Kinesis Dec 1, 1984

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 *^C^I  inside,^  \ k,ft lartgj  (VJorgentaJer  interview  anti-depressants —— KMESiJ  B.C. women lose rights  by Patty Moore  Last spring's predictions that "women stood  to lose basic rights under the Socred's  controversial human rights legislation,  Bill 11, have been realized. The 'new' B.C.  Human Rights Council's first decision: a  case hearing which dismissed allegations  of sexual harassment filed by a Victoria  woman against her employer. The dismissal  sparked immediate statements of outrage  from women's, human rights and community  organizations across B.C. and Canada.  Andrea Fields, a waitress at Willie's  Rendezvous in Victoria, registered a complaint with the B.C. Human Rights Council  charging that her boss, Wilhelm Ueffing,  on several occasions attempted to hug and  kiss her, as well as pinch or grab various  parts of her body, including her breasts.  Entered into evidence were several notes  written by Ueffing to Fields commenting on  the 'sexiness' of her body and requesting  they make love.  Jim Edgett, Chairman of the Human Rights  Council, admitted in his decision that "the  evidence revealed that Mr. Ueffing did  hug or kiss Miss Fields on more than one  occasion". Of the six notes entered as  "exhibits Edgett stated, "Two of these notes  could, if taken out of context, be interpreted as being crude or offensive." Edgett  then went on to dismiss the complaint by  stating Ueffing's acts did not constitute  sexual harassment as it was his habit to  carry on in this fashion with his staff  and regular customers.  The B.C. Human Rights Coalition issued an  immediate condemnation of the decision,  stating, "It was clear from this decision  that Edgett has not examined the precedents  which have been set in other sexual harassment cases," and charging Edgett with  either incompetence or compliance in  "carrying out policy decisions from the  Minister of Labour."  The Coalition also commented on Edgett's  rationale that harassment was alright if  it was a habit: "This is akin to a judge  saying that because it was a person's  habit of robbing banks, he or she could do  so with impunity."  New Democratic Party MLA Rosemary Brown  said the decision "serves notice" that  "the government is prepared to condone and  encourage sexual harassment of women on  the job."  In a further condemnation of the decision,  federal Justice Minister John Crosbie was  called upon to "require the government of  B.C. to provide proper human rights protection for women and other groups in B.C.  as a condition of receiving federal funds."  A letter to Crosbie from the Ontario  Status of Women Committee, the Metro Toronto YWCA, the Pink Ribbon Committee and  Kathleen Ruff (Canadian Human Rights advocate and former B.C. Human Rights Branch  Director) states: "Women are entitled to  work free of sexual harassment. Women are  entitled to proper protection under human  rights legislation. It is clear that the  women of British Columbia are being denied both."  What is most infuriating about Jim Edgett's  decision is his dismissal of the wide  range of precedent setting cases that have  already defined and advanced the issue of  sexual harassment across Canada. The case  most often quoted in sexual harassment  hearings is Cherie Bell v. Ernest Ladas  and the Flaming Steer Steak House Tavern  decided in 1980 by the Ontario Board of  Inquiry. The Board described what exactly  H W My  Ta human  ilVCHTS  constitutes a legal definition of sexual  harassment this way: "The forms of prohibited conduct that, in my view, are  discriminatory, run the gamut from overt  gender based activity, such as coerced  intercourse to. unsolicited physical contact to persistent propositions to more  subtle conduct as gender based insults  and taunting, which may reasonably be  perceived to create a negative psychological and emotional work environment. There  is no reason why the law...ought not to  protect employees from negative psychological and mental effect" where adverse  and gender directed conduct emanating  continued next page  This month's supplement: racism  In this month's feature supplement Kinesis  brings together news,  views that deal with racism and anti-racist work.  As women of colour increasingly make their presence felt in what has been a  predominantly white middle-class movement, what becomes most clear is that there  is an enormous amount of anti-racist work still to be done. Articles this month  point to the genocide of North American native people, forced sterilization and  racist immigration laws in England, and the continuing reluctance of the Canadian  government to redress crimes against Japanese Canadians interned during WW II.  However, we also look at the Vancouver School Board's attempts to bring anti-racist  politics into the schools, and a new book that holds out the possibility of black,  white, and Jewish feminists working together.  We hope that the content of Kinesis  in future issues will continue to reflect a  growing awareness of racism and how to fight it. The February issue will include a  dialogue between Cy-Thea Sand and Makeda Silvera on practical ways for feminists to  deal with their own and others' racism, as well as an article on anti-semitism and  how it relates to racism. -' -rr.XA ."   Dec. 84/Jan. 85 Kinesis 1  Porn  review  board  angers  women's  groups  by Patty Gibson  The newly created Periodical Review Board,  appointed by Periodical Distributors of  Canada to issue opinions as to whether  certain pornographic magazines violate  Section 159 (8)  of Canada' Criminal Code,  is proceeding without the support of  several feminist organizations in Vancouver's Lower Mainland. Women Against Violence Against Women (WAVAW), Vancouver  Status of Women, Rape Relief and the  North Shore Women's Centre all are concerned that the Board encourages B.C.'s  Attorney General to wash his hands of any  real responsibility on the pornography  issue.  The three board members, who will be paid  honorariums between $650 and $850 per  month by a distributors trust fund, were  chosen by the Attorney General's department to review pornographic magazines  coming into the province and to make  recommendations to distributors to withdraw those magazines from circulation that  it believes contravene the Criminal Code  of Canada or the B.C. Guidelines. Board  members include Graeme Waymark, Gwenith  Ingham, and Jillian Ridington as well as  Karen Phillips who will act as the Board's  alternate member. Ridington's past association with the National Action Committee  on the Status of Women, MediaWatch and  V.S.W. and Phillips' current involvement  with the Port Coquitlam Women's Centre  has meant the Board is operating with  feminist input.  According to Christina Willings, a member  of the WAVAW collective, this is a particularly dangerous positon for women to be  in because feminists on the Board will,  in effect, be seen to be legitimizing most  pornographic material in an effort to pull  the extreme worst of it off the stands.  "As a result of this," she says, "women  at large will have less power to object  to pornography in their homes, their workplaces or their corner stores. Their objections will be met by men who will be  able to say 'Feminists say this is o.k.  What are you  complaining about?'"  Although Ridington admits the Board will  only be able to deal with "the stuff that  .is at the violent end of the scale - the  stuff that specifically links sex and  violence", she believes this is an important gain for feminists in and of itself.  "I don't think I'm compromising anything,"  she said in a recent interview, "I'm doing  what I can now. Women are still working to  change the Criminal Code to make it more  specific but in the meantime this Board  is working to ensure the Code as it stands  now will be enforced."  But this, says Linda Kelly, of the North  Shore Women's Centre, is the responsibility  of the Attorney General. In a letter to  the Periodical Review Board, the North  Shore Women's Centre argues that "subjective application of the law by a middle  body of citizens is not the intent of the  continued page 5  ~T 2 Kinesis Dec. 84/Jan. 85  MOVEMENT MATTERS  tMStO£  Morgentaler   3  Catherine McKinnon   4  Across B.C 5  International     6  Labour    7  Anti-depressants      8  RACISM  Nilak Butler 10  Japanese Canadians 13  ESL cutbacks 14  VSB race relations 15  Englishwomen 16  Jane Sapp 18  Book reviews 20  Immigrant conference 22  ARTS  Stepping Out of Line 23  Women and Words 24  Early journalists 25  A Different Face 26  Art shows    28  Rattles 29  Not an Easy Choice 30  Composer Louie 31  Extremities 32  Poetry review 33  Periodicals in Review 34  Rubymusic 34  Letters  36  Bulletin board 38  -KMUiS—  EDITORIAL GROUP: Libby Barlow, Jan DeGrass, Linda  Grant, Isis, Emma Kivisild (Editor), Barbara Kuhne, Sharon  Knapp, Claudia Macdonald, Janie Newton-Moss, Cy-Thea  Sand, Connie Smith, Michele Wollstonecroft.  EDITORIAL BOARD: Carol Bieranga, Jan DeGrass, Patty  . Gibson, Punam Khosla, Emma Kivisild, Michele Wollstone-  CIRCULATION/DISTRIBUTION: Jan DeGrass, Judy Rose,  Joey Schlbild, Vicky Donaldson, Margaret McHugh, Cy-Thea  Sand, Esther Shannon, Cat L'Hirondelle.  ADVERTISING: Jill Pollack, Emma Kivisild, Jan DeGrass.  OFFICE: Judy Hopkins, Ruth Meechan, Cat L'Hirondelle,  Nancy Maglio, Michele Wollstonecroft, Mary Ann Pare, Jane  Leggott.  PRODUCTION THIS ISSUE: Libby Barlow, Jan DeGrass,  Angela Dodwell, Susan Elek, Dorothy Elias, Patty Gibson,  Karen Hill, Gina Horocks, Kim Irving, Isis (Co-ordinator),  Emma Kivisild, Sharon Knapp, Barbara Kuhne, Diane La-  marche, Pam Swanigan, Swee Sim Tan, Angela Wanczura,  Terry Thomson, and Michele Wollstonecroft.  Cover photo of Cassandra Kobayashi by Sharon Knapp.  KINESIS welcomes volunteers to work on all aspects of  the paper. Call us at 873-5925. The next story meetings are  on December 12th and January 9th, at 7:30 pm at the VSW  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  $23/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.  ie Canadian Periodical  Human rights from page 1  from a management hierarchy may reasonably  be construed to be a condition of employment ."  An Ontario Board decison in 1982, Hughes  and White v. Dollar Snack Bar and Jeckel,  laid the foundation for ruling out the  "but he did it to everyone" defence used  by Ueffing by stating "it is no defence  that other employees are similarly treated."  Another -decision frequently referred to in  hearings similar to Andrea Fields' case  is the Teresa Fay Cox and Debbie Cowell v.  Jabritte Inc. case. The case summary  states: "Their employer persistently urged  his sexual desires on the complainants  and other female employees, when such  verbal and physical advances were obviously  unwelcomed. It was quite apparent that the  respondent employer was acting under the  mistaken impression that females, despite  their resistance to sexual advances,  actually enjoyed such behaviour. That the  respondent treated his female employees  in a sexually discriminatory fashion, as  prohibited by the Code was certain." Under  the circumstances Cox and Cowell were  awarded damages for lost wages and substantial general damages for "the intimidating,  hostile and offensive work environment  suffered by the complainants."  Since July 1983 the Social Credit government has made clear its intention to ignore Canadian human rights standards and  to erode human rights protection in B.C.  Since the government first slashed the Human  Rights Branch and Commission there has been  a 23 percent increase in sexual harassment  complaints. The government is clearly telling the women of this province to forget  about receiving any protection from sexual  harassment in B.C. _,^S jl?^  It would be easy to see how the B.C. Human  Rights could, if taken out of  context, be seen as crude and offensive.  6®   AO*5   .c,"  Angles  seeks submissions  In May 1985 Angles  will publish a special  Writing and Art Supplement. Established  writers and artists will be contributing  and we hope that people who are just  starting will also be encouraged to think  of Angles  as an outlet for their work.-'  The deadline for submissions is March 1,"'  1985.  is Vancouver's lesbian and gay   monthly magazine —  We want stories, poems, plays, essays,  reviews, commentaries, selections from  works in progress, or written work that  doesn't fit into established categories.  The supplement will also contain photographs and graphic works in black and  white. The supplement is not restricted to  gay themes.  For more information about the supplement,  call Don Larventz at 738-5337, or Michael  Wellwood at 251-4904. Angles  cannot pay  for any contributions. All work will have  copyright retained for the authors and  artists.  Write Angles  at P.O. Box 2259, M.P.O.,  Vancouver, V6B 3W2.  looming Supplements  ' ,  ttpspmjng $bm&is  skjapigffljsfffcs- are; FeJ>-  'ft4a*7+ Stomal Stofflen*. "Mar-eh., Interna t*cmaj.$  "Set wfcicswa $&<?»£> ■$&$&$+ graphic!  SiStS-S  KINESIS IS AVAILABLE AT:  VANCOUVER AND AREA: Vanguard Bool  Agora Food Co-op Women's Heall  ArielBooks WomensReso,  Beckwomans  East End Food Co-op  English Bay Books  La Quena Coffee House  LiltleSislers  Mall Book Bazaar  Manhattan Books  McLeodsBooks  North Shore Women's Centre  Octopus East and West  Peregrine Books  ssCang  Reach Clinic  Simon Fraser Studen Society Bookstore  Simon Fraser University Bookstore  Spartacus Books  UBCBookstore  Vancouver Women's Bookstore  IN B.C.:  Chetwynd Women's Resource Centre  Everyv/oman'sBooks, Victoria  Haney Books, Maple Ridge  NDPBookstore, Gibson's Landing  Nelson Women's Centre  Pt. 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NEW ZEALAND  Broadsheet, A ukland  Women's Bookshop, Chrlstchurch Dec. 84/Jan. 85 Kinesis 3  ACROSS CANADA  Interview with Morgentaler  A moral  victory    J  by Maxine Boag  In June, 1982, a free-standing abortion  clinic, established in Toronto under the  direction of Dr. Henry Morgentaler, was  raided and closed by the police. Charged  under the abortion law - Section 251 of  the Criminal Code - for "conspiracy to  procure a miscarriage", Drs Morgentaler,  Scott, and Smolling, stood trial in Toronto,  and face further charges for establishing  a clinic in Manitoba.  On Thursday, November 8, after only four  hours of deliberation, the 12-person jury,  who had been told by the judge that they  had no choice but to find the doctors  guilty, acquitted them with a not guilty  verdict.  There was rejoicing across Canada: rallies  in Toronto and Winnipeg celebrated the  decision. As one CARAL (Canadian Abortion  Rights Action League) worker in Toronto  told me, "there was only one person  amongst all of us who predicted the decision - Henry Morgentaler!" The implications  of this decision for Canadian women are  profound.  This is the fourth time that Morgentaler  has been acquitted by juries for performing abortions in free-standing clinics:  in 1969 and 1970, Quebec juries found him  not guilty, and as a result, the Quebec  government has permitted the operation of  eight free-standing clinics in the province.  It's a moral victory  ... ordinary  people have moral  power against  the state.  Henry Morgentaler  The following is an interview from CBC's  Sunday Magazine, in which Dr. Morgentaler  was questioned about Canada's abortion  law.  How do you feel about the decison?  Well, I feel great! For the fourth time,  a jury has said to the politicians, and  to Canadians in general, that women have  a right to good medical care when they  need abortions.  You have described this decision as a mora]  victory. Expand on that.  It's a moral victory in the sense that  ordinary people have moral power against  the enormous power of the state, the  judiciary, and the police. It's also the  power of an idea whose time has come -  that women should now be viewed as responsible human beings who are able and eager  to make decisions about themselves. The  message is quite clear: that the jurors,  representing the people in Canada, agree  that women should not be treated as  ABORTION  DEFEND A WOMAN'S  RIGHT TO CHOOSE  second-class citizens whose dignity is  diminished by the fact that a committee  of three strangers should decide on their  personal fate, whether they should have  children or not.  Dr. Morgentaler, this isn 't necessarily  the end of the case: there could be an  ' appeal—are you preparing yourself for  this eventuality?  I would rather spend my energies as a  medical doctor in providing good care to  people, and training doctors to establish  free-standing clinics in any province. The  kind of care we provide in this country  to women who are in need of abortions is  awful, inadequate, poor and shoddy. The  medical profession has its hands tied by  this law, which limits abortion to hospitals when it is proven now beyond a doubt  that abortions can be better done in freestanding clinics.  What I might be forced to do is, as you  say, go through a lot of other legal proceedings, and I'm prepared to do that as  long as it is necessary.  You've heard all the criticisms of the  anti-abortionists, some of whom you 've  referred to as fanatics, but surely there  are others out there who have some very  legitimate concerns about what you are  doing.  How do you respond to these people?  I'm a firm believer in freedom of religion  and conscience. I believe that all persons in Canada have the right, and should  have the right, to practise their religion  or their philosophy of life as long as  they do not interfere with the rights of  others. So when people say to me, "I'm  against abortion", that doesn't bother me.  What does bother me is that some of the  people who are against abortion, whom I  call the religious fanatics, stretch the  point so far that they would rather put  obstacles in the way of women in obtaining  a necessary medical service, and adopt the  kind of punitive attitude where they'd  rather see these women in danger of their  lives, in danger of their health, and I  think this is terrible. It's only this  small, vociferous shrill group^gft desperate  mean, frustrated people who take out their  hate and hostility against women by trying  to force them either into the arms of  back-alley butchers when they need abortions, or in desperation to abort themselves and go back to the days when ^there  were thousands of women suffering from  the consequences of abortion. These people  do not have concern either for women of  for their children who result from the  fact that women could not have abortions  - children who get pushed into foster  homes and conditions where they do not  have decent homes. We are concerned not  only with the rights of women, but also  with the rights of children - rights to a  decent home, to have love and affection  and care so that they can become caring  and loving and responsible individuals.  There is a fear amongst some people that  abortion could become  "too easy"...does  that concern you?  No it does not...from my experience with  thousands of Canadian women who have come  to me for abortions, I find that it is  never an easy decision. A woman never  uses abortion as a means of birth control.  Women get pregnant because either their  method of birth control has failed, or  they have failed to use a method...and  let's face it, sexuality is not always a  rational activity. People do get caught  up with passions and love, or are even  coerced into sexual behaviour. Many women  do get pregnant without wanting to get  pregnant, and they should not be punished  by being forced to have a baby. Having a  baby should be a joyous experience for  a woman who wants a baby and thinks she  can provide love and care for a baby.  Human children are fragile, precious beings  that deserve care and nurturing, and should  be born into a welcoming environment.  There is an enormous discrepancy between  the biological fact that women can easily  get pregnant and the fact that realistically they cannot always become responsible parents every time that a pregnancy  occurs. Abortion has always existed because of the enormous fertility of the  human race; the difference is that now  we have modern medical techniques which  make abortion safe.  Since abortion has always existed and will  always exist, the question is: will it be  done by doctors under sanitary, safe  -conditions, or will it be driven underground?  ^ ^f^t-i  Maxine Boag works with the CARAL chapter  in Victoria. She urges women to write to  the Minister of Justice, John Crosbie,  to  demand removal of abortion from the Crimin-  i al Code.  She also appeals for donations  to the needy Pro-Choiae Defense Fund,  c/o CARAL, P,0.  Box 935,  Station Q,  Toronto, Ontario, M4T 2P1. 4 Kinesis Dec. 84/Jan. 85  MOVEMENT MATTERS  by Jean Fitzgerald  Professor Catherine MacKinnon, one of the  most influential and dynamic experts in  the field of law and pornography, recently  visited Vancouver for a series of lectures.  MacKinnon has been highly visible in her  battle against pornography. Most pornography is controlled and trafficked by  organized crime, and one rather macabre  measure of MacKinnon's impact is the reaction of organized crime. Because MacKinnon and her co-workers have received  death threats, she must live 'underground'.  She has had to move thousands of miles  away from her office, and not even her  parents know where she lives. It is ironic  that she is being threatened for exercising her freedom of expression, while those  who threaten her scream "freedom of expression" when their "right" to produce  and traffic in pornography is questioned.  One of the most promising and innovative  areas of MacKinnon's work is the by-law  she and Andrea Dworkin have drafted. It  defines civil (not criminal) offenses for  pornography. It has been passed (in modified form) in Indianapolis, but is being  challenged by the American Civil Liberties  Union, and some feminist groups. It was  passed in its entirety in Minneapolis  twice, but was vetoed both times by the  mayor.  The definition of pornography in the bylaw is ^Graphic, sexually explicit subordination of women by pictures or words,  which also includes one of the following:  a) women dehumanized as sex objects or  U.S. by-law  defines porn  things, b) women enjoying rape, c)women  enjoying pain or humiliation, d) women  penetrated by objects or animals, e) women  as whores by nature, f) women being tortured, cut, etc., g) display of women's  body parts such that women are reduced  to those parts, h) women in poses of sub-  missiveness, servility or display, i) women shown in situations of degradation,  humiliation or filth in a sexual context."  This definition is broad enough to include  all the genres of pornography without  restricting legitimate literature, art or  photography. But by far the most important aspect of this law is that it is a  civil, not a criminal law. It does not  prohibit the production, distribution or  consumption of such materials. There is  no question of censorship of any kind of  material. Rather, it makes the pornographer liable for damages if the pornography  hurts someone. One obvious "parallel is  the law of defamantion. The law protects  your freedom of speech until you harm  someone through libel or slander. In the  same way, the law does not protect free-  International Women's Day Committee  By the time.this\newspaper appears in  print, another successful evening of "True  Confessions" will have delighted Vancouver feminists (aren't you sorry you missed  it?).  But you haven't missed your opportunity  to work on other events sponsored by the  IWD Committee 1985. We are considering  another benefit concert around the end  of January, as well as the traditional  events on the March 8th weekend: the dance,  the march and rally, and the Information  Day.  The theme for this year has not been firmly decided, but the front runner at this  point is "Women Take Back the Future".  This slogan has several points in its  favour. It's an interesting play on the  more familiar "Women Take Back the Night".  Secondly, it makes people stop and think,  because it seems to be a contradiction  in terms: how can we take back things  that have not yet happened? But various  levels of right-wing government are  trying  to take our futures away, and we will  not allow it. Thirdly, this slogan will  prompt us to look ahead, to develop  positive ideas about where to go from here.  For these reasons and others, we like  this slogan, but are still open to suggestions.  For your input on this and other critical  decisions, come to the regular IWD Commit-  :tee meetings at Britannia Community Centre  (1661 Napier, near Venables & Commerical).  Next meeting is at 7:30 p.m., Tues. Dec.  11th. Project committees are now being  formed to work on the dance, the Information Day, Publicity, the Art Show and  5J Library display (new this year). For  further info, phone Onni at 324-*5458.  dom of speech involving hate propaganda  against groups such as blacks or gays.  In MacKinnon's proposal, women who had  been coerced into making the pornography  could sue the pornographer, as could  women who are victims of sex crimes as a  result of pornography, (for example, a  woman who is told "I'm going to 'Deep-  Throat' you" by a sexaul assailant). Women who are forced to watch pornography  (for instance by their husbands or boyfriends) can .take action against the  person who forced them.  One of the most controversial aspects of  the by-law allows a woman to take action  against a pornographer because the pornography harms her status as a woman. The  rationale is that pornography adversely  affects the status of women by encouraging and reinforcing the treatment of  women as objects who enjoy humiliation and  servility and who are available for use  by men. It cannot be predicted which individual woman will be victimized- as a  result of this degrading attitude, but it  is certain that some  woman will be. The  woman who brings the action is, in effect,  acting for women as a group.  Again, the advantage of this law is that  it does not involve censorship: the pornog-  raphers and consumers still have freedom  of expression. The enforcement of the law  is in the hands of the victims of the pornography, rather than the State. Although  damages for injury suffered as a result of  pornography may be difficult to quantify,  the courts have been quantifying equally  difficult damages for years in areas of  law such as defamation and personal injury.  Those who enjoy or defend pornography,  turning a blind eye to the damage that it  does to women and children in our society  are either uncaring or naive, or both. As  MacKinnon so clearly stated in her Vancouver Institute lecture, "the existence of  pornography is incompatible with (women's)  equality."  If you're getting too much news  and too little information,  our Public Affairs programmes  offer a real alternative  The Rational Mon-Fri7-7:30pm  daily news and analysis from the left  NightwatCh Wed 7:30 - 8 pm  in-depth look at the issues  Union Made Wed8:30-9:30pm  by labour for labour  Redeye  music, arts and n  Sat 9 am -  s analysis  Womanvision Mon 7:30-8:30 pm  feminist current affairs & arts  Coming Out Thurs 7:30 - 8:30 pm  gay and lesbian perspectives  The Lesbian SIlOWThurs 8:30- 9:30 pm  B. C. 's only lesbian radio  America Latina al Dia Sat noon -1 pm  Latin American news and music  COOP RADIO  l@2o^ ^M  Call us for a free programme guide 684-8494        ^^FRJ/  BC conference  for lesbians and gays  'Coming Alive in 1985', the Second Annual  B.C. Gay and Lesbian Conference, is sched-,  uled for February 15, 16 and 17, 1985 at  U.B.C. The Conference is sponsored by  the Vancouver Gay Community Centre and  Gays and Lesbians of U.B.C.  The first Conference, held last year, was  considered a great success by the more  than 150 people who participated. This  year we hope to make the Conference bigger  and better, including arts and athletic  events, as well as the social and political  concerns that were emphasized at last  year's Conference (remember the Bennett  restraint programme?).  The Conference will feature speakers  from the U.S. and Canada, including Virginia Apuzzo, President of the National  Gay Task Force in the United States. There  will be approximately 20 diversified workshops, including topics such as pornography, gay and lesbian relations, celebrating coupling, writers' workshop, rural  organizing, and human rights. Of particular interest to lesbians will be a work-  ishop on lesbian health, and a workshop on  alternate fertilization and parenting.  In conjunction with the Conference, there  will be a banquet on Saturday night, a  wine bar, entertainment, and the dance on  Saturday night, which is sponsored by  Gays and Lesbians of U.B.C.  Pre-registration for the Conference package, which includes the banquet and dance,  is $30, -or for students $20. Pre-register  now. For more information write: Provincial Conference, c/o 208-1242 Robson St.,  Van., B.C. V6E 1C1; or VGCC, Box 2259,  Main Post Office, Vancouver, B.C. V6B 3W2. Dec. 84/Jan. 85 Kinesis 5  ft&ROSS BM  by Emma Kivisild  "The concerns of the Mount  Pleasant residents for safety,  security and peace are the  same as the concerns expressed  by the representatives of the  prostitutes. These shared concerns give us some hope that  our community can find ways to  achieve those goals for everyone." This is the conclusion  of a report released early in  November by the Mount Pleasant  Committee on Street Prostitution. Written by Tim Agg, the  report makes it clear that the  community of Mount Pleasant  intends to act responsibly on  the issue of increasingly  visible prostitution and related activities in the area.  The Street Prostitution Committee came out of a meeting earlier this fall which brought  representatives of churches,  community groups, and local  agencies and concerned citizens  together to discuss the influx  of prostitution into Mount  Pleasant. Prostitution has increased in the area since Attorney General Brian Smith's  injunction this summer against  Mount Pleasant  Community report  supports prostitutes  thirty women who had been working as prostitutes in the West  End. The women' were banned from  the West End as 'public nuisances '.  The September meeting was  marked by both a considerable  amount of fear-mongering about  prostitution, and the promotion  of such vigilante actions as  those that led up to the West  End injunction. The Committee's  report reflects a better awareness of the prostitution issue.  In preparing the report, the  Committee met with representatives of the West End 'Shame  the Johns' group and the Alliance for the Safety of Prosti  tutes (ASP), with a downtown  streetworker living in Mount  Pleasant, a local police representative, and others. Their  research presents a picture of  Mount Pleasant in transition.  The neighbourhood is beset by  traffic, noise, and crime problems primarily because of its  geographical location and the  lack of adequate parks, recreational facilities, and social  services. There has been prostitution in the area for many  years, says the report, but it  has been largely invisible.  Citing information from ASP,  the report outlines some basic  facts about prostitution (that  women do it out of economic  Juniper Co-op builds a community  Juniper Co-operative Community  is a new housing co-op with  two buildings on West Fifth  Avenue 'in Kitsilano.  Our co-op-  is unusual: we live communally  in units of four,  six,  and  eight bedrooms,  and we are  working towards building a non-  sexist,  non-hierarchical community committed to social r  action.   We are now two thirds  full  (our low-income and children's spaces are taken) and  we welcome potential new members.  We all came to Juniper with  expectations of a lifestyle  and a community that meets  our needs as women. From the  beginning stages of building  that community,  here are a few  of our comments.  Debbie:  I've been involved, in  Juniper for about nine months.  The work has not been without  its frustrations, believe me.  We have a pretty broad-based  membership, and we've spent a  lot of time trying to establish a basis of unity. What  is important to me is the  sense of community that is  building. I have been working  in the peace movement for a  few years, and it's really  important to see people taking  control over their lives to  an extent, and working on noncompetitive growth.  I also find that this is a  place where women and children  are really valued and where  our needs and ideas have been  a major force in shaping our  homes. I guess that this is  partly due to the fact that  a large part of our population  is women and children. That  suits me -fine!  Carol:  As a feminist, I am  choosing to live in Juniper  because I believe that living  in isolation drains us of  valuable energy needed to  work towards change. Living  with other people who share  in cleaning, shopping, etc.,  enables me to be involved  with outside interests. Some  of the men who are not parenting children have taken an  active interest in setting  up activities for and spending  time with my son and with  continued page 7  necessity, and that they suffer  a disproportionate amount of  sexual violence), and the legal  and political history of the  issue. In a section entitled  'No Quick Fix' the Committee  rejects vigilante actions,  Shame the Johns, an injunction,  and outlawing prostitution  altogether.  Instead, they propose 'Made in  Mount Pleasant Options'. These  include the immediate creation  of a streetworker service,  funded on an interim basis from  existing downtown services and  ultimately from the City. The  purpose of the streetworker  would be to address the problems of prostitutes, promote  co-operation between them and  the community, help police and  the community deal with criminal activities, and help those  prostitutes who want to find  alternatives.  They also propose the creation  of a permanent committee to  liaise with the police, and  suggest that the police intensify efforts to enforce traffic,  safety and drinking/driving  laws in Mount Pleasant, especially on residential streets.  They ask that existing health,  social and community service  agencies in Mount Pleasant  consider ways of extending their  services.  A key request is that community  groups, housing co-ops and other  groups in the'area work to provide opportunities for residents  to educate themselves about  prostitution, by inviting : i  speakers from ASP, streetworker  programs, and,the police.  Of course, it still has to be  seen whether sufficient funds  for those programs that need  them will be forthcoming, and  the larger social ills that give  rise to prostitution remain,  but it is clear that the community of Mount Pleasant has  taken a firm step towards working with, not against, prostitutes, on these problems.  Porn Review from page 1  law -  line <  iither the Attorney General's guide-  r the Criminal Code of Canada."  Ridington, who chairs the Periodical  Review Board, insists that .feminist input  on the Board, whether or not it is industry appointed, is crucial because a board  operating without feminist views could  interpret the guidelines in a way that  would restrict women's own books and  magazines. She believes the distributors  will make good their promise to abide by  'the decisions of the Board and in this way  expects it will succeed in having the  worst porn held back from distribution.  Regina Lorek of Rape Relief, however,  questions how much this tactic will,  actually benefit women fighting pornography. "While it is true there are secondary benefits for women in this - in terms  of getting some of the most violent stuff  off the shelves - the major benefits go  to the distributors. The heat is completely taken off the pornographers and their  distributors and women are put in a position of fighting each other. I don't want  to be fighting the women on the Review  Board. I'm fighting Pattison."  Mainland Magazines, owned by Expo 86 Chair  Jim Pattison, distributes about 250 male  entertainment magazines. Lorek is quick  to point out that the Review Board was  conceived by Mainland distributors at the  very point where Pattison was under increasing public criticism for his link  to the porn industry. At a time when  pressure" against pornography generally  was at its greatest, the creation of the  Board served primarily as a steam valve  to take the heat off the pornographers.  "It's a sleazy, political move," she said.  Patty Moore of Vancouver Status of Women  is skeptical of the industry's attempts  to regulate its own material, largely ■  because .the motives of the industry and  the motives of the feminists sitting on  the board, she says, are not the same.  "How can we expect feminists' interests  in stopping the flow of pornography to  •influence, let alone alone over-ride the  essential profit motives of the industry?"  "The porn industry is making a healthy  profit off the sale of material degrading  women and intends to continue doing so.  It's entirely in the interests of maintaining that profit that they are now  willing to remove a smali\$Jercentage of  the material abusing women and for them,  it is a small sacrifice to make in order  to appear concerned and to silence the .  pornography debate."  The first meeting of the Periodical Review  Board began in late November. Their first  list of recommendations will be directed  to the industry in time for January issues  and copies will be distributed to both  police and magazine retailers. - 6 Kinesis Dec. 84/Jan. 85  INTERNATIONAL  Students at the funeral of a student killed by the police in Soweto in 1976.  South Africa  ANC activist visits Vancouver  by Gayle McGee  South African women say, "When you have  touched a woman you have struck a rock."  The overflow crowd gathered to hear Ruth  Mompati of the African National Congress  speak on 'Women and Apartheid' heard those  words ring true.  Braving Vancouver's November rains, people  lined the walls of Kits Neighbourhood  House to hear Mompati's powerful message.  She focused on the laws of South Africa  and their support of the triple oppression  of black South African women - as workers,  . as blacks and as women.  Economic, social and residential patterns  are determined by the colour bar which is  enSrenched in the constitution. Mompati  described the accumulation of laws designed to consolidate white power.  The Pass Laws force every non-white to  carry identification at all times which  indicates her or his name, legal residence,  employer and 'ancestral homeland'. Through  this system the authorities assure cheap  labour pools are maintained in each area.  In order to maintain the white strongholds  in.the urban centres the Banutustans were  established. These remote allotments of  marginal farmlands were deemed to be the  homelands of the .'unproductive' and 'redundant' people who were living illegally  in the cities. Mompati explained that these  undesirable people were, in fact, the  families of black men working in the cities.  Women, children, the elderly and the disabled have been moved to rural ghettos  from urban communities where they have  roots going back generations. These moves  contribute to the breakdown of families  and neighbourhoods while counteracting  the works of groups such as the African  National Congress to build unity among  people of diverse tribal backgrounds.  Mompati spoke of the violence inherent  in the South African regime. As a key  organizer of the Women's March to Pretoria  in 1955, she led 20,000 women to protest  the extension of the pass laws to include  women. She experienced the fear engendered  when police armed with submachine guns  surrounded peaceful meetings of women and  ordered them to clear the hall.  "Violence is more than guns," she said,  "There is a violence of malnutrition, a  violence of kwashiorkor, a violence of  women bearing babies when forty-five percent die in their first year, and another  forty-five of those remaining die by age  five." She explained the frustrations of  women who send their children to schools  which provide 'Bantu education' which  educates the children into the role of  slaves.  In response to questions from the audience  she outlined the role of Canadian and  multi-national companies such as G.M.,  Ford, Massey-Ferguson and Hudson Bay Mining and Smelting in supporting the South  African government. Through the National  Keypoints Act, investors agree to produce  military goods if requested to do so by  the government.  She emphasized the importance of the boycott of both economic and cultural exchanges with South Africa. The economic  boycott focuses on South African wines,  Violence is more than guns.  There is a violence of  malnutrition, a violence of  women bearing babies when  forty-five percent die in their  first year...  raisins, apples and. oranges. The cultural  embargo tries to limit the exchange of  sports teams, musicians and dancers.  Such boycotts include North American and  European performers such as Aretha Franklin and Tina Turner who have toured South  Africa.  Although she fled South Africa more than  twenty years ago, through her work with  the African National Congress, Ruth Mompati  retains the strength of purpose which is an  inspiration to women everywhere. She is  t-he kind of woman who inspired the African  National Congress to delcare 1984 African  Women's Year to honour the role of women  in the struggle against apartheid.  readers who would like to learn  more about Canadian support of efforts to  end apartheid can contact the Southern  African Action Coalition at 2524 Cypress,  Vancouver (734-1712). IDERA has? a number  of good films which focus on women in  southern Africa. The address is the same  as above, but the phone number is 738-8815.  Peru  The fight  for human rights  by Gayle McGee  For most Canadians the murder of seven  journalists by peasants in a rural area  of southern Peru was hard to understand  and relatively easy to forget, quickly  replaced by other "news" since the deaths  in January 1983. Anyone who heard Gilma  Torres de Retto speak during her recent  tour on behalf of the Uchuraccay Human  Rights Committee was starkly reminded of  what this incident currently symbolises  for those fighting for human rights in  Peru.  Torres de Retto, the mother of one .of the  murdered journalists, spoke quietly in  Spanish to describe the situation which  lead up to the murders, the government's  explanation and the efforts of the families to find the truth.  The government claims the peasants confused the journalists with terrorists -  possibly with members of the Shing Path,  a Marxist-Lenist group promoting armed  resistance. The families think the peasants  were provoked by stories spread by "Sin-  chis", government secret police working  in the area, which encouraged peasants  to think of strangers 'who came by land1  as dangerous terrorists. A current judicial  inquiry shows little hope of establishing  the truth as many of the peasants involved  were killed-after photos of them (which  were in the camera of one of the murdered  journalists) were published. Others who  have come forward with information, such  as the sister of the local guide who was  murdered with the journalists, have been  tortured by the military.  As with many such cases, the truth will  probably, never be clear. Torres de Retto  is hoping that Canadians will support the  efforts of the Uchuraccay Human Rights  Committee to bring an international lawyer  to represent the families at the jucidial  inquiry. She said Peruvian lawyers were  afraid to take the case because their  safety can not be guaranteed.  A videotape shown after Torres de Retto  spoke made such fears easy to understand.  Images of the murdered journalists and  mass graves for peasants were mixed with  testimonies of the families of the "disappeared". Women whose husbands or children  had been taken away by masked men wearing  military uniforms wept as they described  their efforts to find clues to their relatives' fate.  Although Peru is officially governed by a  democratically elected body, the Ayacucho  area has been declared an Emergency Zone  and is controlled by the military. Organizers of Torres de Retto's tour said the  military justified indiscriminate murders  with claims that those killed were involved  with the Shining Path. In Ayacucho, Peru's  poorest area, the military seems to see  all those who are working for economic,  social or cultural change as the enemy.  Listening to Torres de Retto explain the  events around her son's death and watching  the women in the video describing their own  torture left many in the audience enraged  and frustrated. Many contributed to the  costs of the tour and undertook a letter-  writing campaign to Canadian and Peruvian  officials to protest similar human rights  violations.  Others who want to help in this effort  should write the Committee for Defense of  Human Rights in Peru, Box 65711," Station  F, Vancouver. As well, Amnesty International does ongoing work to publicize human  rights violations around the world and  can be reached at 105-1955 W. 4th Avenue,  Vancouver, B.C. V6J 1M7. (604) 734-5150. Dec. 84/Jan. 85 Kinesis 7  LABOUR  Will affirmative action make a difference?  by Esther Shannon  At the British Columbia Federation of  Labour Annual Convention, two men argued  against an affirmative action proposal  which sought more representation for women  on the Federation's executive bodies. One  of the men sought its defeat because it  was discrimination against men. He was  afraid,.he said, that with no counterproposal setting a quota for male executive  participation one might one day find no  men on the Federation executive; The  gentleman's anxiety was not considered  seriously, however, as convention delegates  endorsed, by massive majority, the  affirmative action proposal.  While as feminists we might find it hard  to spare any concern for this man's apprehension it's possible it may not be entirely without foundation. This year's  federation convention is struggling with  a profound internal re-allocation of  power. It can be argued that a significant,  and largely overlooked aspect of this shift  is the steadily growing representation of  women in the labour movement. The question  is, will that representation translate into  power for women?  Media commentators this week have made  much of the fact that the labour movement's  traditional power alliances between the  International Woodworkers of America and  the B.C. Government Employees Union is  shifting from an equal relationship to  one where the BCGEU is predominant. This  shift follows from a new economic reality  in British Columbia, one which has seen the  decline of the resource and industrial  based economy to. an order which is tilted  to the public and service sectors. Predictions from economists, government, business  and unions see this change as one which  will gain momentum as B.C. and Canada move  into the third industrial revolution - the  technological age.  The aspect of this move which bears examination by women is that an economic shift  to a public sector and service centered  economy means a work force where women  participate in roughly the same numbers  as men. We can speculate then that union  membership would follow the same equation,  and in fact it does. In the BCGEU, for  BC Fed election  by Esther Shannon  Affirmative action had its debut at this  year's B.C. Federation of Labour Convention. The formerly male-dominated federation executive saw an influx of women  representatives. Some will set a new tone  at the Federation not only because they  are strong supporters of women's rights  but also because they represent smaller  unions which traditionally have little  power at the labour central.  This exciting advance, however, is dimmed  for many women, because of the re-election  of Art Kube as Federation President. Convention delegates faced with three candidates, Kube, Frank Kennedy of the Longshoreman's Union and the left candidate, and  Joy Langan, stayed with Kube's moderate  leadership.  Kube, the self-confessed architect of the  Kelowna Accord, has presided over a string  of setbacks and defeats for labour in B.C.  His victory leaves progressive trade  unionists pessimistic about labour's ability to fight the provincial government and  •employers.  Kube's re-election was built on the support of the British Columbia Government  Employees Union (BCGEU) which, with this  convention, has cemented its power in the  federation. Jack Munro, President of the  International Woodworkers of America (IWA)  the province's largest private sector  union, after a week of strident criticism  of Kube's reign swung his delegates behind  Kube and ensured Kennedy's defeat.  Munro's public stand against Kube,-however,  was the key element in his own loss to Art  Gruntman of the Canadian Paperworkers  Union. Gruntman will now hold the 1st Vice-  President's position, a traditional IWA  seat.  Reacting to Munro's defeat the IWA withdrew its nominees from further executive  races. For the first time in decades the  IWA has no executive level representatives  at the Federation. With the increased  participation of women and the defeat of  Jack Munro, Kube will preside over a very  different Federation. His victory gives him  a strong grip on the Federation and allows  him substantial room to set labour's direction in the next two years.  Women elected to the Federation Executive  are: Officers-Angela Shirra, Machinists  Union; Joy Langan, International Typographers; Alice West, Public Service Alliance  of Canada; Anne Harvey, Office and Technical Employees Union. At press time,  results of the executive council were  not yet in.  Juniper from page 3  other children in the co-op. I see the  possibility of this increasing in the  future.  Our growth as a community is still in its  infant stage, yet we have a support and  education group, an active childcare  committee, a feminist group which has met  a few times, and discussion around forming  a men's group.  Karen:  Juniper has been a challenge for  me. I took the toughest step in my life  when I attended my first meeting - "My  name's Karen; I'm a loner." I work with  women who doggedly conform to the status  quo, aware to varying degrees that they  will never be taken as seriously or given  the same choices as the men next to them.  I found that the'co-op also has a "code"  to which one must conform - women are taken seriously and are given choices.  One concrete manifestation of my new  status is membership in the maintenance  committee. While many women in the co-op  would find this easy, my skills range  from changing light bulbs to unclogging .  toilets. I don't doubt my ability to  learn, but I almost convinced myself to  quit with the argument that I am making  changes and that there is no need to rub  my nose in ALL my incompetencies at  once. However, the community is supportive and I will continue to do maintenance.  Gloria:  Living at Juniper has, .in general,  been a very good experience for me. The  most important thing has been the unspoken support that I feel from the  community. I can share my feelings and  frustrations over my political work  or over life in general. It feels good  to live with people who know where I am  coming from politically without a lot of  explanation on my part.  Juniper Co-op is having a housewarming  on Dec.  2nd. Anyone interested in learning more about us is welcome.  For  more information,  or to contact the  membership committee,  phone 733-0732.  example, BC's largest public sector union,  membership is divided evenly between men  and women. The Hospital Employees Union,  the largest service union, has 24,000  members, 19,000 of whom are women. The  Hotel and Restaurant Employees have 8,000  women members out of 12,000. The Telecommunications Workers Union has 11,000 members of whom 5,000 are women(B.C. membership only).  We all know, however, that numbers don't  mean power. Or at least in the past they  haven't. The difference, in the future, may  be the increasing consciousness amongst  women, of their lack of participation in  power positions despite the fact they are  often a majority or close to it. As well  there is the slow and steady change which  women in trade unions have been effecting  over the past decade. More than ever before women are organizing inside their  union with each other and for women's  issues.  There was considerable evidence of this  at this year's convention. The affirmative  action proposal, solidly backed by both  women and men, is the result of years of  education and struggle. It ensures that  women will be allocated 4 out of the 12  executive officer seats, and 8 out of 20  places on the executive council. Feminist  trade unionists at the convention consider.  this step important to encourage women in  their local unions to mobilize and fight  for local union executive positions. They  are mindful, though, that the proposal has  some weaknesses. Mainly that women elected  to these positions have no direct  accountability to women.  Overall, however, they consider the support for internal affirmative action a  real measure of the strides women have  made in the union movement. In the 1970's  when affirmative action was first proposed  it met with hostility and rejection.  Another advance for women at the convention  was approval of policy against pornography.  Two resolutions were passed, both with  overwhelming support.■One, a general call  for the Federation to publicly oppose  pornography in the workplace and in the  community and to encourage its affiliate  unions to embark on education programs on  pornography. The second resolution calls  on the federation to refuse to book any  conferences, conventions, meetings, etc.,  in any facilities which distribute  pornography.  Passing resolutions, of course, does not  mean that action will result. A notable  example of this is the federation's  policy on equal base rates. Since 1978  the convention has passed resolutions  on equal pay for work of equal value and  the need for active Federation education  on this issue. Little has been done, and  at this year's conventions when support  was re-affirmed women spoke out against  Federation inaction.  Women are guarded in their optimism about  effecting real change within the Federa-  ion, often with good reason. They see it  as a long-term struggle which must start  and succeed at the rank and file and local  union level before it will have an impact  in the larger body. It seems clear, however, as the women seeking real representation for women return year after year,  that the will is there. In the future it  may well be that the agenda for change in  the labour movement shifts to those issues  which are vital to women. If so the trench  work that feminist trade unionists have  been doing this year and in past years  will pay off. 8 Kinesis Dec. 84/Jan. 85  HEALTH  I  i  I'm too young for my  life to be over, but  that's exactly how I  feel. Nothing interests  me.. .1 cry with no  reason.. .Hose my   *  temper.. .I'm tense...  I've already seen two  psychiatrists... been  in therapy for 11 years  *... been tranquillized  and anti-depressed  am taking antidepressants now.  only helps a little  I don't want to be on  drugs forever...  \  Women  drugs and  depression  by Kristen Penn and Michelle Mills  Mood changes: tearfulness, loss of interest  in usually stimulating activities, restlessness, feelings of self-reproach or  guilt, social withdrawal, irritability,  sleep/appetite disturbances, loss of  , energy, thoughts of death or suicide. This  is the constellation making up the  experience called depression, an experience  familiar to all of us. It is a sense of  emotional vulnerability ranging from the  "blues" to an all encompassing feeling  of dread and hopelessness. What is depression? How widespread is this phenomenon  and how can we regain our balance and  not succumb to a whirlpool of despondency  when it darkens the vividness of living  into a shadow of gloom?  There is an abundance of conflicting  theories about the cause of depression  which suggest that it may be the result  of faulty genetics, biochemical imbalance,  hormonal upset, nutritional deficiencies,  intrapsychic conflict, inter-personal  difficulties, social/environmental factors,  situational crises or a combination of any  of the above. Aside from the theories, what  we do know for certain is that 2-3 times  as many women than men are diagnosed as  suffering from depression, that married  women are the single largest group admitted  to psychiatric hospitals for depression,  and that women receive 2-8 times as many  anti-depressant drugs than men, depending  on the age group involved.  Many reasons for the high incidence of  depression in women have been suggested.  Women generally tend to express feelings  of vulnerability more openly than men do.  Men may be "underdiagnosed" with the consequence that depressive symptoms are either overlooked or that social structures  enable them to redirect their depressive  feelings outside of themselves where they  are expressed by wife-battering, competition in business and sports, enthusiasm for  military adventurism, etc.  A cluster of social factors have been  found to make women vulnerable to depression: lack of an intimate, confiding relationship; the presence at home of three  or more children under the age of 14; the  loss of the mother before the daughter  was 11 years of age; and a lack of employment or involvement outside the home. When  a personal crisis involving loss or disappointment is added, it is likely that a  depressive episode may follow.2 in addition  to these vulnerability factors, women from  lower socio-economic classes and those  with bad housing or poor marriages tend  to experience more depression.  The birth control,pill has also been implicated as a factor in depression. Thousands of women in Canada are taking a  daily dose of hormones to prevent pregnancy. It is estimated that 7% of these women  will plunge into depression as a direct  result of taking these hormones. The "Pill"  results in approximately a 25% decrease  in the blood level of vitamin B-12 in the  woman taking it. Generally, women are more  prone to vitamin B difficienceis thatn  men, and because the B, vitamins are so  important to the nervous system, this may  account for a woman's vulnerability to  depression.3 Birth control pills may  aggravate this vulnerability.  A revealing connection between vitamin B  deficiency and depression was demonstrated  ■in a case of post-partum depression that  was unsuccessfully dealt with by psychiatric intervention, including the application of electric convulsive shock. There  was a dramatic and complete recovery from  the depression following a course of  treatment with B vitamins.4  Other physical factors contributing to the  development of depression include low  1 levels of calcium and magnesium in the  body.5 Another aspect of diet that also  has mood altering consequences is the  effect of food or environmental allergies  upon the chemicals in the brain. These  allergic reactions can produce mania or  depression, wild excitement or apathy.  To compound the difficulty, the body responds to food allergy with a craving for  the very food to which it is allergic and  the cycle goes on and on.  In desperation, many women turn to the use  of alcohol and/or minor tranquillizers in  an attempt to deal with depressed feelings.  Recent publicity regarding the dangers of  the use of tranquillizers, especially  when one is depressed and when used in  combination with alcohol, has raised the  awareness of many women who now question  the prescribing of these drugs. It is  necessary that women also be aware of the  dangers of the prescription of the antidepressant drugs and that the use of  these drugs be placed under equal scrutiny.  (The medical model of depression)  The approach currently dominating the medical schools and the psychiatric treatment  of depression (and not incidentally,  heavily subsidized by the same drug industry that gave us Valium, et al) is to see  and to deal with depression as "only or  almost exclusively a chemical event occurring in the brain." One Harvard Medical  School clinician states "...depression  implies an underlying biochemical derangement of the central nervous system. The  current accepted hypothesis is that a  functional deficiency of two neurotransmitters is important in depressive illness." D The treatment most commonly advocated by the medical profession are electro-convulsive shock and anti-depressant  drugs.  There are three types of drugs prescribed  for depression. One group, collectively  called the "tricyclics", are known more  commonly by their brand names such as  Elavil, Tofranil, Sinequan, etc. Parnate  and Nardil are examples of the second  group of anti-depressants known as the  MAO inhibitors. Because these drugs in  combination can cause severe and some-  1 rade Names  Generic Names  TRICYCLICS  Adapin, Sinoquan  doxepin  ■  Avenlyl, Pamelor  nortriptyline  Elavil, Endep  amitriptyline  Norpramin, Pertofrane  desipramine  Surmontil  trimipramine  Tofranil, Janimine,  SK-Pramine  imipramine  Vivactil  protriptyline  NEWER VERSIONS OF TRICYCLIC-TYPE DRUGS  Asendin  Desyrel  trazodone  Ludiomil  maprotiline  MAO INHIBITORS (monoamin  e oxidase)  Marplan  isocarboxazid  Nardil  Parnate  tranylcypromine  times fatal convulsions', there must be at  least a two week gap between taking the  MAO inhibitors and the tricyclics. MAO  inhibitors are considered to be more toxic  than the tricyclics, so consequently are  prescribed after the tricyclics "fail" to  relieve the symptoms of depression. Both  of these drugs take about 2-4 weeks to  have any mood lifting affect.-  MAO inhibitors work by blocking the activity of Monoamine Oxidase, a naturally  occurring enzyme in the body. They can produce a number of adverse effects, which  appear in the chart accompanying this  article. When these drugs are taken, it  is ne.cessary to strictly modify the diet  to exclude any foods containing the amino  acid tyramine (chicken livers, yeast,  aged cheese, chocolate and many others).  These interact with the drug and can produce a hypertensive crisis and death.  The tricyclics also have a long list of  potential hazards that one should consider  before deciding to take them, (see chart)  Sudden death because of heart failure has  occurred with tricyclic users even though  they had no history of heart problems. It  has been found that 30% of normally healthy  people will respond with tachycardia (rapid heartbeat) when taking a tricyclic  drug.7 To the degree that a person's heart  is vulnerable to stress, the tricyclics  become more dangerous.  Newborns whose mothers had been given a  tricyclic drug while pregnant have been  born with a drug dependency and go through  drug withdrawal that can mimic many neonatal diseases.8 Withdrawal symptoms can  also occur in adults if these drugs are  stopped suddenly. The symptoms consist of  flu-like aches, pains, sweating, muscle  tremors, etc. It is best to taper off the  drug over a period of several weeks.  The tricyclics are one of the most toxic  psychoactive drugs, and overdosing, either  accidental or intentional, occurs frequently. More people have killed themselves  with these drugs than any other psychiatric drug, excluding barbiturates. As  little as ten times the daily dose can be  lethal. For the depressed person who may  be suicidal, the tricyclics give her an  accessible and effective means to kill  herself.  (Lithium use increasing)  The third substance often prescribed for  depression is lithium. Unlike all other  psychiatric drugs which are organic chemicals, lithium is an inorganic element (a  mineral) that is given in salt form.  Originally, lithium was prescribed quite  conservatively, and most commonly given to  control the manic phase in manic-depressive  psychosis. Its use, however, has become  increasingly widespread in many conditions  affecting women, such as depression, anorexia, premenstral tension and a questionable disorder known as EUCD (emotionally  unstable character disorder) which seems  to occur primarily in adolescent females.  For this reason, I have included lithium  in this article even though, technically,  it is not usually considered one of the  traditional "anti-depressants."  The action of lithium as a "mood stabilizing' drug is not understood; no one knows  how or why it works or what the long  range consequences will be. A major difficulty with the administration of lithium  is that the blood level deemed necessary  to control behaviour is very close to the  level of seriously poisoning the patient.  Frequent blood tests are necessary, especially in the beginning of treatment, to  monitor the level of lithium in the body.  Lithium has been found to cause cardiac  dysfunctions, central nervous system  difficulties, dermatological disorders  and hair loss (which have a higher incidence for women), 9seVere gastro-intestinal  depressed white blood cells in the bone  marrow, hypothyroidism, and elevated levels  of serum calcium and parathyroid hormones  which can lead to osteoporosis (porous  bones) and severe kidney damage. A further  threat to women from the use of lithium  is the development of birth defects,  particularly heart defects, in infants  whose mothers have taken the drug during  pregnancy.  It is estimated that it takes about three  weeks for lithium to be excreted by the  body following discontinuance of the drug.  Withdrawal symptoms can occur when stopping the drug suddenly, so it is advisable  to withdraw slowly over at least a two  week period.  Lithium is increasingly being used by psychiatrists as a "universal antidote" to  MAO INHIBITORS  low blood pressure, fainting (when  Dec. 84/Jan. 85 Kinesis 9  icreased thirst, frequent urination,  ausea, diarrhea, fine shaking of hands.  rowsiness, lightheadedness, weight gain  kidney damage, lithium poisoninj  can be fatal — blood levels must  All these drugs are potentially hazardous to the fetus when taken during pregnancy  deal with behavioural problems they do  not understand and are unable to control.  Lithium is being used with much the same  abandon as many GPs in the past used antibiotics: as an overwhelming physiological  blunderbuss  to remove the symptoms of a  complex and poorly understood problem.  Given the hazards involved in taking these  drugs, the question becomes - are there any  circumstances under which these drugs should  be taken? As with the minor tranquilizers,  there may be times in a woman's life that  she may decide that she needs to take antidepressants. They should be taken, however,  only with full knowledge of the effects and  potential dangers and preferably, only  after other alternatives have been explored.  Regarding lithium, it is my opinion that  the ill-effects outweigh the benefits  unless the individual has experienced an  episode of manic-depressive psychosis  that required hospitalization.  (What are the alternatives?)  As the incidence of female abuse is becoming more evident in our society, it becomes  more understandable why women sink into  depression. It should also become evident  that the rearranging of brain chemistry  with toxic drugs is often a further  assault rather than a solution to the problem. Where can we look for acceptable alternatives?  First, it is necessary to look closely  at the circumstances of one's life that  may be contributing to the depression.  Perhaps a woman may need to leave an abusive relationship or to find work outside  the home, to change ways of relating to  her children or to confront an oppressive  situation with her employer. Involvement  in a women's self-help or support group  can be very helpful in working toward  making needed changes, whatever they may  be. Counselling and psychotherapy can  also be an effective means to explore and  change factors in one's life that may be  leading to depression.  Second, it is also important to look at  possible nutritional deficiencies or allergies. The quotation from the woman at the  opening of this article reflects an underlying cause of depression in some women  that must not be overlooked. Her depressed  mood was the consequence of an insufficient  amount of hydrochloric acid in her stomach  and a pancreatic insufficiency making  her unable to absorb nturients properly.  When these malfunctions were corrected  through treatment, her depression lifted  and her tension dissipated.  Whether an inability to absorb nutrients  exists in an individual or because the  diet itself is lacking essential nutrients  as many Canadian diets are, the outcome  can be moderate to severe depression.  A diet high in refined carbohydrates and  caffeine and low in protein will result  in low blood sugar which is a common source  of depression. Many low income women,  particularly those with children, live on  this depression-producing diet.  For some, depression can be relieved by  an increase in B vitamins, calcium and  magnesium and the amino acid tryptophan,  in conjunction with a generally healthy  diet. Women who would like to start a  nutrional programme including therapeutic  dosages of vitamins, minerals or amino  acids may find assistance by consulting a  nutritionally oriented health practitioner.  The area of medicine that is beginning to  deal with food and environmental allergies  is called "clinical ecology." For anyone  suspecting an allergic related depression,  it is useful to contact a physician specializing in that area.  Exercise and stress management can also be  important in helping to overcome depression.  Physical exercise can have a beneficial  effect on a psychological level by reestablishing contact with one's body and  on a physical level, if the exercise is  aerobic, by stimulating the production of  endorphins, the body's natural pain killing  substance which can also be mood-lifting.  As a means of dealing with stress that may  lead to feelings of being overwhelmed,  relaxation techniques, such as autogenic  training can re-condition both Our habiu-  al patterns of reaction as well as our  central nervous system, so that we learn  to respond to stress in a more healthy  Dealing With Depression by Kathy Nairne  & Gerrilyn Smith, Somen's Press, London,  1984.  Women And The Psychiatric.Paradox by P.  Susan Penfold & Gillian Walker, Eden Press,  Montreal, 1983. A social, worker and a  Vancouver psychiatrist take a critical  look at psychiatry.  Stopping Valium  by E. Bargmann, MD, Sidney  Wolfe, MD, J. Levin, & the Public Citizen  Health Research Group, Warner Books, N.Y.  1983.  The Female Fix by Muriel Nellis, Penguin  Books, New York, 1980. "This account by  the director of the first national conference on women and drugs is the only  book that examines dependence on drugs  like Valium as a particularly female problem;   (Confronting the social issues)  Finally, it is crucial that we look at and  take action to change the social conditions  that contribute to women's depression.  There must be overall changes in the larger  continued page 37  Footnotes:  IPenfold, P.S. and Walker, G.A., Women  and the Psychiatric Paradox,  Eden Press,  Montreal, 1983.  2Brown, G.W. and Harris, T., Social  Origins of Depression: A Study of  Psychiatric Disorders in Women,  Tavi^-  stock, London, England, 1978.  3Adams, P.W., M.D., Lancet,  April 28,  1973.  ^Banki, C. MD, Obstetrics and Gynecology  News,  March 15, 1978.  ^Thronton, W. MD, American Journal of  Obstetrics and Gynecology,  Sept. 15,  1977.  6Herzberg and Herzberg, MD., Journal of  Nervous and Mental Disorders,  Dec,  1977.  7Hacket and Cassem, MD, editors,  Massachusetts General Hospital Handbook  of General Hospital Psychiatry, Mosby,  St. Louis, 1978, p. 209.  Sjefferson, J.W., MD, Psychosomatic  Medicine,   37:160-179, 1975.  9shrand, H. Pediatrics  70:85 (Nov.  1982).  lOsarantidis, D. and Waters, B., MD,  British Journal of Psychiatry  143:42  (July 1983).  llSalem, R.B., PhD., Drug intelligence  and Clinical Pharmacy  17:346 (May 1983).  This article firsg%fpp@,afsed',in "It's-Just  Your Nerves" newsletter- - Health Promotion  Directorate/Health and Welfare Canada. 10 Kinesis Dec. 84/Jan. 85  Dec. 84/Jan. 85 Kinesis 11  Nilak Butler, American Indian Movement  (A.I.M.) activist, was. in Vancouver in  November for the re-trial of her ex-husband and good friend Dion Butler and his  brother Gary.  Janet Duckworth talked with her about  the women's movement,  sailed native  activists, Canada's  'liberalism' and more,  Nilak and Janet began the conversation  discussing the indigenous women 's conference Nilak is involved in planning.  It will take place next August in Washing-  ton state.   by Janet Duckworth €!l2§^~~]  # Indigenous women's m  ffl        conference *  Women have been involved from day one in  every aspect of struggle and we feel it's  important we get together and share our  knowledge and our understanding with one  another.  It's not going to be the kind of conference where everyone stands up and says,  "Gee everything is terrible." Rather, the  focus will be: this is one kind of problem  we are dealing with, and this is how we  are dealing with it. We will do active  networking between each other to share  information. A lot of things are happening very rapidly across our lands and  we need to be able to let each other know  about them.  For example, we have done a lot of prison  work and each time each prison wanted a  sweat lodge or pipe ceremony it was neces- .  sary to fight each individual prison. In  some area's people were not aware there  had already been 20 court cases which had  been won dealing with the same issue, and  that precedents had already been set. But  when they became aware that this had been  done at Walla Walla, at Oregon State Pen,  all they needed to do was write to those  people to get the required information.  In this way it is easier to be more effective more quickly to produce results for  the people. That's one aim of the conference.  Organizationally it will be composed of  four circles all about strengthening  everything about us. First, the circle of  the self, because if we as individuals  are not strong how can we possibly hope  to strengthen anyone else? We have to deal  with the self, not in a selfish or self-  pitying way, but how do we deal with healing ourselves in the best way possible,  respecting ourselves as women, as life"  givers, as mothers, as sisters?  The second circle is the family because  that again is a key part of our lives -  how we relate to our families. We want  grandmothers and elders to be here to help  us to understand how to be parents in  the best way possible for our people.  The next circle is the communities. How  do we work within our communities to  strengthen them? Finally, there's how we  relate to the world.  I feel really honoured and privileged to be  participating on the steering committee.  There will be women who will be talking  I and teaching about midwifery, and about  alternative methods of healing. There will  be grandmothers who will be talking about  our spiritual connection as women. There  will be women talking about how to deal  with child abuse, alcoholism, the law,  what we do if they want to put a missle  base on our land, what we do if they  want to remove natural resources from our  S   Native    women  four   circles   of  land, what we do about the pollution, the  education of our children.  I like the positiveness of it. We are  only victims if we allow ourselves to be.  Over 500 years we've had more than enough  time to identify that thaings are wrong,  to isolate some of the reasons' why, now  it is our responsibility if we are to  continue into the future to start dealing  with it.  €S)  Prison  ^^  You have talked about the prison struggles  for sweat lodges and pipe ceremonies,  etc.  In Canada we have heard a lot about native  men and their struggles in the'prison  system,  for e.g.,  Leonard Peltier,  Dino  and Gary Butler,  but we haven't heard as  much about native women in jail. Are there  ■many native women activists in jail,  and  have they met with the same problems as  the men?  We were recently working to help a woman  in South Dakota, Michele Richards. She was  brought before a state grand jury in South  ■SOCIETY OF THE PEOPLE STRUGGLING TO BE FREE| "  Dakota and told that she had to testify  against her brother, and that if she didn't  they would put her in jail. She told them  that according to the teaching of her  people, the Lakota, she was unable to do  that. So they threw her in jail.  She began a fast. And in the thirty-second  day of her fast - thirty-two days without  food and by then several days without  liquids - they put her in the hospital and  they told her "you have 72 hours to live,  your potassium level is down, your blood  pressure is down, and we have a court order  to force feed you." And when they brought  her into the hospital they shackled her to  the bed.  She is a small woman. She held out. She  said, "O.K. I will agree to take the amount  of liquid necessary to sustain my life,  but I'm not going to do anything until  you unshackle me." They had an armed male  guard in the room at that time. Michele  stayed in jail for 50 days, stayed without food for 50 days, and she beat them.  They let her out.  There have been a lot of women who have  been involved in struggle. Around the  Peltier incident a lot of women were  •brought in before the grand jury about  the murder on the reservation when the  F.B.I, agents were killed, and they took  stands behind the 1868 Fort Laramie Treaty  and said that they would not testify  before the grand jury.  One woman, Joanne Ledoux, who was working  on the reservation, was in jail for nine  months. She had her child in jail and  the only reason they released her was  because they said it was unfair punishment  to her child.  Another woman, Angie Long Visitor, was 22  years old at that time. They took her out  of her home at 6 o'clock in the morning,  her and her husband. They had three small  children at home, who were just left  there without anybody. They held her in  jail for many months, and then when Leonard  went to trial they held her as a "material  witness". They had, I believe, a $10,000.  bond on her. That to me is a hostage taking  situation.  Publicly they tend to go after more of  our men, because it fits their whole propaganda theory of terrorism. They're  trying to manufacture in people's minds  that we're terrorists. A lot of the guys  have past records and it's easier to  hold up a man who has a past record. Whereas if you hold up a woman who's the mother  of five children it's a lot harder for  people to handle, it doesn't fit in with  the stereotype they are trying to manufacture. 'But a lot of women and children  have been assassinated. So it's an equal  attack. I have seen a lot more women  assassinated than men. Because they are  holding up the men as examples  Annie Mae Aquash |  Annie Mae Aquash was a Micmac woman from  Nova Scotia who worked in the Indian movement in the U.S.,  at the Boston Indian  Centre,  in the 1973 liberation at Wounded  Knee,  at the Wounded Knee trials,  and then  in the Los Angeles A.I.M. office   (where  there were two F.B.I,  informers).  In 1975  she was arrested at Pine Ridge,  South Dakota, and later that year arrested in Oregon.   When whe was released from Oregon to  go on trial in South Dakota she went underground, because she believed she could  not get a fair trial in South Dakota.  In 1976 the body of a woman was found in  Pine Ridge.  The F.B.I,  said she had died  of exposure,  cut off her hands and sent  them to Washington,  D.C.  for identification,  and buried her in a Catholic Cemetery.  When the body was identified as Annie Mae 's,  the family demanded an autopsy which revealed she had been shot at point-blanK range  .  in the head.  The F.B.I, agent who had done  the original autopsy said,   "Well,  it's  easy to overlook a little bullet hole. "  This yeccr a grand jury has begun an investigation of her death.  This investigation  is seen by many as little more than a  weapon to use against South Dakota's Native  people.  Nilak knew Annie Mae through her  work with A.I.M.  and was arrested with her  at Pine Ridge.  Annie Mae as a woman really understood her  role within the creation in a very strong  and positive way, and this was the gift  she gave to other people.  She was a teacher, she did writing, she  did poetry, she did office work - the typing, the press releases. When need arose  she packed in supplies to Wounded Knee.  Annie Mae was a very versatile talented  woman and there was no way she could be  neutralized other than by a bullet. They  still haven't neutralized her, that's a  thing they failed to understand, because  straggle:  strength |  the power of that woman still touches  our lives now and gives people strength  in very hard times.  She was born in Canada,  she was Canadian  by the way white people look at it.  Was  there collusion between the law enforcement  agencies of the two countries?  When Annie Mae went to court in 1975 she  made it very clear that she was not a Canadian citizen, she was not a ward of the  government. Nor was she a United States  citizen. She had never entered into any  agreement with either government to be a  member of their nation, and she recognized  the sovereignty of her nation, the Micmac  people's. I want to make that very  clear.  That was a lot of what her struggle was  about. She was very strong in the ways of  her people. She spoke the language of her  people, the stories and the legends and  the prayers of the people. So I don't want  any mistake on that.  In terms of collusion, numerous times  throughout history - going back all the  way to Sitting Bull - there has been nothing but co-operation between the United  States and Canadian governments in terms  of manufacturing evidence, and breaking  their own laws in any and all ways to get  people they want to get. I don't even see  that .  ^^  I  Oppression in  Canada  But this doesn't fit with Canada's self  image as a much more liberal society than  the States. For example, Sitting Bull was  supposed to have come to Canada after the  Custer incident, looking for fairer treatment.  People around here better look at Indian  history if they want to talk about how  liberal they are, because the foundations  of the Canadian government are built on  the blood of the people. And that's a whole  lot of the people. Just look at the history  of Vancouver and the smallpox. Talk to the  people about the mass burials of their families and tell me how liberal it is up here.  Talk about the Hudson's Bay Company.  It's very nice to be able to point your  finger somewhere else and say that you don't  do it here, but at some point people are  going to have to get out of their illusions  of liberalism and start dealing with the  realities of the country they- are living in.  They may talk about the U.S. doing this and  that, but they're manufacturing cruise  missle parts up here, they're sending  bullets down to El Salvador and Nicaragua.  They are systematically taking away the•  rights of the indigenous peoples of this  land. They are imprisoning the people who  are visiting them, and they are assassinating them. People are kept all confused by  talk that we're in hard economic times,  and that maybe they shouldn't deal with  these issues, theings that don't apply to  them, but they do.  I'd like to refer to the case of the Vancouver Five. If you look at what Ann Hansen  was sentenced for, it was not for an act  that they said she committed. They said  that it was because she was going to  commit an act that might hurt life. Hey  man, if they can do it to one person they  can do it to anyone. What's to prevent  them from coming to your home and saying,  "Well, we thought you were going to do  such and such?"  RACISM  €5S>  People around here better look at /  Indian history if they want to talk i  about how liberal they are, because   ||  i     the foundations of the Canadian  j    government are built on the  I    blood of the People.  I think people better start dealing with  cleaning up their own backyards before  they start taking on other countries and  other struggles. For example, here in  Vancouver you want to build a whale pool  right into our burial grounds. I.don't buy  that. We can't live in this garbage indefinitely. We can't live without water, we  can't live without clean air.  I've been taught to look generations ahead,  and conduct my life in such a way that when  I make a decision that I'm thinking many  generations ahead, and stop and think for  a minute what that means. It changes your  perspective just a little bit. What am I  binding my future generations with? We've  also been taught we are part of a circle  of life, a web of life, and we're connected  to this web, we're not better; they're not  worse.  These are different ways. All of us as  human beings are going to have to start  dealing with this stuff because by the time  the police state makes itself clearly  known to a lot of people it's going to  be a bit late to do much.  The indigenous way of life can be a threat  to the system because we're talking about  respect for life, respect for the earth,  and in that value system the leadership  was chosen on what they gave to the people, not what they amassed. You couldn't  do what leadership (non-indigenous) does  today and be a leader. Out systems were  not based on sompetition, they were based  on mutual respect and working together.  That's another way we as people are a  threat to the society around us today.  When you start heavily resisting then  you're going to start dealing with what  we're dealing with: the courts and the  assassinations. You know we're the guinea  pigs but you all are involved in this  thing. We've got to stop being victims  and start finding ways in which we can  deal with each other. We have to start  getting rid of some illusions.  Women's  movement  This is where I'd like to make some critiques of the women's movement, but in a  positive kind of way. Many td\mes there's  not the involvement of all women. It tends  to be the meetings are all of middle class  white women. Then people say, "How come  we don't have any women of colour here?"  or "Gee, we should do outreach". But it's  real hard when you've got some women who  are asking for equal pay as doctors, and  here we are trying to see if we're going  to get kicked out of our house, whether  we can feed our family, we're dealing  with child abuse and husbands who abuse  us; it's real difficult.  Too many times we are included as tokens.  More times than I care to admit. Because  a lot of native women do not do speaking  for whatever reasons,.a' lot of women don't,  but because I do I'm often included as  the token Indian, the token person of  colour, and I resent it. I'm glad that  somebody asked, but the times that that's  been involved it's been because of people  who work with me directly and feel that I  should be included. It's not because anybody on the organizing committee goes  "gee where's the representative from the  native community."  Up here one time I spoke at a women's  rally, and Ann Hansen was one of the  people who fought that I be allowed, to  speak. They didn't want to deal with me,  they didn't want to deal with indigenous  issues, and she fought that I be allowed  time to speak. I mean, where's the representative from the East Indian community  in your events? Where's th?. representative  from the Japanese and Chinese community?  You know there are a lot of different  races in this city, why is it always just  the same women? I really have a criticism  of that. Even in events where we've been  included...  For example, we went to speak at a women's  conference at a university one time, and  there were many native women involved.  That was because a woman who bad worked  with the Peltier Committee had set it up,  and she pushed like hell, and she did  outside fundraising to bring us in. Because she thought that it was important 12 Kinesis Dec. 84/Jan. 85  that there was what she called the 'women's circle of life', that people hear  what we had to say.  None of us was included on any of the evening agendas. None of us were keynote speakers. All of our events were at off hours  in out of the way places and they had.  brought in a woman who had written a book  about the Love Canal and they paid her  several thousand dollars, and then we were  given $100 each.  Now it has nothing to do with the money  per se, it's "Hey, you're talking about  equality and treating people equally and  then you're giving her a thousand dollars  and you give us a hundred and you're crabbing about equality." It's offensive.  One of the grandmothers came up from the  South West and this woman has the knowledge since the beginning of time passed  through her. Maybe she doesn't have a  degree after her name and maybe she hasn't  written a best selling book but that woman  has knowledge and is worthy of respect. It  was a very offensive thing.  One of the women who was involved was  Winona Leduc, and she's a Harvard graduate  from Wide Earth reservation. She's an  indigenous woman. Another woman was Janet  MacCleod from North West Indians Women's  Circle, and the knowledge Janet carries  is phenomenal. She goes back to the early  fishing struggle days when the real resistance among indigenous people began,  and it was the women and children who  were going out and fishing and getting  beat up by Fish and Game people. Yvonne  Swann was on that panel, and what happen-  .ed to Yvonne Swann was a man who had been  known to rape one"of the neighbour's  BSfci  It was not unusual to go out and    FN  have a tank in your yard or to be   <f  chased by helicopters with  jk    machine guns.  m  children broke into her house, and her  leg was in a cast. She shot him in self  defence. She was convicted.  It was a phenomenal panel. I felt sorry  that everybody did not really get an  opportunity to hear what these women had  to say. They had been involved in a level  of struggle that a lot of people have  never touched in their lives. O.K., our  reality when we used to live in Pine  Ridge in '75 - it was not unusual to go  out and have a tank in your yard or to be  chased by helicopters with machine guns  - is a very different reality. So when  we are trying to relate to people about  our struggle and our survival, and help  people to understand that if they can do  this to us they can do this to you, it's  real hard for a lot of people to grasp  what we are talking about. Again, I just  felt really sad that people just didn't  listen.  The other thing is that some women get  involvejltbecause the issue is sort of  brought and dumped in their neighbourhood  but when that's finished in their neighbourhood then they're done with the  struggle, and I'm tired of that too.  Because a lot of women that I've met,  they suffer with us for a little while  but when they can't handle it any more<  they go back to wherever they've come  from, they go back into the lives that  they've known, they don't have to stay  where we are.  But what way round that do you see,  because they can never^sfigre your upbringing.  How can you deal with that?  Well, you see in our struggle we don't  separate it. We're struggling that the  people may survive. It's not just the  women, it's the people, it's the elders,  it's the children, it's the grandmas,  it's the grandpas, it's the men, it's the  women, it's the earth, it's the air, it's  the water, it's a survival, a life struggle. There are issues that women deal  with women-to-women but again we're looking at the people, we don't have to worry  just about women.  It is a life struggle. It's just like as  an indigenous person I can't say I want  all the white people to go away. That's  not a real solution to the thing. And  you can't say I want all the men to go  away. I mean if all the men go away there's  no more life. Let's deal with that reality.  I think people are missing the point when  it becomes a man/woman struggle because  I've seen some women and to me what they  seem to be fighting for is equal rights  to be a pig. The pig mentality. They're  doing the same things to people and they've  got the same mentality and the same lack  of sensitivity.  I'm making this critique because I really  do feel that people are missing the point.  It's a real misdirection of energy, just  forcing it all on the men. All those men  had mothers, many had sisters, many of  those men have wives. The majority of  those men learned from their mothers because the way society was set up the care  went to the women.  A lot of the solution has to do with  teaching your kids respect rather than  just imposing your will on them. There is  a difference in cultures about raising  kids. When we have kids everybody plays  with the kids: men, women, everyone is so  joyous to have them, they are beautiful.  You will see our kids at our gatherings,  at our meetings. Where are you going to  want to go where you can't take your kids?  What is it that we are doing that we don't  want our kids to know? That to me is very  frightening.  But it's a difference in our value system  and in the other (i.e. white) system kids  are treated badly. It's every kind of  attack on that little kid. It's a spiritual attack. You know little kids like to  play with the earth, they love to play in  the earth, they're very close to all those  elements. But it's "Bundle your self up  against the rain", "Don't get the mud on  you", "Don't eat the dirt", "Don't do  this". It's all severing those connections,  those natural ties, those natural connections.  Then it's an assault on the kid: "You have  to think the way I think. This is the  only way to think," rather than letting  the kid make the choice. In our very traditional homes, even from very young the  kids make their own decisions, but here  every one tells the kids what to do -  the parents, the schools, tell them what  to do.  Spirituality  Is there anything in native spiritual  beliefs that parallels the interest being  shown in the goddess by the white women 's  movement, an interest that has resulted in  books like,  When God Was A Woman?  I'm a little reluctant to talk about our  spirituality because there are a lot of  what I call 'cosmic cadets' who try to pimp  off our beliefs. They think they understand and they come around where they're  not wanted and all they cause is confusion.  Our beliefs take years to understand, it's  not something that can be bought and sold  or learned in a year. I'm a little wary of  that.  About the god/goddess thing. For us it's  called balance, earth and sky balance,  men and women balance. It's not that one  is more powerful than the other, it's  balance you need, both elements, for  there to be life. It's not as with the  Greek mythology. IfllfelS  I would like to ask if the women's movement has rediscovered the earth because  you know we can't live without the earth,  we all need the earth to survive. That's  a real big question I have, because in  our ways it's our mother or our grandmother and learning to take care of that  role and that responsibility is the same  thing. A lot of times I've been told that  the women are the backbones of the people,  and people seem to have thing right now  that is really hard to understand - nega- -  tivity toward being a parent or toward  having children. I think people are allowing the toxicness of the times to stop  the most natural thing in the world, to  have children, and that responsibility  is more  than a responsibility, it's a  sacred trust.  Our commitment is deep and unending' and  that's why I say to people you'd better  look at your commitments, because if  you're going to stand up and say you believe in something then you've gotta be  prepared to deal with it however that falls  on you. It's very easy to say, "I believe  in something, but I want to do it my  way, but it's not always going to happen  your way and are you still going to stand  for what you believe in?  Many people haven't been tested...  And the tests they are hard. Dino and Gary  have been in there three years nine months,  and it's been a fight all the way. They've  put Gary from one hell to another. They've  fasted for 32 days, for basic religious  freedom, in Oakalla. They may have done  some time up here, but they've never  been beaten, they've won. Michele Richards  did not eat for 50 days, but she beat  them. We can do that. But people have to  look at sometimes you've got to sacrifice,  and there is a difference between being  a victim and having things happen to you  and being a warrior where you willingly  take sacrifice upon yourself for the  people. So look at liberation, it starts  within and it moves without, and it's a  good road.  Then you are not sorry. ..  Oh no. No way. I feel honoured and privileged to be in the time I'm in. Granted  there's a lot of confusion, and there's  anarchy out there, but it's an honour.  The people that I've.met, been fortunate  enough to work with, that I've-been able  to learn from, it's an honour. The gift  of life is so sacred. That in and of itself is so special that we have to learn  to take care of that to take care of each  other. Dec. 84/Jan. 85 Kinesis  Japanese Canadians  Demanding redress  by Pam Tranfield  In February 1942, the Liberal government  under Prime Minister Mackenzie King  introduced internment and dispossession  for over 22,000 Japanese-Canadians and  Nationals in British Columbia. Families  were moved to interior detainment camps  and work projects as far away as Manitoba.  Houses, possessions, businesses and the  Japanese fishing fleet were seized and  later sold by the federal government.  The Mulroney government, 42 years later,  may be the first administration to admit  government acted unjustly against the  Japanese. The National Association of  Japanese Canadians (NAJC) will present  a'brief in Ottawa, November 21 which  includes a demand for recognition of the  King government's discriminatory actions.  "Government documents (from the King  administration) show there was no military justification for the government  actions but it was initiated by the  Liberal government's belief that they  would get more votes by moving the  Japanese out of the coast," says Casandra  Kobayashi, Executive Director of the  NAJC. Kobayashi cites the book "Politics  of Racism" (Ann Gomer, Suna Lara) as  showing that the military refused to  cooperate with the move to intern the  Japanese.  "Now we know that the government did not  act in good faith," says Kobayashi, "so  the NAJC has renewed its movement and  the belief that this sort of discriminatory action, singling out people because  of their race, should not be tolerated."  A need to "protect the Japanese from •  hostile mobs" and the perception that  coastal Japanese were a threat to security were declared by the King government  as justification for "security measures."  In 1983, former Prime Minister Trudeau  offered an apology to the Japanese  Canadians and an endowment fund to be  used for human rights causes in Canada.;  The NAJC refused these, stressing the  need for acknowledgment of incorrect  action as a necessary part of the redress  procedures. The NAJC will also ask Prime  Minister Mulroney for immediate economic  relief for many elders who still suffer  directly from the experience of internment and dispossession. These people,  particularly the women, suffered when  their communities were destroyed and  their livelihood removed. This trauma was  reinforced when they re-entered the white  community with poor language skills and  faced with racial intolerance.  "This problem is unique for women," says  Kobayashi, "People like my grandmother,  for example, married older men who were  already living in North America. Their  husbands died 20 or 30 years ago. Communities had been dispersed, and they were  often isolated, even if they were living  (as tradition calls) with their eldest  son."  Casandra Kobayashi with photo of detained Japanese  Canadians. ^S^sl  The only losses officially recognized by  the federal government were cited in  the Bird Report of 1948. No compensation  has been granted since this time. The  1942 re-settlement was carried on over  a seven moth period. Families were first  moved to cattle barns in Hastings Park,  now the PNE grounds. Trains then moved  them to settlements such as Greenwood,  Slocan and New Denver in the interior  and work camps at various locations. To  stay together, entire families agreed  to re-locate on sugar-beet farms as far  away as Manitoba..Internment was enforced  until the end of the war.  Deported womaiiliigiits to stay in Canada  by Mary Lakes  Madhur Prasad, a 31 year old mother of  three young Canadian-born children, was  deported to Fiji on June 6, 1984, after  •11 years in Canada, for shoplifting. In  October ..she slipped back into Canada in  her maiden name on a visitor's visa. "I  had to return to Canada to my children."  In late November she received another  deportation order and at press time  awaited the result, of a hearing to be held  on December 10th.  The circumstances of Madhur's early life  in Fiji were to repeat themselves in Canada. Her mother was regularly beaten by  her father and the family of six was left  destitute when she was 12 years old. Madhur was convicted for shoplifting from a  supermargej^g^^^^. This offence late  served to deny her Canadian citizenship,  • extending her dependence on her husband  for the right to live in Canada.  Madhur married her husband shortly after  her arrival in Canada in 1975. In 1981,  after her second child, a son, was born  "things started to change with my husband.>!  "He would come home late and beat me and  the children without reason. There were  many cuts under my eyes and head injuries.  I did not go to work several times because  of the bruises. I was treated at the hospital on several occasions.  "My husband would scream and cut and break  everything when he got drunk. I would  hide the children in the closet. He hurt  the children many times by pinching and  B.C. groups fight against racism  Anti-racist work in British Columbia suf  fered a major setback in 1983 with the demise of the B.C. Human Rights Branch. Bill  11, which eleminated some clauses in the 11  year old Human Rights Act, replaced the  Branch with a Human Rights Council of  Socred appointees.  In its first decision, reached in November,  the Council dismissed a clear cut case of  sexual harassment, prompting condemnation  from across the country (see front page  story). It is difficult to hope for better  treatment of complaints of racist discrimination.  Nonetheless, several groups continue to work  against racism in B.C.: groups like the B.C.  Organization to Fight Racism, MOSAIC, and  the Task Force on Immigrant Women, to name  a few.  The Canadian Farmworkers Union (CFU) struggles for the rights of the predominantly  East Indian farmworkers, 60% of them women.  This year, they launched their second annual  English as a Second Language (ESL) crusade,  with volunteer ESL tutors. In their four  year history as a certified union, they have  grown to a membership of 1200, with three  contracts, and two first contracts under  negotiation.  The B.C. Human Rights Coalition is a pro-  vincewide grassroots coalition formediln.i.  1982. Its objectives are: to provide an opportunity for better understanding of human  rights issues, to encourage dialogue on human rights from different points of view,  do public education, provide groups and individuals with an opportunity to meet, and  demonstrate community support for proposals  which sustain, promote or extend human  rights in B.C.  Towards these ends the Coalition does outreach to various groups on what constitutes  a human rights violation, and how to complain. They are also establishing a registry  of human rights complaints — which it will  be interesting to compare with the decisions  of the Human Rights Council.  For more information on the Human Rights  Coalition in the Lower Mainland, write  #203-96 East Broadway, Vancouver, V5T 1V6 j  or call 872-5638.  kicking. He scared me from laying criminal  charges. He said'Tie' had many friends at  the B.C. Pen (where he worked) who would  throw me out of a moving car. I started to  live in fear day after day."  That same year her husband's family moved  in with them - his mother, three brothers  and a sister. "He would beat me up'BSi--.!  front of his family and friends and in  front of the public. He came with his  girlfriend and they sat outside in the  car kissing and his family all laughed. My  husband's family, especially his mother,  kept telling him to leave me. I didn't  want him to leave us because my-children  would be without their father." In Madhur's  culture if her husband leaves her it becomes a disgrace. "One time my husband  beat me so badly I had to go into hospital.  When I was released I found he had taken  his clothes and left the house."  The house was sold, her husband pocketing  the money and she and the children moved  into an apartment. "The rent was $350 and  my U.I. was $400 and family allowance $50."  She could not receive welfare because she  was not a landed immigrant. "I became very  frustrated and could not sleep. I started  taking things from food stores which I  brought home to my children. When I went  out with the children and they asked for  something to eat or drink or wanted toys,  I felt bad."  Whilst still married to Madhur her husband  entered into another marriage and went to  Italy on his honeymoon. With charges pending for "bigamy", he did not return to  Canada but fled to the United States. Madhur moved in with her fiance, with whom  she has been living since. They have an  18 month old daughter. Learning that her  husband was staying at his mother's home  in California she took the children "to  see their father." Whilst she was sitting  in the car "he ran away with my son." She  notified the California Police and the  RCMP and obtained custody through Family  continued page 37 14 Kinesis Dec. 84/Jan. 85  Socreds cut back ESL training  by Gail McGee  Waiting lists were over six months long,  students were told to hold on until at least  January, and then teachers were laid off.  "Fluency in English is required". This  sentence attached to an employment ad is  a major barrier for many immigrant women.  Like all British Columbians, immigrants  are affected by "restraint" and government "belt-tightening". Those without  job skills or the educational requirements  of Canadian licensing authorities are  especially hard hit. For non-English  speaking immigrants, the discouragement  caused by high unemployment rates has been  compounded by dramatic cuts to the programmes which offered hope, particularly  English as a Second Language (ESL).  Because "services to immigrants" is a  prime battlefield for federal/provincial  jurisdictional disputes, trying to understand the current situation is like putting together a jigsaw puzzle with no reference picture and no assurances of having all the pieces. To understand, it is  necessary to identify which services immigrants and particularly immigrant women  need, then look at how these services  have been affected.  As many non-English speaking immigrants  come from traditional cultures, the women  often don't arrive in Canada expecting to  work outside the home. Even those who do  plan to work find themselves faced with  massive red tape in order to have their  professional status recognized or to undertake upgrading. Those who assume they will  be primarily responsible for childcare  and home maintenance soon realize the near  impossibility of a family living on a  single income. This is especially true in  present economic conditions where men,  •particularly immigrant men, are forced  into lower-paying jobs.  One of the main hurdles between immigrant  women and employment is a knowledge of  English. For the many women forced to find  work, the costs of English lessons and  childcare during their class time can be  totally unmanageable. They can't find  work because they don't speak English,  yet they can't afford to study English.'  Until recently■this quandry has been recognised and compensated for through efforts  to offer English classes with a variety  of formats, timetables and locations.  Costs were heavily subsidised and childcare was offered by a number of programmes.  However, conditions were far from ideal,  so the current round of budget cutbacks  have "cut fat" which wasn't there.  For example, Neighbourhood English, administered by Vancouver Community College,  had forty-five classes scattered throughout the city where individuals paid  around ten dollars for twenty-four 2-hour  courses- Childcare was offered free at  almost all sites. Now twenty-seven  classes are offered with no childcare  and the fee has soared to sixty dollars.  The programme cuts affected over three  hundred women. Rosemary Watson, who  administers the programme for the college,  says she has no indication when and if the  programme might be restored to its former  levels.  Al Stusiak, administer of English Language  Training at Vancouver Community College,  pointed out that the five other English  as a second language programmes provided  by the college have also been reduced.  Most, like Neighbourhood English, are  part of the cutbacks felt throughout the  college as a result of reduced money from  the provincial government. Stusiak said  that forty-five Night School English  classes are currently being run by the  College compared to sixty-seven to seventy-  two in past years. This translates to a  loss of at least 450 seats.  School Canadians, an outreach programme  serving mainly the Chinese community,  now offers eleven part-time classes compared to eighteen last year. Again,  estimating an average of twenty persons  per class, this means 140 people have  been left without ESL training.  One of the greatest sources of confusion  and frustration has been a massive cutback in federally-funded seats in English  Language Training. This programme provides tuition and a living stipend to  people who are learning English to become  employable. The programme at VCC projected  having 350 places this fall, but had only  225. llilili  Waiting lists were over six months long,  students were told to hold on until at  least January, and then teachers were laid  off. Some of those on the list received  letters saying the list was no longer  being maintained. Rumours circulated that  the- provincial government was sending  federal monies intended for English Language Training into general revenues. Reports  of such activities at the university and  college level lent credibility to these  stories.  However, Steve Nowak, a programmer at  the Canada Employment Commission, offers  a very different explanation. He says that  federal English Language Training funds  are not part of the general education  transfer to the provinces. Rather, they  are contracted for on a "fee for services"  basis from the provincial governments.  Every year the federal government, through  Canada Employment Commission, contracts  with the provincial government for a certain number of instructional hours to be  provided in the candidates  identified by Canada Employment Commission.  What caused the disruption mid-year was  the provincial government completing an  audit which established the difference  between what the federal government has  been paying for the last four years and  the actual costs of the programme. This  audit charges Canada Employment Commission  for a portion of. ministry and college  administrative and capital costs as well  as the actual costs for the programme.  The costs were roughly sixteen million  more than estimated and are to be paid  off over four years.  The chaos in this year's programme was  prompted by the need to cut four million  from the current_programme. Some money  has been found by Canada Employment  Commission in another budget. But these  funds bought only 170 seats for five  months. The college has had to scramble  to rehire teachers, contact students, and -  arrange programmes. For counsellors,  teachers, administrators and students,  these on-and-off programmes are frustrating and bewildering.  Another programme which has received cuts  provincially is the Immigrant Resources  Project. Offering pre-school and adult  programmes in ESL and orientation to  Canadian society, this programme is  particularly useful for immigrant women  on the east side of Vancouver. Mary Ann  Bird, the programme coordinator, said  that despite extensive fundraising by  the board, budget cutbacks have caused  the cost of one part-time term to climb  from $22.50 to $30.00 for a mother and  child.  A brighter point this was that the Vancouver School Board provided extra classes  at the old rate of $10.00 for twenty  classes. Unfortunately, not all the new  classes were filled. Perhaps one explanation is that only ten of the forty classes  offer childcare now, compared with thirty  previously, and a fee was implemented  for the remaining childcare.  continued page 22  graphic from State ai Dec. 84/Jan. 85 Kinesis 15  by Michele Wollstonecroft '■  In recognition of the multicultural linguistic and ethnic composition of the  Vancouver community, the Vancouver School  Board has developed a Race Relations Programme. This programme, set up with the  awareness of the pervasiveness of racism  in society at large, is designed to improve race relations and increase cultural  understanding in the public schools.  The programme is based on an 18 point  Race Relations Policy that was adopted  in September, 1982. The policy was drawn  up by a Working Committee on Race Relations  (created by the Vancouver School Board  in 1980); they spent two years designing  the proposal for what has become policy.  The Race Relations Policy "responds  actively and- decisively to issues of  racism in teacher training, education  policy and reading materials, and in the  various levels of government in the community." (VSB Race Relations Policy leaflet-).. As well, the policy directed the  Superintendent of Schools to retain an  Advisory Committee on Race Relations which  consists of 40 members of the community,  including school administrators, teachers,  district officials, multicultural workers,  a trustee and a race relations consultant.  Sam Fillipoff, Race Relations Consultant  for the VSB, discussed the programme with  Kinesis.   Fillipoff noted that within the  Vancouver community there are two basic  education programmes: Multicultural Education, and Race Relations. Multicultural  Education gives respect for cultures  that are found in our community, by  informal sharing through discussions,  looking at the customs, costumes and  artifacts of each others culture, and  potluck suppers and such.  The Race Relations Programme has a more  formal structure. It is "carried out at  the institutional level where people  consciously choose to eradicate racism  from everyday practice", says Fillipoff.  For example, the VSB Race Relations Policy  Statement #1 states "That the Board  opposes and condemns any expression of  racial/ethnic prejudice by its personnel,  students and trustees." In the schoolyard  this means that name calling is not  permitted; on the administrative level  this means that the practice of changing  a child's name to a Canadian name is no  longer expected.  The Race Relations Programme of the VSB  covers five areas of responsibility:  Curriculum and Learning Resources, In-  Service Education, Hiring and Promotional  Practices, Intercultural Education and  English as a Second Language (ESL).  The Curriculum and Learning Resources  section of the Programme covers the  materials•that the instructors use for  teaching. Sam Fillipoff points out that  books are 75% of the instructional resources in schools. In order to find books  that are better than those that are available currently, Vancouver needs.the cooperation and awareness of the Provincial  Government; at the present time the textbooks are bought on Provincial Government  recommendation and the school-districts  then choose from the list supplied from  Victoria.     iMp^iS  Fillipoff also notes that there are still,  few learning resources that don't contain  a bias (gender or race) and that it takes  about ten years to revise a text book. A  series ot questions was prepared by the  School Board with which to scrutinize  children's books for racism; the questions  illuminate ways in which a text may  stereotype and/or dismiss non-white ethnic  . groups.  RA  RE  PO  JVTIONS  LICY  VANCOUVER SCHOOL BOARD  September, 1982.  RACISM  In the schoolyard name calling  is not permitted; on the  administrative level  the practice of changing a  child's name to a Canadian  name is no longer expected.  •Historical Background:  Is the history  of a group presented from a white viewpoint or from the group's own perspective? Does a book omit or distort the  achievement of minority peoples and  cultures?  •Culture and. Custom:  Are the culture and  customs of minority groups evaluated  from a white viewpoint or presented as  exotica?  •Language and Terminology:  What language  is used to describe minority peoples?  What language is used by minority peoples  and how is it presented?  •Characterization:  Are certain distinguishing traits used repeatedly to describe  a people? Are minorities accurately or  inaccurately portrayed?  •Illustrations:  Are the illustrations of  minority characters culturally authentic?  Is a minority person included only as a  token"!  Are illustrations stereotypical?  (Should these questions be applied to  much of the reading material of adults  as well, i.e. daily newspapers, current  'best-sellers', the much  would we keep?)  ,Within the Curriculum and Learning  Resources Programme the VSB is also  attempting to acquire world literature in  translation and presenting learning^  resources that represent the contibutT^ns  of all racial/ethnic groups in our  community.  The second of the five areas of the Race  Relations Programme of the VSB is In-Service Education. This includes Professional  Development services to teachers; teachers  are given techniques and helped in the  development, of new strategies for introducing awareness of race relations and  multicultural education into the classrooms. This part of the Race Relations  Programme has been hampered by the cutbacks to education across the province.  The third area of the Race Relations Programme is Hiring and Promotional Tractices;  the policy states:  #9 - That the Board affirm that it is an  Equal Opportunity Employer. Guidelines for hiring and promotion will  be developed which reflect the  policies of the Board on racial/  ethnic relations. These guidelines  will encourage all racial/ethnic  groups to apply.  #10 - That the Board retain the Native  Indian and Multicultural Workers  programme, and support in principle  the hiring of additional workers  to meet increasing school/community  needs.  Sam Fillipoff noted that this policy aims  to see that eventually people from all  races and both sexes are represented as  principals and administrators as well as  teachers throughout the Vancouver School  System. This goal is important both in  terms of the VSB being an Equal Opportunity  Employer and for provinding role models  for the children who are in that school  system. While the situation has improved  as far as gender representation (up until  1979 there was one woman vice-principal  and there were no women administrators,  today there are twelve women administrators and several women principals.) Fillipoff noted that there is still much progress to be made in this area to fairly  represent the diverse ethnic composition  of the community.  The fourth area of the VSB Programme is  Intercultural Education. The projects that  have evolved from this part of the programme deal with multicultural education. This  includes the investigations into, and  planning of, a multicultural services  centre for the city of Vancouver, the  support of heritage language programmes in  Vancouver, programmes within and among the  schools to increase multicultural understanding, and. the development of materials  in languages other than English that explain the Vancouver public school system  to parents and students.  From the Intercultural Education Programme  has developed the Race Relations Leadership camp. Held over a weekend this fall  at Camp Elfinstone on the Sunshine Coast,  the camp included 80 teenagers from ten  schools representing the East and West  sides of the city. The students spent the  weekend with teachers and counsellors  discussing race relations and developed  strategies for returning to their high-  schools and implementing race relations  and intercultural projects. (A video tape,  produced by Peg Campbell and Christine  Wong, in conjunction with the Race Relations Leadership Camp, Project 1, will be  available through the Vancouver School  Board and IDERA).  The Intercultural Education Programme also  works with existing heritage language  programmes. The VSB and B.C. Heritage  Language Association together sponsor the  Tupper School Heritage Language Centre  continued page 37 f 1 ^ 'a Budd been Bl "•J^B^M  England's black feminists fight racism  by Punam Khosla  Last month Kinesis ran the first part of  an interview by Punam Khosla with Shaila  and Lilliane of the English black women's  paper,  Outwrite. In part one,  Shaila and  Lilliane discussed the history,  structure  and philosophy of Outwrite. In part two,  they and Lorna talk about issues black  English women face: racist immigration  policies,  forced sterilization,  the peace  movement...  Immigration Policies  I wanted to talk with you about some of  the issues facing black women in this  country - I've noticed in some of the  issues I've read that you do a fair amount  of coverage of deportations and immigration laws.  Can you tell me a bit about  immigration laws in this country and how  they've been affecting black women? .  Shaila:  Well, there's several things.  Recently there was a change made in the  law so that British women, if they marry  a man from overseas, he would not gain  citizenship automatically. In fact, there  was even a threat that she might have to  go and live overseas in his home country that amounts to a sexist ammendment-  to an already very racist immigrantion  law.  You mean that doesn't apply the other  way around where if a British man marries  a woman overseas,  he can still bring her  (S):  Yes, that's right and that's because  of the value placed on a woman. A man  coming into the country is seen as a  threat to a workforce. There's already a  racist ideology that the blacks are  taking the jobs away from the white people. Whereas a woman coming in would be  much less of a threat, she would be  coming in to look after him, service him,  work in the home...  Lilliane:  I want to add that I think this  law was made specifically for British  Indian/Asian women because the government's excuse for it was that they don't  want arranged marriages. So I think  Asian women were the primary target, but  then of course, white women suffered from  it and there was atremehdous hou ha in  the papers with English women saying,  'What do you mean we can't bring our husbands in?'.  (S):  The other thing is that now they have  categories of citizenship. Depending on  whether you're from England, a commonwealth country, an ex-commonwealth .country,  etc. You're graded into categories. So  now there are first class citizens, second  class citizens and residents so you have  different permits etc. according to the  category you're graded into.  Is that essentially a grading by colour?  (S):  That's how it operates. On paper  obviously it's not by colour, but you  see a number of, say, white ex-Rhodesians  or South African whites coming into the  country because they have a partial relationship to the country because their  great grandfathers came from here. Whereas  with Asian or Afro-Carribean people, they  might have very immediate family in this  country, like a husband wanting to join  his wife or even with children wanting to  join their parents, there's been great  obstruction by the state and a lot of  campaigns have taken off stemming from  these issues.  There was the case of Anwar Dhita who is  from Pakistan, she was trying to get her  children to come and live with her for  years,, and she had to go through the most  humiliating experiences where she had to  have blood tests taken and all sorts of  evidence and she actually cooperated.  She was in a situation where she was  forced to cooperate with the state and go  through all their tests. Finally she won  after about four years of very active  campaigning. There were support groups all  over the country.  Still there are many cases pending, it's  something Outwrite reports on each month  because there are always cases coming up.  But there needs to be a much more concerted campaign politically against the immigration laws themselves. At the moment  being taken up case by case by liber  al organizations^ who fight them on humanitarian grounds rather than on the basis of  a political issue.  The other important thing that used to go  on that doesn't any more was the issue of  virginity tests.  About three or four years  ago, a lot of Asian women who were coming  over to join their husbands were being  subjected to these tests at Heathrow Airport. It was only by accident that the  community became aware of it because the  women were reluctant to say that they had  been examined by strange white men. But  after a couple of them told their immediate family, there was an outcry, and a  huge demonstration. Even the national  papers took it up because people did see  it as a particularly violent attack.  So we hope that practice has been stopped  but people are being screened in all sorts  of different ways. Workers are picked up  from small factories or industrial units  and before anybody even knows it, they're  at the detention centre.  There's a very large detention centre that's  like a remand prison called Harmondsworth.  It's just outside Heathrow Airport. Sometimes people have been taken there straight  from the airport, they haven't been in  England at all, some stay, there for months..  What reason do they give to keep people  there?  (L):  To extradite them. Their cases haven't  come to court to be heard, so these people  are sort of rotting in these places for  fifteen months or so whilst they could be  well back in Nigeria or wherever they come  from.  (S):  And that includes women who aren't at  the detention centre but are in women's  prison in the country, who've been put  there because-their papers aren't in  order or whatever. Quite often they're not  told what the situation might be. If it's  Indian women or Chinese women, for example,  they don't have the access to language or  any sort of familiarity with the system  here to be able to deal with it.  I think a lot of those people are completely invisiblized. People d°n',t know the. Dec. 84/Jan. 85 Kinesis 17  mmmm  extent. It's not just ten deportation campaigns, it's a thousand people waiting  for their cases to come up and many people  very silently and invisibly being deported.  Black Women Organizing  Is there a good network between black women  working on these issues?  (L):  There used to be a formal network of  black women. Out of the very first black  women's conference that happened, a group  called OWAAD - Organization of Women of  Asian and African Descent - was set up.  They acted as a network from South London  so that all black women's groups that got  set up after that conference used them as  a referral point and they could put groups  in contact with each other.  They had a newssheet called Forward  and  they were very useful but they fell apart  two years ago because of political misunderstandings or dissent within the collective. There is nothing of that sort at  thermoment but obviously all black women's  groups are in touch with each other through  various campaigns more than anything else;  So has it become a lot more single issue  oriented - the networking you do now,  since OWAAD isn't there any more?  (L):  Not the black women's movement at all  ... I would say that very much for the white  women's movement, that it's become very  much that numerous groups are concentrating on one issue...say you have violence  against women, rape crisis centres,  refuges, pornography. There is nothing that  brings all these issues together and this  is why the white women's movement has  been suffering so much from a lack of  understanding of anti-racist and anti-  imperialist politics because they haven't  been able to make the links. When you con-  * centrate your work and energy on one issue,  you just become blinded to what is happening to women who don't suffer those issues  specifically, take non-battered women for  instance. This came up very much through  'the National Abortion Campaign (NAC),  whose focus was abortion. When women from  the campaign brought up the issue of  sterilization, forced sterilization to  black women here, NAC couldn't cope with  it, saying we are a one issue campaign  and how can we diversify our aims. So  that led to a split and now we've got  the women's reproductive rights campaign  which look both at white women's issues  and black women's issues in terms of sterilization, Depo Provera, etc. So this is  very much a feature of the white women's  movement at the moment, but that has not  happened with black women at all.  Forced Sterilization  What do you mean when you talk about  forced sterilization.  What 's going on?  (L):  Forced sterilizaton happens very frequently in this country and very few  people know about it. It happens very much  in the east end of London and we know it  happens in Glasgow as well. It's mostly  in the very poor inner city areas.. From  my experience of the black women I know  here, who are mainly Somali and Bengali,  say a woman with five kids would go to  hospital for a kidney infection needing an  operation. The specific woman that I know  was told that they'd only give her a bed if  she would accept to be sterilized. Some  women are sterilized without being told  and wake up not knowing. When they can't  produce children they go back to the hospital and find out they've been sterilized.  That's happened quite frequently here.  And does this happen mostly to black women?  (L):  Mostly to black and young working  class women. All women who are seen to be  mentally abnormal, that is they can't take  care of themselves and they can't make  their own choices when it come to contraception.  Who makes the decision to do the sterilization?  (L):  Doctors...white male doctors.  Peace Movement  In terms of the white women's movement  and the history of your paper,  in the three  years you've been publishing-,  what kind  of reactions have you gotten from women  active in the white women 's movement about  your priorities and political perspective  given that it's not focusing on the single  issues they are.  (S):  It's such a varied response. I'm sure  with some it's a tokenistic response saying,  'oh yes, you're doing good work because  you're anti-racist' and so on. I heard that  when A Woman's place (A women's centre in  London - Ed.) was interviewing for jobs,  . they asked the candidates about their  internationalist feminism, how much they  knew about women from other countries.  Apparently almost all the women answered  that they read Outwrite,   so it's obviously  seen as having just that function - of  giving them international news. Some white  women, I'm sure, are very angry and very  hostile to what we are doing, for example,  we've carried criticism of Greenham Common  and had a really angry letter saying we  mustn't criticize, coming from a liberal  1 airy fairy kind of conception saying that .  Greenham is for every woman, any woman,  it's every woman's struggle. This is something we were trying to point out in the  article, that in fact Greenham is not  for  every woman, and there are very real  reasons that camping at Greenham Common is  not a priority.  There is nothing that brings all  these issues together for the  white women's movement, and  this is why it has been suffering  from a lack of understanding of  anti-racist and anti-imperialist  politics.  Why would you say that? You've mentioned  some in the coverage but could you elaborate on your perspective of the kind of  emphasis the white women's movement places  on peace?  (L):  Well, we start from the point that  you can't talk about peace without talking  about war. So what these women have been  denying, especially those that talk about  non-violence, is the complete history and  struggle of black women and people in  the Third World. On the other hand, what  they have not managed to do in Greenham,  and this is my personal opinion, is that  they haven't been able to link between  their struggle and demands over here and  the demands of black women over there.  Maybe that's seen as a far fetched idea,  but I could even say that they haven't  made the links between their demands and  the position of black women in this  country.  Lorna:  You talk to women at Greenham and  they're mostly middle class white women  that've got the money to go down there  for as long as they want to and take their  kids with them while the husbands are at  home working, where working class women  can't do that because they're working for  a living and they can't spare the time.  It's the same for black women and that's  why black women don't go, we don't have  the time to go and sit there and just  wait.  (S):  Greenham is an issue that's been very  consistently reported in the media. It's  made front page headlines in the dailies,  and also it's very consistently covered  by the socialist press. I think that's  incredibly damaging because it serves to  invisibilize all the other issues. The  Daily Guardian,   for example, doesn't cover  the number of sexual attacks .against  women, or the instances of everyday police  harassment that some face or the fascist  attacks against housing estates where Afro-  Carribean or Asian people live. All of  these are daily survival issues that are  going on, and this is part of our argument  with Greenham that they see the ultimate  thing in nuclear power as the  survival  issue.  What we want to point out is that there  are daily survival issues, that are as  important if not more important to be  conquering. They say we should be concerned with what will happen with nuclear  weapons, we're saying we're already living  a life under seige because of the.state  apparatus, because of racism on the streets,  and street attacks against women.  (L):  People are hand picked by the police  and taken to prison or to police stations.  People have been framed by the police  when they've been seen as the leaders of  the resistance movements. People have been  deported in certain instances, or threatened with deportation. It's been a very  different management, by the police, of  the Greenham affair. I mean, it's mostly  a sort of media exercise, it seems to me,  that the women are taken to police stations  - the leaders, so called, of the Coalition  for Nuclear Disarmament, go and inform  the police three weeks beforehand and  there are quite good relationships between  them and the police. I resent it. I mean  I resent this sort of double edge that  the police give to white women in this  case in Greenham Common, fighting around  the peace issue which is something that  most people will sympathize with - as  long as it remains a one issue campaign.  And when we fight for our own peace and  peace of mind and physical peace, we get  a very different treatment all together.  The other thing is that maybe the campaign  in itself is very worthwhile, in face  the campaign itself is  worthwhile, because  what we want in the Third World is peace.  The way it's been managed and handled  from here is what we criticize, we're not  criticizing the issue, we're criticizing  the process, the way they've handled it  - that should be made clear.  Is there anything you'd like to say to  Canadian women who might be curious about  you or about whether Outwrite would be  useful to them in any way?  (S):  Read it!  (L):  Because the paper starts from an  internationalist perspective, it automatically is useful to women all over -the  world. Read it, but not only for information, read it to work upon this information. Because it's one thing reading it  and sort of sitting there passively and  thinking now I know about women in the  Third World so I can go and write my  thesis or I can pretend not to be racist,  and another actually act on the  information that you're getting and show  your support. 18 Kinesis Dec. 84/Jan. 85  ESL from page 14  Many workers providing programmes for  immigrants have taken paycuts to ensure  the continuity of their programmes.  M.O.S.A.I.C., a counselling and translation service, has asked all staff to take  paycuts to avoid laying off personnel. It  is obvious that laying off a staffer with  certain language and cultural skills  limits the association's ability to  service the corresponding linguistic  community.  Counsellors at King Edward Campus of VCC  are concerned with the high anxiety of  students and lack of alternatives for  those who can't find work or take courses.  Programmes such as Employment Opportunities for Women and Introduction to Home-  making have traditionally aided women  attempting to enter the workforce, but  seats in these courses have been cut back  as well.  "Restraining" has also meant that when a  group like the Task Force on Immigrant  Women use volunteer labour and their own  expertise to produce a booklet which  helps an immigrant woman understand the  maze around childcare provision and  finance, they can't get provincial funds  to translate and distribute it.  Immigrant women face struggles common to  all Canadian women, plus their own problems. Cuts in childcare, employment creation or educational opportunities hit  them along with Canadian-born women. But  the lack of accessible language training  puts them at a further disadvantage. They  too often become part of the Canadian  Third World.  A comment by Elizabeth Eusee Lee who worked as a counsellor for immigrant adult  students at VCC was quoted in 1982 in a  resource book put together for the B.C.  Task Force on Immigrant Women. Her statement seems truer now than ever, "The  immigrant women I see in my work are  very capable, positive people. You seldom  see one who says, 'I don't know how to  cope' or 'I don't know why I'm here' or  'I'm completely at a loss'. They do everything they can.for their husbands and  children. They are the last to be able to  take language classes and the first to  find a job. A lot of men are in school and  their wives support the family by working  in the garment factories, canneries, on  the farms or as janitors. The family might  not even be children - it could be older  parents or a brother or a sister. It is a  hard road, for these women. Though they  may be well-trained or educated in their  own countries no one will give them a job  at the same level in Canada. It is almost  impossible for them to maximize their potential - if they ever get a chance. We  just don't have things set up for them."  Yours in Straggle  by Cy-Thea Sand  To live freely is to interject chaos  into the universe,   to disrupt the  pretensions of order and serenity,  promulgated by those who man the con-  centrat%on camps.  -Addison Gayle, JR.  Much of our human history is about attempts  to contain creative energy which does tend  to spill out from dogma and ideology to  challenge, expand and enhance the meaning  of being alive. Politics, including feminism, often oversimplifies social relations  into neat little packages which belies the  enormous complexity of being human. Yours  In Struggle  not only embraces our intricacies but confronts and challenges them  in a most positive way.  Yours In Struggle: Three Feminist  Perspectives On Anti-Semitism And  Racism.   By Elly Bulkin, Minnie Bruce  Pratt, Barbara Smith. 233 pages  Long Haul Press, $7.95 (U.S.) paper,  1984.  .Y.  Subtitled Three Feminist Perspectives On  Anti-Semitism and Racism  consists of  essays by a white Christian-raised Southern,  an Afro-American and an Ashkenazi Jew.  "Identity: Skin Blood Heart" is by the  poet Minnie Bruce Pratt; "Between A Rock  And A Hard Place: Relationships Between  Black And Jewish Women" is by Barbara  Smith, and "Hard Ground: Jewish Identity,  Racism And Anti-Semitism" is by Elly Bulk-  in. Both Smith and Bulkin are critics and  editors. Earlier versions of the essays or  portions of them have appeared in various  magazines, but their collection in one  volume is impressive. The impact of reading  the essays one after the other is analagous  to the nourished feeling one gets after  a good lecture.  I am deeply moved by the integrity, honesty  and courage of "Skin Blood Heart". Pratt's  delving into her Southern birth culture  conjured up the summer of 1968 when I had  the fortune of working in Caracas, Venezuela. Chosen to be part of a student exchange  work party, I was housed in the YMCA house  with other white students from across  Canada. Our cook was a black Brazilian  woman by the name of Olive. I remember her  dismay on hearing that a group of students  from the American South were to arrive  mid-summer. One of them was Janice - she  could well be the grown up Pratt - who,  sensitive and bright, was non-plussed by  Olive's political astuteness. Janice  listened quietly to our evening conversations and finally approached me to confess  that her racist education had not prepared  .her for an intelligent well-informed black  person.*  Pratt dissects the implications of such  an "education", admitting that it was the  oppression she suffered when she came out  as a lesbian which inspired her confrontations with bigotry and discrimination.  Pratt argues that the resistance to change  on the part of privileged white women has  something to do with the fear of what such  scrutiny may reveal: that the values of  one's birth culture will be overwhelmingly  negative, saturated with images of "negativity, exclusivity, fear and death." This  point is.seminal because finding positive  role models for change, as Pratt does, is  crucial to the continuing of progressive,  anti-racist work. Searching for progressive  elements in our family and cultural heritages is an integral part of the self-examination fundamental to political understanding. Pratt's exploration of what she  was trained to see, the banality of such  constriction and her gradual opening to  new possibilities is poetically woven and  then unfurled, revealing a decent mind at.  work on the deadly nature of ignorance.  Barbara Smith's essay is the shortest of  the three, and the imbalance bothers me.  Not only did I want to read more from a  black writer whose work is integral to  The goal of criticism and  struggle is to engage concrete  political actions against those  who wield substantive power,  and not to confuse those who  are most accessible to us with  'the real enemy'.  lesbian feminist theory, the sandwiching  of her piece between two long works by  white women is a little too ironic. One  could argue, I suppose, that quality not  quantity is the issue, but I was uncomfortably aware of the physicality of the  book; its concrete message is hard to  ignore.  The title of Smith's essay dramatizes her  dilemma in having to speak to two different groups of women whose history in re-  by Marrianne van Loon  Cris South has written an exciting, depressing and very real story. Set in the  southern U.S., her novel confronts racism. She shows that racism is only one  manifestation of an entire attitude, the  attitude which feminists are working to  expose. Rape, wife battering, racism and  the Klan, and the use of threat and force  to maintain control over others are all  symptoms of this same disease. Unlike  many contemporary novelists, South.does  not write from the perspective of those  who perpetuate the disease. She tells  the women's stories.  Clenched Fists,  Burning Crosses: a novel  of resistance.   By Cris South, Trumansburg,  N.Y. 1984. The Crossing Press.  Jessie, the main character, is a lesbian  who, despite her fears, takes on the  Klan. South has created, in Jessie, a  highly believeable character. In many  ways Jessie could be any one of us. She  is sometimes overcome by self doubt,  and is not always able to communicate,  expecially with her lover. She certainly  did not start out with the intention of  openly confronting the Klan, but finds  herself in a situation from which she  cannot back down if she is to live with  her own conscience. Jessie knows she is  not alone, and the support and under-  Dee. 84/Jan. 85 Kinesis 19  explores discrimination  lation to one another is turbulent at  best, and at times prohibitively hostile.  Smith contends that white Jewish women  must deal with their white skin privilege  if coalition between the two groups is  ever to be possible: "Black and other  women of color are much more likely to  take seriously any group which wants  their political support when that group  acknowledges its privilege, at the same  time working to transform its powerless-  ness." Barbara Smith's main point, argued  with clarity and passion, is that progressive coalition politics is based in  part on the ability to analyze "the complicated intersections of privilege and  oppression" and that we can recognize  "the similarities without blurring the  distinctions." Smith cites certain tendencies in the women's movement which she  believes have undermined coalition work:  identity politics, cultural feminism,  lesbian separatism, activists working  solely within the confines of the white  women's movement ("I don't live in the  women's movement, I live on the streets  of North America"). Barbara Smith is particularly concerned with how these features have shaped the Jewish women's movement, and the resulting impact on relations between women of colour and Jewish  women.  In case you are concerned that Yours In  Struggle  will read like an overly long,  inward-looking, soul-searching paper,  Bulkin writes: "...the goal of criticism  and struggle is to engage in concrete  political actions against those who wield  substantive power, and not to confuse  those who are most accessible to us with  'the real enemy'." This is good news for  those of us concerned that attitudinal  politics may be misunderstood by some  as an end in and of itself, when soul-  searching should in fact serve as a catalyst for the work to be done. The work that  Elly Bulkin has done for the third and  final segment of Yours In Struggle,   is an  example of integrated, feminist thinking  at its best.  In stating that her writing pushes her  "not to answers,  but to questions, criticisms, problems and possible strategies,  "Bulkin articulates the essential purpose  of Yours In Struggle.   In &er essays - nine  in all - Bulkin presents the reader with  a condensation of her thinking over the  past years. Bulkin does a fine job of  threading together the horrors of both  anti-semitism and racism, at the same  time arguing that "the degree of oppressiveness depends on the form that a given  oppression takes at different times, in  different locations, and for different  individuals." This perspective encourages  an historical analysis from within which  progressive people can begin to deal with  their own particular experience of oppression, at the same time not diminishing  the impact of oppression on other groups.  For example, Bulkin does not shy away  from the protection that many Jews enjoy  in the United States because of their  white skin and economic power (keeping in  mind that one quarter of the Jewish people  in New York City live below the poverty  line.) However, she details the historical  and current anti-semitic trends in our  society and links its causes to those of  racism against people of colour, misogyny  and homophobia. Bulkin's discussion on the  middle east is both engrossing and unorthodox as are her numerous criticisms of  the women's movement. It is intellectual  bravery such as this which nudges the  women's movement away from.calcification  and into continued, authentic, challenges  to authority and power.  The idea for Yours In Struggle  began as  one essay by Elly Bulkin and gradually  Clenched      Fists, Burning Crosses  t^M^WM^^^^M    les si;  i^^^J^S^S^S^SfSs^ standing of her women friends gives her  ^^^^^M "strength.  ie knows she cannot sit back power-  sly clenching her fists in the face  $.    of injustice. Indeed South implies that  I to respond by internalizing the threats  g and pain of sexism and all the other  nasty "-isms" drives women insane. This  idea is carefully woven into the fabric  of her book. We only hurt ourselves by  turning our fear and frustration inwards,  by clenching our fists, and this is  obviously where the book's title comes  from.  When women, blacks, and any oppressed  people begin to act instead of turning  inward, the violence of their oppressors  escalates, showing very clearly that a  state of war does exist, whether or not  it is defined as such by the oppressors.  Despite the escalation of Klan violence,  Jessie and her friends discover their  own strength and power by taking action.  Even the battered wife of a Klan leader  learns that she can refuse to be treated  inhumanely. The unthinking nature of  the Klan's violence is what allows the  women to out manoe<- "-.  them in the end.  Clenched Fists, Burning Crosses is worth  reading. Because it deals with violence  and racism and sexism, it is not always  easy to read, but its message is clear.  Women can say no, and in taking action,  find their own capabilities and strength.  expanded to include the work of Barbara  Smith and Minnie Bruce Pratt. The overall  balance of the book suffers from this.  Elly Bulkin's extensive research and  analysis provides the main focus of the  work. Some of the work was written for  panel presentation and one can feel the  absence of both the answer and question .  period and rigorous debate that successful panels offer. Three shorter segments  from each author followed by a discussion  amongst them would have been more satisfying.  Yours In Struggle  is a useful collection  for many reasons: it will hopefully  inspire groups and individuals to explore  the issues of racism and anti-semitism in  Barbara Smith  their own communities; the book provides  an overview of the debates on the issues  which have appeared in the feminist press  over the past years; for academics and  feminist scholars Yours In Struggle contains some good examples of progressive  essay writing and research.  Notes:  The epigram is from Addison Gayle, JR's  essay on Gwendolyn Brooks in Mari Evans'  anthology Black Women Writers  (1950-1980),  Anchor Press/Doubleday, N.Y. 1984.  *My correspondence with Olive ended abruptly in 1969. She had talked about going  to visit her family and friends in Sao  Paulo. She had been worried about them  for some time because so many people were  being disappeared by the right wing  military regime. She may well have joined the resistance but L will never know  for sure. I never heard from her again.  Yours In Struggle  can be ordered directly  from Long Haul Press: Box 592 Van Brunt  Station, Brooklyn, N.Y. 11215 for $7.95  plus .90 postage/handling.r-^j^s» Xj|i|||§|il Dec. 84/Jan. 85 Kinesis 21  Th<* last  should  °e first  Safe  S^SfflWl&WPStefr to  «T JpeTanw       Space fS|W^^^  ylsiBwsigfipp.  ^.-. Mod o^^ s^®I^OT9TO®®®|SS 22 Kinesis Dec. 84/Jan.  Conference  immigrant issues  by Lena Warrington  ...Someone tells you there are cleaning  jobs at the hospital, but you don't know  the bus route or enough English to get  you there. If you do get there, there are  some sentences on the job application which  you don't understand. ...The federal  government pays for a five-month English  course, but you can't go because the provincial government won't give you a daycare subsidy. ...Your husband loses his  job, gets drunk night after night and  beats you, but you don't know about  transition house or social assistance.  ...You find an interpreter and go to a  doctor, but the pills, he prescribes don't  help you solve your problems, and eventually he sends you to a psychiatric ward  ...where no one speaks your language.  This is the picture painted by a panel  of immigrant women: Yung Quach from Vietnam, Kamlesh Sethi from India, and Melba  Morris from Costa Rica. This human suffer-  Vancouver, B.C. V5L3Xf  254-OOH 1/  II  /tfds'  CUPBQW  ing translates into a higher rate ot  suicide among immigrants than that in  their country of origin, Dr. Erich Kliewer  of the U.B.C. Department of Genetics  points out. The suicide rate is highest  for single immigrant women, followed by  single immigrant men. Then come married  immigrant women, and married men.  The conference, held on November 16-17  at South Vancouver Neighbourhood House,  was organized by the B.C. Task Force on  Immigrant Women. It drew over one hundred  people from throughout B.C. and from as  far away as' Nova Scotia - women in town  for a meeting of the National Immigrant.  Women's Conference follow-up committee.  The conference created a caring common  ground for immigrant service representatives, immigrants, volunteers, and health  and social service professionals to meet  and exchange ideas on the problems faced  by these women today.  Dr. Bill Meekinson from the Ministry of  Health spoke about their study of disease  patterns and stated that now that be has  ^_oe£sonally heard. thg,_stories of these  women, he will certainly take' back suggestions to the policy-makers. A range of  issues was raised and discussed. When  pregnant immigrant women are told they  must include fresh fruit and meat in their  daily diet, it implies a criticism of  their cultural heritage and an insensi-  tivity to their poverty. There seemed to.  be general agreement about the arrogance  of the Canada Food Guide's assumptions.  '"Ethno-cultural recognition," said Dr.  Perry Kendall, "must be mainstreamed  into our health and social services."  'We must also be aware that 46.5% of the  total enrolment of the Vancouver School  District are ESL (English as a Second  Language) students.  A panel of immigrant services representatives spoke about the lack of services in  smaller communities. Adrienne Montani from  the Surrey-Delta Immigrant Services  Society, Helen Wong from Victoria's Inter-  Cultural Association, and Baljit Chahal  Sethi from the Prince George Immigrant  Services and Multi-cultural Society. The  question of volunteers also came up. When  the problems compound, the first cry is: <  "We need more volunteers!", but one immigrant- woman stood up and said, "I have  been a volunteer interpreter for seven  years, and I still don't have a job."  . In the afternoon, participants split up  into workshops on Immigrant Families and  Aging, led by Dr. Jeannette Auger, Gerontology Consultant and writer for the CBC  TV 'Seniors Programme, and Immigrant Families and Violence, led by Kathy Wiebe  from Women Against Violence Against Women  (WAVAW) Multicultural Outreach Project.  Kathy Wiebe emphasized the need for translations of information on legal aid,  battering, and social assistance laws.  Kamlesh Sethi from the Health Department  suggested this information be printed in  local ethnic newspapers and put on T.V.  in various languages. Most importantly,  the helping network should keep in mind  - and familiarize themselves with - the  cultural values of the various ethnic  groups they are working with.  When Elaine Murray from MHR spoke, the  spotlight was put on the grey areas of  immigration law and social assistance.  When a woman is sponsored by her husband  and he is legally responsible for supporting her for ten years, does she qualify  for assistance if he mistreats her and the  children? The answer is "Yes", but women  report being told that they do not qualify.  Vancouver City Hall sent Leigh Woh Peng  from their Equal Employment Opportunities  Office to talk about discrimination. She  pointed out that when new Canadians have  not mastered the subtle language rules of  inflection and intonation, they are seen  as hostile, aggressive and rude.  Many agencies devoted to helping immigrants  were at the conference in spite of cutbacks:  the Immigrant Services Society, OASIS,  MOSAIC, SUCCESS, and the Vancouver Multicultural Women's Association to mention  just a few. A Very welcome unexpected  visitor was MLA Rosemary Brown.  It is clear that the basic problems of  unemployment, alcoholism, aging, wife  battering, poor nutrition and poverty exist  not only for immigrants, but it is also  clear that there is an added dimension for  immigrant women: isolation, often resulting in a feeling of quiet desperation and  powerlessness. Carole Anne Soong from  Secretary of State set the tone for the  conference in her opening remarks, stating  that it is up to us to help empower immigrant women so that they can speak for  themselves. Dr. Kendall from the Health  Department emphasized that we have to  realize that these immigrants are not visitors, and we must help them in their struggle to adapt to their new country by  mainstreaming the problems, not by depending on volunteers.  We all know that the present economic  climate is not conducive to adding services,  and it will take intensive lobbying within  and without the system to effect change.  The first step is to be aware of the problems - to reach out and care.  If you are interested in understanding the  problems of immigrant women,  contact any  of the above-mentioned organizations.   The  B.C.  Task Force has a booklet entitled  Immigrant Women In Canada - A Resource  Handbook for Action. They have also produced a videotape which is a composite  dramatization of the challenges three  families of new Canadians face as they  try to reconcile cultural differences.  Home Away From Home is available on loan,  free of charge.  Phone the B.C.  Task Force  at 734-8386.  The next time you plan a  conference for women, remember to invite  the new Canadian women. ARTS  by Nicky Hood  After years of work by many women,. Stepping  Out of Line  made its debut in November at  a gala affair held in the inner recesses  of its publisher Press Gang's premises.  Of the hundred or so women in attendance,  many were the numerous named and unnamed  contributors to the book. Stepping Out of  Line,  like the community it examines, has  grown since its inception.  Stepping Out of Line, by Nym Hughes,  Yvonne Johnson, and Yvette Perrault.  Press Gang, 1984. 208 pages.  The book began ten years ago as the knowledge and notes of workshop facilitators  battling homophobia in the women's movement and society at large. Five years  later, in 1979, the authors - Nym Hughes,  Yvonne Johnson, and Yvette Perrault -  produced a thirty page gestetnered booklet  for leading workshops on lesbian feminism.  Today, Stepping Out of Line  is a comprehensive, neatly packaged publication on  lesbians, the relationship of lesbians to  feminism, and the relationship of lesbians  to larger social structures. As the acknowledgements point out, hundreds of women have been involved in the production  of this book. All of the women involved,  from the authors to the editors to the  operators of the press have something to  be proud of.  Not the least impressive of the book's  qualities is its visual appearance. The  layout is uncluttered and inviting, and  the reader's eyes are easily drawn into  the pages. The two columns per page design  lends itself well to the content of the  book -' it allows the reader to read quickly  and with little eye strain.  The graphics enjoy quality reproductions  and layout as well. Ample illustrations  are dispersed evenly throughout the text.  The range of graphics is also quite good,  although based on the photos one might  think that lesbians never go anywhere without placards.  The one concern I have with the production  of the book is the binding. Stepping Out  of Line is called a workbook and is meant  to be used as one, and while the binding  allows the book to open flat and be used  as a workbook, I don't know if it will  stand up to repeated use.  The divided into two sections:  'The Workshop' and 'Organizing for Change'.  'The Workshop' was written by Yvette,  Yvonne, and Nym and is intended to be  used in a workshop situation - although  women could do some of the exercises at  home alone. 'Organizing for Change' ha*s  contributions from the authors and from  lesbians in the community.  The workshop section is structured so that  it can actually be used in a workshop.  Here, the two column layout plays a practical as well as aesthetic role. In the left  Having an understanding of  why oppression exists, how it  functions in this society, and  keeping in mind our visions,  help us develop strategies  necessary for changing our  condition.  — Stepping Out of Line  hand column there are notes to facilitators  - explanations, tips, exercises for each  section of the workshop. In the right hand  column is an actual script for the workshop  - words the facilitator can read verbatim  •or elaborate on to guide the participants.  The text provides a guide for the entire  workshop process. It starts with determining the physical structure of the workshop  - making it emotionally safe, providing  avenues for conflict resolution, generating  discussion from all participants - and ends  Dec. 84/Jan. 85 Kinesis 23  with the weaving together of all the  threads that were spun during the discussion and exercises. This section is complete unto itself, although it is complemented by the section that follows. The  workshop's effectiveness and popularity  can be attested to by its longevity - ten  years.  'Organizing for Change' adresses societal  institutions and the role of lesbians in  progressive movements. The issues are  primarily addressed through personal  accounts. The authors contributed substantially to this section but many of the  accounts are from other women. The layout  once again lends itself well to the content. The personal accounts, the introductory notes, and explanatory passages  are all quite brief. The two column layout allows for a continuous flow while  maintaining the integrity of each segment.  It is as easy and effective to sit and  read the book for two hours as it is to  glance through it reading bits here and  there.  There are a wide variety of perspectives  presented in the personal accounts. The  other contributors are, by the authors'  own admissions, either friends or acquaintances, and the variety of perspectives  presented represents a conscious decision  to ensure that as many voices as possible  have been allowed to speak.  The perspectives that are most noticeably  absent is a discussion of the issues of  racism and disablism in the lesbian and  feminist communities. The authors acknowledge these omissions. They are as much  an indication of our failure to properly  address these issues as a community and  a movement as they are 'a.  fault of the book.  One of the longer sections in 'Organizing  for Change' is 'Lovers and Sexuality'.  Here there is a healthy public discussion  of sex. We all talk about sex with our  friends but in the communitiy it is almost  taboo. As Yvette says, "From 1975 to.1979  I was part of a lesbian feminist theory  collective that talked about everything  - except sex. I had no "idea what anyone  else in the groups actually did..." In  Stepping Out of Line  the issue of sex is  broached more openly than elsewhere  (though there is still much to be uncovered) .  'Families Friends and Children' examines  quite closely the issues involved in  being a lesbian mother. Lesbians and  Psychiatry, in the wake of Persimmon  Blackbridge and Sheila Gilhooly's installation 'Still Sane', seems to get too  brief an examination in its section. There  is, however, a resource guide at the end  of each section to allow for further  exploration of issues that were either  dealt with too briefly or of particular  interest. The exploration of lesbian  femininism doesn't stop here.  Stepping Out of Line  is called a workbook.  And it works - as a book verbally and  graphically; as a workbook with lots of  blank pages to scribble notes and ideas;  and as a vehicle for social change, as  anyone who reads it will better understand  lesbianism. I  i  24 Kinesis Dec. 84/Jan. 85  Women & Words: The  Anthology/ Les Femmes et les  Mots: Une Anthologie  by Patricia Maika  If women are to save civilisation from  total destruction (and it looks as though  we're stuck with the job) we must be  unifiers not separatists. Our diverse  lives and various cultures must find a  level where our common femaleness (the  other common denominator we have is  daughterhood) will bring the understanding  that is the first step to peaceful exis- ''ñ†  tence.  Women and Words: The Anthology/Les  Femmes et les Mots: Une Anthologie.  Harbour Publishing Co. 264 pages.  Women and Words: The Anthology -  collectively edited, and contributed to by women from all parts of Canada, several  cultures and racial groups - contains  complex yet heartfelt writing which, with  a minimal struggle, we can comprehend/  Our hearts and minds are touched, our  experience and emotions are validated by  these pieces: poetry, short fiction, essays and criticism do what good literature  should do: make clear through language  what we know with our guts; reveal our  lives to us; show us how to deal with  the world, how to keep going.  Men cannot voice our deep and certain  knowledge of birth, menstruation, and old  age. They cannot tell of our love for  mothers, grandmothers, sisters, children  and lovers. They don't appreciate our  humour. Neither can they understand our  need to redefine and restructure language  to suit our sex and our writing: a need  implicit in the title of the anthology,  and addressed within, most notably by the  Francophones.  The contributions iri French must, to do  them justice, be reviewed by a Francophone woman aware of the nuances of the  language. But even my limited comprehension of Louky Bersianik's 'Eremo',  Jacqueline Pelletier's five short poems,  Danielle Thaler's 'Acte de Contri'tion'  and Michele Boisvert's 'Le Cri D'Archi-  mede' tells me that women's writing must  break words apart, and delve to find the  sub/version.  The anthology opens and closes with two.  pieces which show the sub/vertive nature  of women's writing, the need for Woolf's  woman's sentence, the communication "not  in any language known to man" (again  Woolf), and the crucial role of the writer  in the creation of unity. Facing page one,  Penny Kemp's 'Simultaneous Translation'  encourages us to keep on trying, 'essayohs'  to find a route through the fog of masculine words to eventual meaning.  Kemp is answered by the final piece,  Marian Engel's witty 'Banana Flies'. Engel  gives us a gathering of women, 'anthropological decorations from other days',  whose real lives are given fictional  form by the artist, the writer, she who  must have courage to write as she chooses.  The pieces within the frame provided by  Engel and Kemp are honest enough and  courageous enough to put to rest forever  the angel in the house. The muse of  Suniti Namjoshi's 'Three Angel Poems' is  recalcitrant and unruly, one many of us  may recognize as we try to find an  acceptable way to put our feelings down  on paper. But "who shall say that Angel  sins?" Certainly not the writers of Women  and Words.  The familiar themes are here. There is. a  lot of blood in these pages. Robin Engres'  Touching our hearts and our minds  Metis women in 'Ghost Dance' cut the  British flag to ribbons to soak up their  menstrual blood "just like their mothers  used to do", achieving simultaneously  "unity and revolutionary consciousness."  Marlene Philips in the beautiful and  moving poem 'Cyclamen Girl' weaves images  of the triple oppressions of religion,  womanhood and black skin with the blood  of the menses and the communion feast  (ironically "his blood"). She includes the  search for truth in the life of a black  girl in a white dress, a "pebble of blood  and stone."  There is a toughness about this writing.  You know that despair, if it comes, will  be conquered through some kind of universal solidarity. For example the blood  imagery in Maxine Gadd's 'Some of the  Celebrations' becomes the power and humour  of the "THUNDER OF RED SHOES/RUNNING ON  THE ROOF OF THE WORLD."  Writer's birth stories take on wonderful  authenticity through painterly form and  style. Pauline Butling reviewing Gladys  Hindmarch's A Birth Account  compares the  writing to Seurat's pointillism and the  shape of Hindmarch's sentences to the  stages of her pregnancy. Michele Boisvert's  visual and verbal poem 'Le Cri D'Archi-  mede' ends on a familiar note of peace  after the exhausting work of creation,  whether "c'est une fille," or a poem that  results. And "you just don't know what  it's like until you've been through it  yourself do you?" writes Kathleen McDonnell  in 'After Birth'.  There is however, no dogmatism here. The  woman who cannot conceive comes close to  despair each time her blood stains the  toilet in Maureen Leyland's 'Earth Mother'.  But she packs a suitcase - "how little one  really needs" - and goes off to foster  a child. Alone. Even the song of the  deserted immigrant woman by Ayanna Black,  'A Pretty Baby Girl in A Da Nursery' is  given a note of defiant courage through  its ironic translation.  Women are still victimized. Veronica Ross's  'Stinky Penny' has her children taken  from her. "It was far worse than losing  a guy...losing your kids. It was the wors  thing that could happen to a woman." But  the victims fight, survive and go on  loving. In 'Annual Visit to My Autistic  Child' by Brig Anderson, the mother asks  the mute son now lost to her, "how could  I not treasure you?"  There is humour here too. Helen Potrebenko's  'Hey Waitress' and Janice Williamson's  'Service' suggest revolutionary alternatives to earring trays. Mary Meigs, with  true writer's dedication to the pursuit  of truth in 'Pandora was a Feminist' wants  to discover and distribute the world's  secrets. Kate Lushington satirizes in  'Griefkit' the ultimate bureaucratic  idiocy: psychiatric problems after the  bomb.  Jennifer Alley's 'Grandmother' and Gillian  Robinson's 'Flossie' make old age and  death bearable by transforming them into  literature. Alley's "grey corpse" of a  day and "thin ribs" of a hospital bed are  released through Robinson's "gentle dark  corridors" and the "window" of the past  and future.  Every thing in this collection is worth  reading; a pleasure to read. I have  ommitted to comment on many only for  lack of space. Makeda Silvera sums up the  value of the writings her journalistic  account of 'Breaking the Silence': "I want  our common experiences to flow through  my pen...I can no more divorce myself  from words than I can from being a woman."  The voice of the artist in this book is  the unique voice of each writer and the  collective voice of them all. We the  readers hear our own voices telling of  our lives, heard, absorbed, given shape  and form, and yet still authentically  ours. I think Women and Words should  publish The Anthology,   Vol.   2  as soon as  we can. It's a matter of urgency. This is the second part of a two-part  article. Part one appeared in Kinesis  Nov. '84, and discussed early feminist  journalism in B.C.  by Kandace Kerr  To coloured women, we have a word -  we have   'Broken the Editorial ice '  whether willing or not,  for your j  class in America; so go to Editing,  as many of you as are willing,  and  able,  and as soon as you may,  if you  think you are ready: and to those  who will not we say,  help us when we  .visit you,  to make Brother Newman's  (the editor) burdens lighter,  by  subscribing to the paper, paying for  it, and getting your neighbours to do  the same. .,   ", ,,  Mary Shadd •  Toronto 1855  Mary Shadd was not the last woman journalist to be forced out of her position  because of the social views of women and  the subsequent restrictions on women's  active roles in society. The paper she  had started The Provincial Freeman, had  gained a substantial following amongst  members of Ontario's black community.  Mary had raised the funds necessary to  start the paper, realizing the power of  the media and the ability of a paper to  reach a politically unixed but physically  separated and threatened community. She  was the paper's first editor, built a  subscription and advertising base - and  now was being forced out due to public  outrage at the fact that two women - Mary  and her sister - were editing and directing the published voice of the community.  That outcry threatened to close down the  only black newspaper in Canada, so Mary  stepped down, vowing to continue her work  as a writer and revenue developer for The  Provincial Freeman.  Upon relinquishing her editorial position,  Mary Shadd travelled as a public speaker,  talking with blacks in both Canada and the  United States. She worked to build an  underground railway, helping slaves  escape to the northern States and to Canada. On her death in 1893, black activist  Frederick Douglass wrote:  We, perhaps, regard this lady with all  the more admiration because she was  the first woman of our race in this  country who had the nerve to enter  - upon the duties and labours of journalism.   Until Mrs.   Cary  (her married  name), we could not point to one  coloured lady among us who in this  way vindicated the mental dignity and  capacity of coloured women.  White women  had this field all to themselves,  and  coloured women were unknown to literary  fame.  Thanks to Mrs.  Cary this darkness  is broken,  if only by a single ray.  She is a pioneer among coloured women,  and every coloured lady in this country  has a right to feel proud of her.  Such  a woman demonstrates the possibilities  of her sex and class.  For Mary Shadd, political activism and  journalism were one and the same. The  links between activism and writing are  a main feature of women's journalistic  activity at the turn of the century. Working class organizers, suffragettes and  trade unionists used the power of the press  to reach their audiences and alert readers  to a variety of causes.  Mary Shadd, like her American counterpart  Ida Wells, saw that the printed word was  a powerful unifying force. With her paper,  The Provincial Freeman,   she was able to  give the black Canadian community a means  of communication, of spreading news and  information. Publication was also one way  of ensuring visibility, a survival tactic,  and a public statement of presence and  political intent.  Part two  Early  feminist  journalists  For Toronto dressmaker Flora MacDonald  Denison, writing enabled her to question  the ruling suffrage hierarchy. While the  main of the Canadian 'votes for women'  petitioners stayed true to their moralistic and middle class values, hoping for  equality and world harmony through the  ballot, Denison wrote articles demanding  rights not as a privilege accorded to her  because of her sex, but because of justice.  She was one of a handful of equal rights  feminists who argued against the maternal  feminist ideals - and that put her on the  far flung outer rim of Canadian suffrage  organizations.  Denison's working class background shaped  her suffrage arguments, rooted in economics  rather than moralistic ideals. And she used  journalism and writing as a way to reach  other women who., like herself, saw little  or no benefit in gaining the right to vote  for a system that to this day has difficulty recognizing the rights of the individual, let alone of women.  Temperance, or the abolition of drinking,  and the availability of alcohol, was a  mainstay of the Canadian suffrage movement.  With its strong religious sentiment, it  denied the use or availability of alcohol,  and campaigned for the closure of places  like taverns and beer parlours, thus denying for working class people the one place  where they could relax and forget the  horrors of the grind. Denison had little  or no sympathy for either temperance or  its organizational religious roots. She  wrote:  The Church with its doctrine of the  total depravity of the human race  founded upon its assertion of the  inherent wickedness of women has built  up a false morality, a mock modesty,  a sneaking hypocrisy.. .The teaching  of the Church is at the bottom of  women's slavery...  In 1898 Denison was hired by the Robert  Simpson Company as a dressmaker. At the  same time she began writing for Saturday  Night  magazine. She used her column to  point out to those well dressed suffragettes the working conditions of the  women who sewed the dresses they wore. She  began one column with a poem, entitled  'The Woman with the Needle'  Dec. 84/Jan. 85 Kinesis 25  Pale blue lips - a ghastly picture  Stitching she to dress a world  .That, perchance,  does not dress her  Nor,  indeed,  but barely feeds her  Hardly gives her bread enough  To keep soul and flesh together  This   "The Woman with the Needle '  Denison continued "Have I a right to two  coats while a more deserving brother has  none? Have I a right, even as a mistress  of a Government House, to 500 gowns  while my sister has not enough to cover  her nakedness, she having done more in  her life to produce wealth than I?"  Needless to say, Denison was less than  popular with the well-heeled organized  women's movement.  In 1912 Denison attended an international  suffrage convention in Europe. On her  return,.she addressed press coverage of  the then-sensational story of the British  militant suffragettes. Using the press  to attack itself, she wrote:  I am inclined to think that the press  has woefully exaggerated the behaviour  of the women who are not lunatics or  fanatics,  but earnest women anxious  and willing to sacrifice themselves  that the race may be benefitted, and  moved nearer to an ideal civilization  of co-operative brotherhood and  sisterhood.  By 1906 Denison was an irregular columist  for the Toronto Sunday World,   a 'people's  newspaper' committed to social reform,  although its style owed more to muckraking  than analysis. By 1909 she had become a  regular weekly contributor, her column  devoted to the women's movement, although  to Denison this meant much more than the  narrow topics specific to the women's  movement. By 1911 she changed the title  of her column to 'The Open Road Towards  Democracy', and 'enlarged her coverage to  include a variety of issues, including  child labour and education. After 1913,  her column became more irregular and  appeared under the title 'Stray Leaves  from a Suffragette's Notebook'. She provided her readers with both reports of  locai, national and international accounts  of suffrage activity, and discussions of  early feminist theory.  While women made short and often dead-end  inroads into the world of journalism,  coining stereotypes like 'girl reporter'  and 'sob-sister', political activists  discovered early the power of the printed  word. Using papers that already existed,  or setting up their own publications,  activists recognized that writing and  journalism could be as important a political action as organizing, demonstrating  or speaking.  Information on Mary Shadd is available in  The Life and Times of Mary Shadd Cary by  Linda Jean Butler and Jim Bearden.  Information on Flora MacDonald Denison is  available in A Not Unreasonable Claim  edited by Linda Kealey.  The special Women's Edition of the Vancouver Sun  (Kinesis  Nov. '84) can be found  by reading the microfilm copy of the  Vancouver Sun  for March 19, 1913. The  Vancouver Public Library and both university libraries have the Sun  on microfilm.  The Champion  is available, as far as I  know, only at the Provincial Archives in  Victoria.  Information on Helena Gutteridge is  available in "In Her Own Right: Essays on  B.C. Women's History." Her columns can  be found by reading the microfilm copies  of the B.C.  Federationist from 1913 to 1915.  There are lots of stories and autobiographies of women who worked in the straight  press. A good place to start looking for  specific books is in the bibliography  True Daughters of the North  by Veronica  Strong-Boag and Beth Light. 26 Kinesis Dec. 84/Jan. 85  ARTS  (I d%m& fau-  by Pat Feindel  For feminists with a film or video addiction, the weekend of.November 16-18 was  an opportunity to indulge their senses to  the limit.  Organized primarily by Julie  Warren through Women in Focus, the festival A Different Face  offered a total of  34 films and videotapes produced by women,  as well as three two-hour workshops with  producers.  The weekend provided a rich  variety of women's work from experimental  to documentary, and from poetic and personal to historical and political. Friday's and Saturday's programs concentrated mostly on Canadian and Quebecoise work  while Sunday offered a far-reaching sample  of international work.  The biggest problem with this festival, I  felt, was a program that was too packed,  with almost no time left free for breaks.  Coupled with an "I don't want to miss anything" syndrome, this led to a myriad of  symptoms, not the least of which was starvation, followed by blurred vision, headaches, a numb rear end, and, most emphatically, sensory overload.  Despite these drawbacks, seeing a large  number of works in such a concentrated  format allowed the viewer a rare opportunity to develop a certain perspective  (blurred vision notwithstanding) on common ideas and directions emerging in  women's media work. I found it interesting  to note what themes and ideas repeated  themselves in different pieces, especially when they were handled with different  styles and approaches.  A very strong general theme that emerged  for me throughout the weekend was women's  search for an identity, a self, that, goes  beyond the expectations, stereotypes and  restrictions of patriarchal society.  Similar questions kept arising - How do  we find out who we are in the context of  a language, a history, a body of imagery  and symbolism that have betrayed us and  silenced our possibilities? How does our  much by the individual producers as by  the entire patchwork of the weekend's  presentations.  It would be unfair to pretend that in a  short article one could do justice to all  the pieces worth mentioning in this festival. Many of the films and workshops deserve a review in their own right. Nevertheless, I will attempt to mention at  least those I thought were Not To Be Missed Next Time They're In Town and a few To  Be Missed Unless You Are Really Desperate  For Something To Do.  I must confess that at the top of my list  of favourite films there are no Canadians,  though the video productions I most liked  came from Quebec. Simone de Beauvoir  (produced by Josee Dayan and Malka  Ribowska in France) though hardly innovative in its documentary style, provided a  fascinating portrait and journey back  through history with a figure who—whether  we like her and her ideas or not—has been  significant or influential in the life of  almost every feminist of the last two decades. Interviewed by people she had been  close to over the years, including Jean-  Paul Sartre, de Beauvoir talked on a wide  range of topics: the development of her  own strength and style as a writer, her  childhood and family relationships, her  view of friendships, of achieving one's  dreams, of death and her own fear of  death. Interspersed with these interviews  were comments from those who had known  her as a teacher, sister, friend and  intellectual, and with historical footage  of the political events she was involved  in. The film offered a thought-provoking  and revealing portrait of one of this  century's significant voices of  feminism  appearance. The two seeker/detectives  move through the images (as does the  audience) as through a maze—running down  passageways, through secret doors, one  into a theatre to watch herself on stage,  the other into a mock courtroom-type  scene where men discuss money and obtusely refuse to answer her questions. One  has the sense of history dogging the two  women throughout, as the repeating image  of suited men chasing them suggests.  But gradually Potter injects contrary,  satirical twists to her imagery. Our  characters meet other women in the labyrinth—three women dancing together, women playing music, another tap-dancing as  she talks about a block in her creativity.  A formal ball is invaded by the black  woman on a white horse who sweeps up the  "princess" and rides off into the night  with her, the women at the ball start  knocking down men and dancing together,  the men start dancing with each other  while a theatre audience of the same men  watches with simultaneously choreographed  nervous reactions.      §IPi&^  Finally, the two women make their "exit"  down a tree-covered pathway on the white  horse, swim through water, in the dark  and meet a welder working under a bridge  who raises a face mask to reveal the  grinning face of a woman. One has the  sense that issues have been raised at  many levels in this film—questions not  just of gender roles, but of race, class,  economics, creativity, mythology, symbolism, and spirituality. It is not always  altogether clear wha-fr-is being said about  them, but I found the film exciting, if  demanding.  Another of my favorites,  Toute Unfi Nuit,  by Chan-,  tel Ackerman  (France), takes  a look at  the  interior journey relate to the  patriarchal world we live in?  Treatment for this (admittedly broad) theme ranged from dealing  directly with  xternal  erent terr-  ^  tV  itory. Experimental in style  and concept, it is  l&  SN*  WP  interior journeys, through addressing the relationship  between interior and exterior—between self-defined identity and culturally imposed identities—to dealing with external struggles,  political or creative, in which women are  involved. In many ways, what emerged was a  sense of the constant interrelationships  between an internal search for identity and  expression and external struggles for collective liberation, though this was not stated so  not so much a film one "likes"  "enjoys", as a film one ponders in a rather subliminal way long  after seeing it. Potter demands an effort  from her audience. She is inventing a  new language and attempting to integrate  ideas, concepts, and feelings that are  happier (in this culture) to remain in  their separate compartment.  The Gold Diggers  involves two women—one  black woman, one white "princess"—in a  simultaneous search for the passage to  transformation. The film tells a "mystery  story" in symbolic images cyclically repeated. It is^non-linear yet intellectual  and literary. Potter herself describes it  its structure as spiral. Historic and  filmic symbols and scenarios appear and  re-appear with slight changes in each  night time  activites of  more or less ordinary urban people. Ack-  ,'s camera moves very  little, suggesting a passivity  of both mood and attitude. Her  static camera often holds our attention  on a scene before people have entered it  and after they have left. The film begins  with evening scenes in bars and doorways  (doorways are everywhere in this film).  With very little dialogue at all we see  the comings and goings of anonymous characters—waiting, meeting, hesitating, asking, refusing, dancing, smoking a cigarette, making a phone call, going for a  walk. Further into the night we see them  sleeping, awaking in the night, escaping  into the night, again meeting, parting.  The overall impression is one of dozens  of private dramas in progress (entirely -  male/female dramas, except for one scene  with gay men), carried out in the private  domain of nighttime where people remain  isolated yet desperate with intensity and  desire.  An almost caricatured clumsiness, furtive-  ness and self-consciousness pervade the  private passions of Ackerman's characters,  laid bare by the apparently passive eye  of her camera. Yet that eye infuses every  scene, every shot, with an attention to  details of design, colour, light and tex- Dec. 84/Jan. 85 1  ARTS  ture that insists upon sensuality. Combined with the dramatic tensions created  by the waiting, anticipation, meetings,  and partings of her characters, Ackerman  creates a subtle mood of eroticism throughout her film.  Perhaps we are seeing an  aspect of the female erotic sense here.  Despite the fact that it definitely deserves a review on its own, one could not  omit mention of Marleen Gorris' truly extraordinary film A Question of Silence  (The Netherlands).  Three women, all of  them ordinary and more or less working  class, but none known to each other,  spontaneously and coldly murder a male  shopkeeper after he catches one of them  in the act of shoplifting. Four other women watch silently, leave the store silent-  . ly, and never come forward as witnesses.  As the film opens, the three women are  being arrested. A female psychiatrist is  assigned to determine whether or not they  are insane.  The mystery for the psychiatrist is motive  —what made these three women arrive at  some silent agreement to carry out this  act of "horror"? As she looks into their  lives a gradual change comes over her.  She becomes more and more convinced they  are perfectly sane, and must come to terms  with what it is that has led them to murder. In a truly "hysterical" final trial  scene, we see her testify that the women  are sane and send the entire courtroom into a tailspin. The prosecutor's question  as to whether the women would have murdered a woman is greeted by uncontrollable  laughter, first on the part of one of the  accused, them from the other two, from the  women who are watching in the courtroom  (including the four silent witnesses of  the murder) and finally the psychiatrist  herself. The entire courtroom—that purports to be dispensing justice—resounds  with the laughter of women, while an utterly flustered and bemused judge and  prosecutor look on.  One could, see a rather similar scene recreated in the lobby after the film was  over. Women grinning, shaking, bursting  to talk; men looking rather pale and disconcerted. The film speaks in an almost  frighteningly subconscious, subversive  way to the deepseated knowledge in every  woman of her own oppression—the everyday  ordinary outrageous oppression of living  as a woman. It opens up the real Pandora's  box, exposing the extent and degree to  which women's utterly sane rage has been  compressed, compacted, controlled and silenced.  And it presents the unimaginable being  carried out in broad daylight—a group of  women who don't even know each other,  coiluding with an assumed understanding  that requires no discussion, in the murder  of a man. While the sharing of such an  understanding among men would never even  be remarked upon let alone questioned,  such a shared understanding by women, and  acting on that understanding, is incomprehensible both to the males in the film,  and no doubt to some in the audience.  An interesting aspect of'A Different Face  was the presence of several works from  countries or cultures that are engaged in  liberation struggles. Incident at Resti-  gouche,   by Alanis Obomsawin) looks at Quebec's very own (and needless to say, highly unpublicized) police confrontation in  in June, 1981, with the Micmac people living on a reserve near Restigouche, Quebec.  The piece documents an important crisis  in the struggle of native people for land  rights and self-determination, in this  case instigated by the government's  insistence on the Micmacs' surrender of  salmon fishing rights. Though the film  does not address the role of women in any particular way, it  does raise the interest  ing contradiction c  a Quebec government defending French-  speaking language and cultural sovereignity while attacking the native  people inside its borders.  Women Under Seige,  by Marilyn Gaunt and  Elizabeth Fernea) deals directly with the  role of women in the Palestinian struggle,  while A Different Image  by Alile Sharon  Larkin dealt with a black American woman's search for her cultural roots and  identity.  Both films raised the image of younger  women as pioneers in a liberation struggle  —needing to find new ways of being and  of struggling for their people. An older  Palestinian woman laments the death of  traditions among the young, the new roles  of young women; while the young woman in  Larkin's film writes to her mother, trying to explain her search not for a husband but for herself and a new way to relate to men as an equal. The young black  woman seeks a solution through her ancestry and her own creative expression; the  Palestinian women through commitment to  revolutionary armed struggle. (Unfortunately, I did not see Gotta Make This  Journey: Sweet Honey in the Rock which  might have added another perspective.)  Of course, there were many more productions of interest at the festival than  could be covered here — Nicole Giguere's  wonderful videotape on Quebecoise rock  singers On Fait Toutes du Showbusiness,  Diane Poitras' sensitive video treatment  of women growing older and overcoming  obstacles in Pense a Ton Desir (Make a  Wish), Aurelia Steiner - Melbourne  — a  visual poem by Marguerite Duras, and  Maria. Dufour's Cree legend series, Tales  of Wesakechak,  to name just a few.  Though some pieces faltered aesthetically  or technically, most exemplified a sophisticated level of control over production  techniques and conceptual design, and  several ventured into interesting experimental forms. A few were weak in their  use of dramatization, for example Iolande  Cadrin-Rossignol's historical film on the  Quebec union organizer Laure Gaudreault,  and Pense a Ton Desir by Poitras. Others  simply failed to interest me as a viewer  —Forehead Play,  a so-called "dramatic  Cadrin-Rossignol's historical film c  the Quebec union organizer Laure  Gaudreault,  and Pense a Ton  Desir  by Poitras. Others  simply failed to interest  me as a viewer—  Forehead Play",  a so-called ^^^^  "dramatio^^B^f^dfc*  J  THE GOLD DIGGERS  comedy" by Lulu Keating that did not even  tempt me to smile, and Uncertain Futures  by Nesya Shapiro Blue which never seemed  to extricate itself from soap opera  cliche.  My greatest disappointment was the almost  total absence of anything directly dealing with lesbianism. With the exception  of the obvious lesbian flavour of Sally  Potter's The Gold Diggers,  the single  example provided in the program was a  rather dismal 27-minute portrayal of a  lesbian couple's deteriorating relationship. As a film in its own right or in a  lesbian context it may have merit; as the  only representation of lesbianism in an  entire three-day festival, it was a grim  choice. (Isn't anybody out there having  fun???)  On a more practical note, suggestions to  future organizers of a film festival would  be first and. foremost to provide CHILDCARE  since many feminist movie addicts have  children, and also to provide some kind-  of catering service or breaks in the program that allow time to venture out on  food forays.  Several festival goers mentioned the problem of sensory overload to me, and also a  desire to have time provided in the program for informal discussion, not just  with producers but with other viewers. So  lunch and dinner breaks would undoubtedly  be appreciated, even by those who aren't  hungry.  Otherwise the festival provided an interesting and varied fare and a rare opportunity to see work that women have not  nearly enough access to on a regular basis.  (How about monthly film/video showings?  Is anyone out there looking for  something to organize?) Thanks  go to Julie Warren and the  Women in Focus crew fo:  putting together this  "action-packed"  event. 28 Kinesis Dec. 84/Jan. 85  ARTS  Art shows reflect different philosophies  by Sima Elizabeth Shef rin  Every art show has a particular feeling  to it which is a combination of what the  artists have to tell us, what the organizers have to tell us, and the physical  space itself. Which artists are invited,  what pieces are chosen, how they are hung  in relation to each other - all these  factors determine the impression we get  of any body of work. We need to analyze  the attitudes and decisions of the curators or organizers as well as those of  the artists in order to understand what  message we are being offered, and whether  or not we choose to accept it.  I've seen two group shows this month  which illustrate different aspects of this  process of selection. One was the Warehouse  Show, a large diverse exhibit, organized  primarily to provide as many artists as  possible with a place to show their work,  and occupying seven floors of a downtown  warehouse. The other was a show of women  artists, organized as a benefit for Battered Women's Support Services, united them-  atically, showing work which specifically  dealt with "women's conditional realities",  and housed in the tiny (N)on Commercial  Gallery at 1101 Commercial. I am going to  FASHION  ABLE  FASHIONED   SHAPED OR  MOULDED  pictures, probably self-portraits of  women with no clothes on. In both cases  the figures are standing tall and strong,  looking straight at you. There is no question of their humanity and self-respect.  In contrast, in the next piece, Ted See-  berg has painted female nudes, conventionalized women's bodies, headless, posed  in a curving suggestive manner, and presented in such a way that your attention  is immediately drawn to their nipples and  pubic hair.  It is this sort of image that Josie Kane  is protesting in her piece "A Dirty Story",  a series of Polaroids describing a woman's  struggle to feel that her body is clean  in the face of constant messages to the  contrary all around her. It is one of the  most explicit feminist messages in the  show, and is. hidden away in an obscure  corner of the first floor.  There were other pieces in the show that  I liked, other pieces by both women and  men that were questioning and thought  provoking, that made strong political  statements. But they were scattered here  and there throughout the show, and because  of their isolated locations lost a lot of  their impact. If the curators had wished  Carol William's  postcards comment on  the vocabulary used to  manipulate us, such as  "fashion able"  meaning "Capable of  being fashioned,  shaped or moulded".  talk about both these shows with particular emphasis on their purpose.  The Warehouse Show, advertised as "the  largest Art Exhibition ever held in British  Columbia" was brought together to represent Vancouver artists, and according to  one of its organizers, "to give artists  a chance to exhibit without going through  the usual hoops." The size and organization  of the show is impressive, and many of  the pieces are by artists without established reputations. Many have specific  political content which would probably have  kept them away from most mainstream galleries or sources of funding.  But large as the show was, it was certainly  juried. More artists were turned away than  were accepted, and for each piece hung  several were turned down. The jurying  seems to have been a complicated process,  without any previously agreed upon criteria,  largely reflecting the individual taste  of the jurors. I am not arguing with the  concept of a selection process, just  questioning what that process was.  One of the positive aspects of the show for  me was the amount of space each artist had  to play in. Some pieces took up whole rooms  or even whole floors. I liked the places  the show laughed at itself a bit, such as  Kathryn Young's spoof of museums, or Nomi  Kaplan's spoof of great art.  On the whole the pictures were screened  for sexist content, and there was a refreshing lack of pornography. But on the  third floof there is an interesting, probably unintentional lesson on the depiction  of women with no clothes on. Willa Downing' s "Three Figures" and Hinda Avery's  "Untitled" both show life sized repeated  to let the art make stronger statements  they might have grouped it, with, for  example, the feminist pieces all together,  the anti-nuclear pieces together, and so  on. If their intent had been to not offend,  things were probably better as they were.  The Battered Women's Support Services was  organized by Kati Campbell and Rae Gabriel  of the Battered Women's Support Services  as a benefit for that group. It is a show  of women's work, strongly feminist work.  It is divided into two parts: from November 20 to December 1 it is at the gallery,  and from December 4 to 16, at Isadora's  Restaurant on Granville Island.  The work was selected on the basis of subject matter, with strong preference for  work that dealt with women's issues. Artists were encouraged to submit work which  was on a small scale, or in serial so the  work would be reasonably priced and accessible to women in the community with little  money. The result is a variety of  media,  includitjfjf^more unusual forms such as  postcard art, the comic book, and tape  recordings, as well as xerox, phonography,  silkscreen, drawing, sculpture and others...  The lack of pretentiousness reflected in  this mixture of what are traditionally  thought of as "high"*and "low" art forms  is a credit to the organizers.  The show is not a cheerful one. The tone  is set by the first piece you see as you  walk in the room: Kathryne Cowie's "Message from the Government Blueprint Poster".  The poster is literally a blue print of  a British Columbia Politician saying,  "Ladies...Perhaps it would be better if  you use your talents for the good  of this  Great Province."  The cynicism of this piece leads us nicely  into the sombre mood of another - Zoe Lambert's. "The Pedestal". A large black box,  taller than a person, has fragments of  plaster casts of a woman's body crawling  up the side, and a quote from Shulamith  Firestone: "She realizes that she was  elevated above other women not in recognition of her true value but because she  matched nicely his store bought pedestal".  As you round the corner of the box to look  at its second side, you find yourself peering through the bars at a mirror, and you  realize that the woman trapped inside is,  of course, yourself.  Other pieces dealt with attitudes, our  own, and that of the media, towards our  bodies. Maureen Sugrue's 'Yes rush me my  complete new me" shows a cartoon-like very  pink skinned blond woman with bits of news-  peper ads all over appropriate parts of  her body so, for example, across her  breasts is information on "improving" the  size of your breasts. Carol William's  postcards comment on the vocabulary used  to manipulate us, such as "Fashion able"  meaning "Capable of being fashioned, shaped  or moulded." Katherine Moore's "Fear of  Cancer" is a sort of lace-and-lingerie  woman's body with plastic hospital bracelets making up her reproductive organs.  The piece that most delighted me was Margo  Butler's "Erratum". I was puzzled by an  inkpad and tiny rubber stamp of an "s"  until I read the accompanying message.  "Using a rubber stamp and inkpad she  inserted the lower case letter 's' before  the word 'he' where found in the left margin of selected library books. The interruption of the margin distrubs the justification Of the text."  The show contained an interesting example  of curatorial editorializing. Two birth  photographs by Debbie Hollet, one showing  the umbilical cord cut from the baby but  still attached to the mother, and the  other showing the newborn itself would have  warmed me as birth pictures do. But even  here I was not permitted to luxuriate in  its romance because these pictures were  placed directly underneath Zoe Lambert's  "Breaking the Silence", a framed pamphlet  with information on herbal abortions set  askew and covered with breaking glass. It  is important to see each struggle in a  larger context; in this case the choice  must be not just how to have babies, but  whether or not to give birth. But the  juxtaposition of the two pieces certainly  affects the artists' original message.  The Battered Women's Support Services  Show was organized specifically to speak  of women's issues. Seeing it was a little  depressing because some of the pieces  were grim, and reminded me of how much  work there is to do. But while the subject  matter of the pieces upset me, it was inspiring to see so much feminist artwork  gathered together, to see that it is still  Ott0^% our ways of speaking out and fighting back. I find myself nostalgic for  cheery celebrations of our feminist  strength,'but it is not in the artwork  that this celebration is missing, but in  our realities.  Many of the artists at the Battered Women's  Support Services Show are organizing a  protest against an invitational exhibit  currently showing at the Contemporary  Gallery, purportedly representing recent  graduates of the UBC and.Simon Fraser Fine  Arts programmes. Although over 60% of the  students in the programmes are women,  the  exhibit features five men and one woman.  More information is available at the  (N)on  Commercial Gallery,  251-6007.  -i, Dec. 84/Jan. 85 Kinesis 29  byMargoI*croix  An exhibition of large wooden rattles,  all to be rattled, shaken and played.  For those of us who visit art galleries  and museums, whether occasionally or on a  regular basis, one of the most powerful  conventions can be. summed up with the  following words: "Do not touch". In the  case of the visual arts, the artistic  experience is indeed in a certain sense  a standard one: it is to be exclusively  stimulated and channeled through the  sense of vision. This convention has outlived centuries of art history, and has  really seldom been challenged.  Rattles,  an exhibit by Carol Itter at the  Western Front this November, was an occasion for the viewer to examine that contention, by granting us a high degree of  freedom, rarely experienced in any art  gallery. Not only can her pieces be touched,  they can also be struck, shaken, jiggled-  what is more, without the usual fear of  breaking anything. The rattles have been  built to withstand even the highest degree  of enthusiastic participation.  Itter's rattles are of gigantic proportions.  One of them looks like a giant reconstruction of a xylophone, and stands in one-  corner. On a pole which is hung from the  ceiling, near the wall at the entrance, are  strung like still marionnettes five cari-  catural human figures; and at the back,  six structures hang down from the ceiling,  This end product is the result of a long  and patient work of collecting, sorting,  choosing and assembling. The visual, formal,  aspects of Rattles  reminded me of the work  .of Louise Nevelson, a twentieth century  New York artist. The juxtaposition of  weathered, faded objects draws attention  to their form and makes us forget about  their original use/fulness. Their function  is transformed, and their life is thus  prolonged in a very interesting fashion.  Whereas Nevelson deals with the visual/  esthetic relationship between these objects,  Itter takes us a step further, and invites  us to explore their possibilities in the  realm of sound. She does so, however,  without losing sight of the visual aspect,  seeking integration of the two elements.  From the visual point of view, the pieces  arouse interest: because of their texture,  their form and the construction. Enhanced  by the ingenious use of lighting, these  conferred a very special atmosphere on  the overall exhibit.  My most vivid impression was akin to that  felt when taking a walk through the rain  forest. Everything is still and silent,  until a gust of wind sweeps across and  upsets the immobility with movement and  sound - signalling a presence of a different nature. With Rattles  the 'prime mover'  reaching several feet in size: after a  close look one realizes they also have  peculiarly humourous resemblance to human  beings. Each of these structures is an  assemblage of dozens, hundreds, of wood  and metal objects of various shapes and  sizes - in tones of grey, brown and black.  has to be the viewer, who must make the  choice of accepting that role. One is  given the opportunity of manifesting one's  presence, and of prolonging the life of  the work, taking it one step further towards completion - the latter could be  considered as the fulfillment of the  apparent intention of the artist.  Many people experienced great delight in  participating. However, I saw other  individuals who moved slowly throught the  pieces, never attempting to touch them.  I would have liked to be there for the  whole time of the exhibit, as a hidden  observer, to compile the spontaneous reactions of visitors.  In my view, two issues are raised here  that are central to artistic experience:  the question of convention, briefly discussed earlier, and the question of motivation. Once freed of the conventions  imposed on us by our education in the arts,  what is there to motivate us to participate in such a work?  The question is of singular interest in  the case of Rattles,  because of liter's  obvious references, in her form, set-up  and theme, to a time and social context 'in  which active participation in the artistic  process was a matter of course; and in  which the separation between the performer/  artist and audience was non-existent. The  tall, hanging structures are allusions to  totems, and the five marionnettes reminded  me of certain West Coast Indian figures.  '-. The objects Itter chooses to amalgamate,  on the other hand¬a are truly contemporary,  in the sense that they are the manufactured product of machines, as opposed to the  results of the intense aanual labour iw,  vested in traditional ceremonial objects*  Understood in a strict anthropoWgfcal  sense, totems can be viewed as the symbolic  expression of a collectivity - i.e.', as  the representation of a social group to  which every individual identifies entirely.  Consumer objects, by contrast, can be  seen as the embodiment of our isolation  as separated, competitive individuals in  a world dominated by self-interest. The  juxtaposition of these two opposite concepts within Rattles  is thus an effort to  bridge the contemporary gap between the  individual and collectivity.  Similarly, the invitation to take an  active role in the art-making can be seen  as a step towards the eradication of the  division between artist and audience. The  work is no longer coated with a layer of  mystification; it can become a genuine,  significant and integral part of our  cultural lives.  The bonds of convention are hard to break.  In the current social context, an exhibit  like Rattles  cannot be entirely successful, because of the still substantial  step forward that it is asking of the  viewer; an absence of unanimous response,  (i.e. participation), is likely to be the  outcome. Nevertheless, what is important,  in my opinion, is that Rattles  poses the  problem from an experiential rather than  an intellectual point of view - an  approach for which there is a deep and  unfulfilled need in the arts today. 30 Kinesis Dec. 84/Jan. 85  ifem  STORIES <y WOMEN  ARTS  by Jan De Grass  The puffy joyful.imagery of buns coming  out of an oven on the cover of Baker's  Dozen, Stories by Women implies lightheadedness. The image belies the intensity and anguish of the Stories most of  which go down in bitter, indigestible  I should make it clear I'm not criticizing individual stories, some-of- them  beautifully crafted, so much as I'm  criticizing this particular collection  coming together under one superficial .  metaphor—the baker's dozen.  BAKER'S DOZEN-Stories by Women  Eds. The Fictive Collective  The Women's Press, 1984  Are these the stories of our lives? Are  these the agonies we still want to write  about? They are powerful—I was so moved  by Katherine Govier's 'The Thief, I had  to put the book down and have a brandy  after reading it. But powerful imagery  should be displayed judiciously.  In an introduction, the editors say they  want to depict stories by women "who have  found new ways of countering various forms  of oppression". But getting out from the  oppressions is only hinted at in most of  the stories while the documentation of  its effect on our lives is reproduced  faithfully. What's the matter? Don't we  have any fun any more? Don't we go on  hikes, enjoy dinners together, meet new  lovers who are fun to be with, get excited by our work, experience moments of  beauty and clarity? Yes, so why aren't  we writing about it?  In Baker's Dozen,  within a short space  a woman turns hysterical in front of her  ex-lover who hits her, a witch is tortur- .  ed by her persecutors, a little girl  discovers powerlessness from a schoolboy  opponent, and women writhe in slow motion  death for pornographic video cameras.  And those are only the first four stories.  Although I find this-book to be an inharmonious collection, I am impressed by  the quality and sophistication of thought  contained in some exceptional stories:  'Guilt' by Betty Lambert sets a keen pace  with good dialogue. 'The California Aunts'  by Cynthia Flood touches a mother's death  and grieving in a gentle moving way, 'Cat  Fights' by Frances Rooney is gentle, humdrum humour, and 'The Thief by Katherine  Govier relates a rejected lover's recognition of commonality with rejected women  everywhere.  One of the more remarkable aspects of the  anthology are the stories that choose to  abandon the traditional short story format and break new ground in presentation:  'The Virgin's Ball' by Maureen Paxton,  written in snatches of venom and passion |  that give it a nightmarish, hallucinatory  quality. Also 'Latin American Routines'  by Lake Sagaris—descriptions of torture  and interrogation in a stacatto,long  poem. In both cases content keeps pace  with form in a breathless, dizzying way.  Is Baker's Dozen  about reality? Yes, it  is. But too concentrated a dose of reality to even think of this book as bedtime reading and definitely not appropriate for gift giving unless your friend  is certified emotionally strong.  -_  Not an Easy Choice  re-examines the abortion issue  Can we conceive of such a thing  as a 'feminist morality' of abortion?  What would it look like?  — Kathleen Mcdonnell  by Jan DeGrass  Not An Easy Choice  is not an easy book to  take. In eight comprehensive chapters it  summarizes and develops feminist critical  thought pertaining to abortion and to some  other aspects of reproductive rights.  Author Kathleen McDonnell's readable style  is not the problem; the reader's uneasiness stems from the number of uncomfortable knots the book forces the reader to  Not An Easy Choice.  By Kathleen  McDonnell. The Women's Press, 1984.  Among them is McDonnell's premise, based  on research and personal interviews, that  women are most often agonized by their  abortion and their agony must find expression in a grieving process.  Or that the anti-abortionists are not the  monolith of right wing ideology -that we  often envision them. They are sometimes  grappling with the same values and appreciation of life as pro-choice supporters.  But primarily it forces us to admit that  though a woman may embrace feminism, she  may still be uncertain of her commitment  to the abortion struggle, as central to  the movement as it is.  It could be argued that with abortion  rights under attack across the continent,  the closure of clinics, the trial of Morgentaler, and the electoral support of  Reaganite values, that we didn't need a  book right now that questions our commitment to our beliefs, - that it's time for  defending our position, not dissecting it.  I think we do need such a book. By confronting our doubts, by understanding the  enemy, and by breaking new ground in feminist analysis of the issue, we become  surer and firmer.  Although McDonnell's pro-choice stance  is obvious, in a recent interview she  admitted to some confusion of thought herself during her research for the book. But  by the time it was finished she was much  clearer: "The bottom line of my reactions  was the gut feeling that there's no way  you can prevent a woman from the right to  her own body. I kept coming back to that."  The strength of this statement is hammered  home in each chapter.  One of the most interesting sections of  this book was the character sketch of the  anti-abortion movement - also a women's  movement, and one which has, according to  McDonnell, "complex emotional appeal."  She points out that for many of its isufiportiers, the right to life means more than  being anti-abortion. Their focus has expanded to such issues as euthanasia, and  the rights of the handicapped and aged to  medical services. The 'crazies' like the  assailant who brandished garden shears at  Dr. Morgentaler, and the 'fetus fetishists',  definitely exist within this movement, but  they may be a small part of a larger^com-  plex whole.  Having acknowledged the contradictions we  face in our pro-choice struggles, it becomes clear that they can be turned  against us by the anti-abortionists.  The whole notion of 'choice', central to  abortion rights, is rooted in a value  system that sees the rights of the individual as primary, over the rights of collective people. This is a value system that  many of us have rejected and that we are  now being asked to honour.  A primary contradiction for the many women  who work for nuclear disarmament is the  anti-abortionist challenge that abortion is  a violent act, and therefore antithetical  to peace work. And on a much more elementary level, for the many humans who are  concerned, in an age of violence, that the  value of human life is being eroded too  quickly already, how easily could their  consciences be jarred by the anti-abortion  position?  McDonnell doesn't shy away from thinking  about these things, but rather meets  questions of morality head on: "Can we  conceive of such a thing as a 'feminist  morality' of abortion?" she asks. "What  would it look like?...A true feminist morality would strive to root the traditional  Western commitment to abstract principles  of 'right' or 'wrong' in the firm ground  of our tangible, day-to-day existence. It  would begin by reaffirming one of the most  basic principles of feminism, that women  have the right to control our bodies and  to choose when, how and whether we will  have children."  Much of McDonnell's inspiration and basis  come from such authors as Mary O'Brien  (The Politics of Reproduction),  Andrea  Dworkin (Right-Wing Women)  and Germaine  Greer (Sex and Destiny)  - (though the  latter book appeared just as McDonnell's  own was almost completed. Nonetheless,  McDonnell found it "exciting. We're certainly lining up on both sides of this issue.")  O'Brien's influence and foundation is probably most clear during the chapter on  Reproductive Rights. Her analysis of our  fight to hold on to our biological power,  to reclaim our realm, leads us to what  McDonnell believes will be the issue of the  future: the struggle around reproductive  technology - genetic pre-testing through  amniocentesis, fetal surgery, transplanted  embryos and artificial wombs and the  issues they raise - the rights of the fetus  as a patient. Books like Not An Easy Choice  strengthen the development of our position  on these questions. ARTS  VSO performs woman's symphony  by Gail Buente  When you hear the word composer, what  image comes to mind? If you're like most  people, you probably picture a rather  intense, even brooding man, living at  least a centruy ago in some European  cultural centre.  Of the two composers to be featured in a  January concert in the Vancouver Symphony  Orchestra's (VSO) Musically Speaking  Series, one - Johannes Brahms - fits the  mold. For the other, the image couldn't  be further from the truth. She is Alexina  Louie, a 35-year-old Canadian composer  whose piece, '0 Magnum Mysterium: In  Memorium Glenn Gould' will be performed.  Louie grew up in Vancouver, and began her  musical studies at age seven with Jean  Lyons. She later studied with Frances  Ifs still difficult for some people  to take a woman seriously as a  composer... we should simply  have the right to be as good or  as bad as any male composer.  Adaskin, and received her A.R.C.T. in  piano performance. While studying for her  bachelor's degree in music history from  UBC, she put her performance training to  practical use, earning her living as a  lounge pianist.  At UBC Louie got her first real taste of  composing, studying composition with  Cortland Hultberg. After finishing the  B.Mus., she enrolled in a graduate  programme in composition at the University  of California at San Diego (UCSD). There  she studied with Robert Erickson and  Pauline Oliveros. Though at first she  felt no particular affinity for electronic  music, she began to explore the medium  while at UCSD and has continued to incorporate it into her work. She became a member of an eight-woman ensemble who met  weekly under Oliveros' direction. They  practiced and performed experimental  pieces by Oliveros and others.  In the time she spent at UCSD Alexina was  exposed to a wide range of avant garde and  international ethnic musics, and her com  positional style went through a great deal  of change due to these influences. She  was particularly drawn to Eastern music.  Later, while she was in Los Angeles teaching electronic music composition, she  studied Chinese music with Tsun-Yuen Lui  of UCLA.  Much of Louie's work in the seventies  incorporates this Oriental aspect, a delicate balance to her contemporary electronic and prepared piano sounds. At this time,  several of her works were commissioned by  the Vancouver new music ensemble, 'Days,  Months, and Years to Come'. The Eastern  influences are recognizable even in the  titles of some of her works from this  period: Dragon Bells, Jasmine, and Lotus  I and II. In these pieces she weaves  together such disparate elements as game-  lan-like sounds, prepared piano, oboe,  finger cymbals, and electronic tape.  In the world of composing, as in so many  fields, women are definitely a minority.  In a 1980 interview, Louie gave her thoughts  on being a woman in what she called the  "men's club" of composition. "I don't want  to dwell on the difficulties, but there  are still biases...It's still difficult  for some people to take a woman seriously  as a composer...we should simply have the  right to be as good or as bad as any male  composer."  Though she doesn't define herself as a  feminist, Louie does find value in a  dialogue among women composers, and belongs  to the Canadian Association of Women Composers in Toronto, where she has lived for  the last four years.  Louie's reputation as a composer continues  to grow steadily as her style matures and  develops. Since her return to Canada, many  of her works have been commissioned by  Canadian orchestras and ensembles, the  Ontario Arts* Council, Canada Council, and  the CBC. Although she has to feel that the  Dec. 84/Jan. 85 Kinesis 31  writing of each piece will further her  growth as a composer, she is able to work  within the limits of a commission. In a  profile in Canadian Composer magazine,  Louie is described as "an unusual combination of intense dedication to the music  she is composing and realistic practicality  about the musicians and the circumstances  for which she is writing."  In her own words, she says, "I am able to  say artistically what I want to say. Each  of my pieces is quite different, each  piece has its own language. I start from  the beginning each time. I can write music  that is relatively straight to very avant  garde." However, she adds, "There is a  rather exotic quality in my writing. I don't  know exactly what it is but it's there,  I know it is."  Louie wrote '0 Magnum Mysterium' (to be  performed by the VSO) in 1982. It is a  work of depth and complexity, addressing  large philosophical issues and incorporating diverse musical elements.  The piece originated as a commission for  McGill University. Since it was to be  played by a student orchestra, Louie  decided to write a textural piece, one in  which all the musicians would have something to contribute. Her initial inspira-  .tion for the work was general and essentially aesthetic, coming from a book of  pictures of the universe. But the news of  the sudden death of pianist Glenn Gould  interrupted her work, at first blurring,  then changing and sharpening her focus. As  the piece took shape, she included musical  fragments of personal significance to her,  and short quotes from Bach works, in  homage to Gotild.  Ms. Louie.wrote of '0 Magnum Mysterium',  "This piece is my expression of wonder  at the mysteries of music, of the universe  and of artist, as well as an  expression of grief over the premature  death of a great musician."  The piece has been received with enthusiasm, and in the 1984-85 concert season  has been included by three major orchestras:  Toronto, Montreal, and Vancouver.  The VSO performance will take place at  8:30, Saturday, January ,12th, and again  at 7:30, .Monday, January 14th. On the  same programme will be the Brahms Piano  Concerto #1, played by guest artist  Claudio Arrau; and Brahm's Symphony #2.  Tickets are available through VTC-CB0.  INA DENNEKAMP  Piano Tuning and Repairs  854 East 12th Avenue  Vancouver, B.C. V5T2J3  876-9698  Ariel Books  invites you to meet  Audrey Thomas  Daphne Marlatt, and  Betsy Warland  Saturday, December 8th,  Audrey will sign copies of her book,  Intertidal Life  Saturday, December 15th,  Daphne and Betsy will sign their books,  Touch to my Tongue  Open is Broken  Both events are from 2:30 to 4 pm,  at Ariel Books, 2766 West 4th Avenue  See you there! 32 Kinesis Dec. 84/Jan. 85  ARTS  "Tour de Force" misleading and misogynist  by Kim Irving  The Set: an everyday livingroom - couch,  chair,  aoffeetable and fireplace; stage  left - the kitchen,  a door; stage right -  stairs leading up, a desk,  and a telephone.  Enter Marjorie,   the   'victim', bouncing to  (sick choice of a tune)   'What's love got  to do with it?'. As she puts a dying plant  outside, Marjorie is stung by a bee. ANGRY,  she atomizes the bees with bug spray. Not  convinced that they are dead,  she soaks  them in spray,  then scoops up the mess  and deposits it in the ashtray.  Extremities,  by William Mastrosimone.  At the Firehall Theatre, Nov. 9 - Dec. 1  The subject of Extremities  is unusual in  that it shows a raped woman's vengeance. I  was curious as to how the writer would  portray this, and within the opening few  minutes I knew: when Marjorie gets angry,  she tortures.  I had read about Extremities '  acclaimed  opening in New York City in reviews that  stated it was a 'tour-de-force' of a  woman's 'experience' of rape. I had waited  over two years to see the play. After the  first few minutes I wanted to leave.  The plot is simple. The wild-eyed rapist  enters Marjorie's home under false pretences. He soon has Marjorie pinned under  him, and attempts to rape her while also  forcing endearments out of her. Marjorie  escapes by spraying his eyes with bug spray  and chokes him with a cord. Eventually  she has him fully bound with ropes, and  'locked' inside the fireplace. Her roommates come home and the three women spend  the next three quarters of the play attack-  the embodiment of man-hating rage gone out  of control. She pours boiling water over  Raul, as well as gasoline and javex bleach.  She spits threats at him, and viciously  jabs him with a shovel and a poker. Occasionally, after an attack, she turns to  the audience to show her disgust at this  seemingly unwomanly behaviour.  Certainly, there are incidences of raped/  battered women who maim/kill their attackers (and get nationwide coverage), but  these examples are usually spontaneous  actions in self-defense. These women are  frequently labelled 'man-haters' - the  conclusion we are to reach about Marjorie.  Nowhere in the mainstream media or in this  play is the rapist called a woman hater.  to turn both of Marjorie's roommates  against her. Mastrosimone finishes by  insisting on portraying the rapist as a  suffering man, and tries to drum up pity  for Raul.  Nor are Mastrosimone's misogynist characterizations limited to his portrayal of  Marjorie and Raul. Terry, the 'cute-dumb'  roommate, is Marjorie's pawn until the  rapist convinces her that Marjorie is  having an affair with her boyfriend.  Terry spends the rest of the play consumed  with jealousy (what's a play about women  without jealousy?). At one point she  accuses Marjorie of overreacting as she  (Terry) was really  raped when she was 15.  Evidently this piece of insight is meant  dt'MzWi  The reason given for Marjorie's torture  of Raul is that it is a fantasy. Many  raped women do have such fantasies, but  these women also suffer intense guilt  over them because of their power and  violent imagery - feelings which are  denied to women. The empowerment of such  fantasies comes from the fact that the  woman has control. In this play, it is  the rapist who has control. I could agree  that some of Marjorie's actions might  make a great fantasy, but is the suggestion then also that the rape itself is to  be taken as a fantasy?  Raul, the rapist, is the media's stereotypical image. He's mean, loud, a stranger  ITIESI  Mastrosimone has created a play out of his fear of women and his  empathy for rapists. He does show that rape is violence against  women, but he excuses the rapist's actions as psychotic and  uncontrollable behaviour..  ing each other. In the end, they release  the rapist.  Marjorie is intially presented as an  intelligent and independent woman. She is  Immediately brought down from this position  by the rape, which also transforms her into  a bit psychotic, and suffers from uncontrollable sexual urges - as he explains,  his wife is eight months pregnant. Raul  does, however, have the ability to manipulate all the women in the piay. He  convinces Marjorie that the police would  never believe her story, and he manages  TFTF  W<JCOUVER|  OUTDOOR '  CLUB  FORWOMEN  0^kf^  ^^K^^nV2=?Wj=S9?  ORGANIZED AND RUN BY WOMEN  For more  information,  Phone:  Dee-875-9021  Jill-732-|6i0r|f  KEEPHT  FRIENDLY, NONCOMPETrnVE  ATMOSPHERE  LEARN NEW SKILLS  SHARE THE EXCITEMENT  OFTHE OUTDOORS  Wild West is a  all-women collective,  selling bulk organic  produce, yogurt, and  juices, for the health of  you and your family.  For a free catalog, call  or write:  WILD WEST ORGANIC  HARVEST CO-OP  2471 SIMPSON RD, RICHMOND BC V6X2R2 D (604)276-2411  Feminism, Socialism  Anarchism  new books, magazines  buttons & newspapers  SPARTACUS BOOKS  upstairs 311 W. Hastings St.  ph: 688-6138  to explain Terry's teenage behaviour ■  she never 'dealt with her rape'. As an  explanation, it is far too brief, and  misleading.  Patricia, the social worker roommate, is  overdone, with her "Tell me what you're  feeling" routines. Her character becomes  ridiculous when she is unable to cope  with Marjorie's behaviour, even though  one would think she would be the most  experienced in dealing with such a situation. Instead, she becomes the eternal  mother, and is quickly turned against  Marjorie. It is Patricia who lets the  rapist out of his trap, feeds him bread  and wine, and tends to his wounds.  Predictably, both women accuse Marjorie  of provoking the rape (by this point  clearly Mastrosimone's feelings). By the  time the rapist tells Marjorie how to heal  her bee sting, he doesn't seem like such  a bad guy after all. Marjorie 'sees the  light'. The roommates seem relieved  when Raul admits to several previous rapes,  and Marjorie begins to feel sorry for him.  The play ends with Terry and Patricia  going to get the police, leaving Marjorie  alone ■ (and unafraid) with the babbling,  whimpering rapist.  Woven into this plot are religious (Christian) overtones. It becomes evident that  the bound and chained Raul is Jesus on  the cross praying to his God ('Forgive  them...they know not what they do'). In  the play Raul prays to the Virgin Mary.  (Perhaps this is meant to suggest the  'impossible she' of the Catholic Mary  ideology). Patricia seems to represent the  virgin, and Terry the Whore. The feeding  of bread and wine, and the annointment  of the wounds are reminiscent of the Last  Supper story. Are we to conclude that  rapists suffer for our sins? That angry  women are the modern day Pontius Pilates?  Mastrosimone has created a play out of his  fear of women and his empathy for rapists.  He does show that rape is violence against  women, but he excuses the rapist's actions  as psychotic and uncontrollable behaviour,  and portrays all three women in the play  as stupid, gullible, unable to make decisions, hysterical, and antagonistic towards  one another. The overall message is that  it is women who are responsible for rape,  that men will continue to tell women how  to react and feel. Mastrosimone's most  outrageous message is, as he indicates  in the beginning, that a rape is parallel  to a bee sting. ARTS  Creating erotic language  by Jean Wilson  Loving another person wholly, in body as  well as in mind, has to be one of the most  joyful and exhilarating experiences known  to human beings. And when two people whose  craft is words, as is the case with Daphne  Marlatt and Betsy Warland, create poetry  to articulate such loving, exhilaration  • explodes from the page.  Touch to My Tongue  by Daphne Marlatt.  Edmonton: Longspoon Press, 1984. 54pp.  Open Is Broken  by Betsy Warland. Edmonton:  Longspoon Press, 1984. 56 pp.  Touch to My Tongue  and Open Is Broken,  although written independently of each  other, are closely interrelated, since the  poems were written over the course of, and  document, Marlatt and Warland's evolving  relationship. However, there is another  significant aspect of the poems, namely  that besides "leaping for joy" in love,  . each woman is "shoving out the walls of  taboo and propriety, kicking syntax, discovering life in old roots."  The words quoted are Daphne Marlatt's and  are from the short essay, 'Musing on Mother-  tongue', included at the end of a sequence  of poems in Touch to My Tongue,   and originally presented at the Women and Words/Les  femmes et les mots conference in Vancouver  in 1983. What both Marlatt and Warland  attempt to do in these books is to uproot  conventional language, create a new way in  which to express women's response to and  experience of the world, and of themselves.  On the whole they each succeed, and the  resulting poetry is both sensual and tex-  tually layered.  Despite the similarity of theme and intellectual preoccupation, Marlatt's and  Warland's styles are quite different, a  fact which makes reading these books in  conjunction even more intriguing. Marlatt,  while treating the specific, also makes  grand, lyrical sweeps of image that mingle  the particular with the allusive. The  very way in which her poems are written  visually indicates this expansiveness.  Here is 'coming up from underground', for  example. The intellectual exploration of  meaning and the layers of meaning represented by related words are evident, but  so too is the sensual sweep of the poet's  response to her lover's presence.  out of the shadows of your being,  so  sick and still a shade under it, your  eye looks out at me, grave and light  at once,  smiling recognition,  draw  close,  i am so glad to see you, bleak  colour of your iris gone blue,  that  blue of a clear sky, belo, bright,  Beltane,   "bright-fire." draw me in,  light a new flame after your sudden  descent into the dark, draw me close  so i see only light your eye a full  moon rides, bleikr in the old tongue,  shining, white,  ascent above horizon  fringed with black reed,  horsetail,  primitive flicker on the rim of eons  ascending this white channel we wander  in, a plain of "wild beestes" felt at  the periphery of vision,  fear and  paranoia ready to spring - beyond the  mond or out of it they say,  though   .  "defended...with apparent logic." in  this landscape we are undefended in  the white path of our being,   lunar and  pulled beyond reason,  bleikr,  shining  white,  radiant' healing in various  bright colours,  blanda,  to mingle and  blend:  the blaze of light we are,  spiralling.  Warland's poems, on the other hand, are  less allusive, less sweeping. They are  more concerned with»the specific and more  visually conventional, except in the first  two pieces in Open Is Broken,   "untying  the tongue" and "induction." In the former,  Warland describes her struggle to use  English to express her erotic impulse,  the language itself being a barrier to  such expression because of its patriarchal  history. She pieces together from writings  by such as Mary Daly, Helene Cixous, and  Nicole Brossard, and by such men as Erich  Neumann and Victor White, fragments of  insight into how language has been manipulated at women's expense.  Then, in "induction," which is really an  invocation to Daphne Marlatt, to poetry,  Warland plays with the idea of "text" in  language and sets the stage for the poems  to follow, weaving fragments from them  into one long lyrical text, or "webster-  text" as Mary Daly would have it. Here is  Warland on "webstertest" in "induction":  (1)  we the weavers and the web  webstertext  Mary Daly's "websters"  webster:  "a weaver (Old English webb  webbestre, feminine of webba, or weaver,/  from webb, a web")  warp:  "wer-,  inward,  verse,  version,  vertigo,  vortex, invert,  subvert,  universe, prose"  The stage is set both by the title, Open  Is Broken (language is broken open, made  into desire, desire opens the lover) and  by the introductory pieces. In the poems  that follow Warland severally focuses on  the exact details of her experience with  her lover, the exact rendering of touch,  taste, feel, sight, and smell. Consider  "a flame", for example:  a dinner never tasted  your eyes black stars in startled white  sky  ; we kept spilling things  Dec. 84/Jan. 85 Kinesis 33  up/down indistinguishable in flat light  of broken boundaries  bumped into  furniture into each  other before you became  pinpoint of intensity  pla  : of light within theatre  black hole  as you read love poems to me  i saw the audience shudder  saw my old lover shoot down asile - her  pain  your last lines  "this place full of contradiction - you  know, you knew  it was the one place i meant"  stunned we clapped  in horrible awe  as you struck/each poem  and blazed  yourself aflame  These books, Marlatt's in particular, have  been handsomely produced by Longspoon  Press. Cheryle Sourkes's six photos, from  a collection called "Memory Room," combine  images of Vancouver, where.Marlatt and  Warland live, with historic and scholarly  images and words. I am not sure that I  understand all of what the artist is  trying to express in them, but I find them  interesting and effective, especially the  one use on the front cover, called "Human  Image on a Memory Locus,"  Warland's book is less elaborately designed  and has only one illustration by Claire  Kujundzic, also a Vancouver artist. The  graphic of a strong-bodied, naked woman  pushing away the jagged edges of the dark  in which she has been trapped is equiva-  • lent, as I see it, to Warland's feeling  of pushing away the entrapment of patriarchal language. The illustration thus  is an effective image for the poetry.  I find the notes in Open Is Broken  rather  unhelpful and pretentious. They are not  notes, merely identifications of readings  relevant? to Wafland's own writing, not  made equally relevant to the reader  because the connections to the poetry are  not made explicitly. Marlatt's notes are  more infdrma'tive.  However, this is a minor quibble. Read  these books, discover for yourself how  two women have tried to express erotic  love by bursting the limits of language  placed upon them socially and historically Kinesis Dec. 84/Jan. 85  -  RUBYMUSIC  k.d. lang  Patsy lives  by Connie Smith  If you've ever been to a hootenanny or  spent time dancing to the music of Wanda  Jackson, Lorrie Collins and Patsy Cline,  you .may have some idea what it's like to  be in the presence of the phenomenon that  is k.d. lang. She brought her truly  western experience to Vancouver in October,  and between the Savoy and the Railway Club,  k.d. and her band, the reclines, mesmerized hundreds of people who waited in long  lines to see her.  k.d.'s music is in keeping with the aforementioned queens. She shakes all over in  the style of Wanda, hoots and hollers  like a teenaged Lorrie, and croons with  the wisdom of the great Patsy Cline. All  this and more in the body of a 23 year  old native of Consort, Alberta.  "It's a beautiful little hamlet. (Pop. 650),  The school is right across from my front  yard. There's a big water tower that.says  Consort', Alberta; And the main street is  paved. You know when we got it? It was  1967. Expo. That's why we paved the roads.  : Expo was only halfway across Canada. Somebody might have dropped in."  k.d. is the youngest of four children born  to a teacher and a pharmacist. All of the  children studied classical piano, k.d.  also wrote songs.  k.d. lang  "You know what? About 1972, when I was in  love with Ann Murray, let's see, I would  have been 11 years old, I wrote some lyrics  on foolscap paper. You know those long  pieces of paper...with purple felt pen.  And it was a real nice little political  song about love and let's get together  and let's make this work and at the bottom  I put, P.S., you have my permission to use  these lyrics."  Ann never wrote back, but k.d. went on to  become a "model student" and athlete of  the year "many years in a row." Then came  the night of the big fire.  ublicatibns iti ,'ISRevieWl  by Joy Parks  One of the problems with a number of women's  periodicals is that they try too hard.  Fragmented by trying to deal with both  sides of all the issues an^ every interest,  they move off in all directions, exhausting  both the editorial collective that produces the magazine and the audience. Perhaps the reason why Room Of One 's Own  has  continued to flourish over the years while  others have fallen by the wayside, is  because they do one thing, women's writing.  Being so concentrated, they have the energy  to do it well.  Room Of One's Own: A Special Issue on  Marian Engel.   Growing Room Collective,  P.O. Box 46160, Station 'G', Vancouver,  B.C.*V6R 4G5. $3.50 single issue, $10  per year (4 issues).  Over the years, Room Of One's Own  has published a number of special theme issues  dealing with specific areas of Canadian  women's writing, on topics such as Women's  Science Fiction or Women's Theatre. Particularly important was "Quebecoises"  (Vol. 4, #5) which introduced to English  speaking Canadian women the exciting and  revolutionary work being written by such  Francophone writers as Nicole Brossard,  Louky Bersianik, France Theoret and others.  Volume 5, #'s 1 & 2, The Dorothy Livesay  issue, was published to commemorate the  70th birthday of this pioneer in Canadian  literature, and the most recent issue,  Vol. 9, #2 is a similar tribute to Marian  Engel.  The latter collection begins with a probing interview with Marian Engel by Carroll  Klein. Engel speaks candidly about her  life and work, her children, their relationship to her writing career, pornography and censorship, feminism, and her part  in the development of the Canadian writer's  Perhaps most striking in this interview  is not what the author says, but the way  in which she*says it. Despite her success  both in Canada and abroad, Marian Engel  is never cynical or glib in her outlook.  She does not pretend' to know all the  answers, and all through the interview it  is clear that to her the work, the actual  unglamorous and vulnerable act of writing  itself, is the essential part of her role  as a writer.  In an appreciation, Alice Munro writes of  the sharp identification and excitement  she felt reading No Clouds Of Glory  (later  issued as The Honeymoon Festival)  as a  young housewife and mother in the 50's,  and the possibilities Engel's work laid  open to her. In 'The Tea Party', Timothy  Findley combines a witty review of The  Honeymoon Festival  and Minn Williams Burge,  the heroine, with a warm, intimate portrait  of Minn's creator. Reviews by Jane Rule of  In Side The Easter Egg  and by George Woodcock of The Glassy Seal,  round out the  critical response to Engel's work.  A narrative by Sara Stambaugh and 'The  Yellow House', a poem by Gwendolyn MacEwen,  inspired by a backyard conversation with  Marian Engel, do much to reveal the personality and vision of this writer.  This volume also includes three short  works by Marian Engel. 'Under The Hill:  Notes on the Life of Miss Iris Terryberry  with Excerpts from the Terryberry Garden  "In Consort, somebody had arsoned the  curling rink and skating rink which was  a huge scandal. To replace it we held a  $100 plate supper. And Judy Lamarsh stayed  at our house. That was one of my life's  highlights. I think she blessed me with  celebrity-ism."  k.d. left Consort when she was 17, to  study music at Red Deer College. "Actually,  it was a performance business course. And  I studied the music business and contemporary performing. It wasn't a very good  continued on next page  Perennial Catalogue' proves this writer's  gift at capturing the eccentric with respect, not ridicule. 'Sophie 1990' is a  chilling look at an impending future  (cancelled by Chatelaine  for its pessi-  missiml). 'The Smell of Sulphur' is a  wonderful short story that demonstrates  the power of childhood memory.  While the quality and range of the work  presented in this volume is very good,  it was alarming to note that the editors  had all but ignored Bear.   This novel,  despite its controversial nature, has been  the focus of much exciting and innovative  criticism,' particularly by American critic  Anais Pratt, whose work on the archetypal  imagery in Bear  is outstanding. Also,  while there is a useful listing of works  by Marian Engel at the back of the publication, it would have been helpful if  the editors would have also included a  short listing of book reviews and critical articles dealing with Engel's writing.  Despite these omissions, Room Of One's  Own Special Issue On Marian Engel  is  valuable, not only for bringing together  this work on Marian Engel, but also  because collections such as this bring  to light the need for more collections of  critical writing on Canadian women  authors. Room Of One 's 'Own  must be commended for seeing this need and responding in such a positive way. I hope that  they will continue to publish special  issues on other writers such as Audrey  Thomas, Ethel Wilson, Jane Rule, Alice  Munro and other women who, like Marian  Engel, have been instrumental in breathing life into what would otherwise be a  dull Canadian literary scene.  Periodicals in Review appears quarterly  in  Kinesis. Submit periodicals to b&  reviewed to Joy Parks,  c/o #202-490  Wilson Ave.  Downsview,  Ontario M3H 1T8. Dec. 84/Jan. 85 Kinesis 35  course. I learned more from my fellow  students than anything." I did study classical voice there."  But it was her musical theatre experience  in Edmonton that introduced her to the  music of the woman who would become.her  primary inspiration.  "There was this country music musical  about this woman who wanted to become a  country western singer. And I played her  dream which was a country music star. The  playwright, Ray Story from Toronto, said,  stand there like Patsy Cline. And I went,  oh, Patsy Cline. "My siblings had been  telling me about Patsy Cline, so I continued from there. And after hearing her  music, I got some original albums and it  just hit me. I mean Patsy and I are —"  k.d. will tell you that Patsy Cline lives  inside her body. The name of her band  confirms this fact. (What would Patsy  Cline be if she were reincarnated? A recline.) But contrary to previous press,  k.d. was not  born on the day Patsy died,  and her love for Patsy's music is anything  but frivolous.  "I totally understand her music. I totally  understand her soul as she sang. I can't  explain what it does for me. Every time I  hear her voice, it just melts me. And I  know we're from the same something."  As for country music in general, "The most  Important thing is human emotion. And that's  what country music is all about. No matter  what the topic -is, the main thing is  you're hurting or you're not."  k.d. and the reclines have been together  for less than a year. But audience response on their first Canadian tour has  been tremendous. The release of their  album A Truly Western Experience  didn't  hurt any. But there is a hitch, k.d.'s  voice could warm a room full of the most  conservative souls. But those same souls  have been known to be a bit taken back  when they first set eyes on her.  Visually, she's a mixture of punk, grand  ole opry, and just plain flash. But her  original appearance prompted someone in  a Calgary bar to bet $200 on whether she  was a woman or a man. Her ability to be  completely unselfconscious makes an uptight person stick out like a sore thumb.  "The reason I do have such a contrasting  style - well, it's not contrasting because it's coherent. I'm very honest and  my music is full of integrity. I deliver  it straight but my delivery is just a  little bit off the wall because we are  living in the 80's. I am a young woman  in the 80's with the 80's attitude. The  80's appearance.  "I think the main reason I do what I do  is to provide a ladder for everyone. The  people who don't understand the concept  of being bizarre can grab on to the first  rung because I'm providing them with  music that is delivered in its purest  form. Now for people who are bizarre but  who can't grasp the music, I give them  the delivery and they understand it.  Actually, that's just a smart way of saying that I don't know what the hell I do.  "I've always been pretty self-confident.  My beliefs and my spirituality really  help. I live a very straight, clean life,  contrary to popular belief. And just  knowing I have the support of Patsy,  John Lennon, people up there, I have no  qualms about doing anything really. I  feel a little bit shy during the day,- when  I'm not on stage. But on stage, there's  nothing I probably wouldn't do."  k.d. lang and the reclines will be the  featured performers at a benefit for COrOP  Radio, January 12, at the Commodore Ballroom. My interview with k.d. lang, on  which this story is based, wiAl be broadcast January 11 on Rubymusic.  Connie Smith hosts Rubymusic on CFRO,  102.7 FM,  Fir days at 7:30p.m.  Spectacles by Girls With Glasses  by Connie Smith  Girls Who Wear Glasses have 20/20 vision.  It was the Dorothy Parker couplet that  inspired their name as well as their  mutual ability to make spectacles of themselves. Jan Luby and Rebo Flordigan are  very funny women. They also have a bundle  of talent.  Both women have musical and showbusiness  upbringings; Jan was on the road with her  vaudeville parents until she was seven,  at which time they settled in Coney Island.  Form there, her life became a mixture of  soul music and Motown. Rebo began her  training when she was five and grew up  playing jazz, rock and soul in the clubs  in Minneapolis. They found each other in  California and put their abilities to work.  Their act is a blend of comedy, song, and  dance with the focus on fun, although  these women have a way of blurring the  lines. One minute we could be waving our  .arms and singing about chickens, the next  minute sitting quietly, stunned by the  lyrics of "Cutting Me Down". I'd say Jan  and Rebo have discovered safe and effective  uses for the funny bone.  Luck for us us, Girls Who Wear Glasses  will be in town this month. I talked to  them last summer at the Folk Music Festival  and between posing for silly pictures, this  is what they said.  REBO ON REBO ,  With all four children in my family, it  was mandatory that we start piano lessons  at the age of five. And mandatory that we  pick up another instrument at the age of  eight. Also, that we sing in the church  choir for twelve years and be in the band  or orchestra and at school and go to music  school for four hours every Saturday morning from first grade to tenth grade. It  was what was expected of us. It was what  we did.  I'm very appreciative of it now. I quit  piano lessons in, I think, tenth grade,  whert I started writing music. And because  I would sit there during rehearsals rubbing  my father with his act. She'd do a standing  split with open toed shoes and a knitting  needle in her toes, and he'd spin a ball  on her toe. Or he would balance a glockenspiel on his chin and she'd climb up  on a little stepladder and play it while  he was balancing it. Stuff like that. But  before that she and her sister had a sister team. The DeLeon Sisters.  THE MEETING  Jan:  There's this family of vaudevillians  on the west coast and Rebecca married one  of them. And I was partners with another  one of the vaudevillians, so I met Rebecca  through other vaudeville people.  Rebo:  Four summers ago, July '80, is the  first time I ever laid eyes on Jan and  about six months later I ended up in  Santa Cruz where she was living. She  brought her guitar"over to the friends  house I was staying at and we sort of  played a few songs for each other. The  month after than, March, she helped me  finish writing "Schizophrenic Love Song".  And we did it in a vaudeville show together in Santa Cruz. After that it  seemed a couple times a year we would get  invited to do a vaudeville show and we  would pull out this "Schizophrenic Love  Song" and do it over and over again.  Jan: Basically we were friends and occasionally we'd pull out this song and do  it. We didn't get serious about playing  together until last fall.  THE MESSAGE  Jan:  I've done a lot of political benefits*  and sung a lot of political songs and  written them and done other people's  stuff. And around last year or maybe the  year before I was playing in Santa Cruz  where people are pretty politically aware.  And I'd look at the audience and look at  my song list and the next one would be  some really political song and I'd say,  ■~"You -guys don't need to hear this." Then  I'd play something fun instead.  Yet, I played an Air Force base in Alaska  and played some of my most political stuff"  Smith  my fingers and getting nervous until my  hands would start to bleed. So I stopped  taking lessons and started writing music.  And then all of a sudden all my training  made sense and I was very happy that I  had the knowledge that I had acquired.  As for Minneapolis, I see Minneapolis as  an oasis in the Midwest. Minneapolis to  me is just one of the most beautiful  cities in the world. It just has tons of  stuff going on. The winters of course are  a drag, but the culture is wonderful. The  people are wonderful. Lots of lakes and  trees. I'd love to live there again someday. I was sad to leave it.  ALL ABOUT JAN  My father was a comedy juggler and my  mother was an acrobat and dancer. My  mother danced until she was 32 and then  she got married and started having babies.  'She stopped dancing and started assisting  there. And.I got a lot of really good  feedback from the young guys. People like  that need to hear it.  Rebo:  We only have one basically political  message in our music and it comes out in  the last line of our introduction song.  It starts out where I talk a little bit  about my life and Jan talks about her  life and then we come together and we're  singing stuff at the same time and it must  be obvious to the crowd that we've very  different. She's sort of urban and I'm  kind of this midwestern hick. And at the  end, the last line is we can still be who  we are and still live in harmony. Everyone  is different and without all those different kinds of people, the world would be  pretty dull.  Girls Who Wear Glasses will be performing  at the Vancouver East Cultural Centre,  December 13-16.  There will be. a special  two-for-one Sunday matinee. 36 Kinesis Dec. 84/Jan. 85  ill who helped  our benefit danc<  LETTERS  TtyqRKS  SORWUC Local 1 & PRESS GANG  &■ % • THEATRE * • Mm  16th and ARBUTUS STREET  For the best in Foreign Films  and Independent Quality Films  Non-Sexist, Coffee Bar, Crying Room for parents  with small children  $2 Tuesdays, $4 Students with valid cards  LESBIAN  INFORMATION LINE  Need Information?  Want to Talk?  Contact LI.L(604) 875-6963  flinff«A##M«    Thurs- & Sun- 7'10 p-m-  cww,w,w or mite 400A W. 5th Ave.  pAfNT»NG&RE,W  LEIGH THOMSON  251-6516  • RESIDENTIAL  • INTERIOR  • DRYWALl REPAIR  Birth  Enhancement  Services  ... Pre/Post Natal Counselling...  Labour Support... Education...  Midwifery Services...  Mary Sullivan 733-6077 Carol Anne Letty 254-9759  GloriaLemay 731-2980  MicLeoi':  ■-USED&OLD  800KS  BOUG-HT <£. SOLD  ART  LITERATURE  HISTORY  CANADIANA  VANCOUVER  PHONE  681-7654-  Concern over  porn reviewers  Kinesis: §f|P?ip$l  "Porn Scrutiny Set" is the title of an  article which appeared in Nov. 12th's  Province.   It describes the Periodical  Review Board established by the B.C.  magazine distributors to monitor publications using the Criminal Code and the B.C.  attorney-general's guidelines on pornography. The chairperson of the board is  Jillian Ridington, a feminist whose name  is familiar to me from an article she  wrote in Still Ain't Satisfied,   a book  about the Canadian women's movement in the  1980*s.  While initially I thought to write a letter  to the Province,   I realized that my comments are more appropriately directed to  the women's movement. Therefore I have  written this letter to Kinesis,  hoping  that discussions of the issues raised  by the establishment of a Periodical  Review Board will result among feminists.  I am very concerned that a feminist is  chairing this board. Often we think that  if only feminists were in some position  of power, it would be possible to effect  change. However in this instance, I  believe that it is more likely that we  will lose.  According to the article the chairperson  of the Periodical Review Board will receive $850 per month salary. This money  derives form the sale of magazines. In  rural areas, it is most often the case  that storekeepers are forced to accept  pornography if they want to carry magazines at all. The reason is that pornography sells and thus pays the bills. It  is not unreasonable to say that the chairperson's salary is paid by sales of Penthouse  and Playboy.   There are two conclu.^  sions possible from this. One is that  should Jillian Ridington reject all pornography which she reviews, magazine sales  will go down and her salary will no longer  be able to be supported. The second is  that personal gain off the backs of pornography places a feminist in a precarious  position with respect to the integrity  of her politics.  Another point to consider is that if the  magazine distributors can hire a feminist,  they can also fire one. Should Jillian  Ridington be overly strict in her interpretation of what is offensive, I am sure  that she would cease to be useful to them.  The magazine distributors certainly want  to have the heat taken off them, which  they have been getting recently from women '-s groups across the province, but  not likely at the expense of profits.  In the meantime, I am sure that magazine  distributors feel quite comfortable believing that they can now carry on business  as usual. They have solved the irritating  problem of women criticizing their industry. The disturbing consequence of the  Periodical Review Board is that women  will no longer be able to criticize what  we see on the shelves in our communities,  without being told that they have the  stamp of approval from the 'feminist'  chairperson, and I am sure that the magazine distributors will delight in suggesting that we ought to get together on what  exactly it is we find offensive as feminists.  As feminists, we have been forced by the  overwhelming abundance of pornography in  our communities to focus on what can get  attention from the media, politicians,  etc., namely the most violent pornography.  Unfortunately, pornography in any form  perpetuates the objectification and exploitation of women. The nature of sexuality as described by pornographers is  offensive and degrading. With the feminist  stamp of approval on 'soft core' pornography, we lose the right to this argument.  And I fear that the impact of this will  be terrible splits in the feminist movement - splits which I am sure the mainstream media, magazine distributors and  others who defend sexism will enjoy  watching. \  The issues I raise here are not new ones  to confront feminists. Over the past few  years, Playboy Foundation has offered  to fund feminist organizations. More  recently groups including Ms.  magazine  and the National Organization of Women  have said no to this blood money. In the  end, the cost is too high.  I sincerely hope that Jillian Ridington  has considered these questions in her  decision to accept the position of chairperson of the board and I recognize that  my source of information, The Province,  may be inadequate, so I welcome correction.  I also hope that a debate will spring up  in the next issues of Kinesis.   For each of  us as feminists we can use this issue,  and the questions which arise from it,  to examine compromise and co-optation and  where they appear in our own organizing.  The pornography movement (if I can call  it that) has been primarily a reformist  struggle, focusing on changing the law,  demanding stricter censorship from existing bodies, etc. However the fight against  pornography is a fight against sexism  which is a fight for women's freedom. It  would be foolish for us to forget that.  Maureen Bostock, Terrace, B.C.  Christmas is  not for feminists  Kinesis:  As holiday time approaches, I feel a familiar dismay. The Christmas season is  said to be a difficult time for people  who don't have family or friends, (or  money) to celebrate with. As a Feminist,  I find it disquieting that so many women  celebrate the rites of the original  institution of patriarchal oppression.  As a victim of Jewish enculturation, I  see a proud heritage in pre-judaic hebrew  tradition. We were once fierce, independent women. It was the spread of Judaism  that helped men destroy our Matriarchal  culture and gave men license to enslave  us.  And from its inception, the christian  church has taught that women are subhuman, created for procreation and men's  pleasure alone. Indeed, it was by church  authority that, men burned nine million  of us as witches all over europe.  I find it obscene that so much of our  precious energy is given to the very  agency of our destruction. There are the  lives of so many heroic women to be both  celebrated and mourned for. We must create  our own culture-and tradition.  I know we are all in process, and struggling to free ourselves of the woman-hating  propaganda we all have been programmed  with. I believe that the first step in  this process is to see the evil and name  it.  It is men who rape, murder, beat, and  degrade us, every day, all day long, as  the tenets and preachers of Judaism and  Christianity have instructed them to do  for thousands of years.  We cannot empower adopting  the ideologies of our oppressors, even  if we change a pronoun here and there.  As Sonia Johnson says, "Who wants a piece  of a rotten pie?" LETTERS  I dream of the day when we all will have  chosen freely what to believe in and how  to live our vision. In the meantime, there  is so much to discard, and so much to  create.  in Sisterhood, Randi Covin, Kenwood, CA.  BCTF gives  accurate info  Kinesis:  Thank you for the coverage you gave to our  BCTF Status of Women Programme in the  October '84 issue. I very much enjoyed my  discussion with Sharon Knapp and in  general found her article to be fair and  accurate. However, there were several  errors in the article which I feel are  important to correct. I am not the chairwoman of the BCTF Status of Women Committee. The committee is co-chaired by Kay  Howard and Margie Willers. My job is  Status of Women Programme Co-ordinator.  I am assisted in my position by a support  staff person, Debbie Omand. The article  stated that the nine provincial committee  members are elected. This is not the  case; these nine members, who are all  regular classroom teachers, are appointed  by the BCTF Executive Committee. These  women spend countless hours volunteering  their time to ensure that the programme  will continue to evolve at the grassroots  level throughout the province.  One further point - the programme was  begun by a small core group of concerned  women in teaching who spent a lot of  energy persuading the political bodies  within our federation to set up a Task  Force on the Status of Women which eventually became a standing committee.  While all this might sound like bureaucratic detail, I;dSTfeel it is important  to present accurate information on the  structure of our organization.  The most important point however is that  on this solid structural base a highly  visible, powerful and successful programme has been built which is working  toward the ultimate goal of eliminating  sexism in education. This is a goal I'm  sure your readers share.  Thank you for your support.  In Sisterhood, Marian Dodds, Co-ordinator,  Status of Women Programme.  Ed.  Note: Kinesis apologizes for these  errors and regrets any inconvenience  they may have caused.  For the  love of Athena  Kinesis:  For the love of Athena, stop using Scotch  tape on the outside of the newspaper. It  will discolour the paper and make it  impossible to read. Do you wish your  daughters no legacy?  I'm sorry that I don't have an alternative  solution. I would hope, however, that  one can be found (and if one occurs to  me, I will forward it to you).  Congratulations on a fine paper. Among  other things, I appreciated the "Publications in Review," especially those that  deal with the periodical press. Thank you..  In sisterhood, Sarah Sherman, Head, Women's  Collection, Northwestern University  Library, Evanston, Illinois.  Ed.  Note: Concerned readers will be  pleased to know that with our new  second class, mail permit, we no  longer have to tape the paper for  mailing.  Anti-depressants from page 9  community to facilitate the growth of a  supportive women's social network. Women's  self-help groups and health cooperatives  are necessary to break down the isolation  and the alienation women experience.  Social funding for the provision of peer  counselling services, health education  with an emphasis on preventive health and  adequately funded womens' shelters to provide refuge from physical and sexual abuse  for women and children is necessary.  There is a serious need for the development of cooperative housing and child care  programmes to facilitate the involvement  of women in positive and equal social interchange .  Health education in the schools could provide adolescent girls with a realistic  picture of marriage and motherhood in  contrast to the romanticized image presented through' the media and encourage  them to examine critically the choice of  parenthood and to see marriage as only one  of several possibilities in their lives.  Education in the schools can also help  make them aware that sadness, discouragement and periods of depression can be expected as part of living and, contrary to  popular advertising, relief is not "just  a swallow away." Health education should  emphasize that relaxation techniques,  exercise and proper nutrition are all  necessary adjuncts to enable a person to  keep the down moods in healthy balance.  The melange making up the state of depression in women is a combination of the  social and the personal. Through our  efforts in the development of womens'  resources to provide support, education  and empowerment and by demanding that the  use of public funds be put at the service  Of social need, we can turn around the  depressing processes that combine to destroy the lives of many women.  - VANCOUVER -  WOMEN'S BOOKSTORE  Open 11 a.m. to 5 p.m. Monday through Saturday  10% off on books on the third Wednesday of every month.  Mail orders welcome.  315 Cambie Street  Vancouver, B.C.  V6B2N4   Ph: 684-0523  Mon-Sat 11:00-5:30  4Hk  EAST  END  JiBB  Dec. 84/Jan. 85 Kinesis 37  ESL from page 14  which offers multi-lingual and multicultural classes. There are approximately 800  students attending Saturday classes that  offer Ismali, Mandarin, Cantonese, Spanish,  Italian and Portuguese. Eileen Yeung, the  President of the B.C. Heritage Language  Association, says "It is the association's  aim to secure for all students of language  minority groups the opportunity to learn  their heritage language and to promote  and maintain pride in their own cultural  heritage. Whilst students are encouraged  to respect and promote their own heritage  and culture, they are also taught to  respect and be interested in other languages  and cultures." (The B.C. Heritage Language  Association and Its Functions,  by Eileen  Yeung.)  Yeung says, "There are at least some other  130 'organized' [language schools in different parts of B.C. offering after school  and week-end classes to as many as 10,000  students...enthusiasm in offering and promoting heritage languages is certainly  very strong. Minority languages are also  getting the recognition they desire. We  are very proud of the positive route our  heritage language schools are following in  promoting multicultural and intercultural  education in British Columbia.  The fifth area of the VSB Race Relations  Programme is English as a Second Language  (ESL). The School Board policy provides  for ESL in as many Vancouver neighbourhodds  as possible (see article facing page). The  VSB Race Relations Policy gives direction  to the development for in-service opportunities for teachers (for acquiring skills to  ensure that the needs of ESL students are  recognized and met); this secetion of the  policy also calls for developing new areas,  for example, ESL preschool programmes  within the public schools.  A leaflet about the Vancouver School Board  Race Relations Policy is available from  the Vancouver School Board.  (Thanks to Peg Campbell, Sam Fillipoff and  Eileen Yeung for their assistance on  this article.)  Prasad from p  13  Court. Returning to California to claim  her son she was met at the door by a woman  who claimed to be Mrs. Prasad and would  not permit her to speak to her son whom  she could see crying inside the house.  In October, due to a legal mixup, Madhur  was ill-prepared, not expecting deportation on the day she arrived at Immigration. She had neither clothes nor money  and was without her children. Had she  taken her two remaining children with her  to Fiji it would have proven disastrous.  It would have meant disrupting her 8-year  old daughter well adapted in school and  removing the baby from her financee. (They  expect to marry when his divorce is finalized) . On arrival in Fiji she found her  family hostile - "Don't come to our house"  and the news coverage of her deportation  alienated her from the community. She was  further concerned for her 8-year old  daughter who, in her absence, was now  vulnerable to attachment by her husband's  family and could share the same fate as  her brother.  Madhur related the forgoing to members  of the Black Coalition of Canada, Rape  Relief Women's Shelter, and Vancouver  Status of Women. She is slated for a  deportation hearing soon. To support Mrs.  Prasad's request to remain in Canada with  her children please write to The Hon.  Flora McDonald, Minister of Employment  and Immigration, Parliament Bldgs. Ottawa,  with a copy to R.O. Rothe, Barrister &  Solicitor, 1090 W. Georgia St., Vancouver,  V6E 3V7. 38 Kinesis Dec. 84/Jan. 85  BULLETIN BOARD  EVENTS  WOMEN AND WORDS ANNUAL GENERAL MEETING and  readings, weekend of January 25th and  26th, 1985. AGM January 25th. Readings  by Lola Lemire Tostevin (Toronto), France  Theoret (Montreal), Lillian Allen (Toronto), Smaro'Kamboureli (Winnipeg), January  26th (Saturday), 8 p.m., Western Front,  303 East 8th Ave., admission $3. For more  information call Women and Words 872-8014,  CENTRAL AMERICAN FILM FESTIVAL, Dec. 29th  and 30th.'When the Mountains Crumble'  (Guatamela); 'Companero Claudio Miro'  (Nicaragua); 'Roses December' (El  Salvador); 'Report from the Front' (Nicaragua); 'The Real Thing' (Guatemala);  and more. Films begin at 7p.m. on Sat.,  the 29th, and at 1:30p.m. Sun. the 30th.  Tickets $5/day; $8/wkend. Unemployed,"  $4/day; $6/wkend. Robson Square Media  Centre. For more info, call 251-4949.  FROM WHERE WE SIT - A MAGIC CHAIR SHOW by  Anne Beesack at Ideas: Sacred and Profane.  1310 Government St. Victoria Dec 8 - 22,  Thurs, Fri, Sat, 12-4 p.m.  CATHY WINTER. Acappella or accompanied by  her rock-solid guitar playing, Cathy's  performances are filled with musical  storytelling, poetry and good humour. Dec  9th, 8 p.m. La Quena, $6, 1111 Commercial  Drive.  WORKSHOPS  CANADIAN ASSOCIATION FOR THE ADVANCEMENT  of Women in Sport. Public meeting and  workshop on discrimination against girls  in sport will be held in Victoria January  18th and 19th, 1985. All welcome to  public meeting Friday January 18th. 8p.m.  workshop by registration only, January  19th, 10 a.m. - 5 p.m. $5. Childcare can  be arranged. For further information call  Lee in Victoria 386-5039, Betty in Vancouver 732-1829, or CAAWS in Vancouver  687-3333, local 2242.  -COMING ALIVE IN 1985, the Second Annual  B.C. Gay and Lesbian Conference is scheduled for February 15, 16 and 17, 1985 at  U.B.C. The Conference is sponsored by the  Vancouver Gay Community Centre and Gays  and Lesbians of U.B.C. There will be  approximately 20 diversified workshops,  including topics such as pornography, gay  and lesbian relations, celebrating  coupling, writers' workshop, rural organizing, and human rights. Of particular  interest to lesbians will be a workshop  on lesbian health, and a workshop on  artificial insemination and parenting.  Pre-registration for the Conference  package, which includes the banquet and  dance, is $30, or *or students $20. Pre-  register now. For more information write:  Provincial Conference, c/o 208-1242 Robson Street, Vancouver, B.C., V6B 3W2  GIRLS WHO WEAR GLASSES, Laughing Moon  Theatre, and special guest Ned Kelly.  A trio of New Vaudevillians. Tickets $8,  December 13 to 16, 8.30 p.m., Vancouver  East Cultural Centre. Sunday Mat., 2 for 1  THE OVULATION METHOD OF BIRTH CONTROL is  being taught by the Vancouver Women's  Health Collective. All classes include  materials and unlimited individual  follow-up. Fee is $22 per woman or couple.  Classes can be woman-only on request. To  pre-register, phone Barbara at 253-6725  (after 5 p.m.) or Carol-Anne at 254-9759.  EL SALVADOR PUBLIC MEETING. An international representative of the popular  local power of Chalatenanango, El  Salvador will speak on new life in the  liberated zones of control. A video on  life in El Salvador will also be screened. Ukrainian Hall, 8.05 E. Pender,  Dec. 12th, 7:30p.m. For more info, call  253-0553, or 251-4949. Sponsored by  Seeds for El Salvador.  ON FRIDAY JANUARY 25 at 8:00 pm Lillian  Allen will be reading at La Quena Coffeehouse, 1111 Commercial Drive. Sponsored  by West Coast Women and Words Society  and La Quena Coffeehouse. On Thursday,  January 31, 8:00 pm Gwen Hauser from  Toronto will be at La Quena, sponsored  by Vancouver Gay Library and La Quena.  1985 CHILDREN'S PEACE ART Calendar. The Vancouver Peace Centre Society is creating a  charming and beautiful 1985 memo calendar  featuring the art of B.C.'s most gifted  youngsters. Included on the calendar are  the names of all B.C. peace groups. Price  is $5 plus 75c posters. Discounts on on  ders of more than 5. 1520 W. 6th Ave, Vancouver, B.C. V6J 1RZ, 734-4141.  KLINIC COMMUNITY HEALTH CENTRE is planning  a conference on sexual abuse. Klinic is  an agency which provides health care  services to the city of Winnipeg. The  conference, to be held February 20-22,  1985, will present information on counselling adults who were sexually victimized as children. It is intended primarily  for counsellors, social workers, psychologists and other mental health workers.  However, due to the fact that the victimization of women and children is a social  as well as clinical issue,•"we are hoping  that the conference will also interest  members of organizations involved in the  political and social concerns of women.  For more information contact Klinic Inc.  Community Health .Centre, 545 Broadway  Ave., Winnipeg, Manitoba R3C 0W3.  DEALING WITH STRESS:, an autogenic training  group for women. Six Wednesdays beginning  January 23 from 5:45 - 7:15 in the Mount  Pleasant ares. $35. Call Kristin Penn at  872-0431.  CONNIE KALDOR. Celebrating the release of  her second album, Moonlight Grocery,  Connie returns to Vancouver for five  nights, December 4 to 8, 8.30 p.m., Vancouver* East Cultural Centre. $8 and $9.  BOOK  AND ART  ":MPORIUM  Season's Greetings!  December 12th —  Women's night.  10% off all merchandise.  Buy a bow for $1!  Proceeds to  AIDS Vancouver  PHONE: (604) 669-1753  URLOW ST., VANCOUVER, B.C. V6E 1X4  MATURE WOMEN'S  SUPPORT NETWORK Christmas  Party, Mon.  Dec.   10th. Music,  games,   entertainment and refreshments.  Please bring  something for the pot-luck,  1144 Robson  Street,   6 p.m.   to 10 p.m.,   $2.  JHow/ TO MAKC A r£MM>N>lS,T CHElSTMAS   TR££-1  "TsTEPoNElEt^P'TW0 Y^) unwrap o tawponM©  TfeoyABo*.   \   and  &P ib ina boiO\)JSe.feu> the. tern  f "3het( can b« dt\ wiyn \eo&     V__  (colouring b»o'.  J T><=iiqKT yoor fri  r«.i/o(b   The rvien.'  UPRISING  BREADS  BAKERY  Vancouver's Best '  Wholegrain Breads  1697 VENABLES ST.  VANCOUVER, BC  V5L2H1 (604)254-5635  ••••••••  •••••••••••••••••••*••••••••••••••••••••  1985 and Rising  A New Year's Celebration of  Yesterday's Struggles and Victories  December 31  8:30 till 1985  Tickets include Dinner, Champagne, Theatre and  Tickets at:  McLeods Books  *'t *\j^j&r      Spartacus  Women's Bookstore  Octopus East & 4th  Hastings Community Centre   Childcare pre-register 872-8212 Wheelchair access  3096 E. Hastings     Benefit for Vancouver Rape Relief and Women's Shelter  ••••••••••••••*••••••••••••*•••*••••••••••••••••••  $19.84 (+ 169) Employed  $15 Unemployed  14 and under FREE Dec. 84/Jan. 85 Kinesis 39  BULLETIN BOARD  YOGA: EAST END IYENGAR YOGA CLASSES  Britannia Community Centre - Napier  & Commercial. Introductory: Mon., Jan.  14/85, 6-8p.m./Thurs., Jan. 17/85,  8-10p.m. Instructor: Claudia MacDonald.  Sat., Jan. 19/85, l:30-3:30p.m. ..$"■*'  Instructor: Paullette Roscoe.  Level I: Mon., Jan. 14/85, 8-10p.m.A  Thurs., Jan. 17/85, 6-8p.m. Instructor:  Claudia MacDonald. All classes - 11  weeks - $30.  Trout Lake Community Centre - Victoria  Drive & 15th. Introductory: Tues., Jan.  15/85, 9:30-11:30a.m. Instructor:  Paullette Roscoe. 10 wks. $32.  Riley Park Community Centre - 30th &  Ontario. Introductory: Sat., Jan. 26/85,  10-noon. Level I: Sat., Jan. 26/85,  l-3p.m. Instructor: Claudia MacDonald.  All classes 10 wks - $34.  THE RIGHT TO PRIVACY COMMITTEE need  financial help. Bills from the 1983 Metro  Police Raid on the Back Door baths are  only beginning to arrive. Cheques made  payable to Harriet Sachs in Trust for  the RTPC. 730 Bathurst St. Toronto, Ontario, M5S 2R4.  CLASSIFIED  AUTOMOTIVE REPAIR: All makes, low rates.  Winterize now. Adrienne 873-5016.  VANCOUVER WOMEN"S HEALTH COLLECTIVE is  moving to 888 Burrard Street. We  will thus be closed Nov. 26th through  Jan. 7th, 1985. The phone lines, however, will be open the week of Nov.  26th through till Thurs., Dec. 20th.  The Resource Centre and Collective will  be closed completely from Dec. 21st  until Jan. 7th, and open again Jan. 8th,  1985. As of Dec. 1st, our new phone  number will be 682-1633.  WINTER YOGA WORKSHOPS - Instructor:  Claudia MacDonald. All ongoing Introductory and Level I Iyengar Yoga students are welcome to attend two Sunday  introductory level workshops at Riley  Park Community Centre (30th & Ontario).  Sun., Dec. 16th, noon - 5:30p.m.  Sun., Janl 13th, 10a.m.-4p.m.  Cost: $25 each (fee negotiable); To  register, make cheques payable to:  Riley Park Community Centre and  mail to 4465 Quebec St., Van., V5V 3L6.  For more info: call Claudia, 874-1968.  LITTLE MOUNTAIN NEIGHBOURHOOD HOUSE Women's  Programs.Single Mothers Support Group,  Mondays, Potluck 5-6.30, Support Group,  .6.30 - 8.30, free childcare; Moms and Tots  Tues.and Thurs. 10 am to noon; Teen  Mothers Support Group, Thurs., 12 to 1.30,  free luch and childcare; Concerned Birth  Parents, 3rd Wed. each month, 7-9 p.m.  SUBMISSIONS  HEALING AND EMPOWERMENT WORKSHOP for women,  Galiano Island, Jan. 25-27/ Sliding  scale fees. For more info., phone Sara  Joy David, 385-3954 or write 1165 Fairfield Road, Victoria, V8V 3A9.  FEMINIST JOURNALISM/WRITING WORKSHOPS  Sun. Jan. 13th. the second discussion/  workshop for feminist journalists.  The rise of the Right - how do we  cover it? — Sat.!, Jan. 20th - a  writing workshop for print media, '  10-3. Facilitatiors: Esther Shannon  and Patty Gibson. Both events at VSW  . 400A W. 5th. For more info on either  event call Kinesis 873-5925 or  Co-op Radio 684-8494.  ANGLES, In May 1985, Angles will publish a  special writing and art supplement. Our  intention is to stimulate writers and  artists in Vancouver and elsewhere to  contribute their work. We want stories,  poems, plays, essays, reviews, commentaries, selections from works in progress,  or written work that doesn't fit into  established categories. The supplement  will also contain photographs and graphic  'works that are carried out in black and  white. The deadline for submissions is  March 1, 1985. For more information,  contact Don Larventz at 738-5337 or  Michael Wellwood at 251-4904.  NEXT KINESIS STORY MEETING, Wed., Dec.  12th, 7:30p.m., VSW, 400A W. 5th. Ave.  All women welcome! (Even if you're  not a writer - come and give your input) •  GROUPS  WAVAW will be running rape support groups.  For more info call 875-1328.  WITCH WOMEN: Let's gather periodically to  create ritual for the purposes of  personal growth, political change, and  planet healing. Maura - 872-4251.  I AM COLLECTING SLIDES of the art and  altars of contemporary women who are  working in Goddess-related and other  enabling/empowering imagery for possible  inclusion in an upcoming Studio D, National Film Board film on the roots of  religion. Please send no more than 20  slides, including descriptions, media,  motivation and anything else you want to  say about your"work. I am interested in  all media, including women's traditional  arts. Deadline: December 31st, 1984.  Sasha Mclnnes, 237A Dundas Street, London,  Ontario, N6A 1H1, tel. (519) 438-5307,  672-2832.  LOOKING FOR MUSICIANS to work with regularly on original and contemporary songs  and creative improvisation. I sing and  am learning percussion - Maura 872-4251.  THE LESBIAN INFORMATION LINE has moved to  a new location! We are now at 400A West  5th Ave, Vancouver, B.C. and our new  phone number is 875-6963. We are still  open Thursdays and Sundays from 7pm to  10 pm. Please keep in touch for our  exciting new news.  OCTOPUS  BOOKS  INEXPENSIVE QUALITY BOOKS  HARD TO GET ART, SOCIAL &  LITERARY MAGAZINES  & JOURNALS  2250 W. 4TH 732-6721  1146 COMMERCIAL      2530913  BECKWOMAKl'5  BTOREfRONT ART 5TUDI0 -<k\fX SHOP  »»'? " CARD5 +CRrYrTS  S5S?       £AK FlEtflKk#JD.+»ffiw  ■ Helium Ballodms  vjbmm'^ ^//vteoL :f£WaLEWf "w!  fREE LANCE  ftRT  WoftK-  ANVTHlNl/ MA06 IN CLAV-afeH joat iMfflgfl  ^'S   SOLSTICE  DANCE  !FEC    7  8:30 till 1  Oddfellows Hall  1720GraveleySt.  Pre-register  for childcare  873-1427  Tickets  $6 and $4  FOR RENT - Quebec Street House - two  feminist women with two children seek  third woman with or without child.  1-2 rooms available in big, homey  non-smoking house. Rent negotiable.  Available until end of June. Contact  Claudia or Lorna, 874-1968 or Lorna  (day) at 682-4805.  FEMINIST - quiet and responsible, looking  for same to share three bedroom duplex in  Richmond. Fireplace, spacious, two sun-  decks, carport, two bathrooms. Total rent  $680 includes utilities, laundry. To be  divided by two or three people. Call  Linda at 274-4868.  ARE YOU INTERESTED IN LIVING CO-OPERATIVELY?  We are 43 resident and 12 non-resident  members (ages 1% to 70 years) living together in a co-operative community in  Vanocouuer and Aldergrove. We're looking  for new resident members for our Vancouver  housing co-operative and ask that interested people contact us at the address  below. Some of our interests are: alternate, family groupings, community scale  economics, community living, appropriate  technology. We practice consensus decision-making, and we are striving toward  an egalitarian life style, working for  social change, developing intensive  farming (permaculture model) on our 10-  acre farm. If any or all oJ? itohis .-appeals  to you, please leave a message for Community Alternatives at 732-5153 or 734-  1356 (answering machines), or write:  P. Hogan, c/o CHF/BC, 1237 Howe Street,  Vancouver V6Z 1R3.  WANTED: WORKING WOMAN to share bright house  with feminist. $275/month + util. Please  call Susan, 430-3425. Available Feb. 1.  TAROT READER will read at your Christmas or  dinner parties: Call Teresa Collins, 984-  6350.  You are invited to a mixed dance  Dec. 8, from 9 to 1 at:  Ken Botham Alice Macpherson  Live band, everyone welcome.  COOP      t,L&TflL)R,<1NT  j Eggs Benedict at Brunch  Delicious Beef, Veggie and  Fish Burgers  Caesar & Seafood Salads  Fresh B.C. Salmon  Children's Menu  Vegetarian Selections  Christmas office parties and  catering available.  GRANVILLE ISLAND   681-8816       HHI a  *S"onoe  mm  will do 'om^UuVtfj 4  £tke 4& I ( f  Copy at 4k, ©'5   "E|^ScX0j2.  A better ^ | 2 get  a  fcvSor-tpfibn. Just SeM Ljoor   ^S  tf  @ aJ^o get 3^®   hb -  ^Cv^ptlOKt   4     V/OO^      IS      OV  W     4    solstice i  V.S.  |Bm Soisfica, -from  j^^g^  j: Published 10 times a year  i: by Vancouver Status of Women  400A West 5th Ave., Vancouver, B.C. V5Y 1 JB  |   □ VSW membership - Includes Kinesis subscription •  $23 (or what you can afford)  :•   a Kinesis subscription only* $15  \   a Institutions -$40  •:   D Sustalners - $75  !   n  NEW        □  RENEWAL  |   □  GIFT SUBSCRIPTION FOR A FRIEND  f Name_


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