Kinesis

Kinesis Oct 1, 1984

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 KIM£SIJ  ^^K^wtfI0i$p^i|t's not in the dailies  W^^&MM. Ifiltober '84 KiMMSiJ—  Mount Pleasant  Meeting on  prostitution  by Emma Kivisild  Repressive legal measures  may have forced prostitutes  out of Vancouver's West End,  but it is clear that the  city's hookers are not about  to give up their livelihood  altogether. Many are now  walking the streets in Mount  Pleasant, a move which has  given rise to reaction from  some members of that, community that draws heavily on the  experience of such West End  anti-prostitutes groups as  Concerned Residents of the  West End (CROWE) and Shame  the Johns.  At a time when Socred 'restraint' measures have left  in existence almost no  services for women, the  unemployed and the poor, it  is not surprising to see  that prostitution has not  disappeared. Alternatives  for women in B;C. are fewer  than ever - many have no  where to turn for money but  the street.  Lack of understanding of the  basic economic and social  factors behind prostitution  was in evidence at a recent  meeting called by the Mount  Pleasant Neighbourhood Association. The meeting was billed  as an opportunity for community groups from the area to  air and discuss their views  on the influx of prostitution to their neighbourhood,  but it soon became clear  that the organizers had  already decided on the general tone of a plan of action  - to work towards shunting  the prostitutes somewhere  else.  The approximately 40 representatives of Mount Pleasant  community"groups who attended  the meeting heard one and a  half hours of commentary  from a panel consisting of  men from Shame the Johns,  City Planning, and Mount  Pleasant Neighbourhood Association before they were even  given a chance to speak, and  this only after being reminded  by the Vancouver Status of  Women (VSW).  During the panel's presentation, prostitutes were repeatedly referred to in degrading  terms, and discussed as a  "blight" on the neighbourhood.  There was much talk of property values, and an overmag-  nification of the extent of  hooking in Mount Pleasant  that amounted to fear-monger^  ing.  A Shame the Johns member urged  quick action, and suggested  that uniting against the prostitutes would bring the community together.  Groups were encouraged to  see B.C. Attorney-General  Brian Smith as an ally. It  was Smith who laid down the  injunction banning thirty  individuals, most of them  prostitutes, from the West  End this summer. It was also  200 Vancouver women took to the  streets September 21 for the annual  Take Back the Night march. They  stickered a Red Hot Video porn outlet  (left) and stopped at Jim Pattison's  office (above). Pattison owns a  distributorship that continues to sell  porn despite public censure, and is also  chairman of Expo '86.  Brian Smith's office that  cut the funding of VSW earlier  !this year.  Some groups spoke out against  the prevailing trend towards  oppressive short term answers.  VSW pointed out that "an  injunction against prostitutes  in the Mount Pleasant neighbourhood will not take a single step toward the elimination of prostitution. At most,  it will keep soliciting from  public view, but this will be  at the total expense of those  women who work the streets and  SFU slashes liberalitrts  by Pam Tranfield  A series of liberal arts cuts proposed by the  Simon Fraser University administration has progressive forces on campus concerned. At least  one third of.the budget for the Centre for the  Arts would be eliminated by 1987,and both Latin  American Studies (LAS) and Middle Eastern and  African Studies are in danger of disappearing  completely.  If the cuts are implemented, students in major  and minor programs would complete their degree,  but general studies would be eliminated, possibly by next term.  The proposed elimination of the Latin American  Studies Department has led to organization by  students and staff, who feel the move will result in ideological stifling by the university  administration.  "Groups, including the Latin American Studies  Student Union, SFU Student Society, and the  Upcoming supplements  Writers ani||§t£tists take note ! Kinesis  needs your  ideas, writing, photos and graphics for upcoming  issues. Supplements in the next few months will be  on: Working in the Media (November issue, deadline  ;pg^S|^:;ii9) ; Racism (December/January, deadline  November 15); Rural Women (February, January 11th)  Department of Language and Linguistics will  meet to discuss the situation and organize,"  said SFU Student Society president, Stephen  Howard. Howard expressed concern that the  ideological direction of the university was  being manipulated by the cut in a department  with such significant connections to current  events.  The tentative LAS cut would affect 40 to 50  students enrolled in the program, which is one of  only-two in Canada. The department has a  $15,000 per annum budget, which has been reduced  by 75% since 1978.  Students and faculty in the Centre for the Arts  are also on the move. They have already begun  circulating a petition protesting the disproportionately high cutback suffered by the  department.  Joan Pearson, secretary to university president  Saywell, said all changes would go through the  Board of Governors and Senate before final  approval. This, she said, would be at a meeting  before December 1984. "He (Saywell) did say  there would be consultation," said Howard,  "but that he wanted it proposed expediently and  that he wasn't prepared to have anything whittle  away at it".  attempt to select their own  clients and set their own  prices without the control of  male pimps and prostitution  rings. The women affected by  such an injunction will be  those with the fewest resources, the poorest and most  vulnerable economically"  Little Mountain Neighbourhood  House expressed concern about  working on a project that would  only mean moving the hookers  from one neighbourhood to another "until they end up in  Abbotsford."  A" member of Quebec Manor  Housing Co-op said that even  if he "had trouble sleeping  with the noise, (he) would  have more trouble sleeping  having worked on the kind of  solutions being proposed  tonight'.1  This was only one of the first  community discussions on pro-  titution in Mount Pleasant.  One action committee came out  of the meeting, but it remains to be seen what groups  supportive of the prostitutes  will do in the coming months.  Communities concerned about  prostitution have a choice:  they can opt for a short-term  solution that fails to address the roots of the problem and ignores the fact that  prostitutes are human beings;  or they can accept the challenge to work against sexual  exploitation and scapegoating,  •and take a step towards a  world where women do not have  to prostitute themselves to  make a living. Cinesis October '84  IMSiDE  Across B.C 4  Across Canada 5  Labour 6  Irish political prisoners 7  Peace • 8  EDUCATION  Student feminist 9  BCTF Status of Women 10  Lesbian Studies 11  SFU Women's Studies 13  Socred policy 14  Womanskills   15  Sexual harassment   16  Anti-semitism    17  Public school herstory     18  ARTS  Sharon Stevenson 20  Tessera 21  Book Fair..: 22  Urban Ambiguities 23  Suniti Namjoshi 24  NFB abortion film 25  We Three 26  Judy Small 27  Rubymusic 28  Letters 30  Billboard 33  KiMESiJ  EDITORIAL GROUP: Jan DeGrass, Linda Grant,  Isis, Emma Kivisild (Editor), Barbara Kuhne,  Sharon Knapp, Claudia Macdonald, Cy-Thea  Sand, Connie Smith, Michele Wollstonecroft.  EDITORIAL   BOARD:   Carol   Bieranga,   Jan  DeGrass, Patty Gibson, Emma Kivisild, Michele  Wollstonecroft.  CIRCULATION/DISTRIBUTION: Jan DeGrass,  Judy Rose, Joey Schibild, Vicky Donaldson,  Hanna Postnikoff, Margaret McHugh.  ADVERTISING: Jill Pollack  OFFICE: Judy Hopkins, Ruth Meechan, Jane  Leggott, Karen Hill, Cat L'Hirondelle, Meredith,  Candice Scott, Heather Harris.  PRODUCTION THIS ISSUE: Libby Barlow, Jan  DeGrass,   Cole   Dudley,   Michele   Edwards,  Dorothy  Elias, Susan  Elek,  Marion Grove,  Heather Harris, Karen Hill, Isis, Emma Kivisild,  Barbara Kuhne, Claudia Macdonald, Marcia  Meyer, Meredith, Terri Roberton, Lily Shinde,  Jeannette van Loon, Angela Wanczura, and  Michele Wollstonecroft.  Cover this month by Terri Roberton. Thanks to  Helga at Baseline.  KINESIS welcomes volunteers to work on all  aspects of the paper. Call us at 873-5925. The  next story meeting is on-October 11th, 7:30 p.m.,  at the VSW office. All women welcome.  KINESIS is published ten times a year by  Vancouver Status of Women. Its objectives are to  enhance understanding about the changing  position of women in society and work actively  towards achieving social change.  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 group.  CORRESPONDENCE: Kinesis, Vancouver Status  of Women, 400 A West 5th Ave., Vancouver, B.C.  V5Y1J8.  MEMBERSHIP in Vancouver Status of Women is  $20/year (or what you can afford). This includes a  subscription to Kinesis. Individual subscriptions  to Kinesis are $15/year.  SUBMISSIONS are welcome. We reserve the  right to edit, and submission does not guarantee  publication.  KINESIS Is a member of the Canadian Periodical  KfMETlf   Sx-x'reader SURVEY reader sur\  SPREADER   SURVEY  READER   SURVEY   REA  Nearly 150 Kinesis readers completed the  Reader Survey inserted in our July/August  issue. That's a pretty good sample (10%  to be precise); thanks to everyone who  took the time and care to give us some  'demographics' as they're called in the  biz. Thanks also to Heather Harris and  Candice Scott who tabulated the survey  until they went cross-eyed.  Is there a typical Kinesis  reader? It  would be pretty boring if there were, but  some things everyone agreed upon. The  majority keep their copy of Kinesis  FOREVER and 58% have used a specific Kinesis  article either for their own research or  in an organization they belong to. Especially mentioned were our coverage of the  Five, articles on sexual assault legislation, pornography and health issues.  Almost one quarter of readers pass their  copy on to at least one other friend to  read, while 13.3% pass it on to one or two  other people. Shame on you. Get your friend  a gift subscription!  Feature articles (for example, on pornography or prostitution) was first choice  for the favoured section of the paper. It  was closely followed by the feature supplement (this month's theme is education).  First page news was also popular along with  the Letters page. The Arts section and  Peace/Labour/Sports also drew a polarized  response. Those who love the arts section  were very firm in wanting more coverage  (particularly of music)- those who didn't,  felt moved to register their opposition in  the margin of the page.  Readers would like to see more coverage of:  (in order of rating) investigative articles,  international news, and lesbian coverage.  Some other topics suggested were (in order  of rating): feminist analysis and commentary  on the news, media, bisexuality, young  feminists, women in history, parenting  and native women.  Regarding improvements to the paper many  readers felt that photos and graphics  could be improved and those who complained  about proofreading (a large percentage)  were the most vocal in their comments.  Although readers generally rated 'writing  style' as good one reader summarized a  number of comments by saying" "Some excellent writers. Some need firm editorial  hand."  Many of the comments of those concerned  with the degree of rhetoric in the paper  were thoughtful and well-put:  "Writing is usually excellent and free of  rhetoric  — at it's best when it discusses  issues critically  (and constructively) and  dares to mention sectarian elements in  coalitions,  least effective when articles  sound like a press release/pep talk for  the group/issue covered;"  said one.  "Content is sometimes too dogmatic and not  always tolerant of women who are not part  of movement - this causes alienation, "  said another.  Others found the paper to be "quite boring  and predictable"  or were "simply not interested in many of your articles and disagree  with points of view. Lighten up - how  about injecting some humour?"   You can't  win em all, we laughed.  We also received some bouquets: I like  Kinesis because it is grass roots, consistent, encourages dialogue, allows lesbian  voice. I am also impressed with its regularity and punctuality, quality and quantity. "  Kinesis  has directly prompted 57% of women  to attend rallies and 50% to write support  letters. Substantially less women have been  inspired to make a donation to a cause, but  that could have someting to do with the  statistics compiled from the next section:  income, age, education, habits. 33.8% of :  readers earn less than $10,000/year. 18.3%  earn under $15,000/year. In total three-  quarters of this sample earn under $20,000  a year, and judging by some of the comments  those were only the good years. Yet the  majority of responses were from readers  with a university degree, or some college,  and an astounding amount had completed  some post-graduate work. Most readers were  between the ages of 30 and 39, followed  by those between 20 and 29. We also had a  proportionately high sample of readers over  the age of 50.  continued on page 34  Editorial board statement  In response to comments Kinesis has received re: Political advertisements in  the August '84 Election Extra...  The Election Extra was paid for by ads  from political parties. Kinesis  could not  have afforded to put out this extra issue  without advertising revenue. As it was a  special election issue Kinesis  found it.  appropriate to ask the political parties  involved in the election to provide the  funds to put out the paper.  Some of the comments we have received  have said that these political ads were  an invasion of feminist women's space;  some of the comments further indicated  that readers felt Kinesis  was condoning  those parties and their policies. That  was not our intention, a fact we felt we  made clear in our editorial space.  Kinesis  takes these concerns seriously,  and in light of these comments Kinesis  is in the process of reviewing our policy  on paid political advertisements. We  welcome readers' comments on issues around  paid advertising, and would appreciate  hearing these concerns in writing.  KINESIS IS AVAILABLE AT:  VANCOUVER AND AREA:  AgoraFood Co-op  Beckwomans  East End Food Co-op  English Bay Books  La Quena Coffee House  LillleSislers  Mall Book Bazaar  Manhattan Books  McLeodsBooks  NorthShore Women's Centre  Octopus East and West  Peregrine Books  PressGang  Simon Fraser Studen Society Bookstoi  Simon Fraser University Bookstore  Spartacus Books  UBCBookstore  Vancouver Women's Bookstore  Women's Resource Centre  IN B.C.:  Chetwynd Women's Resource Centre  Every woman's Books, Victoria  Haney Books, Maple Ridge  NDP Bookstore, Gibson's Landing  Nelson Women's Centre  Pt. Coquitlam Women'sCentre  Quesnel Women's Resource Centre  South Surrey/White Rock Women's Pla  Terrace Women's Resource Centre  Unemployed Action Centre, Nanaimo  IN CANADA:  Halifax  Atlantic News  Red Herring Co-op Books  Montreal  A ndrogyny Bookstore  Librairie Alternative  Sherbrooke  BiblairieCCCLtee.  Winnipeg  Dominion NewsandGifts  Liberation Books  Thunder Bay  Northern Women'sBookstor,  Thunder Bay Co-op Books  Ottawa  Globe Mags and Cigars  MagsandFags  OctopusBooks  Ottawa Women's Bookstore  DECBookstore  SCMBookroom  The Book Cellar  Toronto Women's Bookstore  World's Biggest Bookstore  York University Bookstore  IN U.S.A.:  Chosen Books, Detroit, Mich.  I.C.I. -A Woman's Place, Oakland, Ca  It's About Time, Seattle, Wash.  Old Wives Tales, SanFrancisco, Ca.  Room of 'One's Own, Madison, Wise.  NEW ZEALAND  Women's Bookshop, Christchurch October '84 Kinesis 3  MOVEMENT MATTERS  WEB info  exchange  A Lower Mainland women's  group has started a project  which they hope will link  women and women's groups from  coast to coast. WEB Women's  Information Exchange, a nonprofit society based in Richmond that provides information  services to women, has started  the Canadian Women's Mailing  List (CWML) as a communication  tool for women and women's  groups.  The inspiration for the project came from the National  Women's Mailing List ,(NWML)  in the U.S.A. The NWML has  been successful in linking  tens of thousands of women  with women's organizations  and businesses.  Registration with the CWML is  purely voluntary. When you  return a completed registration form (see p. 32 this  issue for registration), WEB  will use the computer to .  store your name and produce  mailing labels. Your name  will only be entered onto  the computer when you register  in any or all of the listed  categories. Feminist groups  and other organizations will  then keep you informed in the  I areas you have selected.  Depending on what interest  areas you specify, you could  hear from any or all of the  following: women's literary,  'art, scholarly and political  magazines and newspapers;  women's publishing houses;  producers and distributors of  women's music; political  • groups doing action on women's  issues; and much more.  WEB operates a label credit  program for women's organizations . In exchange for spreading the word about the CWML,  a group can be provided with  mailing labels for women who  INTERNATIONAL  WOMGNST3AY ODMMrr  What is the major theme  for women in 1985?  • Women fight the Right.'  • Women celebrate our  strength!  • Equal at last.' (The  Constitution tells  us so!)  • Women for an anti-  nuclear future!  Deciding the theme for next  year's International Women's  Day is the first task of the  IWD Committee '85. The Committee held its first meeting  September 18 and mapped out  its program for the year: a  "True Confessions" benefit  in November; a concert in  January/February; an IWD dance  March 8, and the march/rally,  ws  and information day on IWD  weekend.  To do this, the IWD Committee  NEEDS YOU (No experience  necessary:  learn by doing'.):  to plan and publicize events;  to do security and childcare;  to count the money; to, reach  out to women in shopping malls,  in trade unions, in the women's  community. We are meeting  every secomd Tuesday at 7:30  p.m. at Britannia (1661 Napier,  off Commercial Drive). The  next meetings are October 2,  October 16, October 30: see  you there?  For further information,  phone Onni at 263-8715 (home)  or 324-5458 (work, so keep it  short!).  Women,  churches  meet AG  are interested in the work  that group is doing. Lists  can also be purchased. Groups  purchasing a list will be  required to provide a copy of  the item(s) they will be mailing, to ensure the literature  being sent is of interest to,  and not exploitive of women.  WEB has also taken care that  the privacy of subscribers to  the list is respected, and  say their list is more secure  than most organizations'  membership lists. They do  suggest that women who are  concerned about protecting  their identities use another  name, though it would be more  helpful if real names were  used to avoid duplicate mailings, and facilitate forwarding of mail.  For more information on the  CWML and the WEB Women's  Information Exchange, including how you can use them to  publicize your projects and  activities, see p. 32 this  issue, or contact them at  9280 Arvida Drive, Richmond,  B.C. V7A 3P4 (604) 272-5335.  Budget U begins new semester  Plans are underway for the  next semester of Budget University, the Women Against  the Budget project which in  its first set of courses  provided its students with  the analysis and commentary  on the right, B.C., the women's movement, and the budget  fightback.  The Budget University Commit-,  tee hopes to reach a wider  and different audience this  semester. Accordingly, they  are discussing plans for such  things as a downtown campus  with noon hour classes aimed  at working women; skill development workshops for native  people; a guide to what's  left of B.C.'s social services; and media access workshops. If all' goes well, the  university will offer its  classes at a variety of locations: downtown, the east  end, New Westminster and  Coquitlam.  Organizers have yet to decide  about another graduation  dinner and dance.  Response was good to the  Committee's call for more  people to join the organizing. They say there are now  many women involved who were  interested but not active in  anti-budget groups last year.  Budget University wants programming input from the community. Anyone with ideas  about " a group that wants a  program, or a program that  wants a group" should contact  the organizers by calling  Wendy (254-7576), Ann (922-  067), or Nora (685-9707).  Lion's Gate  still pro-choice  The Board of Directors of  North Vancouver's Lion's Gate  Hospital remains in favour  of choice on abortion, following a close election in September. "Pro-life groups lobbied  extensively prior to the vote  to oust the pro-choice nominees, but were unsuccessful.  In an interview with Vancouver  Co-operative Radio, newly  elected Board chairwoman  Hilary Clark expressed concern  about the narrow margin by  which the new Board was elected, pointing out that four  years ago twice as many voters  were registered. While "pro-life  groups maintain their militancy, she says, the general public has pulled away from the  issue of Board elections.  In mid-September, representatives of religious and  women's groups met with Brian  Smith, B.C. Attorney-General  (A-G) and Ted Hughes; Assistant A-G) to request that  the B.C. regulations governing  film be applied to video  pornography, and that porno-  graphers be prosecuted under  the Motion Picture Act.  The delegation included representatives of the North  Shore Women's Centre, the  Vancouver Council of Women,  the B.C. Teacher's Federation  Status of Women Committee,  the Canadian Coalition Against  Media Violence, the Roman  Catholic and Anglican Churches,  and the Church of Latter Day  Saints, and the mayor of  Coquitlam. They presented  Smith and Hughes with evidence that Red Hot Video in  particular continues to sell  violent pornography and advertise it in their catalogue  under headings like "Rape  and Gang Rape" and "Incest",  and can do so because they  are currently appealing their  prosecution under Section 159  of the Criminal Code, which  forbids the depiction of sex  combined with crime, horror,  cruelty and violence.  The group asked that the  Motion Picture Act, under  which films are classified  and censored, be applied to  video immediately , and also  that the membership of the  Classification Board which  views the films be changed  every two years because of  densensitization to violence  inherent in the job.  Used Car saleswoman fired  Used car dealerships eagerly  hire women to sell their  products — if the women pose  on hoods or atop neon signs.  On the car lot, women'are  practically non-existent as  sales staff.  Lack of experience, likely  caused by lack of chance, may  be the reason for under-rep-  resentation in a business  traditionally owned and  staffed by men.  Debra Cohen had 12 years  experience selling cars  before she was released from  Kern Chevrolet in Port Coquitlam three months ago. She  feels the dismissal was unjustified, and that subsequent difficulties finding  work may be related to "blacklisting" within the profession.  Cohen says she has been overlooked (for jobs) on at least  three occasions, while younger,  less experienced males have  been hired to sell cars.  "Women make up a large part  of the buying market; wouldn 't  women feel more comfortable  talking to another woman  about cars than a man?"  she  While unclear of the reason  for dismissal Cohen feels a  personality clash with owner  Bryan Kern may have influenced  the move.  Cohen sold cars in the United  States and eastern Canada  before settling in British  Columbia.  "It is what I want to keep  doing,  I was good at my job,"  she says.  Cohen had applied for work at  Columbia Dodge, but was  turned down. At press time,  she was waiting for word from  a Langley dealership.  The British Columbia Human  Rights Coalition is investigating her dismissal from  Kern Chevrolet.  Brian Kern was not available  for comment. SUE HARRIS, 1   w  COPE PARKS BOARD CANDIDATE  • lesbian feminist activist  I contributor to Kinesis  • Board member of Riley Park Community Association  • community organizer  SUE & COPE CANDIDATES WILL  • ensure women's recreational and park needs are  raised at the Board  • ensure community participation with and at the Board  • develop new programming to meet the needs  of families  • reduce user fees at the pools, rinks and community  centres  • maintain free user times at recreational facilities  • restore cuts in maintenance at parks, playgrounds  and recreational facilities  • end further commercialization of Stanley Park  • ensure a free zoo  ON SATURDAY, NOVEMBER 17,1984  vote SUE HARRIS  &the ENTIRE COPE SLATE  (Not on the Voters' List? Call 873-7681.)  4 Kinesis October '8  ACROSS B.C.  - VANCOUVER-  WOMEN'S BOOKSTORE  • Songs from the Drowned Lands; by Eileen  Kernaghan (paperback) $3.25  • Women and Development: A Resource guide fo  Organization and Action  315 Cambie Street  Vancouver, B.C.  V6B 2N4    Ph: 684-0523  Mon-Sat 11:00-5:30  7Z7  TRAVEL UNLIMITED  VANCOUVER, B.C.  Tranqiiille closed despite opposition  by Esther Shannon  Last summer, at the beginning of the  fightback against the Socred government's  restraint legislation, people in B.C.  were busy going to meetings and demonstrations, writing leaflets and press  releases, developing strategies and coalitions to beat the budget.  In Kamloops something very different was  happening. At the Institution for the  Handicapped, staff and residents, having  received word that Tranquille would be  closed as part of the cutbacks program,  -took the struggle one step further and  occupied the institution. Workers locked  out the administration, provided services  and programs, and demanded the government  keep Tranquille operating. The government  refused, eventually, the occupation faltered, and Tranquille faded from the headlines.  This July, Grace McCarthy, Minister of  Human Resources, unveiled final plans to  close- Tranquille. With one or two exceptions, residents would move into the  community based ministry funded homes.  Residents, parents and Associations for  the handicapped began planning for the  changeover. As it meant handicapped would,  in many instances, be closer to their  families and also more into their community the changeover was seen as beneficial.  In September McCarthy dropped her bomb and  Tranquille was back in the headlines.  Based on medical assessments, which were  never provided to the parents or the  public, the Ministry of Human Resources  determined that 56 Tranquille residents  were "medically fragile" and could not  be cared for by community based services.  These people would be shipped to Glendale,  another longterm care institution, in  Victoria.  Parents, many of whom had moved to the  communities their children were slated  for, were outraged. Karl Friedman,  British Columbia's Ombudsman, charged that  the Ministry's diagnostic guidelines were  "inappropriate and arbitrary," and urged  the province to reconsider its plans.  According to Friedman, Tranquille staff  had asked residents and found only one,  possibly three people, who could not function in a community based home. British  Columbians For Mentally Handicapped People, citing its fear of what the government in B.C. was doing to handicapped  people, wrote organizers of the papal  tour asking Pope Paul to speak out against  the move.  McCarthy went on attack. "For some of  the parents," she said, "we've been alleviating their burden for over 20 years.  They've left us to raise their children  and we've provided loving and dedicated  care". McCarthy's insinuation that parents  had abandoned their children sparked a  fresh controversy.  Geraldine Grunerud, parent of a resident  - moved to Victoria, said "When we put our  children in an institution it was because there weren't any services in the  community that could provide the special  care they need. Now these facilities exist,  and they've been promised to our children  only to be taken away."  Despite the protests, plans for the  transfer continued. Parents applied for,  and were refused, an injunction from the  provincial Supreme Court to have the move  halted. In a last ditch effort to prevent  the transfer, parents and supporters  picketed Tranquille.  While parents negotiated with Tranquille  administrators the day of the planned  Transfer, the Director of Patients Services  spirited six of the residents out the back  way. From there they were taken to the  airport and loaded onto a plane for  Victoria.  Refusing to provide details on further  transfers, Terry Prysiaziuk, manager,  said the staff was not oblighted to inform parents of transfer dates. According to Prysiaziuk, "Parents had their  chance to visit but chose to protest  instead."  All the residents slated for Glendale  have now been moved. Tranquille is winding  down. Parents and their supporters have  promised to continue their efforts to  have their children moved back to the  community.  The controversy demonstrates again Socred  disregard for needs and concerns of ordinary people. The decision to close was  made over a year ago. With that amount  of time-and, according to McCarthy, the  province pouring "enormous effort, care and  concern into the planning of the transfer"  the government nevertheless managed to  traumatize and alienate all those most  intimately involved. In place of consultation with parents, McCarthy attacks them  as irresponsible and implies they are unfit.  In place of making every effort to respond -  to parents' justifiable anxiety, administrators spirit away residents and unload  them in Victoria in the full glare of  media cameras. Instead of working with  community based associations for the  mentally handicapped, whose trust and  cooperation are essential, McCarthy  ignores their input and advice.  Once again, people in B.C. are treated to  the spectacle of Socred crisis management.  Fifty-six people in Tranquille needed to  be cared for. We are not talking about  spending millions of dollars, building  massive transportation systems, or moving  mountains to mine coal. We are simply  dealing with 56 people, made even more  vulnerable by their handicaps, in a way  that is sensitive to their needs and in a  way that will create a climate of trust  and co-operation among those who are concerned with their care. As time goes by it  is harder and harder to remember that  government need not be a juggernaut.  COPE sponsors  women's day  Many issues of concern to women are on  the platform for the upcoming civic election on November 17. The Committee of  Progressive Electors (C.O.P.E.) is  sponsoring a women's day to give women  an opportunity to meet the School Board,  Parks Board and City Council candidates,  and to participate- in an open discussion  on C.O.P.E.'s policy on issues of concern  to women.  This event will be held on Sunday, October  28, at the C.O.P.E. office, 118 West  Broadway, from 2:00 - 4:00 pm. It is  intended to provide a forum for discussion, as well as allowing women to socialize and enjoy themselves.  Refreshments, entertaii  will be provided.  For further information,  Mo ran or Susan O'Donnell  office. Phone 875-9188.  lent and childcare  contact Ros<  at the C.O.P.E. October '84 Kinesis 5  ACROSS CANADA  CUPW plans job action  by Esther Shannon  Inside postal workers are gearing up for job action this fall  as at press time their negotiations with Canada Post have  come to a standstill.  The contract between the Union  of Postal Workers (CUPW) and  Canada Post expired September  I 30th, putting the union in a  legal position to strike on  October 1st. CUPW's proposals,  which emphasize job creation,  job security and improved ser-  ,vice, have received scant support from management. A government-appointed councillor, who  met with both parties for the  three weeks prior to the contract expiry date, booked out  of negotiations due to lack of  progress.  A number of issues in the negotiations have a particular impact on the post office's women  employees. According to Caroline Lee, the CUPW spokeswoman,  management is seeking to erode  maternity leave provisions, one  of the most significant gains  for women postal workers in the  last contract. The current contract provides for maternity  leave after a woman has been  employed at the post office  for a minimum of 6 months and  with the provision that she return to work for 6 months after  the end of her maternity  leave. Management wants to increase this eligibility period  to one year and^insists the  woman would have to return to  her position for a year. In  essence this is a "special"  probationary period for pregnant women.  Over 60% of part-time workers  at the post office are women,  many of them sole-support  mothers. CUPW has fought for  decent rights and working conditions, including strict  scheduling provisions, for  part-timers. In the current  round of negotiations management is seeking to undermine  the rights of part-time workers by dismantling scheduling  provisions.  "If they succeed, said Lee,  "they will have the flexibility  to schedule part-timers at their  whim and there will be no  guarantee of minimum hours  worked."  Canada Post also wants part-  timers to work up to forty  hours per week, whereas  presently they are limited to  twenty-five hours, with work  over twenty-five hours making  them become full-time with all  the contractual rights full-  time workers receive.  CUPW called for a nationwide  Solidarity Day on October 4th.  Postal workers invited other  unions, women's and community  groups to demonstrate support  for CUPW contract demands.  According to Lee the demonstration is a nationwide effort to  show the government that Canadians support CUPW.  Pope a  diversion  from reality  by Pam Tranfield  Pope John Paul II's visit to  Canada in September may have  been exalting for many people,  but like all diversions from  reality, must be analysed for  content.  In the Maritimes, the Pope  showed concern for the unemployed, and condemned big  business for taking unequal  shares of wealth. In Edmonton,  however, he pointedly stated  his belief that "abortion is  a crime against life". This  message was repeated in Vancouver, during a mass at B.C.  Place, yet on the subject of  unemployment and the need for  human liberty, he was mum.  In a province where church  leaders have strong libertarian leanings, and where human  rights are under fire through  Bill 11, this silence was  deafening to women.  This omission was a strong  statement to us, who suffer  most from discrimination in  labour, education and the  judicial system.  The media created a cult figure of John Paul, through  constant television broadcasts  and up-to-the-minute radio  reports; this presence no  doubt lifted some people's  spirits. However, the numbing  diversion created by a cultlike figure may have reinforced the idea of the  "necessity" for patriarchal  control in society.  Pope Show at the G.R.U.N.T. gallery  The Pope is gone, but not  forgotten.  The Pope Show, at the  G.R.U.N.T. Gallery, in Vancouver until October 13, is  a mixed media exhibit on the  theme of the papal visit.  Media hype and the business  of commercialising the Holy  Father's jaunt through  Canada is taken for an amusing  and sometimes provocative  ride by: Hillary Wood, Dawn  Richards,  Lorna Mulligan,  Maggie Putman,  Dannielle  Peacock,  Jean MaCrae, Ron  Barron,  Graham,  Spike,  and  Glenn Alteen.  G.R.U.N.T. is at 209 East  6th Avenue,  and the exhibit  shows Wednesdays to Saturdays, noon to 6:00 p.m.  For more information call  873-9516.  Harvest at Regent Park.  Single mothers in Toronto's  Regent Park public housing  project have long suffered  poor diets because of their  limited means - often social  assistance or fixed incomes.  To deal with the problem,  the Regent Park Sole-Support  Mother's Group operated a  nutrition project this summer  using a community development  model. Its tools included  trips to a pick-your-own farm,  nutrition education, participatory cooking and dining  evenings, and a community  garden.  To increase self-sufficiency,  the group has with help from  the Toronto department of  health, built and maintained  a large garden outside its  headquarters in Regent Park,  and mothers will be encouraged to start gardens of  their own.  The project will have cooking evenings and picnics,  and group discussion of  nutrition and health. The  group will also consider  setting up a food co-op for  the single mothers of what  MacDonald calls "Canada's  unnoticed Third World".  - Clarion  Farm moms  need daycare  Children are dying in farm  accidents because mothers  aren't being provided with  the necessary day care for  their children, says Dianne  Harkin, founder of Survival  in Agriculture.  Harkin cited 1981 statistics  which revealed that 143 children died on Canada's farms,  for the most part due to the  fact that rural women have  the dual role of farm wife/  mother and farm labourer.  Shortly after her remarks were  made public, the Ontario Farm  Safety Association reported  farm injuries in Ontario in  1983 rose 14 per cent — 289  injuries, and 48 fatalities.  Ten of the fatal accidents  involved people younger than  twenty.  A report commissioned by the  Ontario Agriculture Ministry  recently revealed that almost  three of every four farm  women in their twenties and  thirties are working outside  the home to help their families  to cope with the existing  finanancial strain.  Valerie Boldman, a Huron  County market garden farmer,  is campaigning for additional  day care facilities as a  member of the Ontario Coalition for Better Day Care. Her  two-year old daughter lost a  finger when she caught her  hand in a fan belt of her  father's tractor.  "Today 's farms are like  factories,"  said Mrs. Boldman.  "You never let your child  play in a factory ..   "Toddy's  rural woman is working and  her children aren't being  cared for.  They are left  alone in the house or barn  and they aren't being watched  like they should be".  Midwives to meet this month  British social-anthropoligist  Sheila Kitzinger, American  midwife Ina May Gaskin, and  Dutch obstetrician Professor  G.J. Kloosterman are among  the distinguished speakers  confirmed for the Midwives  Alliance of North America  (MANA) Conference, to be held  this year at O.I.S.E. in  Toronto October 31 to November 4.  The MANA Conference is sponsored by the Midwifery Task  Force of Ontario, a consumer  organization seeking the  legalization of midwifery in  the province. Canada is currently the only Western industrialized country with no  provision for a midwifery  system.  The Conference is open to all  midwives, childbirth educators,  health professionals and §  interested parents. Sheila  Kitzinger of Britain's National Childbirth, Trust, and  author of "Woman's Experience  of Sex", will speak about  the current persecution of  midwives. Ina May Gaskin,  author of "Spiritual Midwifery", respected lay midwife from "The Farm" in Tennessee,will address parents'  questions about midwifery  practice. Professor G.J.  Kloosterman of the University  of Amsterdam will speak about  the international safety of  midwifery care, and how doctors can benefit by working  with midwives.  The Midwives Alliance of  North America is to meet in  Canada for the first time  this fall. Holly Nimmons,  co-coordinatior of the Midwifery Task Force of Ontario  points out: " The Ontario  Legislature will debate a  Midwifery Bill this fall.  The  Ontario Health Disciplines  Act Review is currently considering the legalization of  midwifery in the province.  We felt that by hosting the  MANA Conference we would be   '  providing the public with a  very timely opportunity to  explore the midwifery care  option. " 6 Kinesis October'84  LABOUR  Immigrant women beat real estate giant  by Sharon Knapp  "We have proven to everyone  that we have courage. We  proved to Canada and to Olymp-  ia and York that we are women,  and we are immigrants, but we  can fight." Saying this,  president Emilia Silva of  Local 51 of the Food and  Service Workers Union kicked  off the riotous celebrations  that followed the ratification  of their new contract.  The Toronto cleaners had put  their jobs on the line in a  bitter six week long strike.  The Goliath they had tackled  was Olympia and York, a real  estate corporation whose  assets equal those of Coca  Cola. They came out of the  strike on July 13th with  twice the initial wage in-  . crease offered, and a new  sense of strength.  Over 90% of Local 51 are  Portuguese immigrant women  ; who speak no English. They  are women in their thirties  and forties with several  children at home and no prior  experience of walking a  picket line.  Olympia and York owns the  two large office complexes  where the cleaners work; the  72 storey First Canadian  Place which houses the national headquarters of the Bank  of Montreal, Inco and Olympia  and York itself, and the 36  storey Toronto Stock Exchange  Tower next door. Olympia and  York has a deal with a cleaning contractor, Federated  Building Management. Federated  told the women that Olympia  and York would not concede  to their higher wage demands,  and that if they struck for  higher wages, Olympia and  York would terminate its contract with Federated. The  precedent had already been  set at Eaton Centre, where  union cleaners had been replaced by cheap nonunionized  labour. In a strike vote,  96% of the cleaners signalled  they were determined to fight.  Picket lines were set up  around the entire city block,  including all sixteen entrances to the complex, which  included two underground  tunnels and privately owned  walkways. Police, horses and  private security forces were  called to force scabs, many  of them students who had  been referred by Canada Employment, through the picket  line. In the third week 50  picketers occupied the First  Canadian Place lobby for six  hours, trying to get a meeting with the scabs.  By the fourth week, Federated  had fired union members for  their involvement in the  strike, and were demanding  that the union make concessions in existing sick leave  policy. Following an angry  meeting with Federated,  strikers marched back into  the building where four were  arrested for trespass. It  took six policemen to get  Local secretary treasurer  Lucia Ferreira into custody.  The break in the standoff with  Federated came when FASWOC  began to push for the Ontario  Labour Board to name Olympia and  York as an employer in the dispute. It seems that this is  what it took to convince Federated that the women were  serious - the contractor soon  began to negotiate and concede  to the cleaners' wage demands..  A key factor in the union  victory was also public support  for the FASWOC women. Due to  the location of their worksite in downtown Toronto, the  FASWOC strikers enjoyed a high  profile, even in the mainstream media. They quickly  received support on their  picket lines from other women's  groups, other trade unionists  and members of the NDP. Supporters attended support  rallies, made contributions,  and kept up a telephone and  letter campaign to both employers. At the victory celebrations following the signing of the new contract, the  cleaners led their supporters  in chants of "the people united will never be defeated."  Julie Carvala, a 41 year old  mother of seven who had worked  as a cleaner for eight years,  said she would never forget  the support they received from  other trade unions: "If anyone  ever needs me - other workers  who are on strike - I will  always go and help them."  However, the cleaners' struggle  is not yet over. The application before the Ontario Labour  Board to declare Olympia and  York as an employer continues.  A favorable decision will  mean that the jobs and union  rights of workers will be protected in the event of the  change of a contractor.  The FASWOC case underlines the  need for provincial laws to  be changed to protect all workers in contracting-out situations. As the laws now stand in  every province, union employees  who work under contract risk  losing their jobs every time  they negotiate something other  unionized workers take for  granted.  Sharon Knapp is a member of  the Kinesis Editorial Group  and host of Union Made on CFRO  Connie Kovalenka and Catherine Ludgate  Kwantlen attacks SORWUC  FASWOC workers on strike  by Ann Rynx  On September 7, Kwantlen  College Student Association  permanently 'laid-off Catherine Ludgate, one of its two  union activists. Before the  'lay-off the union says the  association spent months and  hundreds of dollars in legal  fees trying to smash the union  and get out of its legal obligation to negotiate a first  contract. The remaining employee, Constance Kovalenka,  had served strike notice at  press time.  The two employees were certified with the Service Office  and Retail Workers Union of  'ĢCanada Local 1 (SORWUC) in  February of this year. They  unionized because of worsening  work conditions. SORWUC now  has one outstanding unfair  labour practice charge against  the executive and has filed  another on Catherine's behalf  for attempted union busting  and wrongful dismissal. They  also say that repeated changes  in the authority and composition of the negotiating team,  and retractions of agreed articles, have made negotiation  of a first contract difficult  for the union.  The Association executive has  allegedly harassed and disci  plined the employees for their  union activity. The employees  say the executive has: denied  unpaid leaves; removed notices  from the union bulletin board;  issued paycheques late; refused to pay for authorized  expenditures; searched employees personal files; and  changed terms and conditions  of employment.  Members of the Association  executive continue to publicly  'espouse pro-labour sentiments  through their participation  .  in the Defend Educational  Services Coalition, the Lower  Mainland Solidarity Coalition,  and Women Against the Budget.  Executive head Tami Roberts  continues to act as advisor to  the Student Association on  labour relations.  Legal counsel for the executive has been Laxton and Pid-  geon, a firm known for its pro-  labour work, and whose largest  clients is the International  Woodworkers of America.  SORWUC needs help to pressure  the student association to  stop their anti-union activity  conclude a first agreement,  and reinstate their employee.  Contact SORWUC Local 1 at  684-2834 for updates and ways  you can assist. INTERNATIONAL  The women's prison in the North of Ireland  is situated in the centre of the Protestant/Loyalist city of Armagh. It was built  in the 19th century, a huge granite building which today sports all the trappings  of a high-security jail such as barbed  wire, guards, arc-lamps, and closed circuit television cameras.  Before the '70s it was hardly heard of -  the jail served as hostel/prison/"drying  out' institution for women criminalised  for the usual survival crimes of theft,  alcoholism and prostitution. Few prisoners  were in the jail. In fact, in 1969 the  total was 8.  Armagh Jail hit the headlines in 1970  when Bernadette Devlin MP was sentenced  to six months for leading the people of  the Bogside in Derry against the Royal  Ulster Constabulary (RUC:Northern Ireland  police). She was no criminal, nor was she  termed one. She carried out her constituency work from her 11' by 8_' cell.  A mandatory sentence of six months in  jail for anyone whom a policeman said had  been rioting brought a handful of political prisoners to Armagh. They were  allowed two letters per month, one visit  per week and no touching of visitors  was allowed.  When internment was introduced on August  9, 1971, the British government locked  up hundreds of actual and potential political opponents without any crimes having  been proven or even claimed to have been  committed.  Tens of thousands marched in opposition  to this policy in Ireland and in Britain,  but internment and particularly Bloody  Sunday, the shooting dead of 14 unarmed  people, convinced many young people that  the British government had no intention  of listening to anyone who could not  force them to listen. Armed raids on the  Catholic ghettoes continued. Women began  to be sentenced to long terms of imprisonment.  Special Category Status was won in 1973  due to hunger strikes by two male political prisoners in the Crumlin Road jail.  Special Category Status meant that all  political prisoners could now wear their  own clothing, associate freely, receive 1  food parcels and visits every week,  organise their own recreation and education and obtain 50% remission of sentence.  •In Armagh, Special Category Status  allowed women the chance to take education and examinations. The prisoners  could walk freely from one side of the  prison to the other. There was a kitchen  on the wing, and with twice-weekly food  parcels (if relatives could afford them),  the demoralising prison food was supplemented. As one political prisoner was  later to say, "It wasn't a holiday camp  but at least you didn't feel like you  were dying from the neck up. "  There were over 1,600 political prisoners  in the Northern Ireland jails and this  fact was becoming a severe embarrassment  to the British government. Attempts were  underway to abolish Special Category  Status. While the men set fire to parts  of Long Kesh, the women in Armagh held  a successful blockade of prison officers  until Merlyn Rees, the then British  secretary of state for Northern Ireland,  gave an assurance that status would not  be tampered with. That assurance was to  prove meaningless.  With the removal of Special Category  Status, the Labour government began the  process of 'criminalisation' in 1976.  All prisoners convicted of offences  committed after March 1 of that year were ,  denied political status and classified  'criminals'. The prisoners were now  expected to do prison work.  In Long Kesh, criminalisation also meant  that male prisoners had to wear prison  uniform. In September, Kieran Nugent  refused to wear prison uniform an began  the blanket protest, the women in Armagh  refused to do prison work. The protesting  prisoners in Armagh and Long Kesh had  begun a struggle for the recognition of  their political status which was to end  in the deaths of the hunger strikers five  years later.  The policy of criminalisation was part of  a new three-pronged strategy. The other  two aspects were Ulsterisation and Normalisation.  Because having 25,000 Briths soldiers in  Ireland made the situation look more like  war than peace-keeping, the government  set up the Ulster Defence Regiment (UDR)  vho would replace some of the British  soldiers.  Normalisation meant that the trappings  of democracy had to appear to be present.  Special Category Status was removed, and  to the outside world, Northern Ireland  appeared to undergo an 800% increase in  'crime rate' in the space of seven years!  Internment was gone and people were to be  processed through the courts.  But the trials were to be held in non-jury  courts, following up to 7 days' interrogation. There were to be special 'scheduled  offences which were to carry especially  long, mandatory sentences. People could be  arrested without charge and uncorroborated  evidence was to be accepted by the court  as sufficient proof of guilt.  1976 saw the formation of the Relatives  Action Committees. They were mainly woman  relatives of political prisoners who,  finding the added financial strain of  visits and food parcels and the deteriorating situation in the jails going unnoticed, got together to draw attention  to what was happening. The committees  worked hard and long, raising money,  spreading information and touring Europe,  America and Britain raising support for  the prisoners. They were later to form  committees which mushroomed during the  hunger strikes.  Women Against Imperialism, believing that  feminists could no longer pretend neutrality  on the national question, had broken away  from the Belfast Women's Collective. They  marked the linking of the struggles for  women's liberation and national liberation  by picketing Armagh Jail on International  Women's Day 1979.  In May 1978, following distrubance among .  remand prisoners, a squad of male prison  officers in a riot gear had locked the  women in the cells for a number of weeks.  The picket in 1979 was attended by about  50 people. When the picket had ended and  people were about to leave, the RUC charged  the crowd. Eleven women eventually stood  trial on charges arising out of the picket. All were fined but two opted to  serve prison sentences rather than  acknowledge criminality.  A tribunal exposing the conditions in  Armagh and publicising the charges against  those arrested on the picket was held.  The tribunal heard disturbing facts about  the conditions of the protesting women.  A woman who should have been on an ulcer  diet was being teated instead with valium.  Another, who eventually had to be hospitalised, was told that the pains in her  stomach existed only in her imagination.  Meanwhile, Pauline McLoughlin, a woman  who was so ill that she vomited constantly  and was rapidly losing weight, was not  getting adequate care.  if    i»oMEN PRISONERS  ARMAGH  On February 7, 1980, there was what can  only be described as a mass assaults by  male and female prison officers on the  women in B wing, Armagh. The resultant  bruises and swellings were noted by the  prison chaplain. Fr. Raymond Murray, and  by Bishop Edward Daly who visited the jail  on February 13.  The details have been documented in both  'On the Blanket' by Tim Pat Coogan and  'The Armagh Women' by Nell McCafferty.  Male warders remained on the wing for  three days during which time the women  were not allowed access to the toilets.  They began to empty their excreta out of  the spyholes and windows. When these  were blocked up, they smeared it on the  walls.  The women were offered return to normality if they would cease the no-work protest for political status. This they  refused to do. As their own excrement was  almost the only part of their lives over  which they could exercise control, they  used it as another form of protesting the  political nature of their imprisonment.  continued page 15 8 Kinesis October '84  Greenham  women vs.  Ronald Reagan  by Shari Dunnet  I do not feel I stand here today as a  criminal.  I feel this court is dealing  in trivia by making this charge against  us,  while those who are the real criminals   (those who deal in our deaths) continue their conspiracy against humankind.  (Woman's statement,  Newbury, England,  Magistrate's Court, April 14,1982)  Women who have participated in actions at  Greehham Common and other airforce bases  around the world, and at plants such as  Boeing and Litton, have often been  arrested on relatively trivial charges,  such as obstructing the police, breach  of the peace,  or trespassing. Both in  their demonstrations and in their trials  for these offences, the women have tried  to turn the focus to the larger issues of  the moral question posed by possible  global destruction through the use of  nuclear weapons, the detrimental environmental and sociological effects of the  whole nuclear-military industry, and the  conveniently dismissed fact that cruise  missiles are presently illegal  under  international law.  The facts have been overlooked; the  courts have consistently focused on the  women's offences, and not the reasons  for them. They simply dismiss their  words, and label the women common criminals, delinquents, hot-heads, women-off-  track.  This response is nothing new.  Realizing that a new approach was needed,  some of the women at Greenham Common  decided to take a more affirmative plan  Calling all women  by Shari Dunnet  •:-Sh''action is planned at Fort Lewis, near  ::'Tacoma, Washington on Thursday, October  .25, the first anniversary of the US  invasion of Grenada. Fort Lewis was and  continues to serve as headquarters for the  US Army Rangers who led the US invasion  and occupation of Grenada. It is a key  stronghold for quick intervention in  such places as Central America and the  Middle East.  "The division's current mission is training for combat under any conditions, anywhere in the world," the 9th Division  manual explains. "Whether at home or  across the country, the 9th division    .>:  continues to train, continues to march,  ..  to be combat-ready for anything, anytipjie:i|:::::  anywhere, bar nothing, giving credence: Xt>  its name: The Old Reliables."  Fifty thousand troops are statiottext &£  Fort Lewis. "  Prior to the October 25th S-drti.QiXr  Cfcexe  will be two days of a women-'.8 g^tfceifc&ftg f  and rituals.  Every woman is welcomed -.   . " ,,",•'  For more inforjaa-tiPtt, •eai'i: "  in Vancouver 73B-54&?    i        *   -  in Seattle.  -(20&5fi.£3-*l<?85   * .  of action, and instead of being in court  to defend themselves,   they decided to  take to court those who should really be  the ones on trial.  The first plan was to bring a lawsuit  against the British government for the  threat of genocide posed by the deployment of cruise missiles at Greenham  Common. Although Britain does have a law  against genocide, cases under the  Genocide Act must be brought by the  Attorney General, who is, himself, a  member of the government and would therefore be a defendant.  It was obvious that this would not be  workable, and ultimately probably of  little consequence due to the U.S.  control of crusie missiles stationed at  Greenham Common. The case was therefore  brought to the source of the matter; hence  the creation on the lawsuit Greenham  Women Against Crusie Missies Vs. Regan.  The lawsuit was brought by the Centre for  Constitutional Rights and the Lawyers  Committee on Nuclear Policy, on behalf of  13 Greenham Women, and their children;  Greenham Women Against Cruise Missiles, a  larger group of women; and two U.S.  Members of Congress, Ron Dellums (D. -  California) and Ted Weiss (D - New York)  The case identified ways in which the  deployment of cruise missiles violates  fundamental human rights guaranteed under  international law and the U.S. Constitution, as well as provisions setting out  the proper roles, of Congress and the  President. The court was presented with  well-documented facts on the. medical,  scientific, psychological, legal and  moral issues of nuclear weapon deployment.  Presently, under international law, cruise  missile deployment is illegal. International law prohibits weapons and warfare  that cause unnecessary or aggravated  devastation or suffering; weapons or  tactics that cause indiscriminate harm to  noncombatants, in particular the use of  asphyxiating or poisonous gases and all  analogous materials; military attacks on  nonmilitary targets that are out of  proportion to the military need to attack  the civilian target; and military tactics  that harm countries that are not parties  to war. The use of cruise missiles, and any  other nuclear weapon violates each of these  rules.  Deployment of cruise missiles in itself  violates other rules of international  conduct.  The United Nations Charter,  signed by all member nations, forbids the  threat or use of force in international  relations, "except in grave emergencies".  The Universal Declaration of Human Rights  recognizes that each individual in the  world has a right to life, liberty and  security of the person - a right to  survive, to live in peace.  The Nuremberg  Principles declare that planning or preparing for a war of aggression is a crime  against the peace. Both the Nuremberg  Principles and the Genocide Convention  (which the U.S. and South Africa have  failed to sign) prohibit genocide and  planning or threatening to commit genocide.  Also, under the U.S. Constitution, only  the Congress(which is the most representative body of government) has the power  to declare war. With the use of cruise  missiles (especially first use, which  would have to be selectively carried out)  the initiative could be taken by the  President alone.  This in itself is  unconstitutional by U.S. law.  The Greenham Women's lawsuit is pending  in the U.S. District Court in Manhattan.  The defendants had moved to have the case  dismissed on the grounds that cruise missile deployment is a "political question"  (rather than a legal  one) that the judicial  system is unable to resolve.  The case has  indeed recently been dismissed, but not  on the grounds that it is purely a political question; rather, the judge said that  he didn't "have adequate manageable  judicial standards" by which to judge the  issue.  However, this ruling was only made on a  procedural point of jurisdiction, without  the judge looking at the evidence presented.  The plaintiffs are considering an  appeal to a higher court to force the  judge to look at the evidence.  While the case has been pending judgement,  several of the Greenham plaintiffs have  been touring North America, speaking about  the lawsuit and showing video tapes of  some of- the actions carried out by Green-  ham women. Carrie Pester, one of the  Greenham women, was in Vancouver in July  and gave a presentation at the Carnegie  Center.  Another Greenham woman, Jean  Hutchinson, who was also touring North  America, was arrested in Michigan last  December and charged with conspiracy after  speaking at a campaigner's meeting prior  to a blockade of an armaments factory. She  and a number of American co-defendants  have been cleared of this charge.  "What we want to change is immense.  It 's not just getting rid of nuclear-  weapons,  it 's getting rid of the  whole structure that created the  possibility of nuclear weapons in  the first place.     If we don't use  imagination nothing will change.  Without change we will destroy the  planet.  It's as simple as that."  - Lesley Boulton,  Greenham Common  For further information, contact:  Greenham Women Against Cruise Missiles,  5 Leonard St., London EC2 England. Center  for Constitutional Rights, 853 Broadway,  New York, NY 10003. Greenham Women's  Peace Camp Main Gate, USAF Greenham  Common near Newbury, Berkshire, UK. October'84 Kinesis 9  EDUCATION  CAMPUS ACTIVISM  Doing women's  work on campus  by Gail Goulet  When asked to do a piece on feminist activism on campus I was surprised to find that  I consider myself a feminist, but not an  ^japt.juya.stj.(jAs..1 started thinking about it,  I realized that by definition a feminist  is an activist, though an activist is not  necessarily a feminist. Who, then, is the  feminist on campus?  Is she someone who organizes political  rallies or lobbies? Is she someone who  writes letters expressing her views to  politicians? Is she someone who lives what  she says are her values in that she treats  people as equals and lives in a community  where she shares what she.knows and has? Is  she someone who corrects the person who  is not using inclusive language, or who  will explain to a professor why his course  is androcentric, or who will commit herself  to being somewhere on a regular basis at  a regular time in case a woman needs support or information? Is she someone who  The women's community on campus  is often a good place to become  active as a student, and it can also be  a stepping stone to the broader  women's community.  takes Women Studies and/or incorporates  women into her academic work as much as  possible?  I think she is one or a combination of any  of the above. There are many women on  campus who can therefore be called feminists and who are activists. There are many  other ways besides these for a feminist  to become politically active while attending post secondary educational institutions.  Indeed there are probably too many active  groups or individuals existing on campus  who need a good consciousness raising or  techniques on how not to discriminate  against women.. Feminists are needed in  every walk of life: feminists who work  mainly with other feminist women, as well  as those who perform other functions, like  treasurer for the student society or president of her student union, or writer for  the student newspaper. Other women choose  to be involved in the broader feminist  community while attending school, and  therefore can not be as involved on campus.  The women's community on campus is often  a good place to become active as a student,  and it can also be a stepping stone to the  broader women's community. If there ,is  not an existing Women's Centre on campus  then there is a job for feminists in setting one up. If there is a Centre, or club  or some other structure for feminists to  get together, then a lot of energy is  required to keep it going and to keep up  with the continual and sometimes seemingly  endless injustices that we must fight or  'change.  Working in a campus Women's Centre sometimes leads me to feel reactive rather than  active. Often I feel like I want to create  our feminist vision of the world now (or  at least let's please start talking about  it) but the local news stand has just  started selling Playboy  again, or a woman  comes in and needs support while going  through a divorce, and we just seem never  to be done solving the problems this movement began by fighting.  Meanwhile, my son's teacher tells me he's  been caught throwing rocks on the school  grounds, the Centre's correspondence file  is knee deep, we've got to get that publicity done for the film, my sister tells me  my father has remarried, the bank called  and said I'm overdrawn, I've two assignments due tomorrow and one due yesterday.  And I wonder why I'm not doing really well,  why I can't be a good mother, student,  feminist, friend, lover and daughter?  Those thoughts come on the bad days. On the  good days I feel lucky to be able to work  for what I believe in with other supportive  women, in a woman-defined space. It's  wonderful just to be with women I share a  vision with, women to talk to and not ever  have to prove my worthiness to. Being able  to be there for someone with the information or support she needs makes me feel  good. It's also good to feel part of two  communities - the women's community and  the campus community. I gain valuable skills  while working at the campus Women's Centre:  I learn to be ingenious in dealing with  not too perfect situations. I realize that  the little bit that I do in each area of  my life is important. Even if I can't be  involved in as many of the factions of the  movement as I'd like, I may be informing,  sparking or enabling another woman to be  involved in the other groups.  There is. a' big threat to the existing  women's groups and structures in post secondary education today. The system (thank  you Socreds) is increasingly anti-woman in  its educational policies. As tuition fees  . increase, and women',s wages do not, we are  less able to afford an education. This  means that fewer and fewer of us will be  able to obtain jobs that require degrees -  jobs where we could have a lot of impact,  not to mention being able to afford to  raise our families and help our friends  and contribute financially to our causes.  Until recently students could get grants  and bursaries as well as loans. Now a  person can only get loans and a small  percentage of bursaries, and absolutely  no grants. In order to qualify for a loan  you must be enrolled in 12 credit hours,  which means less time to be policitally  active. This minimum course load is  especially harmful to single parents who  wish to go to college or university. I  can't see how it would be possible to take  12 credits and still have time for a  quality life with one's children or time  for one's self, let alone be active politically. And in the end, you would be $20,000  in debt. ^^ft^  What all this means is that we are going  to see less and less happen politically on  campus. Many of the people who are going  to be able to afford to go to school will  be those whose parents can afford to pay  tuition and/or provide board and room for  the duration of their degree. I have a  feeling that the majority of these people  do not want to change the status quo: If  they think about the situation at all, they  are quite happy with it. We will also see  people holding down jobs while attending  courses, many of whom will be just trying  to get through the semester.  We've seen women's programs and courses  cut left, right and centre, which is a  direct attack on women. The enrolment in  the SFU Women's Studies Program is not as  high as I would hope. In some ways this  is understandable because as degrees get  more and more expensive people are wanting  to take courses they see as having direct  job potential. On the other hand, women's  studies courses are one of the few places  where we can get a good training in defining and articulating women's issues. I  admire those women who can do it on their  own, but many of us need that formal  training. The SFU Women's Studies program  continues to offer interesting and useful  courses, and they have recently added a  Master's (Mistress') Program.  And despite the obstacles, we feminists  will continue to do the needed work on  campus. 1A1  10 Kinesis October'84  EDUCATION  BCTF Status of Women  by Sharon Knapp  Ten years ago the proposal to establish  a task force on the status of women in  the BCTF met with boos from the membership. Today the Status of Women Committee  has two full-time paid staff members,  a budget of $200,000 and contacts in all  75 school districts. It is a force to be  reckoned with.  The Status of Women Committee (BCTF S/W)  has a structure which extends from chairwoman Marian Dodds and the provincial  committee of nine elected representatives,  • to the contacts who chair committees of  local women, usually one from each school  in the district. Zonal meetings are held  every fall and spring and each year there  is a four day long annual conference.  Support and information continues throughout the year in the form of workshops  and the collect calls contacts can make  to the provincial board members. Over  1000 teachers have participated in the  The strength of the Status of  Women Committee... is due to  the dedication of its members to  networking, planning and solid  research. j   committee since its inception, many women  remaining active because of the valuable  professional and personal support they  receive.  The committee began when women from all  over the province met to discuss what  their concerns were. They then began the  long process of simultaneously lobbying  for money around those concerns. Froni  this they have achieved a strong base  from which to attack specific issues  like pornography and sexual harrassment.  The BCTF S/W has three major foci:  influencing feminist input into the  curriculum; involving feminists in the  collective bargaining process to enhance  womens' issues in their contracts; and  networking with other women's and community groups to support feminist and education related issues.  The strength of the Status of Women Committee within the BCTF is due to the dedication of its members to networking, planning and solid research. They know that to  accomplish change, they must be able to  supply the membership with concrete proposals. In 1984 they succeeded in passing  a contentious motion to get the BCTF to  USED& OLD  BOOKS  8 0UC-MT <£. SOLO  ART  LITERATURE  HISTORY  CANADIANA  t55 WEST PENDER  VANCOUVER  PHONE 68I-76S4-  i  endorse women's right to choose. The  following year they came up with a definition of sexual harassment, a plan for  corrective workshops that has proven  successful and a grievance procedure to  be included in the contracts and a condemnation by the membership. The following  year members of the provincial committee  put together an anti-pornography slide-  tape presentation to educate the public,  and subsequently the BCTF took a strong  anti-pornography stand.  Dodds explained how the Committee learned  how to operate like any other effective  interest gorup in the power structure:  We build the bases before we take  something to the AGM.  We get feedback  from our contacts.  We brainstorm the  kinds of arguments we 're going to get  in the debate.  We help people write  speeches to deliver.  We do the whole  thing beforehand so we're well prepared. A subcommittee will research  the issue with people on the outside,  and we'll come up with a definition,  and recommend certain proposals be  included.  We follow up on the issue.  In the case of sexual harassment, we  have a workshop on it and we 've got  model clauses in the book we give  to our contacts that people can use  in bargaining.  The Status of Women aims to give women  more control over their working lives by  offering them personal professional skill-  building workshops throughout the year.  The goal is to have one or more women on  every bargaining team in the province. The  workshops are very concrete: a facilitator  at a bargaining workshop will provide the  contact with the contract for her local  and show her how to analyze it from a  feminist perspective.  Within the federation, the Committee  reaches out to all teachers who are women,  regardless of their level of politiciza-  tion. "We accept people as they are and  work from there", says Dodds. "We try to  show you how some of your personal concerns relate to what we're doing." They  use the social events surrounding their  Workshops and meetings to make personal  connections with other women. Frequently  the professional interests of newcomers  are followed up by a call or an article  mailed from the local contact. The key  to the Committee's work is addressing  grassroots concerns to maintain their  support and to encourage new members: "If  there's a problem with maternity leave  in a district, we'll call a meeting to  discuss what can be done. We deal with  what's personal to them. They might not  agree with all that we stand for, but  we don't have very many people express  any kind of dissatisfaction with what we're  doing. They realize we're trying to help  them."  Birth  "^  Enhancement  Services  ..; Pre/Post Natal Counselling...  Labour Support... Education...  Midwifery Services...  The BCTF S/W Committee sees that its  membership is being attacked by the  provincial government cutbacks. Most  teachers who lost their jobs were women  because they had the least seniority, and  because women are more likely to hold the  temporary, part-time and substitute positions that were axed. Gains in introducing  feminist curriculum, such as the locally  developed women studies courses, may be  lost now that the provincial government  has increased the number of required  courses. The pressure is on teachers to  'teach to the test', whereas before province wide exams were instituted last  year, there was greater latitude in what  could be taught.. It was easier to include  feminist authors in English courses and  inject women's history into the required  course of. study.  The Status of Women will,, continue to send  out information to its contacts on new  resources for all grades to be disseminated  to interested teachers. They are determined  to hang onto their gains. One of the new  workshops which sums up their attitude is  Choosing Your Battles and Planning to Win.  It trains participants to target their  goals specifically, and to map out specific  activities and timetables. They learn how  to evaluate their strengths and assess the  obstacles in front of them.  Dodds explains the impetus for the workshop: "I've seen many people get frustrated all by themselves trying to solve a  problem. Often, they've identified a legitimate problem, a really big one, and they  try one way to solve that problem. When  that doesn't work, they say 'I guess nothing can be done' without realizing the  collective strength of a group, and the  creative kinds of ideas that brainstorming  can offer. I think that's one of the  strengths we have as teachers. If you try  one way of teaching fractions to your class,  and it doesn't work, well, you still have  to teach fractions. So you sit down and  think of something you think will  work.  And you don't give up until it does."  This year, with a new emphasis throughout  the BCTF on networking with other community  groups to protect the quality of education  and human rights, look for the Status of  Women Committee to have a high profile in  the fightback.  Sharon Knapp is a regular Kinesis contributor and hosts Union Made on CFRO.  m  alloween BenefnD:  lancitr  $4 SAT., OCTOBER 27th        $6  Hastings Community Centre  Childcare provided. Wheelchair accessible October'84 Kinesis 11  EDUCATION  Taking sexism oufof class  By Ann Thomson  When Carol Pettigrew started teaching,  her North Vancouver elementary Bchool had  segregated sports teams, and the girls -  played different games than the boys.  Among students and staff, there was little  consciousness of how the school favored  boys and subtly deplored girls. Carol  sized the situation up, saw she was  the lone feminist teacher, and dug in.  In her own classroom she tackles sexism  head on, and her techniques are passed on  to other teachers through workshops she  presents through the B.C. Teachers' Federation Status of Women Committee.  To. guide her in planning lessons, she  tacks a note to the top of her Day Book:  "Sexism - what are you doing about it  today?" Two to three activities are  scheduled each day on the topic.  Students examine their textbooks for sexist  language and for sexual stereotypes. They  then discuss the implications of what they  find, and further explore the elements of  discrimination through journal writing.  They are required to practice spelling or  correct their math with a partner of the  opposite sex, and even budding adolescents  get used to that and are at ease with one  another's equal abilities after a while.  Carol constantly looks for new materials  she can use in her class room. She reads  non-sexist stories aloud to her students  and has them do lots of problem-solving  activities. Her aim is to raise consciousness. She leads them to see that the world  isn't fair to, among others, women, but  also that it's possible to make conscious  changes, rather than to repeat old habits.  When, after a few years of this, a couple  of other teachers supported her in protesting the choice of Snow White for the school  play, Carol felt great. Objections were  raised to the wickedness of the step-mother,  the silliness of-Snow White, and the  depiction of dwarves as lesser human beings.  It created quite a stir in the school, but  Carol and her colleagues held out. Finally,  a compromise was reached. "We agreed to  go along with the choice of Snow White,  but we went over the script and altered  some parts. In the end, it amounted to  revising only seven or eight lines;  but  everyone in the school learned something  from the experience," says Carol.  That success helped break down other forms  of hesitation. Some teachers began to see  that tackling sexism could be combined  with their regular programs and that it  wasn't as difficult as feared. The students  have been receptive. But Carol has found  that persuading other teachers to try her  methods has been slow, uphill work.  She likes to pass on to them a bit of  advice a supportive principal once gave  her: "It's easier to get forgiveness  than to get permission. Stop asking if you  can and go ahead and do it."  The B.C. Teachers* Federation Status of  Women Committee (BCTF S/W) has long been j  one focus of Carol's political activity.  She and Ulla Martin of Richmond co-chaired  the Committee between 1981 and 1983.  "In the early seventies, when the Committee  got started, one of its main objectives  was combatting sexism in the classroom,"  recalls Carol. Two projects were developed:  a full-scale Women's Studies course for  After studying how to raise  chickens, Mrs. Temple builds a  henhouse. Would people be  surprised by. a woman running  a farm today9  She wants her students to become responsible for their own actions and behavior and  to see the consequences for what they do.  . Racism is dealt with, too: "Lots of kinds  of discrimination are the same."  She has taught all the elementary grades  and believes, "The younger you can get  them the better, but it's never too late  to make changes."  Unexpectedly, Carol has found that few  parents object to her projects, perhaps because she goes to such lengths to involve  them in her classroom. She takes every  opportunity to inform them about her anti-  sexist efforts, and to. make combatting  sexism a home and  school affair.  Gradually, her efforts are meeting more  school-wide acceptance. During the decade  she's put in raising the issue with fellow  teachers, she's seen sports teams become  integrated and more non-competitive games  being played. At staff meetings, Carol  finds ways to draw attention to the danger  of sexism in school programs and activities.  She makes copies of her own lesson plans  for her colleagues, and about once a month  she distributes a handout about sexism and  non-sexist teaching to the whole staff.  the secondary level, and a booklet called  "Breaking the Mould", containing lesson  ideas for the elementary level.  During the period of the NDP government,  the Women's Studies course obtained  approval as a 'locally developed' course,  but Victoria refused to prescribe it for  all school districts in the province. Thus,  in order to teach it, an interested  teacher must cut through red tape. The  local school board must give its okay to  the course, and the high school administration must agree to fit it into the  timetable. At the highest point, three  to four years ago, the Women's Studies  course was being offered in perhaps fifteen  high schools in the province. Today, that  is closer to five schools.  It's no surprise that the availability of  Women's Studies has shrunk as a result of  the Socreds' relentless attacks on education. In its White Paper on Graduation  Requirements, issued last spring, the  Ministry of Education pared down the number  of electives students may take, making  Women's Studies less of an option, (see  article by Linda Carlson this issue) The  Ministry no longer produces BCTF S/W materi-  'ñ†f to carry up    d  als, making the course outline difficult  to obtain. And as class sizes are forcibly  increased, a greater number of students  must register for the course to prevent  its being, cancelled.  One alternative to a separate course of  Women's Studies is to integrate material  into the general curriculum. This requires  the voluntary co-operation of many teachers,  since few texts or required subjects touch  on women's history, present situation, or  achievements. It's a matter of reaching  teachers and persuading them to incorporate non-sexist teaching into their pro-   i  grams, and despite its relatively slender  budget, the BCTF S/W puts considerable  effort into this.  Through Status of Women Committees in the  local teachers' associations, BCTF S/W  suggestions and proposals are channeled  to classroom teachers. A variety of workshops, including the one Carol Pettigrew  and others present on Non-Sexist Teaching,  are available on request. Once a year,  copies of the provincial committee's newsletter are sent to every school in B.C.  Arriving in March, they aim to help teachers tie International Women's Day into  their lesson plans. (How many do is unknown.) Other publications of the BCTF  carry Status of Women articles at times  - as well as letters from some members  who disparage the idea of policies .and  programs that focus on women.  Persuading teachers to voluntarily address  sexism with their students is still difficult. Carol Pettigrew is considering a  change in tactics: "I'm beginning to  believe you change the laws first, and you  make people do things differently."  She is enthusiastic, however, about one  new program devised by the Ministry. It is  -the primary grades' Social Studies Program,  introduced throughout the province last  year. Written by outstanding B.C. teachers,  the lavishly illustrated texts show many  females, young and older, in a variety of  interesting and challenging lives. The  handicapped and people of many races are  included, too. At the grade 2 level, social  organization is studied through a unit on  space. The Space Committee is led by a  woman, who organizes people to fight the  problems of the future. Carol could find  only one slip-up in the language of the  texts: the grade 2s study "firemen".  In combatting sexism in the classroom, as  in its other areas of concern, the BCTF  Status of Women Committee and teachers .  like Carol Pettigrew still face enormous  obstacles. True, an emergent majority  of teachers active in the union believe  that social issues are relevant to education and that the BCTF is correct to  take a stand on them. But opposition among  teachers still exists and is fuelled by  the antideluvian views of the provincial  government. What these people overlook  is that the relentless pressures on women  have honed the determination and skills  of feminist teachers. And as women increase their stride into the BCTF leadership - the majority on the provincial  executive committee are women, and the  first vice-president is female - the blood  in our eye has become instead a gleam of  experience and self-confidence. 12 Kinesis October'84  ARTS  Women's Studies challenge high schools  by Ann Thomson  r At the same time, the computer age is  Jane Turner, a past chairperson of BCTF opening up new avenues of discrimination  Status of Women, Has been teaching Women's against women, and the old patterns are  Studies in Burnaby for eight years. She does re-appearing like lightning in the schools.  this in addition to her regular assignment  in English and Social Studies.  The course content looks at all areas in  which women have been left out - history,  literature, etc. It includes the learning  of sex roles and study of the institutions  that prescribe and maintain them, as well  as looking at women in the family, the  economy, in politics, the law, education,  and the arts. Also covered is the history  of women in Canada and in other cultures.  Students learn to use primary sources, as  no textbook is adequate.  Jane has found that most students are  jolted to discover the degree of socialization people are made to undergo in  our culture. "They tend to be blind to  the effects of sex role conditioning in  themselves, in the beginning." Awakening  to that is often the course's main impact  on students.  She has added a unit on assertiveness  training, which the students find immediately useful; it is one of the most  popular areas of the course. And in recent years, Jane has included the topic  of violence against women. Not only are  pornography, rape, wife beating and child  abuse much in the news, but high school  students are increasingly likely to share  their own horror stories and to welcome  the support of their Women's Studies  classmates.  Jane tells of a former student of hers  who came back for help in dealing with  the aftermath of an attempted rape. "Because she had been in my class, she had  somewhere to go." At home, the student's  family attempted to support her but were  actually undermining her courage. They  worried about whether her dress or conduct had encouraged the rapist, rather  than helping her focus on her success in  warding him off. "She'd done the right  things - yelled, fought back, and in the  end she'd scared him off." Jane feels  the young woman's spunk revived sooner  because of the perspective of standing  up for herself she'd begun learning in  Women's Studies.  Occasionally, boys register for the course.  Over eight years, Jane has had four sets  of them, one or two at a time. One said  he was taking Women's Studies because  he knew he'd be relating to women all his  life, and he felt a need to learn more  about them. "What they get out of it is  learning that women have different life  experiences and points of view from theirs  - and that, as males, they can respect  this and need not assume they are a  superior sex."  As to whether feminist consciousness is  growing among students on the whole, Jane  feels it is a mixed bag. Few challenge  the importance of equal pay and equal job  opportunities. But, when probed, both  sexes still believe that childcare is  primarily the mother's responsibility.  And there are still students who think  that abortion should not be available,  that it is a negative thing - even though  they may support the right to choose, in  the abstract. Jane agrees that this is  probably because of continuing social  pressure to consider sex as dirty and  degrading. "Still, girls are more vocal .  than they used to be in defending their  rights as women."  In computer programming courses, the  number of boys outdistances the number of  girls, and data processing courses tend to  register girls only.  In her particular school, budget cuts  have not yet whittled down the availability of the Women's Studies course. This  year, Jane's class is the largest she's  ever had, almost reaching the maximum  size allowable under BCTF - although not  the Socreds' - guidelines. She is pleased  by the level of interest shown, but knows  it is no guarantee the course will not  be cut in the future.  To a minor degree, she notes progress  against sexist bias in other courses  taught at her school. English teachers  will accept use of the feminine pronoun  and of 's/he'. P.E. classes are now  integrated and the staff supports the  change. But if the course Jane teaches  should be cut, there is little Women's  Studies in place in other departments.  Ann Thomson teaches remedial reading at  the elementary level and is a member of  the Surrey Teachers ' Association Status  ¬£>f Women Committee.  Increasing lesbian visibility  by Susan Mernit  Margaret Cruikshank, the editor of Lesbian  Studies,   explains that her anthology's  purpose is to show what lesbian academics  and artists think and write, so that everyone in feminist education realizes the importance of lesbian visibility to women's  studies programs, the women's movement,  and to the lesbian community. She writes,  We believe that a teacher need not  be a lesbian to inform her women 's  studies class,  for example,  that the  suppression of lesbian material in  the past gives special importance to  the discovery and preservation of  contemporary evidence of our lives,  or to explore with her students the  ramifications of the anti-lesbian  bias within the women's movement.  Designed to explain and persuade, the  essays in Lesbian Studies share a conviction that racism and homophobia in the  university must be confronted, and that  lesbian studies, as a discipline, must,  involve both the academic community and  the lesbian community, forging a bridge  between.  Lesbian invisibility, and the need to  become visible, is an issue running  through many of the essays. In "I Lead  Two Lives: Confessions of a Closet Baptist", Mab Segrest articulates the con-  tradiciton between her private persona as  an active lesbian-feminist and one of the  editors of Feminary,   a lesbian journal in  the Southern U.S., and her public persona  as a non-tenured instructor at a Southern  Baptist college, where she sees many of  her students going through the same process of self-definition that led to her  own coming out. Segrest empathizes, but  Margaret Cruikshank  because of her precarious job security and  the school policies, doesn't feel that she  can be publicly "out". She writes,  As a lesbian teacher,  in a society  that hates homosexuals, I have  learned a caution toward my students  and school that saddens me.  The  things my life has taught me best, I  cannot teach directly.  I found this essay, like many of the  essays in this book, to be intensely  moving and personal, almost heartbreaking.  In a world where there is so much that  women are not allowed to say, not allowed  to see, not allowed to be, the turmoil  many of these lesbian academics have gone  through seems like the final straw. The  persistent pressures of pretending to be  less, and to know less, take their toil.  As a lesbian teacher, in a society  that hates homosexuals, I have  learned a caution toward my  students and school that saddens  me.         Toni A.H. McNaron, in "'Out1 at the University: Myth and Reality", describes how  she became a tenured professor, and achieved job security and external success at  the same time that she became alcoholic,  overweight and emotionally unstable.  Newly sober, and finally out within the  local lesbian community, McNaron's alienation from her professional identity was  so strong she took a leave of absence from  the university to think things out. When  she returned she decided, "I must tell my  chair that I intend to unify my public and  private lives by teaching and writing  from my lesbian-feminist perspective."  As she comes to "terms with herself, and  how she wants to be seen, McNaron becomes  effective at introducing her concerns  into the curriculum: she teaches and  writes on lesbian literature, serves on  committees and acts as an advocate'for  lesbian studies.  McNaron looks back on the nine years spent  in the closet and confronts her fear that  "they would get me if they knew" as part  of her own cooperation in "being what  society wanted me to be - a victim."  Though naming who we are is one way to  wrest power from a homophobic society,  women's and lesbian's history has been  hidden, ignored and unresearched. Lesbian  Studies  details the omissions, and includes articles by women working to reclaim it. Bonnie Zimmerman's study of  lesbian materials in women's studies textbooks reveals that there is very little  continued on page 28 October W Kinesis 13  EDUCATION  Women's  Studies  still active  at SFU ¬ß ^.  by Kaja Silverman  Despite the recently announced reorganization and cuts at SFU, the Women's  Studies program is still in existence,  indeed flourishing. The new master's  program will begin in January 1985 and the  second of five federally funded chairs in  Women's Studies will be at SFU, beginning  in September, 1985.  The Women's Studies program at SFU  emerged out of the general feminist  concerns of the 1970s. Informal groups of  student, staff and faculty women lobbied  for a series of credit and non-credit  courses. Finally, dissatisfied with the  random nature of these courses, a group  iOf women at SFU, including Andrea  Lebowitz, Honoree Newcombe, Margaret  Benston, Barbara Todd, Cindy Cole and  Sara David, began planning an integrated  program. After months of reviewing  programs in other universities and colleges, the program was submitted to the  University hierarchy to begin the slow  process of approval, to which all new  programs are subjected.  The Women's Studies program at SFU was  fortunate in having access to a faculty  of Interdisciplinary Studies. This  faculty provided a supportive environment for the development and operation  of the program and, perhaps more importantly, a legitimate and relatively  straight-forward access to faculty positions, support staff, and operating funds.  Nonetheless, the process of winning approval for the program was a long one and  the Women's Studies minor was not approved  until July 1975. The first course was  offered in January 1976.  Between 1976 and 1981 the faculty in  Women's Studies grew to include six  women, all of whom have joint appointments  with other University departments. These  people are:  Margaret Benston (Women's Studies/Computing Science), Meredith Kimball  (Women's Studies/Psychology), Kaja  Silverman (Women's Studies/Centre  for the Arts), Mary Lynn Stewart-  McDougall (Women's Studies/History),  Veronica Strong-Boag (Women's Studies/  History) and Susan Wendell (Women's  Studies/Philosophy)  In addition to the regular faculty, all  of whom are half-time, the program has  been fortunate to have been able to make  a large number of part-time and sessionr  al appointments. This has allowed us to  offer a number of courses that we could  not otherwise have taught because of  both limited time and lack of expertise  in many areas. Women from the community  have taught for the Women's Studies  program on a periodic basis, and the  courses they have offered range from  Women and Religion to Women and the  Media to Women and the Professions. The  Women's Studies program has also consistently attempted to make courses available in the evening, both on campus and  through the downtown SFU campus.  Since 1976 the curriculum in Women's  Studies has also expanded. The standard  courses now cover health, multicultural-  ism, Canadian herstory, science and  technology and popular"culture. In addition, we have special topics courses  at the third year level which allow us  to offer a number of specialty courses.  Some of the topics covered include Women  and Economic Theory, Contemporary Women  Directors, Sexual Differences and Cinematic Representation, Women and Therapy,  Women and Psychoanalysis, Feminist  Theory, Women in Autobiography, and Women  and Pornography.  Furthermore, in order to enrich the curriculum available to students, the program  often designates courses in other SFU departments whose content and approach is  compatible with the feminist perspective  of Women's Studies courses. Courses from  the English, Criminology and Sociology  Departments at SFU have consistently been  a part of the Women's Studies offerings.  The program, as it was designed and now  exists, is a minor program at the undergraduate level. About 50-60 students have  completed, or are now taking, a minor in  Women's Studies.  In response to the many requests we have  received from women in the community who  work with women and who wish to hone  their expertise on various aspects of  women's lives and history, we have succeeded in developing a master's program  in Women's Studies which will enrol its  first students in January 1985. Although  this program will, of necessity, be small  in numbers, it has been designed to allow  part-time study and, we hope, will attract  women from all over the province to form  a core of committed investigators whose  research will be of value to the community.  In addition, we have just been awarded a  Women's Studies Chair from the Secretary  of State, to be activated in September,  1985, which will strengthen our graduate  and undergraduate programs, as well as  facilitating exchange with the  broader women's community. We are the  second university in the country to be  The visibility of the program is  high and many of our former  detractors have become, if not  our friends, at least silent supporters.  awarded such a chair, attesting to the  excellence and vitality of our Women's  Studies program.  Although it is always difficult to pursue  a feminist activity within an institution,  The Women's Studies program has been fortunate at SFU. All regular faculty are  now tenured. Our budget, although mini-  scule in comparison to many departments,  has been consistent and adequate. Through  the structure of joint appointments, five  different departments have, at least tan-  gentially, become involved with, and  often supportive of, Women's Studies. The  visibility of the program is high and  many of our former detractors have become,  if not friends, at least silent *  supporters. Women's Studies minors  challenge the sexism they find in other  courses and work to keep the Women's  Centre alive and viable. Slowly, and  against odds, change is accomplished. 14 Kinesis October '84  EDUCATION  by Linda Carlson  The introduction in March 1984 of the  provincial government's White Paper on  Secondary School Graduation Requirements is  a retrogressive step in our public education system. The trends in the White Paper  reflect the trends in most Social Credit  policies, a move away from social issues  and concerns with emphasis placed on technical achievement.  The crux of the White Paper is a "streaming"  process, starting in grade 10, which would  funnel students into one of three programs  according to ability and ambition.  The Arts and Science program will be for  those planning to attend university after  high school graduation. This program places  heavy emphasis on mathematics and sciences.  The minimum requirement for completion is  thirteen courses at the grade 11 and 12  levels of which eleven are compulsory.  The Applied Arts and Science program is for  those students not planning a university  education. These students do not require  English, but will take Communications  instead. As well, in grade 11, they will  not take math but can select instead Science  and Technology or Consumer Math. In grade  12 they can specialize in business or industrial education, home economics, or  visual and performing arts.  The third program is called Career Preparation. In grade 11 the courses are the same  as those for Applied Arts and Science students. In grade 12 these students have a  choice of Provincial Career Program,  Occupation Core and Trade Specialties (TRAC),  or work experience.  Labelling begins in grade 10 when students  select courses to enable them to enter  their chosen program in grade 11 and is further emphasized by grade 12 when all students participate in one of three options.  The authors of the White Paper acknowledge  the necessity to "affirm the central importance of English, Mathematics, Science  and Social Studies in the program for all  students", but offer English only to Arts  and Sceince students. The rest take a course  called Communications. Regardless of ambitions, the ability to comprehend and express  oneself in oral Or written fashion is a  necessity for all. This may be' especially  true for English as Second Language students. Opting out 'of a university entrance  program should not be the requisite for a  watered down version of basic English.  The Ministry also endorses Fine Arts and  says they continue "to be important". The  proposed curriculum changes, however,  threaten the existence of Fine Arts by  excluding them from the Arts and Science  program and slotting them into Applied Arts  and Science. As the former is required by  those intending to attend university, potential university arts students will have  to demonstrate proficiency in mathematics  Socreds  3 Stream  Students  and science with little opportunity to  enrol in art courses due to an- increased  number of compulsory courses. Students who  take Applied Arts and_Science in order to  enrol in numerous art courses will not meet  the requirements to enrol in university  should they wish to pursue a university  degree in the Arts.  Physical education is no longer required  after grade 10. Rather than reducing physical education levels, daily physical activity at all grade levels should be our goal.  It is widely acknowledged that stress and  tension are alleviated through exercise,  and energy levels and stamina increase with  daily activity. High school students are  hardly immune from pressure and tension  and would benefit from an expanded physical,  education program.  These changes are to be imposed without  adequate input from administrators, educators, students or parents. In addition,  schools have experience severe budget cuts  and have no funds to retrain or hire staff  to teach new curriculum. It is likely there  The goal of these changes is to  prepare students for an increasingly technological world.  That these changes will go ahead without  the necessary support or consultation is  not surprising. It is typical of the .  policies handed down, in other areas as  well, by the B.C. government. The curriculum changes in the White Paper reflect  the move to centralized power in Victoria  ignoring the path of interchange, advice  or dialogue.  Education Minister Heinrich has said he  believes in challenging the youth of the  province to reach their full potential. He  praises the contributions of schools and  notes that "our ability as a society to  continue to grow, both intellectually and  economically, is dependent on the vitality  of our schools and their ability to respond  to new changes."  will be disparities in the application of  changes as smaller or rural schools attempt  to follow new guidelines without additional facilities.  No mention has been made for those students  who have not completed senior matriculation. Should these students return to  finish high school, how will they meet  the new graduation requirements? Will it  be necessary for them to repeat grades?  Will the schools maintain two systems to  meet needs or returning students in order  that we not discourage any who might fall  between the gaps?  The public education system has been under  constant attack for several years by the  government. Educators and those involved  in our schools have had little opportunity  to assess changes in the School Act, the  results of eliminated programs and reduced  staff. Adding further changes at this  time complicates the problems rather than  solving them.  There was no consultation with relevant  groups when social services were decimated.  There was no discussion with those affected when the grant portion of student financial aid was eliminated. There was no  consultation when the new School Act was  introduced. The concerns of groups and  individuals were ignored with the presentation of new Human Rights legislation.  If indeed changes in curriculum are required, and that is highly debatable, then  three months is insufficient time to  accept responses to the proposals. If the  system does require changes, then the  Ministry would be wise to seek to improve  it by reinforcement and support of that  which contributes to success and elimination of that which weakens the system.  Fine words spoken by a Minister who has  reduced operating budgets in public  schools by more than 20% over a four year  period. Pleasing sentiments about the  purpose of education when a new curriculum is introduced completely void of  social merit. The emphasis is career or  job preparation whether that be via a  university degree or through vocation and  on-site training.  There is no reference to preparing our  youth to think analytically or critically  of their world. There is no suggestion in  the proposed curriculum to suggest students  think about social problems and possible  solutions.  The goal of these changes is to prepare  students for an increasingly technological world. That, in itself, is not an  objectionable goal, but it is invomplete  and imbalanced as the increase in technology bears correlation with increased  social changes. It is not enough to prepare students for one without acknowledgment of the other.  Challenging youth to meet their full potential requires a vast range of options.  Today's young, tomorrow's adults, face  unprecedented demands. Our children must  cope with high unemployment, extreme financial costs for post secondary education,  rapid social changes, and potential nuclear disaster. Our chidlren will require  versatility and creativity in their  approach to the adult world. They don't  need restrictions in being slotted into  one category or being labelled potential  university candidate or job-market candidate when they are 15 years old.  The proposed curriculum changes can be  bandied about on paper and discussed at  meetings without the Ministry ever recognizing that there are casualties involved.  These are the students who have had Ministry exams accounting for half their final  grade imposed upon them. These are the  students who will be directly affected by  hastily implemented changes.  The class of '87 will be the first to complete the new curriculum. Good luck to  them.  Linda Carlson is a Victoria resident,  active feminist and employed as a Sessional Research Officer with the NDP Caucus. October'84 Kinesis 15  EDUCATION  Group  focuses on  alternate skills  by Joan  When one considers education, one is apt  to think of the traditional system of learning offered by the public school system,  and the idea of broadening the economic and  educational options for women is in direct  opposition to the school system's established concept of female education and female  work. For women, who are streamlined into  female occupations, such as clerical work,  there is no economic bonus once education  and learning are over and we move into the  workplace.  The Women's Skill Development Society is  a community based group focused on exactly  these issues. The organization was formed  in 1984 but the work began long before  with an educational project called "Tools  for Change: A Curriculum About Women And  Work." This resource package looked at the  current labour market conditions facing  women; the impact of technology on women's  work; and possible avenues by which women  could enter non-traditional trades and  careers. The fact that this resource package sold 800 copies emphasized the need for  additional work on women's work and education.  Microtechnology and its impact on the workplace of women was an obvious issue of  immediate concern, as most Canadian women  are working in occupations that are rapidly  transforming under microtechnology. Women-  Skills therefore developed a proposal for  an educational resource package, "Micro-  technology: Implications For Women's Employment." The major goal of this project will  be to increase women's ability to participate in, and benefit from, the applications  of microtechnology. WomenSkills. is not only  committed to the idea of women participating in microtechnology but also considers  the potential problems presented by a micro-  technology based workplace.  Women traditionally have not participated  in the building of economic options, such  as worker co-ops, guaranteed annual income  and local economic development programs.  Although we participate in the workplace  in large numbers our control of the workplace is minimal. WomenSkills hopes to at  least slightly alter the current structure  with another project, "Economic Options  For Women: An Educational Resource Project."  The primary objective of this work wi|s  be to increase women's ability to bec«pe  involved in discussing, developing, an$  participating in viable economic options.  WomenSkills is also in the process of ||  attempting to compile a collection of  educational resource materials related  to women's work and education in Canada.  The two major educational projects for  and about women's work and education  have not yet received final funding.  However, there can be little doubt of the  need for women to have a voice in the  changing workplace as so many of us are  displaced, unemployed or under-employed.  The Women's Skill Development Society is  a group whose projects are attempting to  offer women an option and a possible say  in their economic future. Work that may  provide for better alternatives for many  who must participate in the labour market  every day. For more info, contact Women-  Skills at 443 Irmin Street, Burnaby,  B.C. 430-0450.  Armagh Women continued from p. 7  In March, on the anniversary of their  previous picket in 1979, Women Against  Imperialism called a mass demonstration.  Feminists travelled from the Republic of  Ireland, from England, Scotland, Wales  and elsewhere to support the prisoners'  claim for political status and to assert  the right of Women Against Imperialism to  picket their local jail on International  Women's Day. The pickets are now an annual  event.  Protesting POWs in the H-blocks of Long  Kesh began a hunger strike for political  status in October. On December 1, they  were joined by three Republican women  prisoners in Armagh: Mairead Farrell,  Mairead Nugent and Mary Doyle. These were  the only three women weighing more than  125 lbs. The non-wash protest was halted  as the hunger strikes began. Westminster  was reeling under fear of a Xmas Bombing  campaign, which hunger strike deaths  would undoubtedly spark off. On December  18, a 30-page document was released outlining proposals and assurances from the  British government that, step by step,  the five demands would be met. The hunger  strike was called off, and the fulfilment  of promises was awaited. They were never  fulfilled.  The condition of Pauline McLoughlin had  been deteriorating rapidly. In October  1980, the British Socialist Feminist  Conference (which was attended by 1,200  women) supported the demand for political  status and pledged its aid to campaign  for Pauline's release from prison. After  a sustained campaign in Ireland and Britain, Pauline was released on licence on  January 10, 1981.  As the British government was claiming  that there had never even been an agreement with the 1980 hunger strikers, and  the possibility of concessions became  more remote, another hunger strike began.  The women and men protesting POWs came  off both dirty protest and blanket protest  to highlight the situation of the hunger  strike. One by one, 10 hunger strikers  died, the five demands were ignored. Mass  mobilisation and public support met  derision, and increased repression.  A new type of criminalisation policy was  launched. This was aimed at denying the  legitimacy of Sinn Fein as a political  party. Increasingly, election workers  and advice centre workers who were identified with openly political activity rather  than military organisations, began to be  arrested and processed into jail on the  Diplock conveyor belt. Intimidation and  bribery were used to persuade people to  testify at the^mass 'show trials', which  have become the latest feature of injustice in the Northern Ireland system of  justice.  In November 1982, the newly appointed  governor of Armagh introduced the practice  of strip-searching all women entering or  leaving the prison. Though the strip searches  are ostensibly carried out for reasons of  security, it is clear that they are actually a form of psychological torture for  the women. Women with a mandatory weekly  court appearance are stripped twice a week,  and women on trial are stripped twice a  day, on their way to and from court. Some  women have been strip-searched as many as  28 times in one month, despite the fact  that they are never out of the sight of  one or more police officers.  The women in Armagh oan expect to be strip-  searched by groups of up to ten prison  officers. Many different women have reported  that if they do not actively co-operate  with the search they are jumped on, held  on the ground, and their clothes pulled  off them. Male officers have sometimes been  involved in forcibly carrying out strip-  searches on Armagh women.  Supporters of the Armagh women continue to  protest the strip-searches, as well as the  fact that the women are allowed no political literature, and are forced to work all  day at sewing machines, making prison-issue  blue jeans that will never be used.  There are many stories of the astounding  courage and solidarity of the women at  Armagh. Prolonged and constant harassment  of almost every sort has failed to break  their spirit. 16 Kinesis October'84  anyway, uen ear  A LOT Of &WUNPTD  aWBH, SO X STR0N6LY  REOY1MEND THAT YOU  NOT MAKE THE MISTAKE  OF FALLING 8EHINP IN  THE READING.  THAT GOES FOR  YOULAPIES.TOO!X  YOUPOffTTHINK  TO BE ANY  LESS TOUGH ON YOU  JUST BECAUSE )W%£  UOMEN.  by Alison Chabassol  reprinted from the Peak  Just as elsewhere, women on campus are  sexually harassed by men, and, as elsewhere,  women on campus stand to lose much by exercising a seemingly basic right: refusing  unwanted sexual attention. Sexual harassment of female students by male teachers is  not the only form of harassment on campus,  but it is the most highly publicized, and  has the most far reaching complications  for the education of women.  Sexual harassment is not necessarily sexually motivated although it is sexually  manifest. Kathie Crum, in an article in  the Student Advocate  said harassment is  "not the result of a woman's sexiness or  or a man's desire, but is an expression of  power used to degrade and embarrass the  women." All women are equally vulnerable to  sexual harassment because it has little  relationship with a woman's physical appearance, her age, or her marital or economic status.  Power, either implicitly or explicitly  exercised, is an important factor to  understand when developing a concise definition of sexual harassment. In a situation of unequal power, saying "no" to a  professor, for instance, could result in  unfair marking and grading.  Sexual Harassment  on Campus  *\'m frou-Xj-To frwe ^ou AW 'A' F0K.TU1S coue.se,  sueiL*,, -pAP^uf -g-ecAose op ^/oue. ev.ceas.Krr  TEGM TAPeeS AU-D fACTLS/ "BecAUSE OP SOUE.  TACncvvATlOKJ IU CLASS, TiUT- RAlWl>) "BECAUSE  Sou>ut bW  "BUy TO"S.."  Lorna Sarrel, director of the Yale University human sexuality program, feels  the implicit exercising of power is more  correctly termed "psychological coercion'.'"  Sarrel said students tend to over-estimate  the power and authority that their professors possess. The professors may realize  this and take advantage of their students'  assumptions. This coercive nature of sexual harassment confirms it is not entirely  sexually motivated, but is instead an expression of man's power.  Sexual harassment of female students by  male professors has existed for a long time,  but it was not until 1977, when four students and an assistant professor brought a  lawsuit against Yale University for alleged  sexual harassment and for not having an  adequate grievance procedure that the problem emerged as a public issue.  As in cases of rape, incest, and battering,  harassed women remain silent and the problem remains, to a large extent, a hidden  A woman's reluctance to speak out is attributable to various causes. A woman may  remain silent because she feels nothing  will be done about her complaint; it would  be treated lightly, or she would be ridiculed. Often, because of the possible sub-  jectiveness of a professor's actions or  attitudes, a woman may be told that she  just got her signals wrong, or that the  professor was merely expressing an interest  in her work. The woman may say nothing because she fears she will be blamed for her  own sexual harassment.  Sadly, there are people who hold beliefs  about harassment depressingly similar to  those associated with other sexual crimes  perpetrated by men; if a woman is sexually  harassed, it is because she "asked for it."  Because women are taught it is their fault  if a man acts a certain way towards them,  it is no surprise that many women never  publicize their harassment.  All victims of sexual harassment share common experiences. Women who have been harassed are prone to feelings of helpless-  ness, frustration and powerlessness. A wide  range of physical symptoms have been reported by victims including insomnia,headaches, neck and backaches, stomach ailments,  decreased ability to concentrate, diminished ambition, listlessness and  depression.  Although the victim suffers the most from  this invasion, other students and unin-  volved faculty also experience repercussions. The uninvolved professor who, fearing the possible implication of initiating  an innocent yet necessary teacher-student  relations friendship may remain aloof with  his female students. The teacher then  establishes closer relationships with male  students, which must inevitable affect  intellectual development.  Women may also fear showing excess enthusiasm or interest in a course for fear of  misrepresentation. The 1977 lawsuit against  Yale University involved a professor who  was seeking retaliation for such an incident. He felt his teaching efforts had been  hampered by the feeling of distrust towards  the male faculty among the female students.  Sexual harassment, in addition to direct  psychological and physical consequences,  can turn an atmosphere of learning into one  of distrust.  One myth about sexual harassment concerns  its elimination. The 'ignore it and it'll  go away' method unfortunately is not ■  effective. The following is a guide to  taking steps to combat ongoing harassment:  1.Investigate the university's grievance  procedure.(In Vancouver, neither SFU nor  UBC has a grievance procedure. SFU Student  Society has set up a committee composed  of administration, faculty and students  to deal with the problem. Women's groups  at UBC are currently lobbying for a  grievance procedure.)  2. Make yourself familiar with past cases,  including how the university dealt with  them.  3.Document what is happening. Because  harassment usually takes place in pri  vate, this is important. Keep a diary,  as well as any correspondence, notes,  pictures - anything that will support  the charge of harassment. Include specific times, dates, places, what happened, witnesses, etc.  4.Generate support before acting. Tell  others about the problem and ask for  their support in help working out responses to the harasser's actions. If  one student is being harassed by a professor, chances are he is harassing  others as well. The student should try  to find other victims who are also willing to act. Collective action and joint  protest will do a lot to strengthen the  complaint. School alumni and parents of  other students should be informed, as  they may be willing to file a complaint  themselves.  5.The student must confront her harasser.  Tell him as clearly, directly and explicitly as possible that there is no  interest in his attentions. If the victim makes this statement in writing she  should keep a copy. It should be made  clear she will not hesitate in taking  legal action.  6.Evaluate the options. Discern beforehand what you want in the way of retaliation, and weigh the possible outcomes  and risks of your course of action.  There is a saying that women have to work  twice as hard to be thought of as half as  capable as men. Another version of that  saying becomes possible: women students  have to confront and overcome twice as  much as male students do in the pursuit of  the same goal. Whether a woman is directly  involved in harassment or ignored by a  professor for fear of involvement, her  workload is heavier than that of a man.  Some educators say sexual harassment on  campus does more damage to women than that  associated with the workplace; it can  hinder the intellectual development and  self-esteem of women who are at an impressionable stage. If we expect women to continue to exercise our right to pursue a  university education, we must ensure the  workload is not made unnecessarily heavy  by harassment. An end to this violation  will do much to achieve the state of acceptance, equality, and fair treatment  that should be available to all people  striving for the same high goals.  This article originally appeared in  The Peak, the Simon Eraser University October'84 Kinesis 17  EDUCATION  Anti-semitism reflects our world  by Tova Wagman   .  During the Labour Day weekend, I was vacationing at Canon  Beach, a tourist trap on the Oregon Coast. While browsing in an  antique store with my lover, we came across a lovely woven carpet  with different colours, shapes, and symbols in it. One of the symbols  was a swastika. When my lover pointed it out to me, I had a strong  physical reaction as though I'd been caught off guard. I had in fact  been caught off guard: on vacation, away from work, the city,  pressures etcetera, I had just started to unwind and now had to deal  with this.  . The store owner noticed us commenting on  the swastika, and came right over. Had  this happened before, I wondered? "The  swastika was a symbol used a long time ago  before the Nazis took it over," she said.  To me, a Jew, her explanation was absurd.  Yes, the swastika used to be a good symbol,  but how can one reclaim it when it was  identified with killing so many people? It  has come to mean something else to me. The  symbol evokes fear in me. It means anti-  semitism is lurking somewhere in the room.  I took out a button with a star of David on  it and wore it for the rest of the day.  A week before that incident, I was in another antique store in Gastown. In a glass  case was an authentic pin the SS guards  had worn. I couldn't understand how someone could sell that as an authentic credible antique. Who would buy something like  that? I headed for the door afraid to  speak to the storeowner, but I took a  business card and will write a letter.  This article is about anti-semitism(Jew .  hating). I want to discuss in particular  the anti-semitism perpetuated for at least  the last 14 years by a schoolteacher named  James Keegstra, and by parents of Keegstra's  students, and even the principal of the  school in Eckville, Alberta. My hope is  this article will stimulate discussion on  the topic, and that non-Jewish women will  join in the fight with Jewish women to  combat anti-semitism. I also hope that we  will start to recognize when we are anti-  semitic with ourselves and each other as  Jewish and non-Jewish,women.  James Keegstra was a social studies teacher  in Eckville, Alberta for 14 years and had  his teaching license revoked in December,  1982. Keegstra was also the mayor of Eckville. Everyone thought him to be a fine  teacher. Everyone, including the principal  of the school, Edwin Olsen. By 1978 "Olsen  realized Keegstra was teaching that the  Holocaust never happened: he knew because  his son was in Keegstra's social studies  class and would come home with the anti-  Jewish teachings.  Marg Andrew also knew. Six years ago , when  she found her children's books filled with  anti-Jewish information, she launched an  anti-Keegstra campaign. This makes me  question who else in Eckville knew of  Keegstra's overt hatred of Jews - wouldn't  the whole town (as tiny as it is) have  known? Why did it take 14 years for Keegstra to lose his teaching license? This  is anti-semitism. The fact that Edward  Olsen knew about Keegstra, but did not take  action, amounts to supporting Keegstra's  anti-Jewish'Ģteachings.  At Keegstra's hearing (to get his job back),  Olsen testified that he declined to take  action because he was encouraged by his  son's keen interest in social studies.  Some might consider this man to be a supportive, encouraging father, but by condoning Keegstra's teachings, he condoned  the education of many students to hate Jews.  Keegstra and Olsen are not the only ones  condoning these thoughts and ideas..The  Canadian League of Rights (a right-wing  organization run by Ronald Gostick who  operates a direct mail service from Fleshei-  ton, Ontario), provided Keegstra with information with which to back up his ideas.  The thought of Keegstra standing in a classroom teaching children anti-semitism creates  an image in my mind, an image I've seen in  Holocaust movies. In these films the children are wearing uniforms but are being  taught that Jews are the enemy and must be  exterminated. This parallel comes to mind  because in fact survivors of the Holocaust  actually invited Keegstra's students to  their homes and also went into the school  to convince these children that the Holocaust really happened.  Keegstra lost his job as mayor of Eckville,  but it is important to note who is supporting him and his "theories." For example,  at a Canadian League of Rights meeting,  Progressive Conservative Stephen Stiles  said he doubted the Holocaust ever happened. As vice-president of the Alberta Social  Credit part, Keegstra was supported by Tom  Erhart (second vice-president of the Socred  National council), who said: "...It was  totally impossible for six million Jews to  die in concentration camps...".  In August '84 The Vancouver Sun  reported:  "All seven Federal Social Credit candidates  in B.C. accept Keegstra's candidacy under  their party banner saying he has the right  to freedom of speech." .Martin Hattersley,  also a member of the party, quit in dis- j  gust saying this party is "a successor  party to the Nazi party of Germany."  None of this started here. Instead it continues as a reflection of what is going  on in the world. Keegstra was allowed to  teach anti-semitism for 14 years because  people believed him, and/or were afraid  to speak up and join those who didn't.  The issues of Jew hating affect every  woman because, we all grew up in a racist  culture. It's important to look at our  judgments and where.we learned them, and  then to let them go. It's also important  that we educate ourselves about our differences. The carpet with the swastika and  the SS pin are two examples of Jew hating  that I encountered in my life. These kinds  of "incidents" happen too frequently to  pass off as just mishaps, or ignorance.  That store owners continue to sell items  with swastikas is similar to the people  in Eckville remaining silent or oblivious  to Keegstra's teachings. The swastika is  a distinct symbol of anti-semitism to Jews.  It reminds us of a time in history that  we hope will never happen again. The situation in Eckville should never have  happened. It's important to question why  it went on so long. And when you think of  the answer... then it's time not to be  silent.' 18 Kinesis October'84  I by Kandace Kerr a  October'84 Kinesis 19  Let me repeat once more that school houses  are cheaper than jails,   teachers than  officers of justice; moreover they stand  towards each other in an inverse ratio...  The education of the masses,  in connection  with the moral, and religious' training of  youth,  constitutes that only efficient  means of drying up the sources of crime.. .  Anon  (The Ontario Teacher, vol.1)  %  I    j]            L-J  I ^Jr  ^* '^*PI  It would be hard to take the profferances of  The Ontario Teacher  seriously these days if  we didn't live in Bennett's British Columbia.  You thought school was just a place to get  some learning? Think again. Traditional education- systems have since their inception reinforced the social order and reproduced essential parts for the continuation of capitalism.  The use of the educational system to produce  well-trained and socially "responsible" individuals has its roots in the social reform  movements of the 1800's. Public educators  in Canada spent the first 50 years of public  schooling trying to erase the last traces of  culture from working class, native, and immigrant children, and the next 50 years  adapting young students to the rigours of  industrial discipline.  As the 19th century became the age of indust-  rialzation and mass mechanization, childhood  came to be seen as a time to mould and shape  adult character. Gone was the heralded  "innocence" of childhood, (which was only  true for the middle and upper class to begin  with), that childhood of blissful afternoons  reading and drawing, of. dainty teas and  porcelain headed dolls.  In its place came a public educational  system, with public schools, teachers,  grades, and a bureaucratic infrastructure of  administrators, superintendants and inspect  tors. Inherant in the new 'public' education  was a stiff backbone of middle class reformist morality, and a belief that an education  for every Canadian child would end the  "social evils" of alcoholism, prostitution  .and poverty.  Until the 1850's, education had been the  exclusive preserve of wealthy families who  arranged for small classes or private tutors  for their male children. Middle or professional/business class families hired  governesses and private tutors to educate  their children in the finer arts of elocution, fine dining and social climbing.  Producing producers  I The roots of the Canadian public school system!  Private schools ;offered educational opportunities in order to reinforce the upper class  grip on the ruling elite. The governor of  Upper Canada in the 1840's, John Simcoe,  believed that the state's duty began and  ended with the education of an administrative  and ruling class.  For working class children of the time,  education came at the side of a loom or the  end of a broom. These children began adult  life at an early age, as a functioning  member of the family economy, working on the  farm or hiring out as industrial or domestic  help.  Q: Does it not follow that if they  (the  child labourers) were not in the mills,  '   they would be attending school and not  playing in the streets?  A: That class of children does not seem to  go to any school; I don't know why it  is...  Andrew F.  Gauilt,  President,  Hochelaga  Cotton Manufacturing Company,  called  before the 1889 Royal Commission on the  Relations of Labour and Capital  While it looked good before the Royal Commission, Andrew Gault was probably well aware  of why children of "that class" didn't go  to any school. It was much more profitable  to hire child labour at wages between 90c  and $3.00 a week and to have the laws of  wage slavery drilled into their heads at an  early age, than it was to give these childr  an education, Educated worker who could  read the work contracts they signed, and  who could teach others to read, were dangerous. Uneducated workers, it was believed,  would be docile, following the work regime  from cradle to grave.  Ironically, it was the horrors of child  labour that give middle-class reformers the  impetus to change these conditions and  educate the children of the poorer classes.  The ignorance is bliss ploy of the industrial profiteers failed, and gave way to a  concerted effort to instill across the board  middle class values in the minds of the  uneducated and the great 'unwashed.'  In the preface to A Not Unreasonable Claim:  Women and Reform in Canada,  editor Linda  Kealey writes of a number of factors that  led to the impetus behind these social reform  education campaigns:  The abuses of the industrial capitalism,  the congestion and disorder of the cities,  the influx of new immigrant groups and  declining fertility among the Anglo Saxon  elements of the population worried middle  class reform groups, who envisaged wholesale social degeneration.  Reformers practiced the 'social gospel,' a  combination of church supported moral  sanctity and an interest, for whatever  reason, in the social causes of the day. In  urban areas, child labour, poverty, disease,  gambling and prostitution were the main  reform causes, ones which idle middle class  women, itching for a political cause to  involve themselves in, could easily take on.  Masking the problems with schools, better  sanitation, and temperance societies appeased  the middle class desire to do something,  without actually challenging the system that  profitted from such 'evils' as child labour  and gambling. Social gospellers were strong  believers in the impact an individual's environment had on their behaviour — hence  the drive to clean up the city, put the  children in a school, wash their faces, blow  their noses, and give them a new way to  live.  There was only one problem, what about the  children's old life? In the drive for cultural sanitation, reformers strove to make  everyone conform to their 'nice and white'  ideals. Working class, native, and immigrant  children were often, reminded of their  'uncivilized' pasts, and the promise of a  new clean and civilized future. The racism  of reform was ugly and prevalent.  After 1870, social reformers changed educational priorities. To them, universal free  education was the cure for all social ills,  not only poverty. In order to accomplish the  goal of an education for every Canadian  child, measures were brought in to finance  public schools. Schools were upgraded with  the introduction of larger classes, better  trained (but poorly paid) teachers, and new  equipment.  In British Columbia, the Public Schools Act  was proclaimed in 1872, the year after the  province entered Confederation. The first  superintendant of education noted on his  visit to the North Shore school of Laura  Haynes, that he "...Found 16 children in  attendance — 9 girls and 7 boys... school  orderly and quiet... reading and spelling not  good... no grammar... no maps or blackboard..." The first school teacher in the  Vancouver area, Laura Haynes earned $40 a  month in 1872.  By the end of that year, the superintendant  had filed his first report, stating that it  was "generally conceded that female teachers  possess greater aptitude for communicating  knowledge and are usually better disciplinarians, especially among younger children,  than males. Women's mission," he concluded  "is predominantly that of an educator."  By 1893, standards and examinations were set  for teachers, giving an indication of the  subjects taught in British Columbia schools.  Examination topics included grammar, bookkeeping, English literature, history,  natural philosophy, animal and vegetable  physiology, vocal music and Euclid. For boys,  averages were based on all subjects, wheras  girls' averages were based on every subject  except the mathematical ones.  In 1881 there were 65 female teachers in the  province. The largest proportion of those  were in the Lower Mainland settlements of  Vancouver and New Westminster, and in  Victoria and Yale. In Victoria there were 45  female teachers and only one male; in Vancouver, however, the census lists only three  female teachers and fourteen males I  In order to instill good manners and acceptable social values, teachers had to practice  what they preached. Their personal lives were  open to community scrutiny, and the slightest  indiscretions were often reported to the  area educational superintendants and school  inspectors. In certain B.C. municipalities,  due to the obscurity of 19th century lawmaking, it is still  illegal for single  female teachers to be seen in the company of  men, be found walking late at night, or be  seen outside the town limits.  For many women, experience came in the form  of rural teaching. Emma Stark, for example,  was the daughter of Sylvia Stark, a black  woman whose family had come to Vancouver  Island with a number of former slaves in the  mid 1800's. Emma began teaching at the North  Cedar School on the Island in 1874, in a  one room school. Her students boarded with  her.  "Many rural teachers were very young. Fourteen  or fifteen years of age was not unusual. As  with Emma, they often had to live with or  board with families in the area. A typical  teaching experience was probably much like  this discription of an Ontario teacher's  life:  i They eked out an existence on faith and  charity,  in someone else 's spare bedroom,  and,  if they were lucky,  died in genteel  poverty.  They were over conscious of the  narrow confines of the community- in personal freedom.  Smoking and drinking and a  lot of other social activities were out.  They taught Sunday school,  sang in the  choir,  directed community plays... and  were expected to be walking dictionaries.  Florence Irvine, past-president,  Ontario Teacher Federation.  The teachers usually taught all grades at  once, usually in a one or two room school  house. Older children who had finished their  lessons often aided in teaching and helping  younger students, who needed more attention.  The teacher was often a community celebrity,  the centre of social attention. And she was  always held responsible for the annual  Christmas concert, a major community event.  The example the teachers set — conforming  to the values of cleanliness decency  and productivity — was directed at the  children of the labouring and poor families,  and at native and immigrant children as  well. Mary Englund is a Lillooet Indian  who was sent to a Catholic mission school.  Her memories are filled with stories of nuns  and priests forcing white attitudes on her  and other native children:  They were always degrading us because we  were Indian.   We didn't come from homes,  we came from camps and we didn't know how  to live.  We ate rotten fish so they didn't  seem particular in what they gave us to  eat.  They never let us forget that we  were Indian,  and that we weren 't very  civilised...  We weren't allowed to speak our language  in school.   We had to speak English right  from day one...  You didn't dare rebel,  whatever they said was gospel...  as told to Margaret Whitehead  (Now You Are My Brother, Sound  Heritage Series)  When it became obvious that systemic change  and not clipped fingernails and clean noses,  would aid the reformists in their purge of  the dreaded social evils, the emphasis in  education shifted from bestowing good social  graces to training children for the new  'professional' class — the industrialization of childhood. It was to threatening to  alter a system that the ruling elite profitted from.  If the character of the little one is to  unfold beautifully and to bring perennial  joy to its possessor,  something very definite must be done to make the child  ultimately a producer.  1111*   Training the Girl,  1914  photo from Come Givt  A cooking class in a mission school.  To make the child ultimately a producer.  What could be more beneficial to the administrative and ruling elites than generations  of "well' bred, trained from birth, obedient  workers?  In the first thirty years of this century  hundreds of baby books offered prescriptive  advice on how to raise a child to be a good  producer, a child that would be an achiever,  a 'somebody.' Education was re-designed along  the lines of 'the workplace. Class at 9:00,  recess for fifteen minutes at 10:30, lunch  from 12 noon to 1:00, class at 1:00, recess  again for fifteen minutes, out at 3:30, or  4:00 depending on the school district.  It mirrored perfectly the day to day office  life of "Daddy". In order to mirror the day  to day life of "Mommy" domestice science  classes were introduced.  Post World War 1 society was concerned with  the creation of a better world, one that  would not allow war to happen. Schools and  educational institutions became the major  training ground for better world citizenship.  Following the war, attendance at school was  compulsory, with law to back up the command.  Every waking hour could be spent becoming  a good little worker. When a girl wasn't in  school, there were Brownies, Girl Guides,  Rangers, the Junior Red Cross, and Canadian  Girls in Training, among others, to keep  idle little hands busy.  Education as a profession shares with  medicine' and the ministry the distinction  and limitation of being a true vocation   if there is one profession where mother  .  understanding and mother love and mother  experience may be profitably used,  it is  in teaching. ..  the teacher is sharing with  the parents that mopt thrilling responsibility  — guiding the young mind and  nature at its most impressionable period,  and helping to make the next generation  what each new generation should be  — an  improvement upon the last, for in that way  only can world progress be brought about.  Jessica G.   Cosgrove  (Careers for Women,   1928)  Women began to be seen as natural — and  cheaper — teachers. It was, as Jessica  Cosgrove stated, a profession where what were  felt to be a woman's biological sensitivities  could best be used. Combine rigourous moral  standards, training and examination programs,  and a dedication to the shaping of today's  youth, middle class Canadian women soon found  teaching much preferable to the rigours of  domestic or sales work. Like nursing, teaching became 'feminized:' work usually done in  the home by women, such as child care and  education, was moved out into.the public  sphere, where it was shaped according to the  dominant ideology regarding women. Women's  "work" became for the middle class, a  respectable women's profession.'  However, rather than a breakthrough, the  feminization of careers like teaching merely  reproduced the social order. Male teachers  were paid more than women, and men held the  supervisory and administrative positions.  Women had to toe the line, keep their lives  clean, and be answerable to male bureaucrats.  continued page 26 20 Kinesis October'84  ARTS  Sharon Stevenson: not drowning but waving  by Linda Grant  And I was much further out than you  thought  And not waving but drowning.  Sometimes one comes across writing- which  is so dominated by the known biography  of the author that it becomes subject to  a certain notoriety. When the spurious  interest fades, the writing is diminished  to the stature of an oddity, preserved  more as a curiousity than for its  inherent value.  Gold Earrings: Selected Poetry,  by Sharon  Stevenson. Pulp Press, 1984.  Gold Earrings  is an easy prey to this  kind of treatment because the author's  life, well documented in the introduction  and dazzingly present in the poetry,  compels attention.  Sharon Stevenson was a theoretician, political organizer, poet, committed Communist  Party member and wife of Charlie Boylan,  the leader of the Communist Party of Canada  (Marxist-Leninist) (CPC (M-L). The CPC (M-L)  has a history of involvement in violence at  demonstrations, including the IWD Rally in  Vancouver in 1982, where they were eventually  restrained by an encirclement of feminists.  appropriated and rendered rhetorical. Here  were poems in the tradition of the epic -  with titles like "Against Idealism" and  "Down with the Theory of 'Human' Nature".  The dense, almost manic print of the  CPC(M-L) poster is liberated on the printed  page into verse, and the deadened language  sings again.  For Sharon, poetry was a revolutionary  act, not in the romantic sense, but as  a concious. statement of class history.  In another way, it was also a method of  exploring contradictions that Parties  chose to resolve through what she felt was  oversimplification, rather than dialectics.  (fairings  Sharon  Stevenson  In the early seventies Sharon was one  of the few women in Canada attempting to  develop a theoretical understanding of  the relationship between socialism and  feminism. She lived in the Soviet Union  for a year, allegedly brought Boylan  into the CPC(M-L), lived in company towns,  organized and submitted a brilliant  honours English paper at UBC critiquing  her own party for its petit-bourgeois  characteristics.  Sharon Stevenson lived very much among  men, and these the breed I sometimes  think are the most arrogant, intelligent  and confident—men of the Left. But she  lived among men in a position of great  strength—as a leader, a shaper of  opinion and ideas. And, because she was  passionately heterosexual, as a lover.  When Sharon died of a self-induced drug  overdose it was not as a victim and  martyr to women's writing but rather,  perhaps, because she felt the dialectical  resolution of the many contradictions  she courageously confronted led down  paths that she did not care to follow.  Or worse, that there was no resolution  in sight at that period.  Gold Earrings  has been a long time coming.  Two years after Sharon's death in 1975  her mother contacted Toronto writer Robin  Endres, who had known Sharon in the heady  political summer of the War Measures   sllill  Act. Mrs. Stevenson had found a package  of writings which contained the instructions  that they were not to be opened until  after the author's death. Stone,  Sharon's  first and only book of poetry had been  published in 1972 by Talonbooks. Although  her other work had continued to be published in a series of literary magazines  until her death, the unpublished MSS  revealed the dimensions of an inner political conflict which was unable to find  expression within the CPC(M-L)'s aggress-  e insistence on its own infallibility.  Here were poems which sought to describe  the current condition of the class struggle  within the language that the Left had  Robin Endres told me that she senses time  running out on the political line Sharon  tried to express in her poems. "But they  are written with a force that implies that  the writing of them could make the difference", she says.  When reading Gold Earrings  it is impossible  not to be conscious of the poet's life,  because it flames through the verse. As  Robin points out, Sharon was ahead of  herself on many fronts, out there all  by herself both waving to the masses to  follow and drowning because they did  not. This book is a history, both personal  and political, of the Canadian Old and New  Lefts. The reader who was there at the  time finds her own life intersecting  with Sharon's at many points: 1968, the  War Measures Act, the beginning of the  women's movement. Only male readers,  Robin told me, have sought to isolate  ' the book in a literary vacuum, away from  history and from the author and her death.  Sharon had a particularly long political  memory because she was raised by a  Communist Par#y family living in  industrial towns. In an early poem she  recollects childhood with a kind of  nostalgia, depicting it as a simpler time  when truth was total, not partial. In  "Stone" she describes the suppertime  potatoes that didn't get cooked,  drenched as they were in her mother's  ftears shed for the dead Stalin. She recalls  her father's confusion three years later,  on learning of the Khruschev disclosures:  this could not be the/whole/truth.  This  unwavering faith is contrasted with her  own difficulties in 1971 with no models/  no truths revealed/still this system  stares us down.  It is in these early poems that Sharon  is most willing to display vulnerability, albeit treated with humour, irony  and analytical force. In "Skin of  Must", she describes a relationship in  which her lover is seeing another  woman. Recognizing the power of her  theoretical arguments she says: I can  always win him back with marxism/but/  he must know he wants me too.  Here  theory is used as a feminine weapon,  the Marxist equivalent of a sexy  nightdress. It exposes the usually painful condition of the female socialist  who feels she must use ideas when feelings would be greeted with contempt.  The poem concludes with searing,self-  knowledge :  I know I can always win him back with  marxism  but  he must know why.  And this year I am  much lighter  than I will be.  Had Sharon continued to write in this  manner she would, in my view, have  become a major Canadian writer. But  she did not. She chose to break with  what she described in her Honours  English essay as "the tendancy to romant-  . icize all phenomena, even the most  paltry, and elevate all events into  significance."  Robin Endres considers Sharon's decision  ' to join the CPC(M-L) a form of suicide.  She describes the organization as a  cult, "worshipping a purely abstract  vision of the working class", an assessment with which I agree.  Endres says,  "Psychologically, she appears to have  cut off those parts of herself that  had become too painful". For Sharon,  feminism became equated with self-pity  and victimization.  But, I repeat, Sharon was not a victim  and would have denounced any attempts to  turn her into one posthumously. In the  1970's hundreds of women in Canada joined  the organizations of the Left because  they were a potentially unifying place  for theory and practice. Many felt  that radical feminism alienated women  who were trying to establish the role that  class played in the oppression of women.  They did not see the women's movement  in the 1970's as a particularly comfortable or challenging place for socialists,  particularly heterosexual ones. Joining a  Left organization implied a commitment  to political action within a national  framework.  Inevitably these organizations were unable  to contain the impact that feminists made  from the inside. The Revolutionary Workers  League, Workers Communist Party and In  Struggle felt the explosive impact of  the debate on feminism, some barely  ed. And those that did were drastically  changed. The Communist Party and the CPC(M-L)  (ironically the two that Sharon joined) were  immune because feminist debates on that  scale were never permitted to take place.  Early on they ceased to be a pole of  attraction for women interested in radical ideas.  Finally, the experience of the organized  Left was that of a structured collectivity  which could be both invigorating and  difficult, especially for a writer trained  in the bourgeois concept of the sacrosanct  individuality of the artist. In her final  poems Sharon conducted a heroic struggle  on this battleground. Although she had  submitted to the oversimplification  which renders the "Woman Question" a  secondary contradiction, she seems to have  been more reluctant to confine literature  to a similarly subservient position. In this  continued page 28 October *84 Kinesis 21  ARTS  Another look at tessera  by Erin Moure  I'm the kind of person who remembers not  so much what  I read as the environment I'm  in when I first discover/uncover/recover  books or texts. They speak to me first  directly into my body, as if the text  and body share one zone, that the thinking circuits in my head struggle to catch  up to.  .^ - published as Vol. 8, No.4 of  Room Of One's Own,  January 1984, $3.  I first heard of tessera  on a bitterly  cold Montreal night; I'd ventured out to  an unheated co-op cafe for a Women and  Words meeting; we were all shivering in  our coats and drinking coffee; later, a  brown-haired woman arrived, likewise  bundled up; she sat down at the table and  told us about tessera,  and how its first  issue had just been printed in Room Of  One 's Own,  gathering texts on women and  language and writing that hadn't had one  "venue" before in English Canada, introducing the work of Quebec feminist writers  to English audiences, talking about women's  relationship to language. Something in  what she said spoke to me, and I made  up my mind to pick up tessera when I  was back in Vancouver.  Tessera  floored me. It was unlike those  discussions of language and writing which  in English Canada are mostly male-dominated and academic, which closed themselves  to me, outside which I struggled to gain  They speak to me first into my  body, as if the text and body  share one zone, that the thinking  circuits in my head struggle to  catch up to.   anything that could speak to me, that .  could affirm what I was realizing myself  in the way I was able to speak and in what  the .words themselves were saying to me  over and over, WE ARE NOT THIS LANGUAGE:  WE ARE ANOTHER LANGUAGE. What is in  tessera  about women's body and writing,  and how the current forms of criticism  and journalism are destructive and/or  not helpful to women writing, corresponded with my own body's experience. Things  I'd known and sometimes had repressed for  as long as I'd been writing. My writing  doesn't come out of my head but out of my  body, my hands. This knowledge unconfirmed  until now because I was looking in the  wrong places, because the writing already  done on language and writing I had resisted because it was culturally remote from  Tessera  isn't culturally remote. When I  read Barbara Godard says "Literature...  comes from language and the body writes  things down.", when I read Louise Cotnoir  "She gives a reading of her skin and sees  trembling there.", when I read Daphne Marlatt "hidden in the etymology and usage  of so much of our vocabulary for verbal  communication (contact, sharing) is a link  with the body's physicality...", my hair  stands on end. Suddenly I see how I have  tampered with myself, when I read Louise  DuprS:  Despairing of her case,  she could try  to imitate masculine speech.  But with  what risk does she undertake this  circumnavigation,   this pretence which  distances her from her own body? She  will never become a father,  never,  and her speech will always remain an  act of borrowing.   Where is she in  this imitation, and what will she en  counter,  if not hysteria,  female-  language,  in which the language of the        'Ģ  body manifests itself on the side of  the symbolic that speaks at the margin,  .painfully, off-kilter.  I see and hear the voice of my poem 'Rye  & Pickerel', written deliberately in a  male idiom, though I didn't admit it  until afterward, and this frightened me.  The poem accepted and published in Saturday  Night,   its language affirmed by the highest  paying poetry market in the country. And  how can this ever be subverted? Before I  read tessera,  all I could feel was a sense  of vengeance and despair.  In the introduction to the magazine, the  editors talk of the need for affirmative  criticism, the need for discussion of  theory and its integration with the everyday, not its rejection of the everyday.  Criticism written, as Godard notes, in  the mode of writing, that works within the  language of the original text - picks up  phrasing and allusions from the text,  rather than using quotation, the traditional critical method which sets up a distance  between the work and'the language of the  criticism.  Although tessera  introduces the work of  writers in French such as Dupre, Cotnoir,  Villemaire, for the first time to anglophone readers, and tells us the francophone  women have been working longer with the  relationship between language and culture,  tessera  does not offer the Quebecoise work  as a solution for English Canadian women,  but as a stimulus, an introduction, a call  for dialogue. A call for feminist criticism  and theory that goes beyond mere discussion  of the image of women in literature and  delves into the sources and powers of  language itself.  Gail Scott, one of the editors, warns us  that we cannot transpose the French  experience into English, that we have to  find our own ways and solutions. Godard  talks of the differences between the Anglo  and French traditions: Anglophones have  transcribed reality as if it exists separ  ately from, and is only mirrored in language; francophones have inscribed reality  that exists in themselves, that comes from  language and the body. Thus our Anglo insistence on empiricism (ghosts of Locke,  Berkeley, and Hume who drove me with an  empirical stick out of the university) and  our resistance to language theory: we see  it as separate from reality, and thus are  impatient to get back to the realI And in  the end miss the connection of language  with our own bodies! Our very real bodies!  Our words I  Some of the articles, alas, are written in  the conventional language that falls outside the editors' own call for new criticism, evoking the old problem of: How can  you subvert and change a language when  you can only describe your problem in the  language that is the source of your problem?  Still, there are articles here that  explode in the head: Dupre", Scott, Marlatt,  Xouise Cotnoir at Women and Words conference.  Cotnoir. Together with the more conventional writing, they share a concern with  splitting open language, abandoning the  traditional forms and failed measures,  delving into language to find our memories,  speaking them incredibly, ourselves as  subjects, as women active in language,  whose new languages speak to us at all  levels. Making our multiplicity whole and  intelligible.  And if you think that" men and women read  the same way, that our language is shared  and not dominated by the masculine, that  it's not an urgent issue, read Voldeng's  article "Translata/latus", that uses  example of male and female translators of  women's tests to show how radically different the phrasings are, how the body is explicit in translations done by women. This  article alone will convince you of the  need for the rest of this book, for feminist theory and criticism that, as Marlatt  says (paraphrasing Louise Forsyth),  affirms a text, and writes with the same  heat and energy as the original text.  This kind of opening to language, making  theory and criticism part.of a textual  matrix that is the real and does not  exclude daily experience, is urgent for  all women, whether we write, draw, speak,  photograph, or weave: because all of us  use languages of one sort or another to  describe and affirm our lives, and those  -of us who are artists create languages.  We can't create and live unthinkingly  inside the language!  then, is essential to us now. I  agree with the editors that the current  language of criticism fails us. In one  article, Andrea Lebowitz says that the  purpose of theory should not be to demonstrate superiority and truth, but to  evoke and insist upon differences and make  them a real part of our debate as feminists. It appears to me that this is, in  fact, what tessera  attempts: both to  understand and change the condition of  women, and to create a community between  critics, writers, and readers.  Tessera 's  next issue will appear from  Quebec in La Nouvelle Barre Du Jour.   By  making use of established magazines for  their own journal, tessera may manage both .  to revitalize debate in these other magazines as well as escape becoming entrenched  in one framework and order. As Gail Scott  says on the last page of tessera,   in a  call for the future: What choice have we  then but to seize language and re-create  it for ourselves?  Erin Moure is a Vancouver poet. fffl&ffiril&ffi  22 Kinesis October'84  ARTS  tIH«IipL cr  IKIIfSflilS  Jubilee Hall, Covent Garden, London WC2. 7,8,9 June 1984  by Penny Goldsmith  The catalogue of the First International  Feminist Book Fair, held in London, England on June 7, 8 and 9 of this year, is  subtitled "an introduction to the world  of women's books." With over one hundred  publishers from 22 countries represented  at the fair, the subtitle is a fair reflection on the aspirations of the organizers .  The introduction states that the two main  goals of the fair were:  to put feminism, feminist writers,  books and publishers squarely and  firmly in the mainstream market  place, onto the educational curriculum and on library shelves.  The other  aim was to move the spotlight of  attention from Europe and North  America,  to search out and draw in  feminists from around the world,  particularly the developing countries.  The organization of the event was not just  the Fair itself. Workshops and readings  were sponsored all over Britain and Ireland  for the two weeks surrounding the fair.  Bookstores sponsored the event and displayed windows of women's books along with  advertisements for the Fair. Canada House  sponsored a reading by Joan Barfoot and  Nicole Brossard as well as lending the  Association of Canadian Publishers (ACP)  stall books for the first 24 hours as ours  were held up at customs.  By Saturday afternoon (the last day of the  fair) over 3000 people had come through  - and they were still coming. The fair had  exceeded the expectations of the organizers  - it was hard work getting through the  aisles to see all the publishers' displays.  Workshops had been sold out on the first  day, to the frustration of some of the  participants coming from out of the country.  This was not an event for the clerisy only  - if you didn't believe in a feminist  publishing industry before this Fair, you  could not argue the point after it was  over.  Book fairs are traditionally not public  events. Internationally they provide the  opportunity for publishers to see others'  titles and to buy rights to them (it  usually works better for the publisher to  sell the rights on a book to a publisher-  in another country, rather than trying to  distribute a title there).  Locally, they provide a forum for booksellers to come and examine and order the  latest titles from publishers who either  have tables themselves or who are represented by distributors, who will carry a  variety of publishers under one umbrella.  At the Canadian Booksellers Association  in June of this year, ari attempt to host  a book fair which was partially open to  the public for both viewing and buying  (in conjunction with bookstores from the  country) was a failure - nobody turned up.  So the Feminist Book Fair, although it  has precedents, was an unusual combination  of displays and selling. Sisterwrite, which  was until recently the only feminst bookshop in London,.staffed the tills and publishers sold the books to them at the  usual bookstore discount. As Sisterwrite  undertook to pay for all losses, they  also had a bag check system at the exit  re that everything going out j  to make i  paid for.  There were problems. The organizing committee had been told that the Jubilee Hall  (where the Book Fair was held), would be  accessible to the disabled by the time  of the Fair. It turned out that there was  a delay and rennovations aren't starting  until this month. The number of steps made  it impossible to get in if you were not  able bodied.  The unexpectedness of the size of the turnout caused lineups and crowding - people  were waiting for long periods of time to  get into the Fair. From the point of view  of the publishers, the numhers presented  a greater problem - the inability to make  contact with other publishers. Because the  fair was open all day, and the evenings  were taken up by workshops, we got little  chance to talk to each other about publishing in our respective countries.  The objective of the organizing committee  to have representative material from other  than North American and Euoropean cultures  was in evidence from Third World Publications (distributors in Birmingham) to  Kitchen Table Women of Colour Press in  New York, Black Women Talk (London),  Kidsans 2/Spiral (New Zealand - Maori and  English), Zed Books (London) and Zimbabwe  Publishing House which has just launched  a women of Africa series and Theytus Press  (Canada - Native Indian). Other countries  represented included India, the U.S.,  Switzerland, Norway, West Germany, Italy,  France, Netherlands, Denmark, Japan,  Australia and Israel.  As a Canadian I was aware of an unnatural  and (I'm sure) regressive spurt of nationalism as I found myself lumped constantly  with the many American presses and not  paid much attention to as a separate  publishing entity. The Association of  Canadian Publishers, the umbrella group of  Canadain publishers, officially represented any Canadian publisher who felt that  they had books which would be of interest  to an audience at this particular fair.  As well as the two overt feminist publishers in Canada - Women's Press in Toronto,  and Press Gang Publishers in Vancouver,  the ACP table stocked material from small,  medium and large presses in the country -  literary, political and general. In a  country where women are a large proportion  of the strong and prolific writers, I was  rather naively shocked to find that there  are very few Canadian women authors who  are known abroad.  Any publisher is aware that the distribution of a book is one of the most difficult and important parts of the whole  process. Getting it into print is only  the beginning. The Feminist Book Fair  provided a useful and important meeting  place for feminist books and publishers  from all over the world. Women and men  interested in the field had the opportunity for viewing, and hopefully reading, a  decent representation of feminist books,  both fiction and non-fiction, currently  in print.  The Fair needs to become an established  part of the international publishing  milieu, as have others (for example, the  yearly children's book fair in Bologne  and the socialist book fair in London.) If  nothing else, it may be the only way that  the international feminist publishing  market will learn that all Canadian women  authors' first names aren't Margaret.  Workshops:  I didn't get to many of the workshops -  there are descriptions of some of them  in the latest issues of Spare Rib  and  Off Our Backs.   The one I did attend was  entitled "Tales I Tell My Publisher",  which among other things, touched (and  not lightly) on the whole area of feminist versus "straight" publishers. The  participants were all authors who had  been published with various traditional  and feminist publishers (Sara Maitland,  Michelene Wandor, Michelle Roberts,  Valerie Miner and Zoe Fairbains) and  they had strong words to say about the  need for feminist publishers to pay  them properly.  Glastonbury:  Amidst the Woodstock-like aura and abbey  ruins of -this town in southern England,  rife with mythic legends of druids and  King Arthur, sits firmly a bookshop  named the Gothic Image. Its co-owner,  Frances Howard-Green, is the author of  Glastonbury, Maker of Myths.   She also  has a large, up-to-date and impressive  stock of feminist titles, and had organized two speakers/readers, a week  apart, in honour of Feminist Book Week.  Judith Arcana, author of Every Mother's  Son  (Doubleday, 1983) was the first  visitor to the Gothic Image. She was  personable and friendly and did not  particularly impress the local women  when she talked about how she had  developed her relationship with her  son by spending X amount of time per  day discussing how his life was going.  A woman with four sons who is currently  living at Greenham Common pointed out  that there was a certain time factor  involved in all this which could not  very well be ignored.  Fay Weldon turned up the next week, and  talked about why she was (or was not)  a feminist and how she was in the process  of writing a play. The turnout for both  these events was enthusiastic, the  response excited.  Penny Goldsmith is a Vancouver publisher  and paralegal. She has several catalogues  from the bookfair available at a cost of  approximately $5.00. If you'rt  write Box 2269, VMPO, Vancouver, B.C.  V6B 3W2.  Woman at the Book Fair Freshness and soft humour  by Margo Lacroix  "Urban Ambiguities", an exhibit of photographic installations by Ingrid Yuille,  could be seen last August at'Presentation House, and was curated by Jill .  Pollack. Spreading over the three rooms  of the gallery, it made full use of its  space in an intriguing and interesting  way. The various visual strategies it  combined had the effect of drawing me  immediately into the experience provided  by the show.  Portraits were the focus of one of these  rooms; each large canvas presented the  viewer with black and white, life-size  photographic reproductions of an individual. . .and her/himself , on an empty  background. What confers originality to  Yuille's protraits is that the situations  witnessed involve a relationship between  the subject and her/himself, through an  interesting twist of perception. Subjects  were invited to interact with a photo cutout of themselves previously made by  Yuille, which approached life-size dimensions. The reactions captured on film  during this second stage of the process  are fresh, devoid of the self-consciousness such an exercise could have engendered. The viewer faces individuals in a  vulnerable moment, one of full-fledged  honesty and integrity, and a great deal  is revealed about themselves, their  emotions, their character.  I particularly enjoyed Yuille's: sense of  movement and posture in these portraits,  which is emphasized by the choice and  manipulation of the cut-outs. An awareness of the physicality of human emotion  and expression shines through the entire  exhibit, but contributes particularly to  the strength of these protraits. Indeed,  the interaction that happens between  human beings in society (and within  oneself) must pass in some way through  the body. Yuille has succeeded in arresting those physical moments in space and  time, and the result is a crystallization of movement like the stills from a  movie seen independently, and from which  you must deduce atmosphere, relationship,  what came before, what is likely to  follow. What transpires .from the portraits  we can grasp because of our own sense  of body. The facial expression, the  light colouring of some parts of the  photographs, and the empty background  all contribute to reinforce the physical  experience.  The freshness and soft humour that veil  each one of the portraits suggest that  although Yiulle's presence is felt  throughout, she has nonetheless been  able to grant her subjects a high degree  of freedom during the process. One suspects a great sensitivity in the eye  behind the camera, and of the hand that  transformed the photographic image to its  final product. Care, concern, and under- j  standing are strongly present everywhere  in this room, and give the overall work  a sense of unity.  The question of how much control the  artist has in the creative situation is  raise/3 here. It seems extremely interesting to me that in the portraits, where  more freedom was actually left to the  subjects, less room is left for ambiguity  of interpretation. The sentiments expressed by each subject are communicated  in a very direct fashion; uncertainty,  uneasiness, even ambiguity show through,.  and we imagine how we would feel if we  were confronted with an image of ourselves.  The problem posed by the artistic process  is expounded in "Ambiguities - Third  Phase", the only piece in this part of the  show which is not a portrait of others,  but one of Yuille as an artist. Here, each  side of the large canvas is surrounded by  a vertical row of smaller picture frames;  a cut-out of a woman holding a pencil  stands outside and in front of the canvas,  in a reflective gesture. The same cut-out  is seen on the canvas itself, accompanied  by that of another woman. A figure is seen  in full sweep of movement between the two,  but her/his identity is not clearly decipherable.  For me this work sums up, albeit in an unresolved manner, the whole dilemna faced  by the artist. Yuille sees herself both  inside and outside the canvas, a part of it.  and an observer ot it, but never completely  detached: on the strictly personal level,  as an individual involved with her subjects in real life; on the artistic level,  as a person committed to the creative process, who has to make many choices at  each stage of production. Faced with a  wide variety of situations and possibilities, the artist makes an attempt to choose  the images and the techniques that will  best express the essence of her perceptions. Sources of ambiguity are present  at every step; and the eventuality of  ambiguity grows along with the distance  that exists between the artist's perception  or idea and the final product of her/his  creation - before the role of the viewer  is even considered. Ambiguity in the work  of art is thus in large part a measure of  the relative success of the undertaking  - it is passed on to the viewer, and is  almost inevitably magnified, during the  next step of the aesthetic experience.  "Ambiguities - Third Phase" can be interpreted as a statement on the part of  the artist concerning the difficulty of  capturing and communicating effectively  and in its full breadth the fleeting,  "dancing" nature of human relationships  - a process in which the opposites involvement/detachment, control/freedom play a  predominant part.  The interplay between the various levels of  perception is reflected in Yuille's work  through her use. of spatial depth. She  invites us to explore the further possibilities offered by this element, and by the  "bursting out" of the canvas into its  different components. The viewer's position  as outsider and spectator is transformed,  and we become part of the work. For those  of us used to the flat surface, the experience is an entirely new one. The flatness  of the cut-outs encountered both in "Lane  October'84 Kinesis 23  Installation" and in "Urban Ambiguities"  preserves the two-dimensionality of the  canvas, and transposes it in a three-dimensional space. We become explorers of the  space thus created, and are enabled to  consider the overall effect of the work  from many different points of view.  "Lane" welcomes us into a world that has  been reconstructed by the imagination of  the artist. Its elements bear a certain  familiarity to the urban dweller, but one  which has been slightly altered through  such devices as dimension, juxtapositon of  unexpected elements, and by the ambiance  sought in the room. The experience of the  back alley at night is meant to become  of a radically different nature, and it  presents to us the artist's vision of a  potential world: one full of discovery  and the unexpected, but never threatening,  nor frightening.  "Lane" is a work in which the artist exerted  a maximum of control over the artistic  process in order to communicate that specific vision: it also attempts to change  our perception of the world. Yuille draws  elements from the external world and isolates them, then manipulates and juxtaposes  them in an effort to convey a world of  transformed relationships.  In spite of my willingness to understand  and participate as fully as possible in  the metaphor, I have to admit that its im-  pact was not as strong as I might have  hoped. I knew intellectually where the  highly-manipulated situation was trying to  lead me; the experience itself fell short  of this goal. Here again the paradox of  perception/communication is raised: does  the tightly-controlled situation created  by the artist really contribute to communicate the essence of her.idea? Or does it  not channel the experience of the viewer  to a point where it is restricted, rather  than freed? These questions remain open,  and at least a partial answer seems to be  hinted at in the next work.  The second of Yuille's installations is  "Urban Ambiguities", from which the exhibit !  drew its title. A 900x120cm yellow cedar  bridge (designed and built by Sanday Elliot) j  covers the major part of the room, and  cut-outs of various sizes have been placed  on and around it, making the room fully inhabited by their presence. Once again the  viewer finds her/himself amidst the elements  of the work. I could not help feeling this  was like taking an afternoon stroll in a  park; here, however, I was in a suspended  moment in time, and was the only one with  the freedom to move. The two-dimensionality  of the figures was reinforced drastically  by the three-dimensionality of the bridge,  and contributed to further remove the viewer  from the individuals actually represented.  Unlike "Land", however, the conditions  created seemed to me more "objective",  less artificial; the overall effect, by  contrast came upon me more spontaneously.  After an original feeling of indecision,  I proceeded to move around and "meet" each  cut-out. I was made aware of my own situation within the context of "the society of  individual entities" - the abstraction  becoming experiential reality, and the  initial ambiguity dissolving into a growing,  intuitive understanding. The loneliness  and the separation are not necessary: we  can reach out.  Through her installations, Yuille gives us  the opportunity of exploring further our  role and place as spectator and as social  being. The experience is an innovative  and rewarding one. In "Urban Ambiguities"  expecially, a balance has been struck  between Yuille's manipulations of the  "inner" and "outer" realms - pointing to  the potential of reconciliation of aesthetic,  social, and emotional experiences. Crossing  the bridge was an open invitation to take  full part in the "three-dimension  and, perhaps, to partake of that realii  tion. 24 Kinesis October'84  ARTS  Exhibit evokes  humanity and hope  by Karen Henry  Margaret Randall is one of those rare  revolutionaries who operates independently,  who goes to the source of her notions  alone with her camera and a tape recorder,  and gathers material which fuels her %5_/', ',  vision of strong women and free people.  Her photographs (at Presentation House  until October 7th) are a sensitive  manifesto which communicates much more  than politics. The Nicaraguan revolution  is there - military uniforms on beautiful  young women, not bold but determined,  solid. The stories of war are also there,  mourning over the coffins of young people  lost in the fighting: politics and  emotion - angry resentful men at a strike  site, a commander speaking over a coffin,  a mother with gallant open eyes holding a  picture of her son.  The show goes beyond politics to humanism  and articles of South American.culture,  peasant children and older women, masks  and religious icons, and plastic-wrapped  figurines.  The photographs show the  contradictions.of simplicity and dedication  to an ideal, the everyday level of markets  and religious festivals with which we  define the process of ongoing culture  and the military incidence of revolution  and change. Randall's photographs of the  women in this context express the mutual  respect and trust with which they relate  to each other and the source of the rapport  which inspired Randall's book, Sandino's  Daughters.  The fine-grained black and white photographs bring us into contact with the  Nicaraguan people, the whole becoming  more than just a series of photographs  but also a statement of values, humanity  and hope through the revolutionary  movement, a visual language that crosses  borderlines.  Margaret Randall has an impressive history  of work as a poet, editor, photographer  and writer with a political and feminist  consciousness. She lived and worked for  many years in Cuba before going to Nicaragua in 1981. Her books have documented  the experience of women in the Cuban  revolution, in Vietnam, and now in  Nicaragua. She is now teaching Women's  Studies at the University of New Mexico  in Albuquerque.  limn  Laughing with Fran and Charlie  min  Last November 200 Vancouverites dared to  laugh at nuclear war. Laughing in the  Nuclear Age: The Fran and Charlie Comedy  Show  gave us a chance to look directly at  some of the absurdities of the nuclear  situation and respond to them, refreshingly, with belly laughs.  Fran and Charlie return to Vancouver on  Saturday, November 10. Their lively,  topical and frequently hilarious sketches  satirize many of the attitudes and policies that have precipitated the present  crisis. This year they have several new  sketches and have added new material to  some of the old ones.  "Fran and Charlie" are Frances Peavey,  a teacher, counsellor and political activist, and Charles Varon, a writer and  editor. They met when they were both  arrested at an anti-nuclear demonstration  at the Diablo Canyon power plant in  northern California. They discovered that,  they shared the experience of laughing in  the face of disaster and got together to  write the nuclear comedy show that they  now have toured extensively in the U.S.  and Great Britain. Their upcoming performance will be their second appearance in  Vancouver, sponsored again by Women Against  Nuclear Technology.  Suniti Namjoshi  UPROOTING CHILDHOOD'S LEGENDS  by Penny Goldsmith  From the Bedside Book of Nightmares by  Suniti Namjoshi. Fiddlehead Books and Goose  Lane Editions Ltd. Fredericton: 1984  "what is poetry and.if you know  what poetry 'is what is prose"  * -Gertrude Stein  It is unfair, perhaps, to quote a writer  at a writer, but then Suniti Namjoshi uses  the mythologies of our culture and throws  back at the reader the so-called "truths"  of our everyday experience. And the quotation is an apt description - this is not  a poetry book, nor a bbok of prose.  The book is divided into three sections.  The first, "From Baby F with much Love" is  about childhood - a childhood of fairy  tales and metaphors. It is also about the  shaping and manipulation that creates a  copu, a clone or a doppelganger out of  someone over whom you have control.  Part II is entitled "The Creature" and in  this section man appears. He is the Knight  in "Alice"; he is the lion whom the killer  dyke kills; he is the creature. The mythology in this section is specific and  cleancut:  Archetypes  Sisyphus rolled his boulder to the top  then he kicked it down,  since he was  at heart a simple artist, who greatly  delighted in the sound of thunder.  But Penelope was a housewife.   What  governed her? Mere habit perhaps?  Or shortage of wool? Or the desire  to attain  an impossible perfection? Sometimes  I have thought it was ordinary rage  Virtuous women punish themselves.  And then to Part III, "Snapshots of Caliban  - my favorite section in that it is a  story of stories and I've been introduced  to the characters before. Introduced by  Shakespeare in The Tempest,  but warmed by  "Namjoshi. The stories are told from the  point of view of Caliban and Miranda, for  the most part, and depict what happens to  their intimacy when Ferdinand and co.  arrive on the island. Caliban is no less a  monster than Miranda. The upheaval of the  tempest is the upheaval of reality thrust  into any garden of Eden.  And this is the strength of From the  Bedside Book of Nightmares.   It provides a  constant uprooting of the assumptions of  parables, of myths and of the legends of  our childhoods. And in this uprooting,  Namjoshi creates a new mythology, and a  powerful one.  As Prospero says at the end of Part III:  I made them? Maiden and Monster  and then disdained them?  Was there something in me  that fed and sustained them?  Are they mine or their own?  I dare not claim them.  "Nuclear comedy" sounds like a contradiction in terms, but Peavey and Varon believe that humour has a role to play in  even the most serious of issues. It is  crucial that people concerned about the  nuclear situation be able to respond to  it with something other than grimness  and terrified apathy - probably the most  common reactions. Peavey says that if people are going to change on the nuclear  issue, they "have to share their fears and  move out of the rigidity of their thinking,  and laughing is one way. For me, comedy is  having the courage to look at what is  real."  Fran and Charlie's comedy both gets us  in touch*with some of the "information"  about the situation in a non-threatening  way, and helps free up our feelings about  it by allowing us to laugh. -That laughter  can be wry and edged with tears, to be  sure, but by getting us back in touch with  our deepest emotions about the nuclear  situation, it can also help revitalize our  motivation to take action. Laughter is a  public act, and there is something very  empowering about seeing the nuclear situation as ludicrous, laughing at it, and  hearing your own heart-felt responses  echoed by hundreds of others.  This year's performance takes place in the  Robson Square Media Centre Cinema, on  Saturday, November 10. Free on-site childcare will be available. For curtain-time,  ticket information, and childcare registration phone 876-7853 or leave a message  at 253-0412. October "84 Kinesis 25  ARTS  Abortion Stories is politically shy  by Ann Thomson  When the lights went up after the special  August screening of "Abortion Stories  From North and South", many in the audience sat rooted to their seats, faces  streaming with tears. Studio D of the  National Film Board, which has had to  fight for its mandate to make films from  the perspective and experience of women,  has done it again.  After getting coffee, we took seats in a  circle for an emotionally necessary debriefing. We shared stories of our own  involvement in the abortion rights movement and began to recover enough to cope  with going home. The film's impact is  similar to that of "Not A Love Story,"  also a Studio D production.  Abortion: Stories from North and South,  (1984) NFB Studio D, Gail Singer and Signe  Johansson, 54 min. 50 sees.  Following its official release in October,  the film may be booked by groups and organizations through NFB offices around  the province. It is meant for group  showings, rather than as a commercial  venture. One constituency that will surely  be keen to see it is the women's movement.  Yet, apparently because of the decision  to avoid partisanship,, the international  organized women's movement is scarcely  alluded to, which leaves a strange gap  in the film.  Mychele Fontin, who accompanied the film  on a preview tour, explained why an anthropological approach, rather than a  moral or political one, was used. "Like  other Canadian women, we at Studio D  hold a variety of personal views about  the subject of abortion....We chose not  to make a film that would advocate a  particular belief, but one that would  expand the dimensions of our dialogue  about it by looking at the objective  historical and cross-cultural facts."  Lengthy sequences show women from six  countries dealing with the relentless  reality of unwanted pregnancy. Their  methods are creative and various.  All of the stories produce-shock. One  that stands out for me is the scene  from Japan of sober-faced teenagers,  dressed in 1950's crinolines and bobby  socks, grinding away to rock 'n roll  music from their ghettoblasters in a public park. The narrator tells us that the  only sources of sex education in Japan  are peers and porn - that, for example,  mothers and daughters do not speak of  sex, and the subject is considered taboo.  I ached for the youngsters, imprisoned by  stark reality of hunger and diminished  chances for survival. But the woman who  operates a stand at the edge of the dump  tells us that the bodies come from every  social class. Some are expensively dressed,  as for a christening or a funeral. The  many pressures that condemn women for our  own fecundity pressed on my skull as I  watched.  In Columbia, a very young woman is interviewed on the intensive care ward of a  hospital that has unwashed walls and  spattered linen on the beds. She had  aborted herself with an onion, developed  peritonitis, and was rushed to the hospital unconscious. She did not know what  had been done to her in the operating  room from which she'd been wheeled out  anxious and mystified - probably a hysterectomy. Asked about the abortion, she  tells how she lives alone with her daughter now and can hardly find food for the  two of them.  In some places, women whose botched illegal or self-induced abortions force them  into hospitals are them arrested and imprisoned for their 'crime'. Because there  is no other place for them, children of  these women are also imprisoned.  Only in the story from Ireland, is the  young woman seeking an abortion shown  .making contact with the woman's movement.  Through what is clearly a feminist referral  agency, she is assisted in getting to  London for the operation that is banned  at home. Another scene shows women's needs  being discussed by Japanese feminists,  although they, too, are not identified as  such. This omission is curious. It is  clearly due to a decision by the filmmakers.  But it creates a distortion that is most  awkward in the sequence about Canada.  This is the least satisfactory part of  the film. The one story it tells - of a  woman from Toronto who goes to Montreal  to have an abortion at the Morgentaler  clinic - is not typical. Gail Singer, the  film's director, said on CBC's "Morning  Show"-that the clinic was chosen because  it represents the best possible experience  for an abortion patient. But it is not the  reality for Canadians as a whole.  In fact, Canadian women in major cities  are at the mercy of hospital therapeutic  abortion committees often headed by males  and whose decisions are guided, above all,  by political considerations. More and more  frequently, our supposedly reformed abortion law fails women altogether. They are  forced to gamble on backstreet butchers  or, possibly, take an expensive trip to  the States.  Despite themselves, the women who made the film could not escape  from the fact that abortion is not only "a reality of life in every  society" but that it is illegal, and its illegality is a political disgrace.  Women suffer because laws and legislatures condemn us to do so.  society's irresponsibility to them, and  out of synch with their own reality:  ritually losing themselves in a foreign  culture of decades past.  In Latin America (although many parts of  the world might have been shown) infanticide is so common that newborn bodies  turn up daily at the public dump. The  cause, of course, is often women's desperate poverty. For many, pregnancy means  not the wonder of another child, but the  Still, I applaud the film's tribute to  Dr. Henry Morgentaler, and I am distressed  by some feminists' criticism of him because  he is male.'Although this is a film review,  I must nonetheless put in a plea for us  all to rally around Morgentaler, Drs.  Robert Scott and Leslie Smoling, and  nurse Lynn Crocker, who are due to go on  trial - again - about the time this issue  of Kinesis  appears.  The charges against them stem from their  attempts to open abortion clinics, unhampered by hospital regulations, in Winnipeg  and Toronto in 1983. In its most confusing  scene, the Studio D film shows part of the  police raid on the Winnipeg clinic - the  patients and staff filing out with coats  over their heads - minus any explanation  of what is going on. Why introduce this  highly political problem at all, if the  film-makers could not bring themselves  to deal with politics in their film?  In my view, politics is indivisible from  the abortion issue. It remains a political  issue rather than a moral one. And in spite  LEGALIZE/  | 01  of the Pope and pulpit railing against it,  attempting to oppress women, they are not  the drafters or enforcers of the laws that  prevent us from controlling our bodies.  Despite themselves, the women who made the  film could not escape from the fact that  abortion is not only "a reality of life in  every society" but that it is illegal, and  its illegality is a political disgrace.  Women suffer because laws and legislatures  condemn us to do so. But the international  women's movement is also on the political  scene, and the arrogance of our enemies  cannot remain impervious to our demands  forever. We have to join in unity to bring  about the necessary economic, political  and social changes which will enable us  to win our rights as women.  Don't be shy of that, sisters in Studio D.  None of us can afford to be.  Donations to the Morgentaler Clinics Defense  Fund may be sent to CCCA, Box 24617,  Station C, Vancouver, B.C. V5T 4E1. 26 Kinesis October'84  Public SChOOls from page 19%     illlsll  These inequities became another way of  training children to take orders and become  obedient, productive citizens. Theoretically,  in the Utopia of the moral reformist children  always obey their parents. They fear the  father, who lays"down the law, but love and  obey the mother. Reproduced in a classroom  situation, thirty young children could be  taught in the warp of proper adulthood by a  caring, warm, and loving, woman. It made  good social and economic sense.  Alison Prentice writes about the ways the  early 20th century public school system  offered students an image of women teachers  as dependent on male principals and head  teachers for guidance:  Both men and women were encouraged in this  by the perpetuation of the myths that the  special mission of women was the instruction of the young,  and that nature dictated  their dependent status.  Prentice concludes that:  The entry of large numbers of women into  public school teaching was thus accepted  because their position in the schools was  generally a subordinate one...  To the  extent school children absorbed messages  from the organization of the institutions  in which they were educated,  Canadian  children were exposed to a powerful  image of woman's inferior position in  society.  Alison Prentice  (The Feminization of Teaching)  Which meant that little girls carried away  with them a desire to be "just like teacher,"  with all the trappings inherent in that.  While there is no room here, a follow-up  article discussing the organization and  unionization of teachers is essential.  Women were hardly willing accomplices —  they well realized their position.  Schoolchildren, on the other hand, did  not. They had no choice, being required  by law to attend. Through a very definite  strategy aimed at preserving social hegemony, many children emerged from schools  during the 1930's as fit future workers,  "well" bred, "well" mannered, and ready  for a made to measure industrial discipline.  Some became the business, political and  social leaders of the day.  Childhood and Family in Canadian History  Joy Parr, editor, McLelland fie Stewart.  The Neglected Majority: Essays in Canadian  Women's History  Trofimenkoff/Prentice, eds.  Opening Doors:  Vancouver's East End  Daphne Marlatt/Carole liter, Sound Heritage  Series Vol VIII, #1 & 2.  Now You Are My Brother: Missionaries in B.C.  Margaret Whitehead, Sound Heritage Series  . #34.  Women at Work: Ontario 1850-1930  Women's Press.  A Not Unreasonable Claim:  Women and Reform  in Canada 1880's-1920's  Linda Kealey, ed.  In Her Own Right: Selected Essays in Women's  History  Latham/Kess, eds.  Women of British Columbia  Jan Gould.  Training the Girl  William A. McKeever.  ARTS  We Three:  musical  onomatopoeia  by Marcia Meyer  A new addition to the Vancouver Folk Festival this year was a vivacious trio of  women from the Seattle area. The group  consists of Cleveland born Sarah Favret,  Kim Scanlon whose hometown is Silverspring,  Maryland and Judith Johnson, a native of  Seattle. They got together in 1980 after  having met at the Evergreen State College  in Olympia, where Sarah was studying  theatre and visual arts, Kim was pursuing  a general arts degree in literature and  Judith was in education.  They say they can't describe how their  music is heard but they know it feels  intimate and vacillates between "being  very risky and pretty safe." They think  it sounds like what "most people define  as jazz-folk originals with a bit of blues"  As it became harder and harder for them  to pinpoint its stylistic characteristics  they started defining it as simply "a  capella original". The three of them bring"  a varied background to their music. Sarah  comes from more of a blues background,  Judith is more from the folk end and Kim  tends towards more of the classical sound.  Together they intertwine these styles  in a medium of song that is entirely their  Most of their songwriting is done individually but they get together to work  out arrangements. They sometimes find  that this co-operative arranging changes  their songs so drastically that they  almost start to forget their own words!  "If someone were to perceive us (arranging) there'd be a definite method but  from where we are it feels like a big  jump into the river. We just do what  sounds right and what feels right and  there's a sense of completion when it's  complete. Sometimes we sense that (a song)  is not complete and the blessing of We  Three is that we share that sense of completion or incompletion. We never don't  agree on what it is - that seems like our  best tool."  We Three have more and less prolific periods of songwriting. Judy says, "sometimes  (songs) just spring out and sometimes it  takes months. It's always prec'eded by the  feeling that I don't have anything to say.  Then a song usually pops out." Sarah perseveres. She says, "songs are like a  greased pig or something that you chase  around." What is most relevant is that  their individual paces work together in  such a way that they always have new  material. "It really doesn't matter what  our gestation periods are," they say.  "We've never been dry as a group."  The group does not use a traditional  musical language when they are working out  their arrangements. "We have devised a  language like - 'okay just do a really  sour note there' - or - 'you whip around  Sarah and then just lay a bunch of this  photo by Claudia MacDonald  note.' Almost like football players. We're  getting to the point where there aren't  any words. We're catching on to. each other  with movements or a look and we're just  laughing because it's gotten to the point  where it's comical."  We Three's music is full of complicated  2nds and tone clusters but oddly enough  it is the basic triadic harmony (the basic  do, me, so) of the major chord that sometimes gives them the toughest time. They  attribute this to the fact that perhaps  they spend more time on practicing "the  hard stuff."  How did they come up with their original  sound? "We've decided along the way that  (a song) sounds too typical, too common and  so we've gone for welrdness - not for  weirdness's sake but just because we  didn't want to sound like'' the standard  Andrews Sisters. It's so much more fun  when there's no instruments because they're,  not holding up the words. There's so much  more colour in every word."  We Three's music is very vibrant. Their  diction is exceptionally clear and their  words almost seem to give rhythmical vitality to their songs. "When that's all you've  got" they say, "you really want the words  to get out. Consonants give us texture  so we're really aware of them. They give  us some dimension that we wouldn't otherwise have. They're a percussion and we  use them almost in a contrapuntal way  sometimes. There are true notes too - we  all know that. There are notes that are  just true to the word." And true to the  words they are - their songs almost seem  to display a musical onomatopoeia.  They say their feminist consciousness is  not really inspired by anyone in particular. They feel "as though it's just something in the air that you breathe now."  They have a sense that it is just something "We're growing up with."  Back in the late spring We Three did a  benefit concert for a Rape Response Centre.  In tailoring their repertoire to suit the  audience they explained that "It felt  like we could speak real specifically to  that issue." On other occasions they  determine their list of songs for an  evening based on the considerations particular to a capella singing. For instance,  they take into consideration the kind of  hall they're performing in, its acoustics  and the size of the audience. They will  choose the kind of songs that will carry  well in a particular hall.  And how have they reacted to Vancouver?  For their first experience they say, "it's  been wonderful. It's like being touched  and touched until awakened in so many  places." It seems that the Vancouver  Folk Music Festival with its wealth of  music and musicians has challenged them  to do some new composing. Hope we hear  some of it in the near future! October'84 Kinesis 27  ARTS  £ft'  by Janie Newton-Moss  Judy Small and Priscilla Herdman, two  Australian folk musicians, recently  played to a near-capacity audience at the  Vancouver East Cultural Centre. Judy Small  was well received at this year's Folk  Festival, delivering compassionate songs  about ordinary people with a thoughtful  eye and a lovely sense of humour. She  talked to Kinesis  backstage after a  women's workshop about ordinary people  and other things.  How long have you been singing full time?  About a year and a half! I started singing  full time after I got back from an overseas trip in November 1982.  This is your second visit to the Vancouver  Folk Music Festival. Can you tell us about  your first visit in 1982?  I came as a visitor, a friend of mine who  lives in Portland, Oregon persuaded me to  come to Vancouver, because it was wonderful and like nothing we have in Australia.  So I came and was totally blown away. Eric  Bogle was here and he's an old friend of  mine. He asked me to sing a couple of  songs at one of his workshops which of  course I did. People remembered that and  that led to this...  Do you think there are any parallels between Canadian and Australian musicians?  I think there are parallels between Canada  and Australia and the United States and  England in terms of the type of people  that they've thrown up. The kinda of things  musicians are writing.about are universal,  peace issues, women's issues, western  "democracy", etc. I think it's not just  because we come from the same historical  background. We live in the same sort of  society and we're all saying the same  sort of things. I think it's great, I  Judy Small  Creating the  music of change  didn't realise how similar we are as  people and how we're not isolated in the  world.  Do you think that music has the ability  to change things? Do you see it as an  empowering force?  I see the type of music I play as having  two functions.  The first is to encourage and give  strength to people who already believe  what I believe, who already believe in  women's rights, in peace, in human rights  and anti-imperialism. It really does make  those people think, wow, you know, there  are other people who think like I do, this  song is telling me that and that's important. I think the people who say "Oh,  you're playing for the converted" are  wrong. It's vital to play for the converted, 'to keep going.  The other function that music has, the  kind of music we play has, is to change.  There's no doubt about that. It certainly  has that ability. I got interested in  politics through listening to the folk  music of the 60's. It wasn't the marches,  the newscasts, it was the music that got  me interested. So I know it can change  people.  I think it does empower people. Just  singing about ordinary people's lives,  which a lot of my songs are about. My  music isn't radical, it's more "here is  the life of this person." This culture  says individual people aren't important,  it's the production that's important. Just  by singing about people you make them  realize both how, ordinary they are and how  extraordinary they are because they're  important enough to write songs about.  That's really what we should encourage:  people to believe that they are extraordinary in their ordinariness. I think  that is empowering.  Who else have you been influenced by,  you've mentioned the folk singers of the  60's.   Who else?  Joan Baez, Mary Travers of Peter, Paul and  Mary and Judith Durham of the Seekers because she was Australian. She was the  first Australian woman I ever heard who  as Holly Near says about Ronnie Gilbert,  "threw back her head and sang." It was  alright for Americans to do "it, you know,  but here was this Australian woman who  got up there and she was really letting it  rip.  Later I started listening to Melanie Sefka,  for some reason, although I can't understand it now, because God knows there's no  politics in Melanie! I really liked her  style, just being a woman alone singing on  stage really impressed me.  And now I think my greatest influences as  a songwriter (I only started writing songs  four years ago) have been in terms of  women doing it like Holly Near and Peggy  Seeger. I greatly admire both of them.  Do you think folk music is a more expansive  environment for women than other forms of  music? Traditionally women have had a very  hard time as professional musicians. Do  you think folk musicians are more accepting  of women? Is there a longer history of  women being in folk music?  Folk music is the music of change. Every  political movement has always carried its  message in the folk tradition. You look at  the civil rights struggle, the political  music of that struggle was not the jazz '  and blues of the 30's'and 40's, it was the  folk music of the 60's. When the women's  movement came along it seemed perfectly  natural that women should go into folk  music to express their politics.  JL got interested in politics  through listening to the folk  music of the 60's. It wasn't the  marches, it wasn't the newscasts,  it was the music that got me  interested.  I don't know about here, I think it's more  acceptable here. At home, it's like the  men accept that you're there because they  know you have an audience and they know  what you do is really okay. It's more that  they don't say anything for fear of being  "ideologically unsound". I think you call  it here "politically incorrect."  There's still an almost grudging acceptance  of women musicians. And it's still a matter  for comment. It's always been accepted that  men have the time and purpose to play together. It's never been accepted that  women do. And until it passes without  comment that the Robin Flower band are all  women or that the Real String band are all  women or that Ferron's a woman; I think  that until that time we won't really have  found acceptance. But still it is natural  for us to be in this tradition.  Janie Newton-Moss is a Vancouver musxc  critic.     -§&M0l 8 Kinesis October'84  Sharon Stevenson from page 20  respect she had political permission, because  of the experience of the Maoist Cultural  Revolution.  Will Sharon Stevenson's poems survive the  intense biographical speculation that has  accompanied their publication? Robin  Endres believes that they will. "She was  doing very interesting things with language'.', she says. "We have come to associate  poetry with economy of style and it was a  very daring step to be as prolix as she  was."  Robin thinks that Sharon wrote in the oral  tradition of poetry which requires that  the reader sustain the poems in the ear  rather than the eye. The final poems,, the  epics of "Mao Tse-tung Thought" initially  offended her, as they did me. But she now  thinks that they are "Sharon's poems about  Canada. Canada flows through her, and for  Sharon, Canada was the will and strength  of the people, its landscape a symbol of  that strength."  Sharon was always much further out than we  thought. The verse she left behind gestures  us forward, through into a future that she  was unable to make clear for herself. The  Left of the 1970's has in many respects  not been able to stand the test of history.  Perhaps its poetic legacy will.  Linda Grant is a member of the Kinesis  Editorial Group^  Lesbian Studies from page 12  accurate material in even the most widely  used texts, while Doris Davenport, Cherrie  Moraga and Barbara Smith, among others,  write about the omission of women of  colour from women's studies course materials, and the racist bias of the syllabus.  Matile Poor describes the scarcity of  resources, readings and services for, by  and about older lesbians, while Frances  Doughty calls for lesbian biographies that  will show the profound force of one woman's  passion for another.  Two perceptive essays, Clare Brights'  "What About Men?" and Becky Birtha's "Is  Feminist Criticism Really Feminist?"  raise questions that seem particularly  relevant to feminist writers and readers.  Bright defends the need for an all-female  context in women's studies, while Birtha  explores how traditional critical language,  because it can be difficult, boring and  hard to read, becomes a tool to exclude  all but the most educated, upper-class  women, even when that language is used  by feminists.  And yet, Birtha asks, "Must everything be  readable by a woman with a fifth grade  education?" Aren't our fears about sentimentality, our attachment to footnotes  and documentation, our belief that women  writers of colour have only that for a  focus, all reflections of the patriarchal  attitudes about writing which we have  absorbed?  Birtha suggests that we identify what is  actually feminist in feminist criticism, .  and go on from there, while Bright offers  women's studies departments as the place  to properly address these questions.  I suspect, however, that the best place  to thrash out these issues is in women's  papers, like New Women's Times, Off Our  Backs, etc., which are open to a wider  range of women than are universities.  This article originally appeared in the  New Women 's Times Feminist Review.  October'84 Kinesis 29  RUBYMUSIC-  Ellen Mcllwaine  Rock and Roll  by Connie Smith  Ellen Mcllwaine is very much a rock and  roll legend.  She has been wowing audiences  for the past twenty years with her New  Orleans-style piano playing,  her impeccable and powerful slide guitar technique,  and that remarkable voice which she uses  like a second guitar.  Her stage manner  is uninhibited,  warm and rowdy.   To see  her is to know that the woman loves her  work.  Ellen has been on the road for years.  She  has a loyal following in the United  States, where she lives.  But her biggest  audiences    are in Australia and Canada,  where she spends most of her time.  She  has recorded five albums,  although four  of them are out of print.  Considering Ellen's status - she was  first on the scene  - I assumed someone  would have written extensively about her.  This was not the case.   Oh,  her name is  mentioned often in music books.  Dozens of  guitar players have been inspired by her  playing and Jimi Hendrix was one of her  first fans.  But little is said about the  woman.  I brought this up to Ellen, when I  began our interview at the Vancouver Folk  Music Festival, where she was performing  this summer.  It is strange. L can't explain-it. When'I  started out, it was Janis Joplin, Maggie'  Bell and myself.  Everybody else was playing folk music. And they were a few years  older. Like Joan Baez and Judy Collins.  So we were two different schools. We were  the rock and rollers. I don't know where  Maggie Bell is today. I think she's still  around. Janis Joplin obviously didn't make  it. But there weren't too many of us  women playing rock and roll. And all the  women sang except me. I heard somewhere  that Janis Joplin used to play the guitar  and they stopped her.  They tried to stop me. I was told that  women shouldn't play the guitar because  people couldn't see you wiggle. And they  told me to wear strapless dresses. It was '  all just crap, of course. And I didn't do.  any of it. But I got the reputation for  being difficult because I wouldn't listen  to that stuff. I wasn't impressionable and  malleable and properly whatever, so...But  I have been around a long time.  One of the reasons that people don't  write about my life is that they don't-  know very much about it. But I run up  against stone walls all the time. I put  out an album in 1982 called "Everybody  Needs It" and Jack Bruce from Cream plays  bass and does the background vocals. We  sent it to Rolling Stone    and they didn't  think it was important enough to give it  a review.  Then Guitar Player  Magazine tried to put  all the women in the world who played  guitar in one issue and I was very surprised when they mentioned me. They didn't  contact me or anything. But they did  mention me. Then someone wrote the magazine a letter and said why don't you do  an article on Ellen Mcllwaine. I sent  Guitar Player  some promo and had a person  call them to represent me. But they said  they weren't interested.  So, I think that maybe sex does have  something to do with it. For all these  years, I've tried not to think that. But  I,really do believe that it does. And it  isn't intentional. I believe that it's  conditioning. I don't believe that a lot  of discrimination is intentional. It's not  something people are aware that they're  doing.  I told Ellen,  in so many Words,   that I  thought our music history,was being erased  as soon as we'd written it.  I gave as an  example the fact that the Go-Go's are  being called "the first female rock and  roll band",   ignoring such pioneer groups  as Isis,  The Runaways and Fanny.   What's  more,  Rolling Stone called the Go-Go 's  "the best female rock and roll band in the  world."  Well, I think those things are fads. You  have to look at women who play music as a  life-long career - not get dressed up in  their roller skates and pink hair.  There's a woman on the west coast named  Addie. I don't know much about her, but I  heard her play once. She's a very good  standard guitar player, as opposed to  slide which is what I play. She plays  guitar like anybody but you don't hear  that much about her. I saw a little short  record by a woman named Cindy Bullins.  Lead guitar. Where is she? They're  probably like me. Where am I? This is why  you don't hear about us. Because this is  not where women get our brownie points, I  Legend  An individual who was present during this  interview suggested to Ellen that perhaps  a performer had to be "fresh and new" to  be popular. .  Believe it or not, I was fresh and new  once, too. But I didn't get any exposure.  And I feel that part of the reason why is  that I don't do what is expected of me. If  you do what is expected of you, you will  always have jobs. You will always have  opportunities. If you fit your pigeon  hole. If you don't, nobody knows what to  do with you. And I really don't think age  has anything to do with it. I'd like to  point out that Cindy Lauper is over 30.  So there you go. Let's talk about fresh  and new.  I do think that if you want a band to work  cheap that you had better get a band that  hasn't been working very long. And if you  want a band that you-can tell them what to  play, then you better get a band that  doesn't know what they're doing. Because  I'm not really likely to listen. I never  did listen. And I'm sure not going to  listen now. After twenty years, I don't  think so.  I chose this moment to say that although  more women are playing rock and roll,  it's'  still a rarity to have one in front of us.  'ñ†I asked her if she was aware of the positive effect she was having on her audience  at the folk festival.  I think so because I want people to do it  to me too. Over the years, I've gone  through a lot of things. But I feel.much  better now. I went through a lot of guilt  for a long time because I didn't want to  get married. I didn't want to have babies.  I wanted a man in my life, but I couldn't  find a man who was willing to live with  me. He wanted me to play a role. Things  like that.  I thought that since I didn't want to have  children, there must be something wrong  with me. I wondered why I play the guitar.  Everybody tells me I'm good. Everybody  says I don't sound like anybody else.  People even tell me I play like a man -  which I think is ridiculous. You're a  guitar player first. Then your sex comes  into the picture. You don't play with  your plumbing. I was even fold that men  don't like to see a woman play the guitar.  Well guess who is in the front row. Young  boys. And they want to know how I do it.  But like I said, today things are better.  I believe it takes maturity. And it takes  age. And it takes getting some respect.  For the first ten years, I didn't get  that much respect as a guitar player. I  really didn't. People really stepped on  me because of what sex- I am.  At this point,  our conversation moved  into her childhood. Ellen is the daughter  of missionary parents.  She was born in  Nashville in 1945,  but when she was very  young,  her family moved to Kobe,  Japan.  She lived in Japan until the early '60 's,  when her family returned to the South and  Ellen was enrolled in college.  My father sent me to a Presbyterian  college. I think he wanted me to meet a  preacher. Instead I played rock and roll  in the bottom of the boys dorm. I hated  the school. They didn't offer anything.  No music. No arts. So I dropped out,  bought a guitar, and two weeks later I  got my first job singing in a little  place in Atlanta where you put a dime in  a coffee cup.  Ellen arrived in Atlanta at a time when  resistence to the civil rights movement  was severe. I asked her what it was like  returning from Japan into this environment.  It was traumatic, I was raised in a small  international community in Japan. And when  we came back to the States, I would sit  down on the bus wherever I sat. And I  didn't mind who I sat by. But I would get  a lot of strange looks because it was  bad back then. I had friends in Atlanta  and we were multi-racial. But we used to  get a lot of cops stopping us on the  street and calling us outside agitators.  Where are you going? What are you doing?  Going to the movies.  It was bad. But I find having all those  years in the south affected my roots a  lot. I came back to the States when I was  17. And in Japan I had listened to Ray  Charles and a lot of New Orleans music.  There was also Professor Long Hair and  Fats Domino. I started playing piano when  I was five. No lessons or anything. But I  learned from those people. So I learned a  sort of New Orleans-style piano.  When I first came and lived in Atlanta, I  heard B.B. King, James Brown, Bobby Bland,  Aretha Franklin (she influenced everybody),  Tina Turner, Little Richard and others on  the rhythm and blues circuit. And I feel  really fortunate that I had that rhythm  and blues base. Then I discovered old  blues. Eventually I began to play with  Howling Wolf, Muddy Waters and people like  that.  By 1966,  Ellen was living in New York City.  It Was here that she met Jimi Hendrix.  They were both playing in Greenwich  Village clubs and one night he asked if he  could play with her.  I fell on the floor. And then I said yes.  So I played piano and he played guitar. He  always envied my vqice and I learned from  him. I watched him write "The Wind Cries  Mary" and all he used was a Strat and a  twin reverb and that was it. I watched him  experiment and make up. things.  He was real shy. He was really nice to me.  He was a very sensitive guy and the main  way he communicated with the world was  through his music. Jimi was real receptive  and open. He listened, to everything everybody played. He never put anybody down. It  was a real pleasure to play with him.  And I learned from him how to use my  guitar and my voice like two guitars. He  didn't do it as pronounced as I do, but if  you go back and listen to those early  recordings, you'll hear him sing with his  guitar. I took that into my' life and that's  how it comes out from me.  I asked Ellen if she had an historical  perspective on herself and on those times.  Now I do. And as I look back - I don't want  to sound schlocky - but I feel very  grateful that I'm here. Because so many  people that I started out with, drugs and  alcohol got them. And it almost got me. But  I'm here and I'm real grateful for that.  Although Ellen lives in Connecticut, she  is considering moving to Toronto. Her  current rhythm section, Bucky Berger and  Terry Wilkins are from .that city and she  already has friends there. She is also  looking for Canadian representation and a  record company.  This month Ellen Mcllwaine will turn 39.  October will also bring her 20th year as  a performer to a close.  When I congratulated her she said,   "Twenty more and we'll  see if I turn into a good guitar player. "  I love a good sense of humour.  Connie Smith is the producer and host of  "Rubymusic", 7:30 pm Fridays on CFRO, Co-op  Radio.  DISCOGRAPHY  The Real Ellen Mcllwaine  (1975)  United Artists; KOT3306 (out of print)  Ellen Mcllwaine   (1978)  United Artists; LA 851 (out of print)  Honky Tonk Angel  Polydor; PD5021 (out of print)  We The People  Polydor; PD5044 (out of print)  Everybody Needs It  (1982)  Blind Pig; BP1081 30 Kinesis October^  by Cy-Thea Sand  The Berkeley Women Of Color Newsletter  Institute for the Study of Social Change  University of California, Berkeley  Spring 1984, no. 2.  The purpose of The Berkeley Women Of  Color Newsletter  is to share information  on the research being done by academic  women of colour about women of colour.  The newsletter is a collective effort  of women who are dedicated to an integration of personal and professional goals:  ...the question that guides us through  all our reading and activities is  whether or not the major themes of  feminist literature "fit" in terms of  our experiences as women of color.. .  we are developing a critique of  feminist literature that should raise  important questions about all women.  In this issue, members of the collective  introduce themselves and their work.  Elaine Kaplan Bell discusses her paper on  the dynamic between the white housewife  and black domestic - a paper being considered for publication in the forthcoming anthology, Qompetition Between Women;  Denise Segura writes on Chicanas in the  California labor force, observing that  "...white women are more than twice as  likely as Chicanas to be employed in this  relatively high-paying, high-status occupational category (professional work)"  and suggests that "racial barriers between  women have not been broken down either  through time or affirmative action."  Deborah Woo's article on the differences  in concepts of Self and in mental health  problems between Euro-Americans and  Chinese Americans is fascinating, as is  Joyce Chinen's 'Some Thoughts of the Race  Ethnicity, Gender, Class Intersection.'  Chinen analyses women's employment patterns  in Hawaii and notes that "Caucasian women's  educational levels were generally higher  than all other ethnic groups, but seemed  less related to their personal earnings  than it seemed to be with other ethnic  women. This is consistent with other  studies which have found that educational  credentials seem to be far more important  to women of colour, and other disadvantaged  groups, than to more advantaged groups."  There is also an article about women in  Brazil by Lucinda Ferreira Brito and a  discussion on Bell Hooks' forthcoming  book Feminist Theory: From Margin To Centre,  by Lynet Uttal. The next issue of the newsletter will be published in the fall of  1984. It promises to be an excellent contribution to progressive studies and I would  encourage readers to send their names,  addresses and donations (one dollar covers  the cost of a sample issue and mailing) to  The Berkeley Women of Color Collective,  2420 Bowditch Street, Berkeley, CA 94720.  A  Little  Night  Reading  of Canada's Indian people. In her editorial  Lenore Keeshig-Tobias writes:  It's time to highlight the real people,  - the real issues and the real cultures.  But,  to speak  'as one voice' for the  Native peoples of Canada would be  incredulous and utter foolishness.   We  are many - maritime, woodland, plains  and arctic.  We have different opinions,  politics and approaches as do all  people the world over.  Yet,  Sweetgrass  is prepared to give hearing to all and  delineate,  through the voices we intend  to bring together,   the ancient and  modern history of the  real Native  The editorial board of Sweetgrass  consists  of five women and one man, and in this  premiere issue there is good coverage of  work by women. J.M. Bridgeman writes about  broadcast journalist Bernelda Wheeler who  hosted CBC's 'Our Native Land' for ten  years. Sandy Greer has a short piece - I  wanted to know more - about artist Maxine  Noel whose beautiful work 'The Red Robe' is  reproduced here. Maxine Noel is a member  of the wolf clan, born in Manitoba of  Santee-Oglala Sioux parents. There is also  an intriguing piece by Denis and Alice  Bartels comparing the native peoples of  Siberia to those of Canada. Judith Enna-  morato celebrates a clan mother and medicine woman in her tribute to Alma Greene,  who died in 1983.  There is much more to savor in Sweetgrass.  A passionate spirit informs this exciting  new publication and I look forward to  future issues which I hope will promote more  native women's literature and art.  is,- The Magazine of Canada's  Native Peoples,   Premiere Issue, May/June  1984. Toronto, $2.50.  Last Summer At Bluefish Cove,  by Jane  Chambers. 107 pages, New York, The JH  Press Gay Play Script Series, $6.95(U.SI.)  1982.  The Price Of Salt,  by Claire Morgan,  276 pages, Tallahassee: The Naiad Pres:  $7.95 (U.S.), 1984.  Orginally published in 1952, The Price Of  Salt  is a lesbian classic for two major  reasons: Morgan's writing is superior to  most of the lesbian pulp novels of the  fifties, and Morgan's protagonists find  happiness. Most of the characters in  fifties gay fiction (many created by men)  were drunks, suicides or latent heterosexuals.  I read The Price Of Salt  for the first time  about ten years ago. I am critical now  of the often insipid dialogue and belaboured plot which occasionally diminish the  novel's power. The evolution of Therese  Belivet, a young stage designer, from a  lonely confused girl into a lesbian with  direction and self-esteem, provides the  essential focus of the work. The novel's  pace is off- balance: in the first pages  the plot moves quickly as Therese meets and  falls in love with Carol, but the ensuing  courtship is much too languid (even for  romance buffs, I venture to guess) followed  by a rather hurried maturity of Therese.  Despite these faults The Price Of Salt  is  an inspiring novel with many moving scenes.  The relationship between the younger and  the older woman is handled with dignity  and credibility. There is an afterword by  Claire Morgan in which she mentions the  torrent of letters she received after the  paperback was printed in 1953 - letters of  gratitude from hundreds of readers who  had never seen their sexual preference  validated in print. The Naiad Press is to  be commended for helping to preserve and  foster lesbian literary history.  Let's Pretend,  by Jacqueline Wilson, 176  pages. New York: Penguin Books, $2.50, 1979.  Ontario Indian  magazine is the predecessor  of Sweetgrass,  a national native journal  dedicated to celebrating the varied voices  Jane Chambers was a playwright, novelist  and poet who died in early 1983 at the age  of forty-five of cancer. Burning,  her gothic  suspense novel, is a great read, resurrecting the persecution of witches into a  contemporary lesbian love story. A forthcoming collection of her poetry contains  work done mainly in the last months of  her life and will be titled Warrior At Rest.  Jane Chambers was primarily a playwright  and in Last Summer At Bluefish Cove  she  explores th interpersonal dynamics of a  small group of lesbians who meet each  summer to vacation. In Tish Daces' article  about Jane Chambers in the New York Native  (Oct. 24-Nov. 6'83), Chambers' longtime  lover, Beth Allen, says that Bluefish Cove  is about gay people choosing a family for  themselves. The play also concerns a dying  woman which is strangely prophetic, written  as it was in 1976; Chambers was diagnosed  in 1981. I'd love to see the play performed  and witness first hand the evolution of  both the love affair and the interconnection  of this family of gay women. Last Summer  At Bluefish Cove  opened at the West Side  Mainstage, New York, as part of the First  American Gay Arts Festival in June 1980.  I found this intriguing suspense novel on  the bottom shelf of the underfed literature  section of the People's Co-op Bookstore on  Vancouver's Commercial Drive. It was dusty  but on sale! Let's Pretend  is a mystery,  a young adult novel and an incisive  character study. Emily's mother disappears  one day while Emily is at school and Emily  is soon convinced that her mother has been  killed by her step-father. The local  police force think that Emily is merely  distraught of course.  Let's Pretend  is of the 'can't put it down'  school of fiction as the psychological  tension, augmented by Wilson's astute  observational talents, intensifies into  a Kafkaesque ending. Young adults will  enjoy Wilson's appreciation of their  essential powerlessness; fiction and mystery  lovers will savour Wilson's craft, as well  as her ability to spin a yarn with ease  and grace. Hopefully the library or your  local second hand bookstore has this one.  Fly Away Home,  by Marge Piercy. 446 pages  New York: Summit Books. 1984.  Marge Piercy's last novel, Braided Lives,  is concerned about abortion rights. In  her latest work she takes on the issues  of arson for profit and the urban housing  crisis. Daria Walker joins Piercy's  family of impressive women characters  whose spunk, wit and courage make them  memorable.  Marge Piercy likes people (and cats) and  her moral fiction in Fly Away Home  is  hard hitting: she engages us in the  terror and rage of poor and working class  people burned out of their apartments to  facilitate luxury condos for those who  can afford the price. Piercy dramatizes  continued page 33 BECKW0MAKP5  ^TORE fRONT ART 5>TUDlD -Gift SHoP  »*«i " CARDS -f- CWrXS    .  883?°" EAR FlEtflHk*ID.+fcftx  • Helium 5allooms  WDMErV^   3MteoL 3£WftLEF>1f T*  fREE LANCE  ART  WoftK-  (October '84 Kinesis 31  LITTERS  «**■  LESBIAN  INFORMATION LINE  Need Information?  Want to talk?  Contacf L/.L — (604) 734-1016  Thurs. & Sun. 7-10 p.m. |  eotteGti&e or write 1501 w- Broadway,  Vancouver '.    ,»-  INA DENNEKAMP  Piano Tuning and Repairs  854 East 12th Avenue  Vancouver, B.C. V5T2J3  876-9698  ARIEL  Hours: 10 am to 6 pm Monday to Saturday  1 pm to 5 pm Sundays  Store will be closed Monday, October 8, Tuesday, October 9 and Wednesday, October 10 for renovations.  2766 W. 4th Ave.  733-3511  , PLANE JANE CONSTRUCTION  Joining CITR  There comes a time in every woman's life when she  must decide between the barren land of mainstream  radio, and sensibleness, humour and good taste in  broadcasting.  That time is now. One choice is CITR FM. Music, news,  interviews, profiles, sports - people you want to hear from,  people in this community who have something to say, or  sing, or chant, or read, or perform, or whatever. Music  you seldom hear on any radio station by bands like the Au  Pairs, the Poison Girls, The Slits, Special AKA, The|  Raincoats, The Moral Lepers - women's bands and bands  that feature women. Music by bands and individuals that  talk politics, sing freedom. ',  Join CITR and become an active part of the alternatives  to the blahhhs of mainstream radio. Membership is $20.00  for UBC students, $25.00 for others. A deal for supporting  one of the city's two alternatives to audio blandness. 6138  SUB Boulevard, Vancouver, V6T2A5 228-3017.  CITR membership Application  NAME PHONED   AGE_  ADDRESS   POSTAL CODE   UBC STUDENT Y N  STUDENT NUMBER   I'm interested in:  News      Public Affairs    Sports  Other (specify)  Thanks for  Ruby Music  Here's a big appreciation for Connie Smith.  Her -articles and programme on Co-op Radio  about music performed and created by women  are nourishment for me. I'm struggling  (with the man-created school system) to  learn music at the Vancouver Community  College music programme. The lack of mention  of women's music and women composers is  appalling(especially in the historical  areas)! The teachers at V.C.C. are very  good and knowledgeable but then I slowly  begin to wonder..."but where and who were  the women musicians"...  Anni Valentine  Vancouver  Feminists look  at racism  Kinesis:  For the past few years, we have been  compiling a bibliography of feminist  literary criticism. We have surveyed some  400 journals ranging from avowedly feminist publications to mainstream academic  and literary journals and collected 2000  examples of feminist literary criticism.  The recent exchange of letters in the  pages of Kinesis  between Daphne Marlatt  and Cy-Thea Sand(July/Aug and Sept. '84)  raises issues which we have wrestled with  in the course of our work.  Over the last fifteen years feminist  scholarship has revealed the. combination  of misogyny and sex-blindness that characterizes established bodies of literature and literary criticism, the male  perceptions and accounts of male experience that have been presented as universal. But, as many women of colour have  pointed out, in seeking to redress that  wrong and in examining the structures  that perpetuate it, white women have  themselves been race-blind and indeed  racist; to a large extent analysis of  women's oppression has been based on the  experience of white women. Women of colour  and third world women have also made it  abundantly clear that before a movement  which includes all women can be build, it  is imperative that white women take responsibility for our own complicity in racism.  Too often, our responses to the challenge  have been rendered ineffective by our  embarrassment, our guilt, and our desire  to treat the issue as one that can be  dealt with quickly and set aside.  Within feminist criticism, this response  has taken several forms. One is to justify omitting women of colour from critical  consideration by claiming that, as a white  woman, one cannct speak for (or, presumably, be expected to speak about)  the experience of women of colour. Most white  feminist critics have come to realize the  blatant racism of this stance. However,  the token inclusion of women of colour in  one chapter of a book, one essay in a  collection, one special issue of a journal  - while at least a recognition that these  questions can no longer be ignored, still  maintains the centrality of white perspectives. Nor is it useful for us as white  ' feminist critics simply to "watchdog" each  other for signs of racism. This promotes  defensiveness, short-circuits critical  thinking and does little to improve the  situation.  What is needed is a re-evaluation of our  existing categories and methods that includes an analysis of racism as an institution and how it interacts with gender  and class oppression. On a practical level,  we believe this can be accomplished by  attention to the specificity of women's  writing - that is, the social, cultural,  historical and economic contexts in which  it is produced. Ironically, the rallying  cry of sisterhood has deflected examination of the differences among us, even  made us intolerant, with the result that  we have become further separated. White  middle-class women are in a position to  ignore the differences; women of colour  and working-class women must live them.  This inequity has been played out within  feminist literary criticisms by privileging critical approaches that derive from  white middle-class women's experience.  For example, over the last decade much  energy has been expended recovering a  "women's literary tradition". For the most  part, what has actually been defined is a  white middle-class AnglorAmerican women's  literary tradition. Naming it as such  reveals what some critics have called in  another context "the presence of absence".  And, the partial nature of theories of  women's writing based on the work becomes  clear. But we cannot stop with this recognition nor can we simply add the writing of  women of colour to the tradition we have  developed. We must examine the effect of  our not-seeing, of racist assumptions on  both the substance and the methodology of  our, work.  Nor should we assume that the tasks of  all women are parallel. An inclusive theory  of women's writing would use our differences as points of departure; theories  grounded in the assumption of difference  would extend and re-define the issues.  For instance, much attention is currently  being paid to the recently translated work  of some French feminists on such ideas as  l'ecriture feminine, or "writing the body",  which seeks to develop a specifically female language, one which would release  ,female sexuality from repression as it is  manifested in language. Is this a relevant  question for black women writers, whose  sexuality has not been defined in the same  way as white women's? What does it mean  for white feminist critics considering a  language of female sexuality, that our  sexual nature has been defined against  black women's? What other questions would  an awareness of difference generate?  Approaching feminist scholarship from the  perspective of difference suggests the  true complexity of the task of re-vision  which lies ahead of us.  Wendy Frost and Michele Valiquette,  Vancouver  Pornography  data sought  Kinesis:  The Queen's Women's Centre in Kingston  held a three-day conference on pornography last February. We video-taped the  speakers, with the intention of creating  a series of discussion tapes for people  concerned about the issue. Now, we are  going ahead. It is our hope that feminists  currently doing research on pornography -  . be it theory, effects data, or legal  reform - might be interested in sending  us their papers as we are planning to  cover a wide range of issues, including  a critique of current legal and psychological analyses. We will be distributing  the videos with comment papers and an  extensive bibliography. We badly want  feminist references. Also, we would like  to make contact with action groups to  include a list of feminist groups struggling against pornography at a community  level. Please write us at Queen's Women's  Centre, 51 Queen's Crescent, Kingston,  Ontario, K7L 3N6 or call 547-6970 (613).  Pornography Project Collective,  Kingston, Ontario 32 Kinesis October '84  LETTERS  Appeal for  Palestinians  Kinesis:  Since 1947, the more than four million  Palestinians have lived in exile or as  refugees in the Middle East or have suffered under Israeli occupation as second-class  residents of the West Bank and Gaza areas.  Hunger, disease, emotional trauma, and  maiming has been suffered by the Palestinian population and poor or inadequate medical treatment has often been their fate.  However, thanks to the Palestine Red  Crescent, an observer member of the International Red Cross, and the World Health  Organization, much has been done to alleviate the medical needs of Palestinians.  The efforts of the PRC have been augmented  by support from medical and humanitarian  groups around the world.  The Committee for Medical and Refugee Aid  to Palestinians is sponsoring a drive to  equip and supply the Children's Unit of  Palestine Hospital, located in Cairo and  run by the Palestine Red Crescent. The  Children's Unit was established to treat  seriously disabled, emotionally war-scarred  and wounded children who travel hundreds  of miles from the West Bank in search of  treatment not offered to them on the West  Bank or Gaza. The rehabilitation and treatment unit's needs are varied and acute.  Our committee hopes to receive medical  supplies and equipment from Canadian agencies and money to purchase vital rehabilitation equipment.  Can you help supply and equip the Children's  Unit of Palestine Hospital? Can you aid the  many children being assisted in its programmes of treatment and rehabilitation?  If so, please join the campaign for Children's Unit. We urgently require the participation of individuals representative of  community, human rights, medical, and  women's groups and trade unions.  If you wish to help, please write Committee  for Medical and Refugee Aid to Palestinians,  P.O. Box 3255, Vancouver, B.C. V6B 3X9,  or telephone the undersigned at 987-7949  (evenings).  Ed Lavalle, Chairperson  Medical research  for women's needs  Kinesis:  Recently The Globe and Mail  ran a short  article by Joan Hollobon which reported  that a national committee writing new  . guidelines for medical researchers is soliciting letters from citizens on the topic  of ethics in medical research.  I think this is a good opportunity to lobby  the medical research council and the government on behalf of women. The present research in Canada does not meet our needs.  I would like to see the medical research  council encourage more research on women's  health problems in general and on pelvic  inflammatory disease (PID) in particular.  According to the Centre for Disease Control  in Atlanta, Georgia, by the year 2000 one  out of every two women in North America  will have, or will have had, PID. This figure refers to women of childbearing age.  PID is a potentially life-threatening illness. It cannot always be cured even if  women undergo castration-type surgery.  Antibiotic treatment is often ineffective.  Women who are "cured" frequently suffer  from chronic pelvic pain, chronic pelvic  inflammation, sterility, recurrent infection, and disability. Some studies place  the incidence of these long term problems  as high as fifty percent. This is not an  'acceptable situation. More research is  desperately needed.  It seems to me that the "hidden" ethical  decision in research is the selection of a  topic. I would like to see this selection  reflect statistics about disease.  I'm asking your readers to write a letter  to the council and to send copies to both  provincial and federal health ministers.  Write to: The Committee on Ethics in Experimentation, The Medical Research Council  Ottawa, Ontario. K1A 0W9.  Thank you, Maureen Moore, Vancouver.  Peace not  patriarchy  Kinesis:  I read Ms.   at times but its ads are so revolting as are some of its politics that I  really feel that there is not a women's  magazine for me. For example I didn't understand all the coverage on the Hansen et al  : trial - granted The Vancouver Sun,  etc.  made a mess out of it. But I felt disappointed that no credence at all was given to   continued on next page  CANADIAN WOMEN'S MAILING LIST REGISTRATION FORM  INDIVIDUAL REGISTRATION  NAME   |  1  AODRES  1  S  CITY  PRC  VINCE  POSTAL CODE  i r  Demographic Information: We are asking for this information so that we can know who we are reaching. This  will help us know where our efforts need to be focussed so that we can create* a truly broad-based national service  that connects with all women. This will also help groups wishing to reach a specific segment of the population.  However, you do not have to disclose this information to register.  Ate  D Under 18  D 18-21  D 22-29  D 30-39  □ 40-54  D 55-64  O 65 and over  Indicate the ethnic/cultural group with  which you most identify   Occupational Field (Check two  categories you most identify with)  D Health/Medical  O Mental Health/Counselling  O Legal  Q Teaching/Librarian/Educational  D Scientific/Technical  Q Social Services  D Research  D Management/Administration  Q Computer  O Homemaker  D Financial  D Office Worker  D Factory/Industrial Worker  D Farm/Agricultural Worker  D Skilled Trades  Q Sales  Q Business Owner  D Services (Restaurant,  haircutting, etc.)  D Spiritual/Religious  D Performing Arts  D Graphic Arts/Fine Arts  O Artisan/Crafts  D Writcr/Poet/Playwright  D Media  O Political Worker  O-Military  D Government Worker  D Other (specify)   MAIL CODES  onlyim  D Woman (individual registrant)  D Women-only organization  D Organization with mixed membership/staff  O Man (individual registrant)  Who Cm Mall to You?  O Individual women an.  □ Women's organization  O Women's and mined organizations tno individuals!  Language  O I wish to receive mailings In French  □ I wish to receive mailings in English  DI wish to receive mailings whether they are In French or Englisl  Q My primary language is neither French nor English. I wish also  receive mailings in (specifyI. whet  organizations tno men I  D Disabled People  D Sesual Preference  D Disarmament/Peace  D Environmentai/Ecolog  O Racism  D Reproductive Rights  D Marriage-related issues  Health  D I am generally.  D Abortion/Birth Control/  D Gynecological Health  D Seiually Transmitted Disc  ally Interested in legal/political issues.  O Equal Pi  D Proslitut  D Consutm  O Senior C  D Co-open  » health issues conci  Pollllal Candidal  O Yes. Political  D No. Do not permit political ci  O Music □ Painting/Drawing D Spirituality  a Film/Video D Crafts O Women's Pre  O Dance/Theatre D Prose/Poetry D Tours/Travel  Q Photography  Q I am generally interested In this subject.  D Basketball D Gymnastics D Running  O Softball/Baseball D Volleyball D Weight lifting/  D Racquet Sports D Backpacking/ Body Building  D Football/Rugby/ Canoeing/ D Biking  Soccer Wilderness Trips D Winter Sports  O Aquatic Sports D Martial Arts  re mailings on issues/subjects of particular interest to  Where did you get this form ?   .  Yes, I can help distribute forms    Send _  Education  D I am generally interested in educational issues  I am only interested in the following categories:  D W.omen's Studies  D Science and Technology  O Women's History/Literature  D Women's Psychology  D Continuing Education for Women  O Alternative Educational Programs  D Parenting  Violence Against Women  0 I am generally interested in this subject  1 am only interested in the following categories:  D Incest/Child abuse O Rape  O Battered Women O Seiual Harrass  O Pornography D Sell Defense  Work  d I am generally interested in Issues related to won  D Displaced Homemakers A Employment  D Childcare  O Women's Training Programs  O Women's Professional groups/unions in your occupational area  O Disabled Workers  a Job Sharing/Part-time Work  O Domestic Workers  D Workers' Cooperatives/Alternative Work Situations  _ copies  Registration cost  This is a grassroots project which depends  on donations from the people who participate in the network. A donation of $3.50  will pay for the costs associated with pro- •  cessing your registration form. Donations  of $10.00 or more will help pay for the  urgently needed publicity to enable CWML  to reach its target of 10,000 participants by  the end of 1984. If you cannot afford to  donate please fill out and return the registration form anyway. It is crucial that all  women participate in a network that serves  MAIL ENTIRE PAGE TO: Web Women's Information Exchange • 9280 Arvida Drive • Richmond, B.C. • V7A 3P4  ORGANIZATIONS: Send for organizational registration form. If your organization would be willing to include our brochure in  mailing in exchange for mailing label credits, please contact us. October'84 Kinesis 33  BULLETIN BOARD  Letters from page 32.  the view that violence is not the way to go  despite the good of one's intentions.  Anyways - mainly what I'm trying to say is  I'll always subscribe and read Kinesis  but  I wish it related a little .more to my  struggle for working for a .kinder, peaceful world in a patriarchal, violent one.  Kudos to the excellent work you do on bringing Kinesis out on time on a limited budget.  You're doing good work.  Sincerely,  Jenny Singleton  Night Reading from page 30.  the American class system without polemic.  Her diverse characters organize against  their enemy collectively: the poor and  the disenfranchised are not just described,  they are protagonists in their own stories.  Victims of our vicious economic system  fight back in this novel of neighbourhood  and family life.  An Additional Note: THE FOLLOWING  BIBLIOGRAPHIES ARE AVAILABLE:  Women and Agriculture  by Lynn Murphy,  1984 International Education Centre,  Saint Mary's University Halifax, N.S.  B3H 3C3.  New Visions  -  feminist books on women  and mental health by Janet Rogers, 1983.  Boudicca Books, P.O. Box 901 Station K,  Toronto, ONtario, M4P 2H2.  Canadiana -  Books by and about women,  domestic and feminist themes. Catalogue  No. 42 June, 1984. Heritage Books,  866 Palmerston Avenue, Toronto, Ontario  M6G 2S2.  Cy-Thea Sand is currently travelling  across the country in hopes of stirring  up interest in an anthology by and about  working class women.  Her column and other  critical work appear regularly in Kinesis.  EVENTS  VANCOUVER WOMEN IN FOCUS SOCIETY ARTS AND  CENTRE Suite 204-456 West Broadway, Vancouver, BC V5Y 1R3 (604)872-2250. Women  in focus is organizing a three day  weekend of film and video to be presented from November 16-18, 1984. This  event will take place at the Robson  Square Media Centre here in Vancouver.  The event is called "A Different Face"  and it is devoted exclusively to the  work of women cineastes from around the  world. For more information, contact  Julie Warren at 872-2250. Women in Focus  is at 204-456 W Broadway, Vancouver.  Come to the BC COALITION OF THE DISABLED'S  Celebrity and Goods Auction on Saturday,  October 20th, Canadian National Institute for the Blind, 350 East 36th  Avenue, Vancouver, between 3pm and  10 pm. We will be making the draw for  the Raffle '84 on the same day.  SORWUC LOCAL 1 & PRESS GANG announce the  THIRD ANNUAL HALLOWEEN BENEFIT DANCE.  Saturday, October .27 Hastings Community  Centre 3096 E Hastings St. 8:00 pm to  1:00 am So, don't plan parties this  year. Come to the Benefit where you  and your friends can meet and at the  same time support two worthwhile  organizations. There-will be live music,  great childcare, delicious food, and  plenty to drink. So, plan to be at this  Annual Event, and tell your friends.  WOMEN'S MEDIA NIGHT  Tuesday October 9: Women and Video Documentary. A variety of documentaries by  women, housed in the Video Inn library,  will be viewed and discussed. Tonight's  theme is Vancouver women's documentary  production: "The First Step", Shawn  Preus, Barbara Steinman, Reel Feelings  Media; "Good Luck Greta" Reel Feelings  Media; "A Common Assault" Peg Campbell;  "Women's Suffrage Movement in Canada"  Women in Focus; "Union Rights - Mother's  Rights" Amelia Productions-.  Tuesday October 16: Women and Video Art;  A variety of art tapes by women, housed  in the Video Inn library will be viewed  and discussed. Tonight's theme will be  art and cultural/racial minorities: "La  Bonne" Barbara S-teinman; "Mask" Doris  Chase; "Portrait of Three Chinese-  American Women" Asian-American Workshop.j  These two evenings are free of charge  at the Video Inn 261 Powell St. Phone  for exact times: 688-4336 or 688-8827  THE BC FEDERATION OF LABOUR'S WOMEN'S  RIGHTS COMMITTEE is sponsoring a conference entitled "Women: Influencing  Change", October 19th - 21st, 1984 at  the BC Institute of Technology, 3700  Willingdon Ave., Burnaby, BC. Workshops;  film: "Not a Love Story"; Childcare  available. Registration Fee $15. For  more information, phone 430-1421.  WOMEN AGAINST NUCLEAR TECHNOLOGY present: '  "Laughing in the Nuclear Age: The Fran  and Charlie Comedy Show". If you missed  them last year, now's your chance.' |  They're back with new material. Saturday, November 10th at Robson Square  Media Centre Cinema. Free on-site childcare. For curtain-time, ticket information and childcare registration, phone  876-7853 or leave a message at 253-0412.  <v  rv  COME and HEAR  Suniti Namjosh  t&zJ. for* fa>*<A&slc  //// CbryiWUX/a-fOr  Sponsored by KiMEJIS  & Canadian League of Poets; 34 Kinesis October'84  Reader's Survey from page 2.  Most of us live in a large city and enjoy  spending lots of time browsing in bookstores and eating in restaurants. We do not  spend time drinking in bars or clubs, but  as one reader pointed out we should have  ^worded the question more accurately as  "dancing in bars or clubs" and we would  have received an accurate response.  Thank you once more to everyone who responded. We promise to use your suggestions  wisely. For those of you who' volunteered  to become correspondents we'll be in touch  this month.  presents...  Wive's Tales Storytellers  Oct. 12 and 19,1984  Dinner  Thur, Fri, Sat  6-11:30 pm  Lunch  Mon-Fri  11:30 am-2:30 pm  rag  560 Davie St.  between Seymour & Richards  685-1808  BULLETIN BOARD  THE VANCOUVER WOMEN'S HEALTH COLLECTIVE  presents A Self-Help Evening for Lesbians  Thursday evening October 11 from 7 to 10  pm. We will focus on vaginal and cervical health and teach cervical self-exam.  We will also discuss vaginal infections;  their causes and treatments (both medical  and alternative); Pap tests and any  questions participants may have. Please  phone the Health Collective at 736-6696  to pre-register or if you need childcare.  This workshop will not be held at the  Collective.  ARE YOU MAD ENOUGH TO SHELL OUT? We want  500 people who are. EXPOSE 84 is your  chance to buy a share in the most controversial and entertaining piece of  theatre to hit Vancouver since the Socreds gave us ."restraint legislation".  This is a play about the "consequences of  Socred budgeting: watch human rights,  the quality of education and our right  to collective bargaining disappear  before-your eyes. Cry, laugh, sing and  most of all...PROTEST. Your $20 will  help buy set, materials, costumes,  posters, handbills, stamps and lights and  you'll receive a ticket to the show  you've shared in putting on stage. The  people involved in EXPOSE 84 are working  as a cooperative. We open October 5 at  the Firehall Theatre. Send us your $20  share contribution and phone us at 689-  0926 for your reservation to EXPOSE 84.  Make your cheque payable to The Firehall  Theatre 280 E Cordova St, Vancouver, BC  V6A 1L6 Attn: Expose 84 Co-op.  $14 of  your donation is tax deductible.  KATARI TAIKO PERFORMS AT PLAYHOUSE. After  a year's sabbatical from performing,  Vancouver's own Japanese drummers will  present an evening of drumming, music,  and dance with .their friends and special  guests at the Queen Elizabeth Playhouse  on October 21 at 8:00 pm. This special  concert is a benefit performance to  raise funds for Tonari Gumi, the  Japanese Community Volunteers Associa-  Feminism, Socialism  Anarchism  new books, magazines  buttons & newspapers  SPARTACUS BOOKS  upstairs 311 W. Hastings St.  ph: 688-6138  fc>V  // you're getting too much news  and too little information,  our Public A ffairs programmes  offer a real alternative  The Rational Mon - Fri 7 - 730 pm  daily news and analysis from the left  NightwatCh Wed 7:30-8 pm  in-depth look at the issues  Union Made Wed 8:30 - 9:30 pm  by labour for labour  Redeye Sat9am-noon  music, arts and news analysis  COOP RADIO  Womanyision Mon 730 - 8:30 pm  feminist current affairs & arts  Coming Out Thurs 7:30 - 8:30 pm  gay and lesbian perspectives  The Lesbian ShowThurs 8:30-9:30 pm  B. C. s only lesbian radio  America Latina al Dia sat noon -1 pm  Latin American news andrr  WMJ  Call us for a free programme guide 684-8494  tion. Tickets are available at all VTC/  CBO outlets, Black Swan Records, Octopus  East, the Vancouver Folk Music Festival  Office, and Tonari Gumi, 573 E Hastings  St. (255-2651). They are $10/9 (seniors,  students & unemployed) in advance, and  $12 at the door.  WOMEN'S EQUALITY - MYTH OR REALITY? Women's  Conference on The Charter of Rights.  October 20 - 21, 1984 University of Victoria - MacLaurin 144. Registration Fee:  $10. For program and registration forms,  please phone or write: Status of Women  .Action Group, 1045 Linden Avenue, Victoria  BC V8V 4H3 381-1012. Also available at  Everywoman's Books, 641 Johnson St., Victoria and U Vic Women's Centre.  "WRITING FOR OUR LIVES" Poetry reading  by Carole Itter and Anne Marriott at the  Women's Resources Centre, 2nd floor,  1144 Robson Street. Thursday October 18,  1984 at 12:10 pm. Free.  GROUPS  HELP WANTED International Women s Day  Committee '85 is meeting every other  Tues, 7:30 pm at Britannia Community  Centre (1661 Napier, near Commercial  Drive). We need women to plan dances,  benefits, Info Day, publicity, child  care. No experience required; enthusiasm  an asset. Meetings October 2, 16, and 30th  and every second Tuesday thereafter.  KAI VISIONWORKS is a social change media'  collective whose focus is empowerment of  grass roots organizations in the making  of slide shows for social change. Kai  Visionworks P.O. Box 5490, Station A,  Toronto, Ontario M5W 1N7  (416)964-1278  Weekdays 10 am until Noon.  Vancouver's  Specialty  Video  Store  CLASSICS* FOREIGN  MUSIC* CULT  1829 West 4th Ave.  at Burrard 734-0411 October'84 Kinesis 35  BULLETIN BOARD  UNEMPLOYED? Intimidated by or having problems with bureaucracies? Want to join  the fight for jobs? We handle all types  fo problems. Come see us at: The Vancouver Unemployment Action Centre, 138  East Cordova, Vancouver, 688-9001/9083  (9:30 am - 3:00 pm)  . VOLUNTEERS AND DONATIONS ARE NEEDED to help  organize the North American speaking tour  of Gilma Torres de Rette, a human rights  activist from Peru. Gilma is the mother  -of one of seven journalists murdered on  January 26, 1983. The tour will publicize  the effects of the state of siege in Peru  and military intervention of the Peruvian  people.. Gilma will be in Vancouver near  the end of November. If you can help the  tour financially or otherwise, please  call Janet 254-3351, or Stu 325-9852.  STUDIO POTTERY: WHERE IS IT GOING? A series  of three lectures focusing on contemporary studio potteries around the world.  Case studies will document and explore  origins, evolution and new directions  in organization, training, marketing and  design influences. After each presentation, the floor will be opened for  discussion of issues raised by the lectures, with particular reference to BC  and opportunities and directions for  growth in studio pottery here. Oct 9,  16, 23. Time: 7:30 - 10:30 pm. Place:  Room 230, Emily Carr College of Art and  Design. Fee: $2.00/lecture or $5.00 for  the series. ECCAD students free.  CLASSIFIED  SUBMISSIONS  WOMEN ARTISTS Battered Women's Support  Services is planning their second annual  exhibition of visual arts by women. If  you are interested in participating,  please contact Rae Gabriel at 734-1574  by October 20, 1984.  WOMEN AND THE INVISIBLE ECONOMY 23, 24, 25  February, 1985 Simone de Beauvoir Institute, Concordia University. We invite  researchers to participate in an interdisciplinary feminist conference on  women's unpaid labour. You are asked to  send a one-page precis of your proposal  paper by October 1, 1984. Participants  will be notified of the acceptance of  their papers by Novemver 1, 1984 and  final drafts will be expected for  February 1, 1985. Travel and subsistence  for participants will be paid with the  help of the Social Sciences and Humanities Council of Canada. Papers will be  further considered for publication as  chapters of a proposed book on women's  work outside the labour force.  For further information, contact Women  and the Invisible Economy c/o Suzanne  Peters, Simone de Beauvoir Institute,  Concordia University, 1455 de Maison-  neuve Boulevard West, Montreal, Quebec  H3G 1M8 Telephone (514) 879-8521  WORKSHOPS AND COURSES  SOUTH SURREY WHITE ROCK WOMEN'S PLACE  offers support groups, work shops, drop-  in at 1425 George St., White Rock BC,  V4B 3Z8, phone 536-9611  THE LITTLE MOUNTAIN NEIGHBORHOOD HOUSE  SOCIETY offers workshops and courses.  We need volunteers. 3981 Main Street,  Vancouver BC V5V 3P3 879-7104  FUTON BED & SOFA/BED FRAMES. $130 - $210,  dependent on size and style. Hand-built  using kiln-dried clear fir. Varnish or  stain'- 10% extra. Other furniture  custom-designed and built. Free estimates.  Now also available: wooden tarot card  boxes - $10. Phone Marion, 876-4541  CAFE BABE will be two years old in October  1984. Surprise entertainment is in the  works for the month of October. In honor  of the anniversary, 'Babe' sweatshirts  will be 25% off regular price. Any entertainers wishing to participate in our  celebration, or for information on specific events, call 685-1808.  PATIENTLY LOOKING for a quiet, clean, 2-  bedroom house or suite for two women and  an old, small dog. Will provide a pet  deposit. 325-7359.  MISCELLANEOUS  THE ISSUE IS CHOICE. Funds are desperately  needed for Pro Choice legal fees! Please  make cheque payable to THE ISSUE IS  CHOICE and mail to Box No.53, 238 Davenport Road, Toronto, Ontario M5R 1J6  WANTED: Volunteers to help build the  Canadian Women's mailing list. We need  help with responding to letters, data  entry, filing and innovative thinking.  Amount of involvement is up to you. For  more information, call Women's Information Exchange at 272-5335.  HOUSE TO SHARE: I'm a quiet woman looking  for same to share my house. Has fireplace, garden. Telephone 872-0072 for  more information.  LESBIAN NEW TO RURAL LESBIANA wishes to  make contact with other lesbians on the  sunshine coast. An artist interested in  forming a support group of varied  interests. Please write L.F. Glencross,  RR#1, Nelson",s Site, Sechelt, BC  CAR REPAIR: All makes, low rates. Winterize  now. Adrienne 873-5016.  CHILDCARE: 13 year old will babysit. Van  East preferred. Took teen childcare  course. Some experience. Lucy 876-8446  SELECTED ESSAYS ON THE HISTORY OF WOMEN'S  WORK IN BRITISH COLUMBIA. Write: Not  Just Pin Money, Camosun College, 3100  Foul Bay Rd., Victoria BC V8P 4X8  ^>£%>*  •••••••••••••••••••••*•••  *     OCTOPUS  FIT FOR TWO is a prenatal postpartum program. As any pregnant woman will tell  you, the childbearing year is a challenge  to one's physical and ,emotional well-  being. Fit For Two helps assist women  to feel good about themselves and to  deal sensitively with the many issues  which arise at this time. For information, please call Simone Wilson  736-0756  INEXPENSIVE QUALITY BOOKS  HARD TO GET ART, SOCIAL 1  LITERARY MAGAZINES  & JOURNALS  mi  2250W.4TH 732-6721   *  1146 COMMERCIAL      253-0913   jf  *  <••••••••••••••-* ^  BOOKS  isflpoacrs  XO-OP     R,L&T<"lUR.flNT  • Eggs Benedict at Brunch  • Delicious Beef, Veggie and  Fish Burgers  • Caesar & Seafood Salads  • Fresh B.C. Salmon  • Children's Menu  • Vegetarian Selections  FREE! Hallowe'en Pumpkin Carving  Oct. 27th and 28th  GRANVILLE ISLAND           681-8816 OKAY TEAM, TIME OUT!  TIME TO RENEW YOUR  KINESIS  Put down that hockey stick and pick up your pen. It's time to renew your  annual subscription to Kinesis while this special offer to present  subscribers is still in effect.  On October 3rd the new subscription price goes up to $15 a year (and the cover  price goes up to $1.50) but our present subscribers can still renew at the old  prices until November §th, if you get your $13 to us by that date. Even if your  renewal is notdue for months, plan ahead and get another year at the same  low price, $13 for 10 issues.  Published 10 times a year  by Vancouver Status of Women  400A West 5th Ave., Vancouver, B.C. V5Y 1J8  D VSW membership - includes Kinesis subscription ■  $23 (or what youcan afford)  D Kinesis subscription only-$15  □ Institutions -$40  .□ Sustainers-$75  Name    Address   _ Amount Enclosed.

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