation.  That was in February '92. We  never really talked about it again  until last summer when she sat  me down and said, 'I'm so sorry  I didn't take care of you.' The implication was that she imagined  a life of hardship for me as a lesbian. So after that conversation,  I went home and furiously scribbled this poem out.  Given the response I got,  and the kind of release for me, I  realized I needed to expand on  it. So as soon as the Fringe Festival applications came out, I sent  one in. I've been working on the  expansion of the poem since  spring.  Zolbrod: Do you want your  mother to come see the play?  Hamazaki: I told her I was  doing a show, but I haven't said to her  'please come' and she hasn't said, 'when is  it?' She asked me what my show was about  when I told her I needed a kimono. My  designer is sewing one but she needed a  pattern, so I asked my mom if she had any.  She asked why I needed it. I said it was for  my show. 'Oh, are you going to talk about  Japanese things?' I said yes, and she said,  'Well, be careful.'  I took it to mean there's still shame;  she's probably afraid of what I'm going to  say out there publicly. So I've made a conscious decision to keep her out of this process as much as possible. I might regret it  later, but I know that's what I need to do  right now. The other thing is it's in English  with just a few Japanese phrases thrown in,  so she wouldn't understand most of it.  Zolbrod: Another interesting aspect that  caught my eye in your written description  of your play was how the lesbian character  "slays dragons." Of course, everyone has  different conceptions of what it is to be a  femme lesbian. But if you take the fairy tale  as a model, I think of femmes as being princesses, and it's usually the knight that goes  out and slays the dragon.  Hamazaki: By 'princess,' do you mean  helpless?  Zolbrod: Yes. The one who's waiting.  Maybe not helpless, maybe she is motivating the knight to go out and do things somehow, but the knight or the prince is usually  the active one. But can we expand these  definitions, expand the roles? So that even  if I'm a princess or a femme, sure, I like to  go slay dragons, too.  Hamazaki: I know that when I wrote  that blurb, it was probably really unconscious. It's now in the process that I'm realizing what I meant. 'Slaying dragons' for  me is an expression—we all have dragons  that need to be slain, and it's a metaphor  for things that cause us pain, emotional  pain specifically. Those are the dragons I  (above and below /eft; Terrie Hamazaki in  Furusato  need to slay and yes, in this case I—as a  femme—am doing the self-motivating and  acting.  Zolbrod: This process of slaying dragons, of dealing with emotional  does this piece connect with the rest of your  life?  Hamazaki: It's very cathartic and healing. I'm 36 now and the stories I tell through  both of the characters in the show had  barely been voiced between my mother and  myself.  For example, the violence of my father,  her husband. So for me to publicly say it  out loud and have witnesses to this telling,  witnesses that I would hope are compassionate and understanding, is very life-affirming for me.  Specifically around the violence, we  were told directly and indirectly by both  my parents, but mostly my mom, not to talk  about it outside the home. There was a lot  of shame for my mother because she was  in this situation and shame for us as a fam-  ily.  So years later, now I'm telling it from  my point of view. I certainly can't talk about  it from my mom's. I talk about it from my  experience of my mom telling me how she  experienced it.  Zolbrod: It's interesting that you were  encouraged to keep silent and here you are  on stage telling the world. That's pretty  radical.  Hamazaki: Totally! One of the things I  do in the show is I sing a Japanese song,  not a whole song but an excerpt. That kind  of self-expression wasn't encouraged, especially for me because I'm the eldest and  I'm the only daughter. My brothers were  more encouraged to be who they were.  There were things still holding us all back  class-wise, but certainly I was taught to be  in the background and not make a whole  lot of racket.  continued on next page...  SEPTEMBER 1997  17 Arts  Reviewof'JudyFongBates 'China Dog;  Making hard  choices  by Rita Wong  CHINA DOG AND OTHER TALES  FROM A CHINESE LAUNDRY  by Judy Fong Bates  Sister Vision Press, Toronto, Ontario, 1997  Judy Fong Bates' stories are a valuable  addition to the growing body of literature  which deals with Chinese Canadian immigrant experiences. While the themes of  hardship, hard work, loneliness and alienation in a new land are familiar, Bates has  stories to tell which have not been heard  before. Each hard choice that must be made,  each tradition which becomes a petty little  tyranny or an ominous life-changing  prophecy, each tragedy that thwarts a potentially fulfilling life...these make up the  obsessions that fuel Bates' stories.  In the first story, "My Sister's Love,"  Bates paints the tension between two sisters—the younger one taken to Canada  with her parents, the older one who lived  in Hong Kong for a number of years before the parents were able to bring her to  Canada. The older sister's resentment at  having been abandoned, coupled with her  preference for a modern Hong Kong lifestyle in the face of poverty and economic  struggle of her family in Canada, sets the  scene for differences which can never be resolved. Throw in a wealthy suitor who is  too old to be respectable and an arranged  marriage, and we find a situation in which  there are no possible happy endings.  In many of the stories, the characters  inhabit a world in which superstition is  proven true; that is, where belief makes an  omen real. "China Dog" in particular  makes it clear that there is no escape from  the past, that the realities haunting our family histories do not let go so easily. By using third person narration, Bates avoids  making a judgement call on superstition or  scepticism; rather, she lays out the story for  us to decide.  While this personal distance is admirable, at times, I found myself wanting a  more engaged, more naked narrator. I  wanted to know who Bates feels she is writing for. I wanted more blood and guts on  the page. However, I must admit this is  more personal preference than any weakness in the stories.  Violence, be it accidental or intentionally, comes up again and again in Bates' stories. She does not shy away or try to cover  up the very physical expressions of frustration that immigrants experience and inflict upon one another. Bates shows how  conflict tends to build slowly, almost invisibly to the undiscerning eye, before exploding. She writes of these matters with an attention to small detail that rings true.  This is the world of small family-run  laundries and restaurants in rural Ontario  towns, seven day work weeks, long hours  each day, and self-sacrifice in the present  Judy Fong Bates  for the sake of the future.  This is a hard life, one I  grew up with, one  which I know is difficult  to write about because  of the very tedious,  brain-numbing, heart-  numbing nature of such  a life. I applaud Bates for  taking us into this  world, and hope that  she continues to delve  further into it.  Although the stories deal with hard  topics, I cannot help but feel that there is  still more passion, more emotional bombs  in the background waiting to detonate. The  narrative voice allows us to stay somewhere safe, somewhere slightly detached  from the mess. I wanted the narrators to  take more risks, to wrangle us into the fray:  for as there is no escape from the past, nor  should there be escape from the power of  the storytelling.  Some of the characters in one story  appear briefly in others, hinting at overlap-  of food in maintaining one's health. Feeling abandoned by her children, she develops a friendship with another widow, Wong  Mo, which sustains her. It is this friendship  which allows her to develop a sense of self  beyond the limited roles of wife and mother  she was caught in. Although I would have  liked more than a third-person narrated  glimpse into this woman's story, the limited view we get of her is still very engaging.  Judy Fong Bates' first book is full of  vignettes and fragments of lives and slo  ping worlds. Perhaps this overlap could ries which gives us a taste of Chinese Ca-  have been made more explicit so that the nadian experience. It leaves me hungry for  stories connect and link in more significant     more.  ways.    In "Cold Food" perhaps my favourite  story in the collection, focuses on May-Yen  Lum, a mother who knows the importance  Rita Wong is an Earth Monkey and archivist  living in Vancouver.  An interview with Terrie Hamazaki:  continued from previous page  At one time I thought that taught me  to be non-assertive and not be able to claim  my space in the world. But I've since come  to realize that in fact, mom taught me 'survival strategies'—what I call them now. She  taught me how to survive in this sexist  world, and against the sexism in the family that she internalized and taught us. It's  survival and I think that we both unite and  support each other against the sexism of my  brothers, her sons.  It's been a long time for me to realize  that she didn't do it on purpose to oppress  me, it was something she learned and she  not only taught it, she taught me how to  survive it.  She said to me one time, Kore dake sh'ka  dekin kara (It's all I can do, it's all I know  how to do.) And it made me cry and I said  T know, I know'  So I think that with this show I have  found and continue to find compassion for  myself as daughter and for her as mother  against everything we have going against  us as women, as working class people, as  women of colour, as a lesbian and a mother  of a lesbian.  She's going to need to come up with  strategies to protect herself and me from  the sexism, racism, classism and homopho  bia still out there. Homophobia is another  oppression she's going to have to come up  with strategies for, like I have.  Zolbrod: Sexism and homophobia affect  us at such a deep level. I was just talking to  my mother, who is also Japanese and came  to Canada when she was 22. She was telling me about one of her earliest and most  painful experiences. She was a good student, and one day she asked her father for  10 cents to buy a notebook and he said 'No,  we can't afford it.' Then right after, her  younger brother went up to him and said,  'Can we have 10 cents for candy?' and her  father gave it to him. From that moment  on, my mother has thought the world is  fundamentally unfair. Fifty years later, she  still believes that. Have you visited Japan?  Hamazaki: The first time I went, I was  probably 12 or 13. It was really neat because  we heard lots of stories about my mom  from her sisters, and it really put her in a  different context, like, 'Wow, she was a sister and a daughter and a brat.'  My second trip was in 1987.1 hadn't  come out as a dyke yet, and I was 26 and  everyone was asking when I was going to  get married. I knew on some level that that  question wasn't relevant to me but I didn't  know really why, so it was a more difficult  trip.  Zolbrod: Getting back to the show: what  are your feelings about the upcoming run,  your hopes and fears?  Hamazaki: I'm really excited and I'm  really nervous too. My one fear all the time  is that other Japanese Canadian women,  other Asian women, are going to tell me to  not talk about things. I've internalized that  so much.  Zolbrod: I don't know if you remember that last summer I went up to you after  you read the poem, and said 'thank you for  having shared that'? I was really glad that  you said it out loud in a public space.  Hamazaki: Thank you. When I fear that  other Japanese Canadian women or other  Asian women will want me to not talk  about it, I think about when women have  approached me and said 'thank you so  much.'  There was one other woman that night  who approached me. She said she got what  my piece was about and I thought, 'Oh my  God, this is okay then.' I've internalized so  much, I guess, about my mother's fears—  and I'll own them, they're my fears too.  It's my first time singing on stage a  cappella, and my other fear is that people  will walk out and say that this woman cannot sing. 'I liked the show but the singing  has got to stop.'  I'm so excited, I can't wait. We're in  rehearsal right now three, four times a week  and it's hell. I can't say that I really enjoy it.  It's hard work and it's so intense.  When we first started rehearsals earlier this month, I was still in my head, with  the delivery of the lines. Then, there was  one moment with the mother character,  when I just internalized her. I needed to be  in her and not just reciting a script. I heard  this clunk inside me, like she landed:  'clunk.' And I just burst into tears! My director and stage manager were like, 'All  right! Finally! It just took a few weeks and  a couple of hours tonight but yes, you've  arrived.' It's where I needed to be: in her,  being her, moving into her, moving in her,  and I wasn't doing that before.  Zolbrod: It sounds like a very emotionally difficult process.  Hamazaki: It's been really intense.  Zolbrod: Best of luck with the show.  Terrie Hamazaki will be performing Furusato  at the Tesla Gallery, 916 Commercial Drive,  Vancouver, September 4-11. For tickets and  times call TicketMaster at 280-4444. Seating  is very limited, so get your tickets soon. Thanks  to Sur Mehat for transcribing this piece.  SEPTEMBER 1997 Arts  Interview with Linda Tillery and the Cultural Heritage Choir:  Storytelling through music  as told to Michelle Sylliboy   This past summer, audiences at the Vancouver Folk Music Festival were treated to the  sweet sounds and artistry of Linda Tillery and  the Cultural Heritage Choir. Covering a broad  repertoire which draws from the diverse resources of African American music, slave  songs, work songs, field hollers and spirituals,  Tillery and her choir—comprised of Melanie  DeMore, Rhonda Benin, Emma-Jean Fiege, and  Elouise Burrell—weave a myriad of musical  threads and cultural traditions into a stunning  fabric.  Kinesis' Michelle Sylliboy had the opportunity to talk to Tillery and members of the  Choir during the festival. Sylliboy is from the  Mi'kmaq Nation and is an artist and writer  currently studying at the Emily Can Institute  of Art and Design in Vancouver.  Michelle Sylliboy: How did you originally get together?  Melanie DeMore: We were all living in  the [San Francisco] Bay area doing different kinds of music. Linda wanted to do this  project of singing traditional African music—she's been studying and researching  it for about the last zillion years. She originally got eleven singers together and we  had a bi-coastal thing going on—east coast  and west cost.  We did a thing at the Michigan  Womyn's Music Festival. People loved  what we were doing and Linda decided she  wanted to do it again. To make it more  manageable, she cut the group down to six  people so we could do concerts in our area  without trying to do rehearsals over the  phone on the east coast. We had another  audition, and we got Emma Jean and  Eloise, two of the best sopranos on the  planet. Rhonda and I are members of the  original Cultural Heritage Choir, and now  it's down to five and we like it just fine.  Michelle Sylliboy: You seem to have a  strong connection to regenerating and healing with your music. In Native cultures,  music is very important to our survival and  it's a struggle to get people to understand  where we're coming from historically and  where we're going, and all the struggles,  the healing and the abuse. How much politics come into your work?  Elouise Burrell: You're right when you  say we've struggled a lot, and the music  we're doing educates Black children and  white children about where the struggle  began. There are songs we sing in order to  survive and it teaches them how important  the struggle is for surviving today. There's  a lot of spirituality connected to this music  too. It reminds us to stay connected to God;  it's very inspirational.  Linda Tillery: It's so important to recognize where we came from and to take  those lessons into the next century. A lot of  the problems that come along with young  people is that they feel disconnected, and  this music helps us reconnect and stay connected to who we are.  Emma-Jean Fiege: 1 think one of Linda's  original objectives was the preservation of  history and our objective is to pass on that  music to the children. This morning at the  Folk Festival, we did the Children's Stage  and it was absolutely fantastic. We were  able to do some children's play songs and  rain songs and have the children actually  be a part of it. The songs say something.  They're about self-esteem or the way you  communicate with others, or about your  heritage.  Sylliboy: I was impressed by your research; I see that you went to South Carolina to do research...  Tillery: I spent the last few summers in  South Carolina. The first summer, I went  with four women who were also interested  in doing research. We searched out places  where we could find remnants of what is  called Gullah culture. The Gullah people  are descendants of African slaves who live  on the islands in the coastal regions of South  Carolina and Georgia. We found a place on  St. Helena Island, South Carolina, the Perm  Center, which is a clearing house for Gullah  culture. They have activities for seniors,  which was interesting because I wanted to  hear the old people sing.  This summer, I was able to go to one  of the seniors' activities, and I have a notebook where I wrote down some of the lyrics. They were singing some spirituals I'd  never heard before. We met a man who's  in his eighties, named Mr. Matthew Polite.  Mr. Polite took my friend Joanna Highgood  and me all around St. Helena Island and  showed us places where Black families had  lived three or four generations back. Everyone knew who their great-grandparents  were, where they were buried. They had  owned their land all through the generations.  There's a pattern of migration of a lot  of African Americans going back to the  South. Now that we've gone through the  civil rights era, things seem to have turned  around a bit and they're referring to it as  the "new South." A lot of Black people are  going back home, and getting back into the  land because we do have a history as farmers and cultivators, people who worked  with animals and livestock, people who  worked with horses and stables.  Sylliboy: I grew up in Nova Scotia.  There was a lot of integration of Mi'kmaqs  and Blacks. We sort of rescued them. They  came into our villages and they married  into our culture. You can tell that their background goes back quite a way.  Tillery: There was a lot of inter-marriage between Blacks and Seminoles down  in Florida, and there are groups of people  that have been doing preservation of that  culture. There was a stand-off in the islands  down in Florida where the Seminoles and  the Black slaves who had escaped held off  the US army for months. The US army had  to come in with the big guns in order to get  them out. The Blacks and the Seminoles  fought really hard and said, 'we will not  give up.' There are some really beautiful  stories of unification and fighting back.  In any movement or period of struggle, particularly with people of colour or  people who have been poor and oppressed  like indentured slaves, it seems that art is a  positive outcome of that particular occurrence. You have tremendous bodies of work  from people who lived under extreme conditions. For example, there are hundreds  of spirituals that came out of African  American slavery. And you can identify  certain sounds with African Americans  from the rural US South and a certain style  of music with Blacks who are from Trinidad and Tobago or those from Cuba. There  is something similar in the music of all  those countries, even though there are cultural and language differences, because Africa's stamp is still on that music.  I talk about that to children because  kids need to know, not only where they  come from, but tfiat they are people who  have a history and talents that have either  been shared or stolen, but that are theirs.  For example, in the Sea Islands regions, the  Africans were brought there to do rice cultivation and farming; they were also  brought there to do carpentry. There are  hand made wooden artifacts made by the  slaves during the late 1700s and early  1800s—these incredible wood carvings of  chandeliers, armoirs and bed posts. They  also had all kinds of rice panning techniques where they used baskets, and there  was music to go along with this. There are  rice pounding songs and work songs and  songs of worship.  So you have these two areas which are  referred to as the sacred and the secular;  this is the music that comes from the spirit  and this is the music that comes from the  people. We try to do both. Then we try to  look at the evolution of the music from its  inception to how it has influenced music  today. We're all post-war babies, so we've  got the influence of James Brown, Aretha  Emma-Jean Fiege, Melanie DeMore, Rhonda Benin, Elouise Burrell and  LindaTillery  Franklin, Wilson Pickett, Gladys Knight,  Jimi Hendrix...and we put that stamp on  the music we do. One of the beautiful things  about art is that it changes with each decade, each generation—it doesn't remain  static; it's always going to be different, it's  always an evolution.  Sylliboy: One of the biggest projects I'm  working on for October 1998 is organizing  a conference for indigenous women. One  of the main themes is reclaiming the definition of art within indigenous cultures.  The definition of an artist in a western culture is within the traditional fine arts:  sculpting, painting. But for indigenous cultures, an artist is everything: you have your  headers, basket weavers, drum makers,  healers, dancers, storytellers. They're all  artists in their own special way.  I want to bring together women from  other cultures to talk about how they have  been affected by globalization and colonization and other historical influences that  are part of us today. It still affects us. No  matter how many years ago colonization  happened, if s there. There's nothing we can  do about it, but what we can do is to bring  out who we are.  Tillery: I think it's important for us to  tell our own stories from our own perspectives, and that is what we try to do. We need  to tell our stories—history as it is seen  through our own eyes and also the present  as it's seen through our own eyes.  We have a really strong link with our  ancestors. For example, Emma's mother is  a great gospel singer, and even though my  mother wasn't a singer, she had a tremendous love of music. I know that her spirit  is with me and prods me along because  each time we sing, I feel her soothing  words, "that's all right baby; everything's  going to be all right." Whether it is intentional or not, each woman's voice in this  group is almost like a blanket and I feel  enveloped in it personally. I engaged in this  project as much for my own salvation as  for anybody else's.  Storytellers are important because a lot  of the music we perform has been handed  down through oral tradition. We all know  that before the settlement of these lands by  Europeans, one of our major ways of communicating was through the storytellers,  the griots, the ones entrusted with the entire history of a tribal group of people. They  had it in their heads and I think that is beautiful. We ought to get back to that—talking  to one another.  Sylliboy: I like it when people start singing songs of their ancestors that have been  passed down. When you bring that song  from 500 years ago and sing it today, it's  still alive.  Tillery: You're calling up some powerful stuff.  Burrell: And you have to be really  awake, really conscious when you sing  those songs because you're bringing up  some very serious things that maybe you  can't handle. Some of the reasons we sing  songs that are rooted so far back in African  history is that we are adding on to this huge  voice that has been building over all of  these years. It's wonderful but you've got  to be awake!  SEPTEMBER 1997 Arts  Interview with Jane Sapp:  Social change through  song  as told to Michelle Sylliboy  Jane Sapp is a cultural messenger who has worked extensively  in the rural communities in the deep South of the United States.  She is also a singer and songwriter, and through her soaring songs,  she engages people in the process of documenting their history and  traditions.  Sapp has appeared in concerts all over the US, including performances at the National Womens Music Festival, Sisterfire, and  the People of Color Environmental Leadership Summit. Recently,  she released a new recording called Jane Sapp Presents: We've  All Got Stories—Songs from the Dream Project.  Sapp was in Vancouver last July performing at the annual Folk  Music Festival. Michelle Sylliboy had the chance to chat with her,  in particular about her involvement in the community and how  she sees music connected to social change work.  Michelle Sylliboy: You do a lot of work  back in your community, and I find that interesting because music is a vital part of reeducating and re-emerging what is needed  in the community.  Jane Sapp: I've always worked out of  the community. I grew up inAugusta, Georgia in a period where there was segregation in the South. Because segregation was  so prevalent and intensely oppressive, you  couldn't ignore its presence and impact on  your life. It was everywhere, in the air you  breathed. So if it was in the air you  breathed, then it had to be in the music you  sang. It also then had to be in everything  you did, so you couldn't just have a play  without [segregation and the struggle  against it] being a part of it. Even in the  most subtle and insignificant way, even if  whoever was working with you on a play  said, "child you need to learn how to read,  get this play together because this is one of  the reasons why they try to keep us down,"  there's always a reference to segregation.  It would have been difficult for me not  to have been working in my community.  As a musician who grew up in a community where people were consistently addressing the social issues around them, it  seemed like the most natural thing to do.  Music too must become a way of bringing  about social change; it must become a way  of reminding people of their strengths and  the obstacles out there for them, and reminding people of the power of their faith  in themselves and in their creator. Music  must become a way for giving people hope,  helping people to know that together we  can find a brighter thing.  Those were the historical circumstances that shape my music, but I do community work because the issues are still  there. As long as they're there, I'm going to  feel it's important to work with young people, to get people to share their stories, to  bring people of colour together  and build strategies for social  change. And I will always feel it is  important for people to create because if we don't keep creating, we  will lose sight of what's possible.  I'm convinced that when people stop creating, then hope is  gone. As long as we're making  new things, then we're open to  possibilities. You stop creating,  and then you've said, "I feel no more possibilities, my imagination has run out, and  therefore I don't see anything else." So, I  always encourage people to keep creating.  Sylliboy: Native politics is similar to  your own politics. What you're fighting for  is preserving your own history and future.  The songs you sing are recording history.  What you're doing is critical. In terms of  this year's Folk Fest, how do you find it?  Sapp: I think that there's a lot of good  music and good musicians here. You can't  deny that. You couldn't have a more beautiful site to have a festival. For me, I have  always liked the Vancouver Fold Music  Festival and I'll tell you why. I don't like  festivals generally. I think they're like a  three ring circus—people running around  from one place to another, and everyone  gawking at the next singer.  The first time I came to this festival,  back in the early 80s, there was something  spiritual here. Even now, I look at the mountains there, and I can't explain it, but it's a  particular spiritual feeling I have filling me  inside, that peace. I like coming back here  so I can get the source of energy that's here.  It's so hard to explain.  Sylliboy: In BC there's a highly magnetic vortex. So those who are connected  spiritually—if they're in tune with their  gifts—will sense it. So what you're feeling  is that magnetic pull.  Jane Sapp  Sapp: Well I do and have always. Probably this time more strongly than ever before. This time I felt like crying. There was  one time I was standing over there by the  fence looking at the mountains, and I  started thinking about What this would feel  like if all of the people weren't here, and  somehow I thought it would certainly feel  a lot better. I felt like there was a disconnection between what I feel spiritually here  and what some of the people bring to it.  I can only give it to you as a form of an  example. Once I was working for a "progressive/radical" organization that was  predominantly white, but considered themselves pretty radical and on the cutting  edge. They were working on environmental issues and we went to a Black community in the South, where they had put a toxic  dump site in. People in the organization  wanted to talk to the people about how we  could be helpful. One place where we  wanted to meet some of the leaders was at  a church service on Sunday morning. We  were standing out in the lobby of the  church, and in a lot of the Black Baptist  churches before the actual church service  begins they have what they call the "devotional." The devotional is a particularly  sacred time; they go back and sing those  old songs and chants, and even for those  of us standing out in the lobby, we may nod  to each other but we wouldn't talk. But the  people from the organization just stood  there yakking and talking about nothing; it  wasn't even about what was going on inside. That disconnection between the setting and what people were talking about  really bothered me. That's what I feel  here—the disconnection between what is  out here and how we just stomp around  on things. It's not like people are irreverent; it's just a disconnection with all that is  here and it's a disconnection that hurts me  a little bit.  The other piece is that I wish there were  more people of colour here, but I guess  there's not much we can do about it because  there's not a lot of people of colour in Vancouver.  Sylliboy: There are actually a lot of people of colour here, but the festival doesn't  do enough to attract them.  Sapp: I feel basically glad to be here,  especially when I'm on the stage with Linda  Tillery and the Cultural Heritage Choir and  Robert McLaughlin Jr, Howard Armstrong.  I just feel so honoured to be with the spirit  of these folks, the experience they represent  and the integrity of life and the vastness of  their humanity. It's great to be with them.  Michelle Sylliboy is from the Mi'kmaq Nation.  She is a poet, sculptor and painter, and a multimedia arts student at Emily Can in Vancouver. Thanks to Sur Mehat for transcribing this  interview.  20  SEPTEMBER 1997 Bulletin Board  read   this  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  at the discretion of Kinesis.  EVENTS  EVENTS  EVENTS  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, #309-877 E. Hastings Street,  Vancouver, BC, V6A 3Y1, or fax: (604)  255-5511. For more information call  (604) 255-5499.  INVOLVEMENT  WANNA GET INVOLVED?  With Kinesis!? We want to get involved with  you too. Help plan our next issue. All  women interested in what goes into  Kinesis—whether it's news, features or  arts—are invited to one of our next Story  Meetings: Tues Sep 2 and Tues Oct 7 at 7  pm at our office, 309-877 E. Hastings St.  For more information or if you can't make  the meeting, but still want to find out about  contributing to Kinesis, give Agnes a call at  (604) 255-5499. New and experienced  writers welcome. Childcare and travel  subsidies available.  CALLING ALL VOLUNTEERS  Are you interested in finding out how  Kinesis is put together? Well...just drop by  during our next production dates and help  us design and lay out Canada's national  feminist newspaper. Production for the  October 1997 issue is from Sep 23-30. No  experience is necessary. Training and  support will be provided. If this notice  intrigues you, call us at (604) 255-5499.  Childcare and travel subsidies available.  VSWWANTSYOU!  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,  organize the library, help connect women  with the community resources they need,  and get involved in other exciting jobs! The  next volunteer orientation will be on Wed  Sep 17 at 7pm at VSW, 309-877 E. Hastings St. For more info, call (604) 255-5511.  Please call before the orientation to  confirm attendance. Childcare subsidies  available.  DIONNE BRAND  Dionne Brand will be doing two readings in  Vancouver in September. Brand, author of  the novel In Another Place Not Here and a  recently published poetry book called Land  to Light On, will be reading at the Belkin  Gallery, University of British Columbia on  Fri Sep 19 at 12 noon. Brand will also be  reading at the Kootenay School of Writing,  112 W. Hastings St on Sat Sep 20 at 8pm.  Admission to both events is free. For more  info call (604) 688-6001.   YOUTH RESIST APEC  The Youths and Students of the NO! to  APEC Coalition in Vancouver are organizing a conference to strategize around  mobilizing high school, college and  university students and working and  un(der)employed youth to resist imperialist  globalization. The conference will be held  Sep 19-21 at Langara College, 100 W 49th  St. The conference, open to all youth and  students, will feature panel speakers,  workshops, action planning and more.  Registration is $10-50 sliding scale. For  more info or to register call Elsa or Maita at  (604)215-9190.   WOMEN AND APEC  The Second International Women's  Conference Against APEC will be holding  an information forum on Women and APEC  Sat Sep 13 from 1-5pm at the Richmond  Women's Resource Centre, 110-7000  Minoru Blvd, Richmond. (The conference  itself will be held Nov 17-18.) Panel  participants will speak on issues such as  APEC's impact on women in Asia and  Canada, and what connects and divides  us. Pre-registration is preferred. Snacks will  be provided. To register or for more info call  (604) 736-3346.   PEOPLES SUMMIT CONFERENCE  The organizers of the November People's  Summit [on APEC, the Asia-Pacific Economic Cooperation] will be holding a Pre-  Summit Outreach Conference Sep 12-13,  at the Maritime Labour Centre, 1880  Triumph St. in Vancouver. The People's  Summit will be held at the same time as  the "official" APEC conference which will  bring together the heads of state of 18  Pacific Rim nations party to the APEC  negotiations. Organizers of the People's  Summit say APEC leaders are planning  our economic future without input from  NGOs, unions, community groups and  women; the People's Summit is being  organized to counter this injustice. The pre-  conference will include a Friday evening  public forum from 7:30-9:30pm featuring  Sunera Thobani, Ed Broadbent and  Walden Bello. Admission is by donation.  Saturday's program involves all-day  discussions and workshops with guest  panellists Marjorie Cohen, Terry McGee  and Bill Saunders. Admission is $40  employed and $20 under-employed. Pre-  registration is necessary. For info call the  Vancouver & District Labour Council at  (604) 254-0703.   BEYOND BEIJING  Beyond Beijing: The Next Wave, a networking conference for BC women, will be held  on Fri Oct 24, at the Johnston Heights  Secondary School in Surrey. The event is  hosted by the Metro Teachers' Status of  Women Committee. Through more than  forty workshops, the conference will focus  on challenges to success, mountains to  climb, women in the new millennium, and  professional, political and personal issues.  Extensive displays by BC women's groups  and publishers will also be available.  Rosemary Brown, the keynote speaker, will  talk on The Importance of the Women's  Movement." On Thurs Oct 23, there will be  a Gala Evening to celebrate the BC  Teachers' Federation Status of Women's  25th anniversary. For more information  about the conference or the gala event, call  Judy De Vries at (604) 856-7131 or fax  (604) 530-3751. The conference fee is  $120, or $20 for gala evening only.   AMAZING GREYS V  Amazing Greys V and Amazing Greys in  Training are holding a weekend gathering,  in White Rock, BC, Nov 7-9 to celebrate  women in all our diversities, the energy,  creativity and wisdom of mature women,  and the adventure of aging. This fifth  annual Amazing Greys Gathering will  feature various workshops and the highlight of the weekend is a "Croning Ceremony" following a banquet. Registration is  limited. Fees before Sep 22 will be $80;  otherwise, $95. For more info write Amazing Greys c/o Wyneja K. Godwin, #7-15474  Victoria Ave, White Rock, BC, V4B 1H5 or  call (604) 541-1778 or fax (604) 599-4362.  AIDS WALK  The 11th Annual AIDS Walk in Vancouver  will be held Sun Sep 28 through Stanley  Park. The AIDS Walk raises money for  direct services for people living with AIDS.  To register as a participant, pledge dona-  tions or for more info call (604) 684-0993.  WOMEN ANDTHE LAW  West Coast Women's Legal Education and  Action Fund (LEAF) will be holding a series  of free talks on Women and the Law for  three Wednesdays in September at 7pm at  Duthie Books, 710 Granville St, Vancouver.  Talks will be held on Sep 3: "Making  Canada a More Equal Place For Women"  by Christine Dearing, president of West  Coast LEAF; Sep 10: "Protecting Your  Private Records" by Vancouver lawyer Gail  Dickson; and Sep 17: "Domestic Workers in  BC" by Shelley Chrest and Charlotte  Ensminger of the West Coast Domestic  Workers Association. For more info call  West Coast LEAF at (604) 684-8772.  BABE GURR  Rootsy-rock singer and songwriter Babe  Gurr will be performing with Wyckham  Porteous on Fri Sep 5 at 8pm at the James  Cowan Theatre, 6450 Deer Lake Ave,  Burnaby, BC. She will play songs from her  recent CD release Velvet Dust along with  some all-new tunes. Tickets available  through the theatre box office at (604) 205-  3000 or Ticketmaster at (604) 280-4444.  COMMUNITY KITCHEN  The Environmental Youth Alliance in  Vancouver will be holding a community  kitchen in Oppenheimer Park on Sep 10 at  noon. EYA is a non-profit organization  focusing on social justice and environmental issues with youth. EYA has been  growing food at a site in the Cottonwood  Community Garden since Spring, and they  would like to share the product of their  efforts with people in the Downtown  Eastside. For more info call EYA at (604)  873-0616.   FREE WORKSHOPS  Douglas College in BC's Lower Mainland is  holding free workshops for women attending or interested in attending the college.  The next workshops will be held on Wed  Sep 17, 12-2pm, New Westminster Campus: "Introduction to Stress Management  Skills for Women"; Wed Sep 17, 2-3pm,  David Lam Campus: "Silent No More"; Tues  Sep 23, 2-4pm, New Westminster Campus:  "Introduction to Time Management Skills  for Women"; Wed Sep 24, 2-4pm, David  Lam Campus: "Budget Planning For  Women"; Mon Sep 29, 10am-noon, New  Westminster Campus: "Introduction to  Assertiveness Skills for Women"; Wed Oct  1, 10am-noon, New Westminster Campus:  "Being a Student and a Single Mom"; and  Wed Oct 8, 12-2pm, New Westminster  Campus: "Relaxation Techniques for  Women." The College's David Lam Campus  is located at Rm. 1430, 1250 Pinetree Way,  Coquitlam. The New Westminster Campus,  Rm. 2720, 700 Royal Ave, New Westminster. Seating is limited but pre-registration  is not necessary.   MEG HICKLING  Registered nurse Meg Hickling will be  discussing "Speaking with your Kids about  HIV & AIDS," Sat Sep 13, from 1-3pm, at  the Vancouver Public Library, 350 West  Georgia. Hickling, the author of Speaking  of Sex: Are You Ready to Answer the  Questions your Kids Will Ask, has worked  over 20 years as a sexual health educator.  The event is free. For more info call AIDS  Vancouver at 681-2122 ext. 266.   WOMEN WHO DARE  Helen Collier, a Black feminist activist and  writer in the US, will speak on her soon-to-  be-published book Women Who Dare to  Fight Back on Thurs Sep 4, 7:30pm at the  New Freeway Hall, 5018 Rainier Ave. S,  Seattle. Based on interviews with women  from many races and walks of life, Collier's  new book highlights their inherent strength  and ability to rebound from setbacks.  Everyone welcome. Wheelchair accessible.  Dinner at 6:30pm for $6 donation. For rides  or childcare call (206) 722-6057 or (206)  722-2453.   FURUSATO (BIRTH PLACE)  Furusato (Birth Place), written and performed by Terrie Hamazaki, will be  showcased at the Vancouver Fringe  Festival at various times from Sep 4-11.  Hamazaki's one-woman show through two  voices tells the story of what happens  when Akemi, a 35 year old Japanese  Canadian woman comes out to her mother  as a lesbian. Ail shows will be held at the  Tesla Gallery, 916 Commercial Drive.  Tickets are $7 and are available through  TicketMaster (604) 280-4444. (Seating is  very limited.)  CLOUDBERRY  Cloudberry by written by Christina Pekarik  will be performed at this year's Vancouver  Fringe Festival at the Firehall Arts Centre,  280 East Cordova St. Cloudberry tells the  tale of torment in giddy sweeps of lyric  memory. From breakfast with Mom in a  Valentine-shaped cul-de-sac, to dating tips  for Northern lesbians, "Desair" tracks an  age-old story: girl meets girl, girl loses girl,  girl whines, screams, blabs and plots  revenge on inanimate objects. Shows will  be held at various times Sep 4-8. For show  times and tickets call TicketMaster at (604)  280-4444.   FAG-HAG  Fag-Hag the Love Stories, written by Anne  Farquhar and presented by Gun Shy, is a  compilation of three monologues that  weaves comic, poignant, and bittersweet  tales of three women's love relationships  with men who love men. Fag-hag will make  its western Canadian debut at the 1997  Vancouver Fringe Festival at various times  Sep 4-11, at the Firehall Arts Centre, 280  East Cordova St. Tickets are $10/9. A third  of the net proceeds will be donated to A  Loving Spoonful, an AIDS charity. For show  times and tickets call TicketMaster at (604)  280-4444.  WOMEN  IN  PRINT  BOOKS & OTHER MEDIA  Discounts for  book clubs  3566 West 4th Avenue  Vancouver BC  Special orders  Voice   604 732-1128  welcome  Fax       604 732-1129  10-6 Daily •  12-5 Sunday  SEPTEMBER 1997 Bulletin Board  EVENTS  1  GROUPS  1  GROUPS  1  SUBMISSIONS  FRIDA K.  Frida K., a play based on the life of renowned Mexican painter Frida Kahlo  written by Gloria Montero, will be performed at the Vancouver East Cultural  Centre, 1895 Venables St Sep 22-27 at  8pm. Frida K. is performed by Montero's  daughter Allegra Fulton and was first  produced in 1994 for Toronto's Fringe  Festival. Tickets are $22 adults and $20  students and seniors and are available  through TicketMaster (604) 280-3311.  BREASTFEEDING CONFERENCE  A conference on becoming breastfeeding  friendly by the year 2000, Breastfeeding:  Nature's Way, will be held in Saskatoon,  Saskatchewan Nov 13-14. The conference  will focus on the impact and issues of  breastfeeding on the health of women,  children and communities and the ways to  strengthen and protect breastfeeding  practices in hospitals and communities. For  more info contact Marg Norum, Continuing  Nursing and Medical Education, University  of Saskatchewan, Saskatoon, SK; tel: (306)  966-7792 or 966-8360; fax: (306) 966-  7673.   MYRIAM NELSON  Metal Magick, a solo exhibition by Myriam  Nelson, will be exhibited at the Gallery  Gachet, 88 E. Cordova St, Vancouver until  Sep 20. Gallery hours are Wed-Sat noon-  6pm. For more info call (604) 687-2468.  CHILD APPREHENSION  CIRCLE (Children in Really Caring Loving  Environments) is a support group in  Vancouver for parents and children caught  up in the BC government's child apprehension industry. The purpose of CIRCLE is to  provide mutual emotional, intellectual and  practical support; information-sharing and  education regarding parenting skills, legal  proceedings and bureaucratic policies; and  lobbying and educating politicians and the  public for the elimination of the government's child apprehension industry. The  group meets on Fridays and Saturdays.  For times, venues and more info call 737-  4892, 254-1389, 253-2198, 650-8376.  HEALING FROM WITHIN  Healing from Within is a support group in  Vancouver for people who have lost their  children to foster care. The group meets  every second Friday at 6pm at 638 Alexander St. The group allows people a space to  learn how to successfully deal with social  workers, financial aid workers, lawyers and  children and partners, among other things.  Transportation, meals and children's gifts  are provided. The next sessions will be Sep  12 & 26. For more info call Alison at (604)  254-1389. Space is limited, so please call  to confirm.  RAPE RELIEF  Vancouver Rape Relief and Women's  Shelter needs women who are interested  in volunteering for their 24-hour crisis line  and transition house for women and  children. Training sessions are on Tuesday  evenings. For more info and for a training  interview call (604) 872-8212.  Dahl findlay Connors & Evans  BARRISTERS & SOLICITORS   ^  • A full range of services to meet your business and  personal legal needs  • Free initial consultation  • Lawyers experienced in protecting the interests and  advancing the rights of the lesbian, gay, bisexual and  transgendered communities  Suite 620, 1033 Davie (near Burrard), Vancouver, B.C.  (604) 687-8752 • Toll Free 1 888 4 GAY LAW  BODY IMAGE, SELF IMAGE  The Breast Implant Centre of BC, is  holding info and support sessions on Body  Image, Self Image: Myths & Stereotypes  About Women With Breast Implants. The  next session will be on Tues Sep 30 at BC  Women's Hospital at Heather and W. 29th  St. in Vancouver. This talk is the first event  of the series which will be held every  Tuesday evening in the Fall. Call (604) 875-  2013 for time, room number and more info.  WOMEN'S FIGURATIVE ART GROUP  A Women's Figurative Art Group will be  held on Tuesdays from 2-5pm at Basic  Inquiry Studio, 5-901 Main St in Vancouver.  The weekly session is designed to provide  a woman-centred, supportive, cooperative  environment for women to explore their  creativity through painting or drawing the  figure. All levels welcome and encouraged.  Cost is $28/month. First fall session starts  on Sep 9. For more info call 738-0708.  L'ARC-EN-CIEL  LArc-En Ciel, un groupe de Francophones  et Francophiles des Communautes Gaies  et Lesbiennes, se retrouvera lors d'un cafe-  causerie ou Ton discuteras des activites des  mois a venir. Cette soiree se deroulera le  vendredi 5 septembre a 7:30. Pour de plus  amples details, n'hesitez pas a composer le  688-9378, poste #1, boite vocale #2120.  SINGLE PARENT PROGRAM  Capilano College in North Vancouver is  offering a Single Parent Program for  income assistant recipients starting Mon  Sep 8. The program focuses on individualized and self-paced math, English and  computer studies for women who want to  upgrade their skills. Childcare is provided  for children aged 3-5. For more info call  Casey Dorin at (604) 983-7586.  IWD COMMITTEE  The International Women's Day organizing  committee in Vancouver will be held on  Wed Sep 10 at 7pm at Simon Fraser  University, Harbour Centre Campus, 515 W.  Hastings, Room 2200. Pro-choice, progressive, feminist women welcome.  INTERNATIONAL FEMINIST BRIGADE  Join the International Feminist Brigade to  Cuba, jointly sponsored by the Federation  of Cuban Women and Radical Women to  take place Sep 20-Oct 2. Brigadistas will  travel to Cuba for two weeks capping their  tour with a two-day Solidarity Conference  in Havana where they will develop coordinated actions to defend Cuba's right to  build toward a socialist society. To join or  make a donation contact, in Vancouver, the  Rebel Centre, 2278 E. 24 Ave, Vancouver,  BC, V5N 2V2; tel: (604) 874-9048; fax:  (604) 874-9058; e-mail:  In Seattle contact New Freeway Hall, 5018  Rainier Ave. S, Seattle, WA, 98118; tel:  (206) 722-6057; fax (206) 723-7691, or e-  mail:  WOMEN IN AFGHANISTAN  Women for Women in Afghanistan is in the  process of forming a women's solidarity  group to work with Afghan women on  issues of survival and human rights.  Among planned projects are collecting  supplies for refugee camps, public education in Canada, advocacy for Afghan  women in detention, and fundraising. For  more info write to Women for Women in  Afghanistan, PO Box 204, Dunnville, ON,  N1A 2X5, or call (905) 774-8091.   WAVAW  WAVAW (Women Against Violence Against  Women) Rape Crisis Centre is seeking  new volunteers for training beginning Wed  Sep 10. WAVAW offers extensive training in  counselling, crisis intervention, advocacy  and unlearning oppressions. For more info  please call 255-6228 or TTY 258-0110.  WOMEN AND WORK  Canadian Women Studies/les cahiers de la  femme (CWS/cfs) is calling for papers for  their Winter issue on Women and Work.  The issue is committed to an exploration of  women's paid and unpaid work in the  context of globalization and economic  restructuring. Invited are essays, research  reports, true stories, poetry, cartoons,  drawings and other artwork. For more info  on possible topics and guidelines contact  CWS/cfs at 212 Founders College, York  University, 4700 Keele St, North York, ON,  M3J 1P3; tel: (416) 736-5356; fax (416)  736-5765; e-mail: cwsf © Deadline  is Sep 30.  JEWISH LESBIAN EROTICA  Cleis Press, a lesbian and publishing  house based in Philadelphia, is seeking  submissions for an anthology of erotic  fiction to be published in 1998. Stories can  be funny, sad or serious, and definitely  sexy, steamy and passionate. Send stories  up to 5,000 words with SASE, bio, address,  phone and e-mail to Karen X. Tulchinsky,  PO Box 21501, 1850 Commercial Dr,  Vancouver, BC, V5N 4A0. For submissions  outside of Canada please include International Reply Coupons. For full guidelines  send SASE or e-mail  Deadline is Oct 31.  LIVING UNDER FUNDAMENTALISM  Submissions from women are wanted for  an anthology on the experience of living  under religious fundamentalism. Short  stories, poetry and first person experiences  to a maximum of 3,000 words are requested. For more info contact Deb Ellis,  PO Box 204, Dunnville, ON, N1A 2X5 or  call (905) 774-8091. Deadline is May 31,  1998.   ASIAN ARTISTS  The Chinese Cultural Centre of Vancouver  is calling all interested Asian artists to  submit/donate biographies, exhibition  catalogues, printed material and/or slides  to its library. The Centre is currently in the  process of expanding resources on Asian  Canadian artists for the new museum and  library complex. Submissions can be  mailed or dropped off to Saintfield Wong,  Program Manager, Chinese Cultural Centre  of Vancouver, 50 E. Pender St, Vancouver,  BC, V6A 3V6; or faxed to (604) 687-6260.  For more info call the CCC at (604) 687-  0729.   HIV+ AND AIDS INDIVIDUALS  The Grunt Gallery, Roundhouse Community Centre and Headlines Theatre are  seeking people who are HIV+ or living with  AIDS, and their significant others to use  the language of the theatre to tell their  stories, learn from each other and create a  healing journey. This four day workshop will  generate a photographic exhibit by  Rosamund Norbury and will be held Sep 2-  5, from noon-6pm at the Roundhouse  Community Centre, 2099 Beach Ave,  Vancouver. A small honorarium will be  given upon completion. To register for the  workshop call (604) 713-1800 and for more  info call David at (604) 251-2006.  Advertise in Kinesis  and support Canada's  sole remaining,  national, feminist  monthly  Telephone: 255-5499  It's worth it!  SEPTEMBER 1997 Bulletin Board  NEEDTO RAISE MONEY?  Are you ready to act now? Consider this  ethical small home-based business in the  self development field. No pyramid, no  MLM. Powerful income potential with small  investment. Support and training provided.  Call 1-888-452-2907. Leave a message  and we'll call you back.   COUNSELLING FOR WOMEN  A feminist approach to sexual abuse,  depression, grief and loss, sexual orientation issues and personal growth. Sliding fee  scale. Free initial appointment. Call Susan  Dales, RPC, at 255-9173.  Bed & Breakfast  A Beautiful Place  Centre yourself  in the comfort and tranquility  of B.C.'s Super Natural  Gulf Islands.  Healthy Breakfasts  Hot Tub & Sauna  5 acres of forested  foot paths with ponds  ocean and mountain views  A Memorable Escape  (604) 537-9344  1207 Heddis Road,  Salt Spring Island, B.C V8K 2C8  applications for 1-3 bedroom units. No  subsidies, shares are $1600. Housing  costs are $667-977. Participation required.  S.A.S.E. 530 Ginger Dr, New Westminster  BC, V3L 5K8.   SPINSTERVALE RUSTIC CABINS  Spinstervale in Coombs, Vancouver Island,  offers rustic cabins at $7.50 a night per  woman, larger cabin (sleeps 4-6) at $30 a  weekend. For Sep only, a retreat house  (negotiated rent) designed for the elderly or  disabled woman is available. Inquire about  our farm-hand position or work-exchange  (3 hours/day for room and board). Call  (250) 248-8809.   SITKA HOUSING COOP  East Vancouver Women's Housing Co-op  welcomes applications for 2-3 bedroom  suites. We encourage lesbians of colour to  apply. For an application please send a  SASE to Sitka Housing Co-op, 1550  Woodland Dr, Vancouver, BC, V5L 5A5.  Attn: Membership Committee.  RESEARCH ASSISTANT JOB  Research assistant needed for part time,  three month contract position with Women  and Tobacco Research Project sponsored  by SPARC (Social Planning and Research  Council) of BC. Experience in feminist  community-based research required. For  full position description and requirements,  contact Anne Webb at (604) 254-2075.  Application deadline Sep 2.  ENERGY BALANCING  Empowerment through realignment of  Body, Heart, Mind and Soul. Artemis Fire,  B.S.W., B.A.T. 215-9400 (sliding scale).  TAKE BACK THE NIGHT  Come join hundreds of women as they march against male violence against  women in this year's Take Back the Night rallies in the BC Lower Mainland  on September 26 and 27.Take Back the Night is an annual action held in  many countries around the globe to raise awareness and demonstrate  against male violence against women.  The Take Back the Night event for the Surrey, White Rock and South Fraser  region will be held Friday, September 26, beginning at 7:00pm in the overflow parking lot behind Surrey Place Mall.The event is sponsored by Surrey  Women for Action and the Surrey Women's Centre. For more information  call Sharon at (604) 589-1868.  In Vancouver, the annual march organized by Vancouver Rape Relief and  Women's Shelter will be held on Saturday, September 27 starting at 7:30pm  on the steps of the Vancouver Art Gallery. Bring drums, rage whistles, fists  raised in defiance, and most comfy shoes.The event is fully accessible and  childcare is available. For more info call Rape Relief at (604) 872-8212.  Photo by Fatima Jaffer.  \fdJBook&  .   J    w^     Art Emporium  Western Canada's  Lesbian & Gay  Bookstore  Open Daily 10am to 1 lpm  Our Books/Our Issues  Gay Fiction  Lesbian Fiction  Our Magazines & Journals  AIDS/Health  Humour  Erotica  Little Sister's Book & Art Emporium  1238 Davie Street,Vancouver,B.C.,V6E 1N4  (604)669-1753 Phone Orders 1-800-567-1662  Internet Address:  Queer Theory  Feminist Theory  Biographies, Essays, Poetry  Religion & Spirituality  Art & Photography  Community  CLASSIFIEDS  MOVEMENT AND DANCE THERAPY  Creative Movement and Dance Therapy for  Women Survivors of Sexual Abuse, with  Sunita Romeder. Mondays for ten weeks,  Sep 22 to Dec 1, 7 to 9:30pm. Admission  by donation. Call Burnaby Family Life  Institute at 299-9736.  Relationship Therapy  DANA L. JANSSEN, M.Ed.  Reg. Clinical Counsellor  Relationship Therapy  Individual Counselling  Integrative Body Work  Oak & 8th Ave. Vancouver, B.C.  Tel: (604) 731-2867  A woman-owned and operated business specializing in defensive driver training.  Driver Improvement and Retraining  Become a confident and safe driver with an experienced instructor.  SEPTEMBER 1997 6ET YOTIB  KINESIS sxns - BIGHT HEBE!  One year  □$20 + $1.40 GST D Bill me  Two years □ New  □$36 + $2.52 GST □ Renewal  Institutions/Groups □ Gift  □$45 + $3.15 GST □ Donation  Name.  □ Cheque enclosed   For Individuals who can't afford the full amount  for Kinesis subscription, send what you can.  Free to women prisoners.  Orders outside Canada add $8.  Vancouver Status of Women Membership  (includes Kinesis subscription)  □$30+$1.40 GST  Address   Country   Telephone _  Postal code.  Fax   Published ten times a year by the Vancouver Status of Women  #309-877 E. Hastings St., Vancouver, BC V6A 3Y1


Citation Scheme:


Citations by CSL (citeproc-js)

Usage Statistics



Customize your widget with the following options, then copy and paste the code below into the HTML of your page to embed this item in your website.
                            <div id="ubcOpenCollectionsWidgetDisplay">
                            <script id="ubcOpenCollectionsWidget"
                            async >
IIIF logo Our image viewer uses the IIIF 2.0 standard. To load this item in other compatible viewers, use this url:


Related Items