Kinesis, November 1985 Nov 1, 1985

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 ttgwtfgfebout women that's not in the dailies Kinesis November ^5 1  Family allowance fightback  The Conservative government's  proposed legislation to partially reduce family allowances  has had second reading and is  now before a Commons committee  for consideration.  The bill, which will save the  government over $300 million,  has been denounced by women's  groups and opposition parties  as an attack on Canada's universal social programs.  The National Action Council on  the Status of Women has organized a petition drive to bring  pressure against the legislation. NAC also rallied over 200  women on Parliament Hill to  protest the bill.  Louise Dulude, one of the rally  speakers, accused Prime Minister Brian Mulroney of breaking  past promises to safeguard social programs.  Last December Mulroney told the  Commons the government "would  protect the integrity of universality in this country" and  said he personally "would guarantee it."  Bill C-70 would limit automatic  increases in family allowances,  thus offsetting only part of the  effects of inflation. Payments  would be increased to make up  for inflation only if inflation  were greater than 3 percent a  year. This means that if the  rate of inflation were 4 percent, the family allowance payments would increase by only  1 pe  According to an analysis by the  Canadian Council on Social Development, "this change would  give some small additional benefits to poor families for some  time, but then benefits would  decline by 3 percent a year after adjusting for inflation.  Thus even the poorest families  are eventually worse off."  The Vancouver Status of Women,  in a brief arguing against the  deindexation before the. Commons  committee, pointed out that it  is largely women and children  who are experiencing the impact  of the economic recession.  Patty Gibson, VSW spokesperson,  told the committee "there is  nothing in this bill that suggests the federal government has  a commitment to women and children in Canada."  VSW urged the committee to restore full indexation to the  family allowance payment and  seek measures that would increase, not decrease, the amount  of monthly support going to women with children.  Gibson is not optimistic that  the Conservatives will withdraw  Bill C-70. While it "certainly  is important that VSW went to  Ottawa and argued a feminist  perspective on this issue," she  said, "I think it is highly unlikely the Conservatives will  pull back on this legislation."  While the city of Vancouver kept up the barricades against prostitutes in Mount Pleasant, the Alliance for Safety  of Prostitutes travelled to Ottawa to appear before the Commons' committee on prostitution. ASP argued, before  the committee, that tough new measures forcing prostitutes off the streets threaten their lives as well as their  livelihoods. ASP had little success in persuading Conservative M.P.s that the bill should be dropped or significantly  changed. Marie Arrington who testified before the committee for ASP, said she returned from Ottawa "angrier  than ever." The proposed law, said Arrington, "will give men a license to hurt women." photo by Sharon Knapp  Irving appeal denied  Joy Irving, who has been  fighting for over three  years to receive half of her  former husband's pension,  lost her final appeal in  September.  "Although we were unsuccessful, I feel a step forward  was made and some changes  will come about," Irving said  in a letter thanking her supporters.  Military wives seek court ruling  by Esther Shannon  An association of military  wives in Alberta has decided  to take the federal government to court under the Canadian Charter of Rights and  Freedoms.  The women, who live on the  Penhold army base in Alberta, have been denied permission by the Department  of National Defence to form  a national support group for  military families.  According to the DND, such  a group would be a political  organization, and political  activity is considered unacceptable within the armed  Harvie Andre, Associate Minister of National Defence,  defended the DND policy and  said, "There is a long and  honoured tradition in Canada  that political activity and  the military do not mix, and  they ought not to."  According to the Canadian  Human Rights Advocate,  however, the DND "seems to  define 'political' based on  what is in the best interests  of the military establishment."  The Advocate's October issue  .notes that the DND funds the  meetings, activities and news-  letters of an organization  called the Federation of  Military and United Services  Institutes of Canada. The  Advocate  says, "This organization is composed of regular and former armed forces  officers. Among its activities  are lobbying for support of  cruise missile testing and  NATO, and promoting support  for the white government of  South Africa."  After considerable pressure,  Andre has promised the women  that a ministerial review  will examine what degree of  political activity may be  acceptable on military bases.  The women, however, are not  satisfied by the promise of a  review and are seeking a court  decision on their rights.  They say they do not pose a  threat to national security  and should have the same constitutional rights as other  Canadians. They argue that  their husbands joined the  armed forces and that regulations affecting them should  not be extended to spouses.  The women first began meeting  in September 1983 to discuss  the need for a dental plan,  services for day care and  battered women, and their  right to run for political  office, as mayors and school  trustees, in their communities.  A year later, when the women  circulated a newletter announcing the formation of a  national group to deal with the  the DND on this and other  issues, the Penhold base  commander told them they were  not allowed to circulate the  newletter or to hold meetings  on the base.  The women appealed this order  to Eric Nielsen, Minister of  National Defence, who told  the women that trying to get  a dental plan clearly was  political activity that would  threaten the political neutrality of the Canadian  Forces.  Nielsen also told the women  that "the Charter does not,  of itself, guarantee any right  to assembly or association  in a particular place, such  as the Department of National  Defence establishement."  For the women whose life and  community are Canadian Forces  bases, denial of the right  to meet on the bases also  effectively denies them the  opportunity to meet in their  homes and communities. <%*£&''**  Irving applied for credit-  splitting as soon as she  learned of her right to do  so. Her application was twenty-  five days too late and the  federal government turned her  The final decision on Irving's  case was delivered by a three-  judge panel after her initial  successful appeal on the government's decision was reappealed  by Health and Welfare Canada.  The panel ruled against Irving  despite evidence reported to  the hearing that only 2  percent of all eligible persons, have applied for pension-  splitting since 1978, the year  the law was enacted.  According to Gayle Raphanel,  Irving's lawyer, "There are  thousands of Canadians unable to obtain pension credits."  "The right to apply," said  Raphanel, "is the  Canada Pension Plan legislation and governments have made  minimal efforts to publicize  it."  The review committee which  supported Irving in her initial appeal recommended in  1983 that notice of pension-  splitting rights be included  in the printed Petition for  Divorce, a form most people  seeking divorce will see. The  government has taken no  action on this recommendation.  Irving extended a special  thank-you to the Equal Pay  Information Committee (EPIC)  and said that without them  she would not have been able  to take action.  EPIC has called for a letter-  writing campaign to Jack Epp,  Minister of Health and Welfare,  and local Members of Parliament demanding changes in the  legislation. EPIC wants pension-splitting to be mandatory  and automatic-, not subject to  eligibility periods, and approved retroactive to the original date of the legislation. 2 Kinesis November'85  IMSIDE  Across BC 3  Across Canada - 5 -  International  Women and property 7  Kenya 8  Disabled conference 10  Living with men 12  Sitka Co-op 13  Women who abuse 14  Karate 16  Arts  Darkover review 18  Phyllis Webb 19  Festivals 10  Ceres gallery   20  Paula Ross. — 22  Rita MacNeil 23  Van. East Theatre Collective    24  Small Press Poetry  :^j||£.V. 25  Commentary , 26  Letters '... J,fclsgU 28  Bulletin Board 29  EDITORIAL GROUP: Libby Barlow, Kim Irving,  Esther Shannon (editor), Isis (production  co-ordinator), Barbara Kuhne, Maura Volante,  Sharon Knapp, Janie Newton-Moss, Cy—Thea  Sand, Connie Smith, Leather Harris, Rosemarie  Rupps.  Kinesis welcomes volunteers to work on all  aspects of the paper. Call us at 873-5925. Our  next story meetings are Wed., Nov. 6 and  Wed., Dec. 4 at 7:30 pm at the VSW offices  400A West 5th. All women welcome, even if  you don't have any experience.  COVER: by Isis from a photo by Sharon Knapp.  PRODUCTION THIS ISSUE: Gretchen Lang,  jJlyj^gBrovj^e^^ Elizabeth  3^eltrji£ .Maura volante^ IsisV'Emma Kivisild,  Libby Barlow, Pat Feindel, Kim Irving, Esther  Shannon, Noreen Howes, Sharon Knapp, Luna  Elena, Lori Kosciuw, and Leather Harris in spirit.  EDITORIAL BOARD: Carol Bierenga, Jan  DeGrass, Patty Gibson, Punam Khosla,  Emma Kivisild, Michele Wollstonecroft.  CIRCULATION/DISTRIBUTION: Judy Rose,  Joey Schibild, Vicky Donaldson, Margaret  McHugh, Cy-Thea Sand, Cat L'Hirondell,  Kim Irving.  ADVERTISING: Jill Pollack, Emma Kivisild,  Heather Harris, Vicky Donaldson, Isis.  OFFICE: Cat L'Hirondelle, Kim Irving.  Kinesis is published ten times a year by the  Vancouver Status of Women. Its objectives  are to be a non-sectarian feminist voice for  women and to work actively for social  change, specifically by combatting sexism,  racism, homophobia and imperialism.  Views expressed in Kinesis are those of the  writer and do not necessarily reflect VSW policy.  All unsigned material is the responsibility of the  Kinesis editorial 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.  3f the Canadian Periodical  Second class mail no. 6426.  MOVEMENT MATTERS  Volunteer orientation  at Kinesis, VSW  Women who are interested in volunteering  at VSW or Kinesis mark Monday, November  25th at 7:30 p.m. on your calendar.  VSW will be hosting a general orientation  evening at VSW, 400 West 5th. This is  not a formal training session but,  rather, a chance for women to come and  hear what tasks board, staff and active  volunteers play in our organization.  It will be a casual evening where women  will have a chance to hear what volunteer  jobs are available and, hopefully, new  and old volunteers will have an opportunity to meet and get to know each other.  There are many areas for volunteers to  choose from, including: the resource  centre, library upkeep, bulletin board  and periodical upkeep, and Kinesis  production. Also open to volunteers is committee work from time to time on particular issues. We are always open to  suggestions from women for other VSW  priorities.  Within each area there are tasks that  take small, medium and larger amounts  of time. We have something for everyone's  time budget. Come and see what is available for you.  If ever there was a time for women to  get involved in organizing for women it  is now. Tf you're interested in service-  oriented activities or action on political issues VSW has a place for you.  For more information or for registration  call 873-5925.  Jeanie Lochrie and Nora Janitis  For the Volunteer Committee.  Cultural Biases  "Mrs. Belanger is one of the ladies who pursue Culture in  bands, as though it were dangerous to meet alone."  Cultural Biases, a new arts column by Penelope Goldsmith •  will appear monthly in Kinesis beginning with the December/  January issue. Cultural Biases will shed new light on the tired  cliches of our Canadian cultural experience.  ksiayfc  publicize your event,  service, campaign, co-op  or business in English  Canada's oldest feminist  newspaper  Call us if or rates  873-5925  VANCOUVER STATUS OF WOMEN  FALL PROGRAMS  WHAT ARE YOU HEARING?  Monday, Nov. 18th - Britannia Centre Seniors Lounge  7:30-10:00 p.m.  A panel discussion examining the sexism and  racism of current rock music videos.  Speakers: Harris Taylor, video artist and musician;  Julie Warren, independent film maker, WAVAW Rape  Crisis Centre.  LEGAL INFORMATION ON SEPARATION AND  DIVORCE  Thurs. Nov. 21st, Kettle Friendship Society, 7:30 -  10:00 p.m.  Discussion on marital separation and divorce laws  and explanation of mediation law.  Speaker: Linda Stewart, Barrister and Solicitor  WOMEN'S SUPPORT GROUP INFORMATION  EVENING  Thurs. Nov. 28, Kettle Friendship Society, 7:30 -10:00 p.m.  Discussion on how to start a leaderless group from  facilitation to group dynamics.  FEMINIST FUN NIGHT  Mon. Jan. 27th, LaQuena Coffee House  An evening of song, humour, skits and stories.  Upcoming supplement  on younger women  NEXT MONTH'S SUPPLEMENT: Younger Women,  deadline November 15th. If you have any  ideas or submissions please contact  Kinesis  at 873-5925.  VSW plans programs  Vancouver Status of Women is planning programs for the spring and we need your  help. Some ideas we've had are workshops  or discussion evenings on: media skills,  free trade, non-sexist childcare (which  could include workshops for mothers and/  or daycare workers) pensions, native  land claims, CPR training and an evening  of celebration for feminists.  Could you help organize any of these programs? Do you have any other ideas VSW  could hip you organize? Would you like to  join VSW's Programming Committee?  If you are interested or want more information call Patty Moore at VSW - 873-1427.  Our apologies  Many women put a lot of time into producing each month's Kinesis  and last  month we neglected to mention one of  them. Janie Newton-Moss worked hard and  steady for over two months to pull  together our women and food supplement  and we forgot to credit her efforts. It  was a great supplement, and we hope you  will accept our apology for the oversight, Janie.  KINESIS IS AVAILABLE AT:  VANCOUVER AND AREA:  Agora Food Co-op  Ariel Books ■  Beckwomans  East End Food Co-op  English Bay Books  LaQuena Coffee House  LltlleSisters  Mall Book Bazaar  Manhattan Books  McLeods Books  North Shore Women'sCentre  Octopus East and West  Peregrine Books  Press Gang  Reach Clinic  Simon Fraser Studen Society Bookstore  Simon Fraser University Bookstore  Spartacus Books  UBC Bookstore  Vancouver Women's Bookstore  Vanguard Books  Women's Health Collective  Women's Resource Centre  IN B.C.:  Chetwynd Women's Resource Centre  Every woman's Books, Victoria  Honey Books, Maple Ridge  NDPBookstore, Gibson's Landing.  Nelson Women'sCentre  Pt. Coquitlam Women'sCentre  Quesnel Women's Resource Centre  South Surrey/White Rock Women's Place  Terrace Women's Resource Centre  Unemployed Action Centre, Nanaimo  IN CANADA:  Halifax  Atlantic News  Red Herring Co-op Books  Montreal  Androgyny Bookstore  LibrairieA Itemative  Sherbrooke  BiblairieGGCLtee.  Winnipeg  Dominion News and Gifts  Liberation Books  Thunder Bay  Northern Women's Bookstore  Thunder Bay Co-op Books  Ottawa  Globe Mags and Cigars  Mags and Fags  OctopusBooks  Ottawa Women's Bookstore  Edmonton  Aspen Books  Common Woman Books  Toronto  AiSSmokeShop  Book World  DECBookstore  Lichtman'sNewsA Books  Longhouse Book Shop  SCMBookroom  The Book Cellar  Toronto Women's Bookstore  World's Biggest Bookstore  York University Bookstore'  INU.S.A.':  Chosen Books. Detroit. Mich.  ■I.C.J.-A Woman'sPlace. Oakland. Ca.  It's About Time, Seattle, Wash.  Old Wives Tales, San Francisco, Ca.  Room of One's Own, Madison, Wise.  NEW ZEALAND  Broadsheet, A ukland  . Women's Bookshop, Christchurck I I  ACROSS BC  The heat is on  The Heat is On: Women, Sex and  Art is Vancouver's first conference to tackle defining  women's sexual reality. The  conference, slated for November  29 through to December 1,  will bring together an impressive number of women to discuss  women and sex in the 1980s/  Conference, organizers hope the  event will explore new ideas and  generate fresh insights, and  even expect it will proVoke some  controversy.  Sara Diamond, one of the organizers, said the idea for the  conference arose out of a desire  to "do something positive about  presenting alternative images  for women."  "We want to talk to the public,"  said Diamond, "in both a visual  and literary dialogue, to open  up, in a concrete way, what has  been an abstract discussion on  women's sexuality and culture."  "We didn't want a conference,"  she said, "focused on the old  debate on pornography which has  become, essentially a pro-  censorship or anti-censorship  debate."  "We do expect that debate will  surface at the conference, of  course, but we also want to  break some new ground on women  and sex issues."  The conference's opening session, on Friday night, will  present video screenings of  recent feminist work on  women's sexuality. According  to Diamond the video presentations, which will run  throughout the conference,  are an integral part of the  evnet. Videos will include  discussions on sexual roles,  popular notions, political  stances and personal eroticism. All video will be by  women.  Along with video presentations, a series of panels, beginning on Saturday, will  explore topics such as the  debate on sexual imagery (a  review of the debate on pornography), sex and the economic  order, feminism and values,  building a tradition of women's  erotica, and desire and identity.  Panelists include: Pat Feindel,  Varda Burstyn, Sue Golding, Joan  Borsa, Lisa Steele and Americans Amber Hollibaugh (a well-  known writer on sex and power)  and Cindy Patton, member of  the Bad Attitudes  editorial  collective.  The conference is partially  funded by the Canada Council.  "Given that this is a strongly feminist event we are very  pleased by the Council's support and interest," said •!  Diamond. ■  According to Diamond the Women's \  Program at the Secretary of  State rejected their application for funds.  "The Woman's Program flatly  turned us down," said Diamond.  "They wanted us to include the  entire spectrum on the issues  and that was not our goal."  Groups more interested in  focussing their efforts on  state reform in these issues,  Diamond pointed out, have  been well funded by the Women's  Program. "We found it very  disappointing," she said, "that  they refused funding for a  conference that was centered  on considering ideas around  alternative images and women's  sexuality."  October 24th, 1975 marked the official beginning of the United Nations Decade for Women. On that  date over 100,000 women in Iceland celebrated by taking the day off work. This year a resolution was  passed at the Nairobi conference which called for an International Time Off for Women. Women in  Vancouver marked the day with a downtown rally and an evening of workshops and entertainment.  25,000 Icelandic women stopped work and rallies were held in 24 British cities.  Fields wins harassment case  Andrea Fields has finally  gotten justice from the B.C.  Human Rights Council. It took  almost two years, two inquiries  before the Human Rights Council,,  a B.C. Supreme Court ruling, a  prOvince-wide fundraising campaign and a lot of personal  determination. Such is the  cost of human rights in B.C.  today.  Transition House workers go to LRB  The union representing former  Vancouver Transition House  workers has applied to the  Labour Relations Board (LRB)  for successorship rights in  a bid to require the Salvation Army and Act II to hire  the House's laid off employees.  The British Columbia Government Employees Union (BCGEU)  will attempt to convince the  LRB that the services provided by the Salvation Army  and Act II are the same as  those that were available  at Vancouver Transition  House. If the LRB supports  their application the Salvation Army and Act II will  have to hire the ex-workers.  Meanwhile the occupation at  Transition House, which began when the House closed  in June, continues. Battered  women are still being provided with shelter and  assistance and the occupiers  say they have no plans to  close the House.  Vancouver City Council has  made no decision, as yet,  on whether the city can  financially sponsor a  transition house. Women's  groups urged the city  in August to provide  funding for transition  house services.  According to Alderwoman Libby  Davies, the city's social  planning department is working hard to prepare a comprehensive report on the viability of a city-supported  transition house.  "Social planning's work," said  Davies, "will have to be very  solid before a majority of  council would consider a move  into transition house services.'  According to.Davies there is  considerable concern in the  community about the type of  services that will be available, through the Salvation  Army and Act II.  "I have received a surprising number of letters  from individual women," said  Davies, "urging council to  seriously look at the  appropriateness of the new  services."  Women who are interested in  assisting the occupation can  call 873-5925 for information.  Fields was vindicated when the  council ruled last month that  her former employer, William  Ueffing, had sexually harassed her, and ordered him to  pay Fields $1,500 in compensation. In March 1984, Fields  had complained to the council  that Ueffing, owner of Willie's  Rendezvous restaurant in Victoria, had attempted on several  occasions to hug and kiss her,  as well as grab or pinch h~ef~ —  breasts while Fields was working at the restaurant.  Fields lost her original case  before the council because the  chairman, Jim Edgett, refused  to hear testimony from all of  her witnesses. Although Edgett  agreed evidence revealed that  Ueffing dianuj|- ana^xs^Txeldjs  he ruled it did not constitute  sexual harassment because it  was Ueffing's habit to carry on  in this fashion with his staff  and regular customers.  Fields successfully appealed  this decision to the B.C.  Supreme Court, which ruled that  Edgett's decision was based on  a "breach of fundamental justice," because he refused to  hear certain evidence.  Fields, now working as a paging operator in Victoria, said  she wished it hadn't taken  so long for the final decision.  She said that with hindsight  she isn't sure she would go  through the ordeal again.  "If another girl went through  it, I hope she would go as far  as I did. But you know, when  I lost the first time, I was  really hurt and humiliated."  Women and development conference for December  The Decade for Women is over,  and the 13,000 women who gathered in Nairobi to mark its  completion have returned to  their homes. In a general  stock-taking, women in Canada  and around the world are  looking at where we've been and  where we're going.  The Decade for Women provided  many opportunities for Canadians to learn more about the  struggles of women in the  Third World. We learned much  about our differences, but  more importantly, also about  our common experiences.  Sharing and building on  these.insights is the major  focus of a conference—Women  and Development: Beyond the  Decade—which will be held  December 6 to 8 at Britannia  Community Centre in Vancouver.  The conference will look at  the issues which are currently Identified as central by  Third World women—how they  describe and analyze them.  Women from the Third World,  British Columbia women interested in development is  sues, and returned Nairobi  conference delegates are involved in the selection of  topics and workshop planning.  In using a workshop format  and drawing on the experiences  of conference participants  as well as presenters, we hope  to further develop our understanding of the links between  Third World women and people  in British Columbia.  Workshop themes will include  women and health, education7*  agriculture and food production, politics and government,  national liberation struggles  and peace. A look will also  be taken at women's work and  the effect of the global  economic <  isis <  Women and Development: Beyond  the Decade for Women will run  from Friday evening December  6 to Sunday noon (Dec. 8).  For more information contact  Gayle McGee at 224-4266 or Jan  Laidlaw at 732-5114, or write  the Interagency Committee on  Women and Development, 2524  Cypress Street, Vancouver,  B.C. V6J 3N2 4 Kinesis November'85  ACROSS BC  BCOFR is Taking Stock'  by Sharon Knapp  "Taking Stock" is a conference  to be sponsored this month by  the B.C. Organization to Fight  Racism.  Five years ago BCOFR began as  a response to the racist  attacks, kidnappings and fire-  bombings that were the evidence  of the Ku Klux Klan's organization in B.C. With the support  of many church and community  groups and trade unions, the  BCOFR has continued to educate  the public and to fight racism.  "Taking Stock,'" which promises  to be a provocative two-day  conference, will be held on  November 22 and 23, and is being organized to allow maximum  participation by registrants.  Costs will be kept low (approximately $3-$5 per person) to  allow as many people as possible to attend.  The conference is organized  around three topics. Spokes-  people from various ethnic communities, including the Mahila  Association, and members of  BCOFR will discuss experiences  of racism from their groups'  perspective on the opening  night. A question-and-answer  period will follow.  On Saturday morning the second  session will deal with how racism in B.C. has changed within  the last five years. This session includes a^Sal&^by Mort  Briemberg on the growth of  white supremacist movements  like the KKK.  Saturday afternoon, registrants  will have a chance to participate in a discussion on which  programs designed to fight  racism have proven effective  and which have not. The reasons for these results will be  debated.  A woman from the Vancouver  school boards's committee on  race relations and Linda Hebert  of the transportion workers'  union will speak on the situation in their workplaces. A  representative from the Farmworkers' Union will talk about  unionization as a response to  racism.  Kay Ryan, a member of the BCOFR  executive who has spent a year  investigating racism in the workplace, will speak on institutional racism. Tim Stanley, also  of BCOFR, will speak on the success he's had with taking workshops on racism into the workplace .  The conference has been designed  to offer both something for newcomers and for experienced lobbyists. It will be held Friday, November 22, 7-10 p.m., and Saturday  November 23, 9:30 a.m.-12 noon  and 1 p.m.-4 p.m. at the First  United Church, 320 East Hastings  St., Vancouver, B.C. Childcare is  available if you contact conference organizers prior to November  15. For further information,  contact Kay Ryan (433-6998)  Tim Stanley (254-0282) or  (872-3828) or Charan Gill (576-  2307).  INTERNATIONAL  WOMEN'S DAY  COMMrTTEE  .  Hello, everyone. This is the  International Women's Day Committee calling! We have begun  planning and organizing I.W.D.  events around the theme of  "1986, Vancouver's 11th Celebration of International Women's  Day." '^ftfef|i  Some of our tentative plans are  as follows: parade and rally,  women's dance, information day,  exhibit at Carnegie Centre and  Langara Campus Library, film  series sponsored by S.F.U.  Women's Collective, Langara  Women's Collective benefit.  We are asking for your input in  the following area: postering (a  priority), group participation  at information day and at the  rally.  The Vancouver women's community  has been an integral part of  the growth, development and  spirit of Vancouver. Now is the  time for a grand celebration of  Vancouver women.  We encourage women to come together to show Vancouver we are  strong and visible. Help us to  display our strength, numbers  and creativity by starting now  to create your own poster, banner or symbol of women for the  parade and rally. For more information contact Onni Milne  c/o Langara Campus Library,  100 West 49th, Vancouver, B.C.  Course a window on non-traditional skills  Because the Vancouver Women In  Trades Association has as part  of its mandate "the promotion  of women's entry into non-  traditional employment," we  would like to spread the word  about a course which is to be  offered at Vancouver Vocational  Institute in January 1986.  This course, "Women Into Non-  l^gSitional Trades Occupations  "/ had previous experience —  climbing walls!"  (WINTO)," is an orientation  course for individuals who  wish to familiarize themselves with non-traditional  career opportunities. The  course is sponsored by Canada  Employment, which means that  students do not pay for the  training directly. (It is  paid through tax dollars.)  Students may be eligible for  a training allowance, a dependent care allowance, and/  or an extension of unemployment insurance benefits.  The course is open to all  women, whether or not they are  employed, on welfare, etc.  Applicants require Grade 10 or  equivalent education, good  communication skills, and  safety boots or shoes with  steel safety toes.  Approximately 50% of the program will be practical use of  tools and equipment in the  areas of welding, carpentry,  electricity, electronics and  machining.  The program will also review  basic math and science skills,  and safety and accident  prevention, as well as job mark  et strategies and skills.  The course will be twelve hours  a week for eight weeks. The  exact days and times are to be  confirmed. They may be daytime,  or evening. There is space for  eighteen women, and the classes  are to be held at 250 West Pender Street, except for a few  sessions in the carpentry  department.  This course was originally  planned for earlier in 1985  and then postponed to September  '85. In September it was  threatened with cancellation  because there were not enough  women applying.  The Vancouver Women In Trades  Association believes that many  women would be interested in  this course. Therefore we ask  that you spread the word and  contact the association at  876-0922, 400A West 5th Ave.,  should you, or anyone you know,  be interested. Referral to the  course is through the local  Canada Employment Centre in  your area.  Let's fill this course.  Single mothers conference emphasizes skills and skills and control  by Pat Fraser  For the more than 100 women  attending the seventh annual  Single. Mothers' Weekend Conference on October 19 and 20,  "Single Parenting with Strength  and Spirit" was more than a  theme. It is a goal to be attained every day.  Raising children is a difficult  and exacting job, and doing it  on your own is even more demanding. Often our questions cannot be answered by traditional  institutions, and guidelines are  only developing slowly. We have  few models to emulate and no  accepted paths to follow to  avoid pitfalls.  Often we find we are fighting  battles that are common to all  of us, but we are fighting on  an individual basis, ignorant  of victories that may already  have been won by other single  mothers. It is important for  single parents to come together and share experiences and  strategies.  The annual Single Mothers'  Weekend Conferences were originated to help overcome the  feelings of frustration and  isolation so common among  single parents. Workshops are  held dealing with different  aspects of parenting on one's  own.  The terrors and tribulations  of forming and maintaining  male-female relationships without jeopardizing mother-child  relationships were dealt with  in a full-day seminar on Love,  Sex and Intimacy. Amy Napier-  Hemy and Pearl Denny stimulated lively discussion on this  topic of major concern. It was  one of the most popular workshops and will likely be repeated in future conferences.  Other workshops dealt with problems encountered by single  mothers. Celia Lewis emphasized  the power of negotiation in her  workshop on Co-parenting,  stressing sharing parental responsibility with your ex-spouse.  Fighting the system and winning  was covered by Gus Long in a  Welfare Rights workshop.  Can you maintain a job, a home  and your sense of equilibrium?  Yes, said Dulce Oikawa, by  using time management.  The special demands of adolescents were discussed in the  Parenting of Teenagers workshop,  led by Edna Nash, and Instituting  Positive Parenting with Communications techniques was led by  Bonnie Roberts-Taylor.  New economic options for women  in a time of high unemployment  were covered in two seminars  held by Melanie Conn and Donna  Stewart, while Kid's feelings  about Separation were discussed  by counsellor Danielle Savasta.  Fitness was also incorporated  into the conference, with a  seminar on Fitting Fitness into  Your Schedule led by Sylvia  Hardy, and lunchtime fitness  options to use the YMCA's facilities. Kinesis November "85 5  ACROSS CANADA  Teens conservative on sex  An overwhelming majority (94  per cent) of Canadian teenagers  balieve that birth control information should be available to  any teenager who wants it. This  is one of the findings of a  national survey of teenagers  designed by University of  Lethbridge sociologist Reginald  Bibby.  The study, which involved 3,600  teens from 175 high schools  across the country, is based  on written answers to over 300  questions on topics ranging  from personal values to leisure  activities-. The survey also indicates that teens are more  conservative than their elders  on issues such as extra-marital  sex, abortion for convenience,  censorship of sexual acts and  hard-core pornography.  Responses to other questions  on sexual attitudes and dating  were as follows:  Sexual Attitudes:  • Sex before marriage is all  right when people love each  other (79 per cent agreed);  • Sex between two people of the  same gender is sometimes all  right (25 per cent agreed);  • it is sometimes all right for  a married person to have sex  with someone other than their  partner (12 per cent agreed);  • homosexuals deserve same  rights as others (69 per cent  agreed);  • abortions should be permitted  in cases of rape (85 per cent  agreed);  • abortions should be possible  when a woman does not want  more children (38 per cent  agreed).  Vancouver midwives Gloria Lemay and Mary Sullivan are on trial this month for "criminal  negligence causing death" after a baby, born May 8th, died (Kinesis Sept. '85). While the  verdict on their case isn't in yet, a Statistics Canada report released in October shows that  the use of caesarean section to deliver Canadian babies increased almost two hundred per  cent between 1970 and 1983. The report revealed that of the eight western nations surveyed,  Canada's caesarean section rate of 17.9 per 100 births was exceeded only by that of the  United States at 18.5.  Wife abuse shows dramatic increase in Manitoba  There has been a jump of almost  100 percent in reported cases  of wife abuse in rural Manitoba in the past two years, and  a 60 percent increase in  Winnipeg alone during the  first six months of this year,  Community Services Minister  . Muriel Smith said in October.  Announcing new programs to combat such violence, Ms. Smith  said that there probably has  been no actual increase in wife  beating, but that more women .  are reporting it.  "There are many more people reporting," she said, "because  the law has been strengthened  and there is a willingness to  charge. There are (now) more  support services for (battered)  women."  It is only speculation to link  an increase in cases of family  violence to the news media's  depiction of such violence or  to difficult social conditions  such as unemploymentj the  minister said. But she added  that a study in the Northwest  More hard times ahead  The federal government has  cbnfirmed that it will begin  chopping projected aid to the  provinces as of April 1st, 1986.  Finance Minister Michael Wilson  was not specific about where the  cuts would be made but officials in the finance department  confirmed that the two likely  areas are federal contributions to education and health  spending.  The federal government currently provides $8 billion  in aid to the provinces in these areas. The cuts  could'cost the provinces $6  billion by 1990-1991.  The proposed cuts appear to  contradict Prime Minister  Brian Mulroney's campaign  promise that a Conservative  government would boost the  federal contribution on  health spending by $100 milli  in 1985-86 and $150 million  in 1986-87.  While all provinces will be  affected, British Columbians,  after experiencing continuing provincial government  cuts to health and education  spending, will find these  areas under even greater  strain if the cuts go ahead.  Ms. Smith announced that the  new programs and the stepping-  up of current programs will  cost $228,000 annually.  The new measures include the  establishment of a Wife Abuse  Unit in the Winnipeg Police  Department and the hiring pf  two workers to deal with the  sexualabusejjf children.  Territories showed there was  increased wife abuse after  certain videos depicting violence were circulated there.  "It was as though it was observed and then practised at  home," she said. "We still have  a lot of media messages that  glamorize violence between the  sexes."  |No uncontrolled deviants allowed  I Kinesis is grateful to the Toronto International Gay Association \  % Support Group,  an organization active in support of New Zealand \  'Mgays among other causes,  for providing us with the information j  Wbelow.  |Jn a letter accompanying this statement Canada's national office  lo/" The Salvation Army has said that it is not providing financial \  ^support to New Zealand Salvation Army organizations whveji'are \  1 supporting a drive to deny gay New Zealanders their civil rights.   \  I(Kinesis, Oct/85). I  I POSITIONAL STATEMENT (AMENDED) HOMOSEXUALITY  Kinesis  Kartoons  Harris Taylor, writer, and Terry  Robertson, artist, invite Kinesis  readers into the world of Mellon,  the most unusual, but charming,  result of a union between Helen  and Joan. Mellon will be appearing  monthly, on this page, starting  with our December/January issue.  IThe Salvation Army is vitally concerned with strengthening family  llife. Salvationists are disturbed by any behaviour which is  11 destructive to this basic unit of our society. The Scriptures  1 affirm that healthy relationships between husband and wife and  Hparents and children are necessary to satisfactory family life.  If Both male and female homosexual behaviour, promoted and accepted  las an alternative life-style, present a serious threat to the  gintegrity, quality and solidarity of society as a whole.  I^We believe, however, that we should seek, in the spirit of Jesus  Christ, to understand and help the homosexual, differentiating  between homosexual acts and the innate tendency which may or  may not lead to that activity.  (a) Homosexual behaviour, like any deviant behaviour, is capable  of control. Not all homosexuals are incapable of normal  heterosexual relationships. Some homosexuals achieve a happy  i   heterosexual marriage.  3 not express itself in  id should not be allowed to  1(b) Homosexuality, so long as it do<  overt acts, is not blameworthy i  create guilt. |  |(c) Homosexual practices unrenounced render a person unacceptable \  as a Salvation Army soldier, just as acts of immorality  between heterosexual persons do. (From Chose to be a Soldier 1  (Orders and Regulations for Soldiers of The Salvation Army), |  page 48). f  [(d) Homosexuals who are unable to develop mature heterosexual 1  relationships can be helped by medical advice and/or 1  psychiatric treatment, pastoral counselling, and pre-eminently!  by submission to the Lordship of Jesus Christ, liberating |  the whole person for a new quality of life.  Salvationists seek to alleviate the loneliness and alienation I  |often felt by homosexuals by offering Christian love within Sal- 1  .vation Army fellowship worship, which is open to all.          • 1  I International Headquarters  August, 1985 j ■   ■  6 Kinesis November'85  ACROSS CANADA  Domestics unprotected  Ontario's estimated 75,000  domestic workers became eligible five years ago for coverage under the province's Workers Compensation Board -(WCB)  but few employers have registered their employees for  the coverage.  WCB spokesperson Richard Mur-  zin said the board has received  only 900 requests for coverage  of domestics, and a tougher  approach to registration may  have to be considered.  Domestic workers, who are  mainly women, work as housekeepers, nannies, companions  to the elderly or ill, maids,  chauffeurs and gardeners.  Murzin admitted the board was  concerned last year about the  difficulty of enforcing the  amendments because most  domestics are hired through  newspaper advertisements. He  said the board had relied on  employers to be honest but  added: "We're going to have to  look at adopting a more stern  approach."  Judith Ramirez, co-ordinator of  Intercede, the International  Coalition to End Domestics'  Exploitation, said she was not  surprised at the low compliance  among employers. She said  the board's advertising cam- .  caign was obviously not big  enough to attract employers'  attention.  To make contact with employers,  Ms. Ramirez said, the board  should use federal employment  files for the nearly 8,000  domestics registered in Ontario.  Intercede has recently met  with Ontario's new Minister  of Labour, William Wrye, to  press for changes to the  province's labour laws.  The organization wants changes  to the hours of provision, which  currently provide that domestics  are guaranteed only 48 hours a  week off, leaving them on call  to employers for 120 hours per  week. They also pressed Wrye  to lower the room and board  deduction to a total of 35  hours per week. Ontario's deduction, at $55 per week, is one  of the highest in Canada  (38  percent more than Manitoba and  67 percent more than Quebec)..  Intercede also strongly objected to the current provision  in Ontario's Labour Relations  Act which explicitly bars  domestic workers from forming  unions.  No penalty for  sexual harasser  Former Liberal MP Allister  MacBain will not have to pay  his former aide any damages in  the sexual harassment case which  many felt contributed to his defeat in last year's general election. The Federal Court of Appeal has ruled that the Canadian Human Rights Commission  used a "flawed process" to  substantiate Kristina Potapczyk' s sexual harassment claim  Potapczyk's complain  MacBain, however, wi  .mst  NCW study finds that  poverty begins at home  A study by the National Council  of Welfare confirms a shocking  increase in poverty in Canada  and states that one in six  Canadians are now living in  poverty.  The study, released in October,  says more than 870,000 Canadians,  most of them children or young  adults, have been forced into  poverty during the past five  years.  Statistics Canada defines as  poor a person who lives in a  city with a population of more  than 500,000 and whp earned  less than $9,839 fejgff^festt* ^  A family of four is considered  poor if it had an income of  less than $20,000 last year.  Hardest hit in Canada's new  wave of poverty is Alberta,  where the number of families  living in poverty more than  doubled between 1981 and 1984.  In British Columbia almost  120,000 families are living  in poverty, an increase of  73 percent over 1981.  Single-parent families headed  by women are, as always, most  vulnerable to poverty. The  study showed that half the  families headed by single  women have incomes below the  poverty line, compared with  only one in ten of Canada's  two-parent families. One in  five families led by a male  have incomes below the poverty  line.  In contrast, affluent families  are taking a greater share of  the total national income of  Canadians. Families with an  income exceeding $50,000 accounted for 40.1 percent of  ;"She country's total income  in 1984, compared with 38.4  percent in 1980.  Despite the study's alarming  findings, Finance Minister  Michael Wilson made it clear  to questioners in the House of  Commons that the Conservatives  have no special plans for  dealing with poverty. Wilson  argued that the poor would  benefit from the government's  policies to encourage job  creation.  Some of us are attacked: ALL of us are afraid  A recent study, sponsored by the Solicitor  General of Canada, provides a comprehensive  picture of the extent and impact on women of  the serious crimes of sexual assault and domestic violence. The table below, taken from  the survey, attempts to measure women's fear  of violence and crime in selected categories.  The study says:  "We now know from recent research on fear of  crime that first-hand experience of victimization is only one dimension of fear. Repeated exposure to threatening situations, vulnerability to the aftermath and the lack,  real or perceived, of adequate avenues of re  dress all influence perception of risk, and  therefore fear. The data shows that large  numbers of women feel unsafe walking alone at  night and that women attend evening activities outside the home less frequently than  men."  "A good deal of recent research has shown  that fear for personal safety contributes to  feelings of loss of control over the environment, which in turn exacerbates fear. Even  moderate withdrawal in order to prevent violence can diminish an individual's sense of  personal autonomy and have a negative impact  on the overall quality of life."  Percentage of Respondents Who Felt Unsafe1 Walking Alone in their  Neighbourhood After Dark by Type of Victimization and Sex of Respondent  Victimization Experlanc  Respondent     Reaponden  Assault       Robbery  Motor Personal  ik and      Vehicle       Personal    Household Violent  iter Theft Theft Theft        Vandalism      Crimes  stand. The court's ruling only  affects the $150,000 in damages  the commission had awarded,  in a separate judgement, against  MacBain.  The court ruled the financial  award is void because the procedure for appointing such  tribunals leaves room for the  introduction of bias and is  therefore flawed.  Gordon Fairweather, head of the  commission, has said that pending amendments, which will come  into force this November, already  take care of the tribunal appointments process problems.  Fairweather also said that no  decision has been taken on  whether to appeal the court's  decision to the Supreme Court  of Canada. He pointed out that  the ruling could have an effect  on 15 or 20 other cases, even  though the court said its decision applies specifically to  the MacBain-Potapczyk case.  According to the human rights  tribunal the finding against  MacBain was important because  it illustrated the "more subtle  yet persistent sexual discrimination that a multitude of  women across the country have  had to endure without redress."  Potapczyk, who has spent more  than $20,000 fighting the case,  said she will consult her  lawyer before deciding on her  next move.  "Do I want to go through with  it again? Part of me says yes,  part of me says no," said Ms.  Potapczyk.  "I think sometimes it has taken  enough out of my life", she  said, "but the fighting spirit  still remains."  Canada  arms  dictators  Although External Affairs Minister Joe Clark says Canada is  committed to "eradicating"  human rights abuses abroad, he  must have forgotten to tell  Canadian arms manufacturers.  They've been doing a brisk  business supplying repressive  regimes with at least $163  million a year worth of military hardware.  Export permits unearthed by  NDP MP Nelson Riis reveal that  weapons and parts were shipped  this year to Chile, the Philippines, Taiwan, South Korea,  and Paraguay. All the countries  are considered by Amnesty International to have poor human rights records and repressive military governments.  Canadian-made weapons are also  ending up in the trigger fingers of the Nicaragua Democratic Force (FDN), according to  a July article in Soldier of  Fortune. Kinesis November'85 7  INTERNATIONAL  Women  barred from  land ownership  By Fran Hosken  A newly published United Nations report,  The State of the World's Women 1985,  asserts that discrimination against women  is one of the underlying causes of famine  in Africa. "It is now becoming clear,"  the UN report says, "that a. factor contributing toAfrica's acute food shortages  is the way women have been systematically  excluded from access to land and from  control of modern agriculture in that  region."  The issue of property rights is of prime  concern to women in developing countries.  Within traditional agricultural societies,  the status, well-being and productiveness  of people revolves around the access to  and the use of land.  Although some progress has been made in  the area of women and property rights in  recent years, women regularly lose their  land rights under some of the oldest laws  in history: the laws of marriage and inheritance.  In some countries, men may dispose of their  wives' property and real estate, including  the family home, without the consent of  the wife, even if the property is registered  under both of their names; in others, women  farmers are prohibited from permanently  occupying, conveying or inheriting land.  Where Moslem (Sharia) Law is recognized—  it operates in much of North Africa, the  Middle East and parts of Asia—daughters  inherit only half of what their brothers  receive, including access to land.  A widow gets just one-eighth of her husband's estate if she has children, one-  quarter if she is childless. While married  women in many Moslem societies retain and  control property and may dispose of it  freely as they wish, unmarried women, or  widows, are often compelled to give property to a male member of the household. These  women are deemed "incapable" of managing it.  African women cannot directly inherit or  own land, but traditionally they were guaranteed access to land for the cultivation  of food for their families. However,  these rights have tended to be undermined  as modern agricultural practices are adopted. As women represent the majority of  subsistence farmers in Africa, any restrictions put on their access to land has a  significant impact on food production on  that continent.  Although it is difficult to generalize a-  bout women's rights to land under customary  law on a continent the size of Africa, the  most common system seems to be one in which  women do not own land but have usufruct  or "user" rights to the land.  Traditionally, land in Africa was thought  of as a communal good—not as a piece of  personal property. However, its control was  the responsibility of the head of the clan,  who in turn divided it up and allocated  parcels out to men in the group. The  number of wives each man had dictated how  much land he would receive.  Thus, women were able to gain access to  land only through their husbands. Each  wife was entitled to enough land to grow  food for herself and her children, as  well as to feed her husband and any male  members of his family.  Modern agricultural development schemes  in Africa, especially internationally  financed ones, have done little to aid  women farmers. In fact, they have tended  to reinforce the idea of land rights and  control as a male prerogative.  The situation is particularly bad in the  drought-stricken sub-Saharan region  where women are being pushed off productive land by male farmers who wish to  grow cash crops for export.  Although three-quarters of Africa's agricultural work is done by women, assistance  in the form of training, advice or new  technology is primarily directed at men.  "The rain-watered rice grown by women in  Gambia, for example—which makes up 84 per  cent of the country's entire rice harvest-  covers 26 times as much land as the irrigated rice grown by men, but receives only  one twenty-sixth of government spending  on rice projects.  Development projects also tend to place  land ownership into the male family head—  with the assumption that he is responsible  for the well-being of his wives and children. In reality, it is the woman who is  obligated to provide food for her husband  and family.  The concept of distributing land on tne  basis of the family unit has been used  time and time again in land reform legislation. Land reform programs and their  accompanying legislation seldom officially recognize women as farmers.  Often, where reforms have been instituted,  land, which was previously considered  communal property, has been distributed  exclusively to men and registered in the  name of the male head of the family, excluding women altogether on the grounds  of sex.  Private ownership of land has been introduced in Kenya through land reform legislation. In that country, individual titles  to land have been distributed to men as  heads of the household. As a result men are  no longer dependent On the head of the clan  for their land, nor are they responsible  to the group for their actions.  While men may have lost the security of the  clan, they have gained the security of  land ownership. Women have received no  comparable benefits.  Tanzania's national policy for development  specified that adult members of villages  have equal rights to land. However, in the  village settlements established by the  government, all rights to land were vested  in husbands and they received all of the  proceeds from the farming operations. This  (Undermined women's rights to land vis-a-vis  control of the crops they cultivated.  In Latin American countries as well, land  reforms have done little to improve the  situation of women farmers.  In Costa Rica, the Institute of Agricultural  Development has virtually excluded women  from its agricultural development and peasant  re-settlement programs.  In the case of Chile, land was only allocated  to people who had been in continuous employment on an estate for at least three out of  the previous four years. Since most women  were only hired at harvest time, the majority  did not qualify for land.  The experience in Peru also lends weight to  the argument that land reforms have had neg-  Many cities in developing  countries are surrounded by  squatter settlements; often rural  immigrants coming into a city  find that they cannot afford  housing and end up settling on  any available piece of land they  can find and building a  temporary shelter on it.  ative effects on rural women. While women  owned their own land in most peasant communities, Peruvian land reform legislation  denies married women, or women who have never  been married, access to their own parcels  of land. This, again, is the result of the  use of the head-of-family concept in land  reform legislation.  Approximately 90 per cent of women in  most countries in Africa are living in  rural areas. However, Africa is becoming  increasingly urbanized. As more and more  people move into urban areas (cities are  growing by 10 per cent or more per year),  the legal inability of women to own and  control land virtually excludes them from  participation in economic development—  from access to credit, and thus from developing a self-sufficient economic base.  Many cities in developing countries are  surrounded by squatter settlements; often  rural immigrants coming into a city find  that they cannot afford housing and end  up settling on any available piece of  land that they can find and building a  temporary shelter upon it. These settlements are illegal and immigrants are constantly subject to eviction.  In a response* to the urgent housing needs  of these immigrants, urbanization schemes  have been set up to make land and essential  services more accessible.  The Urban Projects Department of the World  Bank sponsors one such type of scheme. Their  Sites and Services projects involve the  development of planned, new communities  outside of established urban centres. Public  land is divided up into rows of individual  plots which are serviced by roads, water and  electricity. These plots are rented (or sold  on an installment basis) at a very low cost  to families, who are often required to build  a permanent home within a specified period  of time.  However, urbanization schemes like Sites  and Services projects have been criticized  because, like land reform programs in rural  areas, they tend to disregard women and concern themselves exclusively with men as  heads of households.  Sites and Services plans talk only of families as a legal unit to which a plot is  assigned, never asking how many wives make  up a "family" or how many people in the  traditional, extended family are involved.  Property continued page 10 8 Kinesis November '8  INTERNATIONAL  Kenya:  Exotic  Tourist  Haven  Maintained  Through  Repression  by Emma Kivisild  A monkey wearing sunglasses and selling curios...a lion snapping photos  of (white) tourists snapping photos of elephant promoting imitation  elephant hair  These are some of the  images on a series of postcards available in Kenya, images that in many  ways epitomize the country's grossly distorted image.  Kenya is promoted as an exotic tourist haven, politically stable, teeming with wild animals. The mere  existence, not to mention the conditions, of Kenyan, people  is_c£Oven^"I"L  iently ignored.  In fact, Kenya is a neo-colony par  excellence, with the largest gap  between rich and poor on the African  continent. Political "stability" is  maintained through frequently  brutal repression, censorship, and  enforced poverty. Foreign trans-  nationals, mostly British and  American, but also Scandinavian and  German, dominate the economy. And  foreigners reap most of the profits  of the lucrative tourism industry.  Recently, Kenya has also become a  strategic military outpost for  western interests, with both an  American and Israeli base.  Kenya became a British colony in  1888, and finally regained independence in 1963, after an armed  struggle led by the Kenya Land and  Freedom Army, the Mau Mau. The Mau  Mau, based among the guerilla  fighters in the countryside, had a  popular base and plans for progressive land reform. Women played a  leading role in their struggle.  They were eventually excluded from  the actual negotiation, of independence by pro-colonial blacks, who  took on the task of negotiation, and  left economic control of the country  in the hands of foreign interests  and-a few Kenyan "puppets." Mau Mau  leaders were executed or imprisoned.  These neo-colonial forces have been  in power ever since, increasing  repression of the opposition as the  crisis in the country deepens. Protests have been frequent, with the  most nearly successful a coup attempt in 1982, organized by intellectuals, students, and members of  the Air Force. An estimated 2,000  people were killed by security  forces following'the coup.  Auma Ochanga is a Kenyan activist  now living in Copenhagen, where she  works with the local Kenyan support  committee.  She returned to Kenya in  July of this year to attend the NGO  Forum marking the end of the UN  Decade for Women. Kinesis  spoke  with her in August about conditions  in Kenya and her impressions of  the conference.  Kinesis:  Bid the Mau Mau protest  the process of negotiation for independence?  Yes, they protested that process, but  most of them were met with prison  sentences; most of them have been in  prison for twenty, thirty years. For  example the vice-president, Oginga  Odinga, was excluded from the party, and  the government; he has been under house,  arrest for the last twenty years. Other  politicians have been killed, and others  have been banned from joining the governing KANU party, which puts them  completely out of the political scene.  All the people who were on the left at  that time are nowhere near the ruling  structure; all of them have been pulled  out.  And this is the struggle that is now  going on in Kenya. People are beginning  to realize this, and a lot of- the people  who participated in the struggle, who  are living in the reserves, are beginning to say, "But look, these were the  people at that time who were supporting  the colonialists! How come now they are  the ones in power?" They are beginning  to ask questions, they are beginning to  write these things in books and  papers. And asking these questions and  writing these things is being called  seditious.  of corruption. There is a lot of play  on which tribe are you  from, and which  tribe are you  from? Progressives demand  that this should be reduced, and  changed. If the services are more equally  distributed and function better, there  will be no need for anybody to play on  whether you're from this tribe or from  that tribe because actually you would  get the same, whoever you are.  Everytime there is a lot of  discontent in a country, whatever the cause—food shortages,  drought or whatever—the first  place closed is the university.  Kinesis: Parts of the university were  closed for a while.  Was that in response  to what toas going on there politically?  The ruling regime looks at the university as the centre of all this critical  thinking and questioning of the existi-.g  system. Every time there is a lot of  discontent in the country, whatever  the cause—it can be because of food  shortages, it can be because of drought,  or whatever—the first place closed  is the university. The government knows  these people there will take up these  issues, and begin questioning. So the  university is being used. The closings  and the openings express very clearly  when the government is feeling threatened.  This oppression is done in a very, very  subtle way, because they individualize  it. Every time something comes up they  Kinesis: The intellectuals, for instance,  who were involved in the coup,  and who  are working for change,  what sort of  changes would they want to make?  Actually they just want elemental,  simple changes. For example—equal  distribution of schools, equal distribution of hospitals, equal distribution of the services that are there.  They don't even demand so much, just  a better functioning, an improvement,  a quality change in the things that  are there.  They demand freedom to be able to talk,  write more freely than you can do now.  They demand the freedom, at higher  learning institutions, to be able to  read any kind of books. Because it is  very difficult at the Nairobi University to read anything with Mao or  Russia or Marx or anything of that kind.-  Because of the way things are, the  relations between the people who have  and those who don't have, there is a lot  pick up certain people and say, "We are  going to make you responsible for this  and we are going to make you responsible  for that." This makes it very difficult  for people to work together and join  together and use ourselves as a force  "to do something." That has been completely destroyed. Everybody is suspicious of their neighbour and this makes  it very difficult to have an organized  way of presenting these sentiments.  In Kenya you cannot meet five people  without a licence from the police. Even  for a private party, you have to get  a licence from the police. This completely limits any cooperation between  the people at all.  Kinesis:  What sort of organizing do  people do?  The situation is so bad now. The only  areas where people are consciously  working towards criticizing the existing conditions are the intellectual  circles at the university. Because the Kinesis November ^5 9  INTERNATIONAL  local people don't dare do it because  they fear the consequences.  Many of the organizations that do exist,  like the organizations around women,  are so government run that unless you  follow certain rules you cannot get  support. This limits completely all  the chances for them to get involved in  things that could change their lives.  The projects being carried out and  offered by the government are always  projects that maintain the structure;  that we have a few people who have  so much and we have a huge group of  people who have very little.  Kinesis:  The Kenyan women who were at  the NGO Forum who were they by and  large,  where were they politically, and  what sort of issues did they bring up?  All the women who were at the NGO Forum  were specifically chosen by the government. There was a huge group of women  who had been brought in from the  countryside, to show the international  world that women from all levels of the  Kenyan society were participating.  But if you look at it in more detail,  and if you observed a bit while you  were there, you noticed clearly that  the women from the countryside, especially from the northern and western  provinces, were sitting under the trees  most of the time.  This was partly because the workshops  were in English and there was no Swahili  translation, so that meant that these  people could not participate in any  way. Even in the big halls, like the  Taifa Hall, where there was Swahili  translation, there were not enough  earphones for these women to be able  to get anything out of it.  And on top of that they are not used to  s^|j^^^^f o rmat iori^to^^^.gg^^^Ufega  ^^S'TRrxney^had ^ma^hose^Si^ihorfes^^^  it is such a new way of them getting  information that they would probably  not even understand what is being said,  |  even if it's a language that they  i  should understand.  Looking at it as a foreigner, and as a  i new person in the country, it would  look as if everybody here is represented,  but in actual fact those people, the  women for whom the conference should  have been, and who should actually  have been participating, did not participate at all.  And they are the ones who experience this  ! poverty. They are the ones who experience the food shortages; they are the  ones who experience the lack of hospitals, the lack of medicine, the lack of  everything. They should be the ones  there telling the world how these experiences are. They are also the only  | ones who could come to suggest, "But  i from our experience with this, we suggest  this." But they did not participate at  ;  all.  ! Kinesis:  Were you expecting more to come  out of the conference?  |  Yes, definitely. Because it was an eval-  j  uation conference, with focus on the  |  situation of the Third World, and I was  very disappointed at what came out.  | Firstly because there was too much dom-  ; inance, for example, from the American  j side. The topics that were taken up were  I so much based on experience in America,  I on achievements in America, that had no  ] relevance for African women.  And secondly, I felt that the structure  l  the NGO Forum has taken—which was  j  supposed to be an alternative forum  whereby other methods of working, other  I methods of discussion will be taken up—  » has completely fallen apart. At most  of the workshops people demanded there  should not be politics, and this was  absurd, because how are you going to  discuss Third World women's issues  without discussing politics? So this  limited a lot of discussion.  Thirdly, the general situation for  women in the Third World countries has  got worse. We were in a position where  the evaluation was actually showing  that conditions had deteriorated. This  should have demanded more discussion,  more attempts, other ways of discussing  these things, of trying to find out  what has happened to make the situation  worse. And these attempts were not  there at all.  And then the fact the conference was  placed where it was limited many  African countries from raising their  issues, because there was no way that  they could avoid bringing up the situation of Kenya.  promoting anything for the women in  the Third World. Not at all.  Kinesis: I know that a lot of women  felt that Third World women had a lot  more power in Nairobi than they did at  the conference in Copenhagen in 1980, ■ and  that Third World issues were better addressed in Nairobi.  Did you feel that?  No, I didn't.  Kinesis:  Was there anything positive you  felt you got out of it?  Yes. The most positive thing about it  was that on the person-to-person level  you made contacts. And on that level  there were no limitations around  whether there was politics or there  was no politics. You could discuss more  freely, exchange ideas, exchange  addresses, establish networks whereby,  later on, you could keep in contact.  And that was positive.  One questions the relevance of such big forums because they will  only express, and they can only express the widening gap  between the two worlds, or three worlds.  I was at many workshops where delegates  blankly said they were not going to do .  it because it would endanger their  positions when they got home. So generally it was very disappointing.  Kinesis: I felt that the organizers of  the conference,   like Dame Nita Barrow,  were working to suppress the politics  of the forum. And that anytime anyone  wanted to protest anything, a voice  would come over the loudspeakers  saying  "this is unauthorized." It was  quite frustrating.  Yes. And then one questions the  relevance of such big forums, because-^S  they will only express, and they can  only express, the widening gap that  there is between the two worlds, or  three worlds.  Unless other discussions are introduced, unless other ways of looking  at things are introduced in the conference structure, I don't believe in  such big forums at all.  Maybe in the future it should be done  in another way. We should have smaller  conferences, on the district level,  where the women concerned were in  their homes or in their areas, and  took up issues from there. Because  the way it's going now, the way it's  functioning now is definitely not  Kinesis: Did you talk to other progressive African women,  for instance  from South Africa, while you were in  Nairobi,  and what sort of discussions  did you have?  The discussions I had, especially with  the ANC women, were to establish a  working relationship, to be able to  join the two fights so that we use each  other. Because of course it's obvious  that the situation in South Africa is  much, much worse than the situation in  Kenya. At the same time, however, the  basic fight in South Africa to better  the conditions of the blacks is the  same fight that is taking place in  Kenya.  Most of the discussions we had were on  the fact that when one was discussing  the situation in South Africa, one  should go beyond and say it's not only  apartheid as such, it's also the  mechanisms that create apartheid, because the mechanisms that create apartheid also create the situations in  Kenya and Uganda and Tanzania.  On that level we worked together very  well.  There are Kenya support committees in  London,   England;  Copenhagen; Sweden;  Germany; and Nigeria.  Their work centres primarily around the situation  of the country's many political prisoners,   twelve of whom were hanged  during the conference in July.   130  more Air Force personnel are now awaiting hanging.  One campaign at present focuses on  Maina wa Kinyatti M  a unvoersvty Lecturer  who is going blind in prison and is  being refused treatment.  Another focus is the many university  students who are being held on charges  of sedition,  frequently for the possession of left-wing articles.  Once expelled from university,   the students  lose their passports and cannot enter  another learning institution in the  country.  For more information about Kenya,  write  the. London support committee at:  Committee for the Release of Political  Prisoners in Kenya,   76 Stroud Green  Road,  Firsbury Park,  London N43EN  For more information on the situation  of women in Kenya,  ask the London  committee for their article  "Kenyan  Women: A Decade of Oppression" or read  the article by Wanjiru Kihoro in the  July/August   '85 issue of  Spare Rib. 10 Kinesis November *85  DISABLED WOMEN  Disabled Peoples' International:  On the DAWN patrol  by Joan Meister  In September the Bahamas was the site of  another important international event. As  a representative of DAWN (DisAbled Women's  Network—see Kinesis,   September 1985, "A  New Day DAWNing for Disabled"), I attended  the Second World Congress of Disabled Peoples  International (DPI) from September 18-22  on Paradise Island, Nassau.  DPI is a cross-disability coalition of  consumer organizations of disabled people.  It was conceived in Winnipeg in 1980 and  born in Singapore a year later at its first  World Congress during the International  Year of the Disabled.  Over 85 countries are now affiliated. The  Canadian affiliate is the Coalition of  Provincial Organizations of the Handicapped  (C0P0H), the national umbrella organization  to which the B.C. Coalition of the Disabled  (BCCD) belongs.  DPI holds consultative status with the United  Nations Economic and Social Council and with  the World Health Organization. In 1983, DPI  initiated a UN study of human rights violations of disabled persons.  The philosophy of the disabled people's  movement provides the basis for the UN  World Program of Action 1983-1992: principles  of human rights, full participation, self-  determination, integration and equalization  of. opportunity.  The World Congress of DPI is held every  four years and forms a consultative, not a  determinant body. There is no quorum, nor  is there a limitation on regional representation. The scope of the Congress is  more information- than business-oriented.  The theme of the Congress was "Unity  Through Strength", and one of the several  objectives was to "attempt to involve more  women and youth in the decision-making,  particularly in relation to the Decade of  Disabled Persons 1983-1992."  ^        m  o.   ^^   £  °-V NOS^  Other stated objectives for the Congress  were: reviewing the progress that DPI has  made during the last four years and developing an Action Plan for the next four;  assisting emerging organizations in rural  and urban areas in being a more effective  influence in their society; impacting on  governments and authorities in their  country and region and playing a significant role in the cultural and socio-economic life of their countries; assisting emerg-  tt&FREfl  ing grassroots organizations in rural and  urban areas in developing and managing  their organizations, with particular  reference to indigenous people; and fostering communications with the international  community, particularly UN bodies and  international non-governmental organizations  Over 300 participants from more than fifty  countries took advantage of this international forum to discuss issues ranging  from DPI philosophy to working with professionals, and from running a meeting to  concepts and terminology. Various work-  ships covered specific areas of concern  and plenary sessions dealt with broader  topics.  One speaker addressed the Peace Ship Project. Disabled people will crew one of the  world's largest sailboats, which will set  sail from Sweden and circumnavigate the  world during the International Year of  Peace in 1986.  Another speaker from Nicaragua discussed  the situation of disabled people in a  post-war country and expressed solidarity  with DPI. He also described the improving  health facilities for the Nicaraguan people.  A message of support was sent to Mexico in  the aftermath of the devastating and disabling earthquake.  One evening, approximately 30 women gathered  for an ad hoc meeting which resulted in  the formation of a sub-group charged with  drafting recommendations later to be passed  by the World Council. These included measures to ensure the greater participation  of women at all levels of the organization,  such as the co-option of women to both the  regional and world councils.  The long-term recommendations included that  women-only training sessions be conducted  and that constitutional amandments be made  to ensure parity on both the regional councils and the national assemblies.  Furthermore, at the suggestion of the World  Council, a Women's Standing Committee was  struck. Representatives from each region will  take on the task of ensuring skills development and implementing the recommendations  made by the ad hoc women's group.  The women's gathering was an empowering  experience. To be in a room with other  women while simultaneous translation into  Japanese, Spanish, French and American sign  language was taking place was exciting. That  we were, by and large, of the same opinion  on questions such as human rights and the  need for greater participation by women at  the Congress was even more exciting.  A mailing list was circulated and a commitment made to send out copies of the minutes  of the meeting. We will keep in touch and  continue to work towards greater equality  for disabled women outside and inside the  community.  Although much information was shared during  the congress, possibly more was shared a-  mong participants over drinks, at meals  and in hastily convened meetings and parties  in hotel rooms. Impromptu and accessible exchanges were made.  I'm expecting Debbie from Australia to  drop in sometime soon. She'll have her  custom-made four-foot sleeping bag over  jone shoulder and her backpack over the  other. She's hitchhiking around the world.  She has no arms and is very  short. Whew!  Commitments to send more information and  newsletter subscriptions were made.' It  would seem that the theme of the second  World Congress was realized: Strength  through Unity. (And it all happened in  paradise!)  Property from page 7  The success of these projects is measured  by how quickly they become -self-supporting  communities. However, many Sites and  Services projects are now in default—  often plot owners/tenants have been unable  to pay their plot rent. Still others have  had difficulty meeting the goal of  building a permanent structure on their  assigned plot.  One factor behind this failure is the  lack of involvement of women in these planned communities. In almost all cases, the  physical and financial planning of Sites  and Services projects have been given the  highest priority. The development of  human resources and social services has  often been neglected or regarded as an  unnecessary expense. Women are often ignored by project planners and administrators. Thus, only a small part of the community—men (who are usually away working  all day)—are mobilized.  In urban areas, ownership and/or control  of property is often the basis for establishing credit. The same holds true  for rural areas. Credit is therefore rarely available to women farmers in their  own name because without land, they lack  collateral.  In Kenya, which has a sophisticated  modern urban sector, a loan application  for a kindergarten project was recently  rejected by commercial banks, although  it was made by the president of the  National Council of Women, who is also a  Member of Parliament. The reason: credit is  not available to women.  A lending facility has since been set up  in Kenya by the organization "Women's  World Banking." It deals with women's  credit problems in that country and is work  ing to provide credit to women, especially  entrepreneurs, in many parts of the world.  The recently enacted Convention on the  Elimination of all Forms of Discrimination  Against Women recommends that further research and national programs be undertaken  to ensure women's equal opportunity and  access to land within land tenure and  agrarian reform efforts.  The time has come to collect and critically examine information relating to women  and property rights on a worldwide basis—  to determine the current impact on women,  on agricultural development, and on food  production.  This article has been edited for length. Kinesis November'85 11  INTERNATIONAL  Iceland  women  walkout  Iceland's president joined  tens of thousands of women  employees and housewives in  walking off the job yesterday  in a 24-hour protest against  male privilege in the island  skirting the Arctic Circle.  Groups of disconsolate men  crowded into hotels in the  early morning after their  wives refused to cook breakfast, and most of Iceland's  telephone switchboards were  left unstaffed.  President Vigdis Finnogadottir,  saying she would stay away from  her office in solidarity with  her protesting sisters, refused  to sign a hill orderingJstrik-  ing air hostesses at Iceland-  air back to work.  The Icelandic government held  an emergency meeting after  the president's refusal, the  first in the country's his--  tory. Acting Prime Minister  Halldor Asgrimsson said he  was later able to persuade  the president to change her  mind during a meeting at her  official residence outside  the capital.  But Iceland's 160 stewardesses,  whose strike Wednesday stranded  half the country's airliners  at foreign airports, said  they would defy the return-to-  work order and attend a women's  rally in Reykjavik called  under the slogan: "We dare,  we can, we will."  Supermarkets broadcast messages on radio telling their  employees to take the day off  after thousands of female  shop assistants failed to report to work.  Contraceptives  available  in Ireland  Despite opposition from the  Catholic church, the Irish government in February narrowly  passed a new law permitting  anyone over age 18 to buy contraceptives.  The new law amends a 1979 law  which legalized the sale of coi  traceptives to married couples  but only with a doctor's prescription and only at a phar-  At least several threats of  violence were reported against  supporters of the bill in the  Irish Dail (parliament). At  one point in the spirited debate  Health Minister Barry Desmond  accused Ireland's bishops of  using an "insidious form of  moral blackmail" in attempts  to get MPs to oppose trie bill.  The bishops countered with predictions that the amendment would  promote "moral decline, the  growth of venereal disease, a  sharp increase in the number of  teenage pregnancies, illegitimate births, abortions, self-  indulgence and pre-marital sex."  A predominantly Catholic country,  Ireland has been known for its  strict denial of freedom to purchase contraceptives. Half of  its 3.5 million population is  now under 25 and has become  increasingly impatient with the  ban.  CENSORSHIP  New attack on Gays by Canada's covert censors  by Gerre Galvin  Canada Customs is using a form of "invisible  censorship" to seize and delay imported  books. They use an internal policy on which  to base their decisions about what sexual  literature and photographs are permissible  in Canada.  John Ince, a Vancouver lawyer, said the  customs guidelines have no legal basis.  "The policy works because it is so faceless and very few people know what is going  on," said Ince.  In March 1985 the Federal Court of Appeal  struck down the 1867 customs law, which  prohibited importation of anything "indecent or immoral." Ince was instrumental in  having this action take place, because  the wording of the legislation was too  vague and the powers were unconstituional.  "The new temporary law was hastily passed  to fill in the gap," said Ince, "but it  is not an improvement." The new law prohibits any "obscene" material, and Ince  is currently working on having it changed.  On April 3, 1985, the Customs and Excise  branch of Revenue Canada issued a new  set of guidelines for customs officers  which are due to expire in June 1986.  "By and large they are sensible," said  Ince, "for they focus on violence and  feminist concerns, and now allow explicit  sexual material. However, they did leave  in one sexually explicit criterion."  This is Item 8 of the customs guidelines,  which cites "portrayals or descriptions  of the act of buggery (sodomy), including  depictions or descriptions involving implements of all kinds." Item 8 has the  gay and lesbian community concerned, for  it appears to be a direct attack on their  sexuality.  Ince said he doesn't "think there is any  anti-gay sentiment at Canada Customs, just  unimaginative and genital-phobic enforcement of the guidelines." Recently he  had the video Educating Nina  seized at  the border. This educational video was  produced by a feminist group in California who are interested in changing the  male-dominated sexual media. The film itself had nothing "obscene" in it, but  there was a two-second advertising clip at  the end of it which Customs judged to violate their guidelines. Ince is currently  appealing their decision.  Bruce Smyth, part owner of Little Sister's  Book and Art Emporium, is one of those  people who is "very concerned" about what  is happening at Canada Customs. Little  Sister's problems began on May 29, when a  shipment of the books Independence Day  and Another Runner in the Night  were delayed.  As a bookseller, Smyth still has to pay for  these shipments and take the risk of losing  all his investment. "We are having a very  difficult time getting any response on the  rationale for these seizures and delays,"  he said. "There has always been a strong  connection between England and Canada, and  what is happening oyer there is starting  to happen here."  There has been a strong trend toward  ultraconservative attitudes in England,  and the country has clamped down hard on  the London bookstore Gay's the Word. In  the last couple of years the store has  suffered from increasing harassment and  confiscation of imported books based on  British customs officers' interpretations  of "obscenity." On April 10, 1984, Customs  raided the store and confiscated 800  volumes of imported books, including works  by Gore Vidal, Jean-Paul Sartre and Tennessee  Williams, and textbooks on Nazism and  AIDS.  The store's existence has been threatened  due to the financial problems incurred  through seizures and court cases. In  England books may be seized if a customs  officer merely suspects that they will  "offend recognized standards of propriety."  This gives officials wide-ranging powers  of censorship.  Smyth sees a similar trend happening in  Canada. Glad Day, a Toronto-based bookstore, has had to deal regularly with  entanglements with Canada Customs as well  as police raids. The store has been  meeting increasing efforts to censor the  material it imports.  Megan Ellis of the Working Group on Sexual Violence said she thinks that Little  Sister's has a very real concern about  what is happening. "Customs personnel  have their own particular biases which they  act on without much discussion or training,"  said Ellis. But she does not think the  borders should be completely open.  Sara Diamond, a Vancouver writer and video  artist, said that eventually all bookstores will stop carrying gay and lesbian  literature, because it will be stopped at  the border.  "The magazine Bad Attitude  was an expression of women's erotic fantasies, but  because it was a magazine rather than a  book, like the Rite Report,  it was more  vulnerable," said Diamond. "It is very  scary what is happening, for even mainstream  authors using these fantasies could eventually be stopped by the same argument used  against gay and lesbian literature."  She does not think a legal solution is the  way to deal with hardcore pornography and  would rather see the effort put into educating the community. "Porn is the only  imagery of sexuality available, and when  they want to get rid of it, then it creates  a vacuum, where often more of a distortion  of sexuality will occur," said Diamond.  In response to the question of the recent  seizures at Little Sister's, Donna Stewart,  who is on the steering committee for the  Periodical Review Board, said,"This is  exactly why, as a coalition, we spelled out  that our concerns were about violence and  sexuality. As a group they had always known  that when anyone was going to exclude anything, 'gay' would be what they excluded,"  said Stewart.  "However, there is some internal material  in the gay community, such as child  pornography and violence, which, if it was  cleared up, then the gay community would  get more support," she said.  When asked about the wide-ranging effects  of censorship, Stewart said there is  always a fear that censorship will extend  beyond sexuality to the political.  - VANCOUVER -  WOMEN'S BOOKSTORE  1 st SAT. of Every Month:  10%  • OFF ALL TITLES  20 %  • OFF SELECTED TITLES  1986 Calendars Now in Stock  Mail orders welcome.  .315 Cambie Street  Vancouver, B.C.  V6B 2N4    Ph: 684-0523  LAZARA  PUBLICATIONS  invites you  to the launching  WALKING SLOW  Saturday, November 16  8:00 p.m.  of Helen Potrebenko 's     Octopus Books East  first book of poetry    1146 Commercial Drive  Vancouver 12 Kinesis November TO  by Gretchen Lang  Real women is a place where (women) won't  be looked on as having three heads because  they're happy with their husbands.  Sissy von Dehn  No,  I'm not a feminist. I like my boyfriend.  U.S. university student  Feminist heterosexual relationships can  exist.  I'm part of one.  Johanne Paradis  These women love the men that beat them.  Monroe House worker  Ma,  can I be a feminist and still like  men?  Cartoonist Nicole Hollander  Are feminists and men mutually exclusive?  The far right and the far left in women's  politics have both answered "yes ", and the  remainder of heterosexual feminists continue to question.  Feminists living with men can feel "split"  in their loyalties to the men they live  with and to the feminist cause they serve.  A woman struggling to reconcile the conflicts between political and home life may  feel she must choose one or the other.  Or, thinking to avoid such a conflict, a  woman might decide against involving  herself in the women's movement to begin  with.  Yet whether or not a woman is misled  into believing that feminism demands  the sacrifice of traditionally "female"  reles, she faces difficult decisions when  feminist ideas and sexist behavior come  into conflict in her home.  Of the three women interviewed here, all  agreed that finding a male partner untainted by social conditioning in a  sexist *Soci¬∞d1:y was hear to impossible.  Why then do we continue to look? What is  it that men especially offer? One simple  answer is sex.  One woman interviewed tells of attending  a lesbian support group during a time  she'd been dating women. The other members of the group expressed their dissatisfactions with previous heterosexual  experiences. "What could I say?" she recalls. "I never said I didn't like fucking."  "Sexual intimacy is very important,"  commented Ajax Quinby, a worker at Monroe  House for battered women.  " And if you  feel that homosexuality is not an option?"  And then.there's children. Ajax has four  sons. Despite artificial insemination  some women will continue to follow the  traditional road to motherhood, and desire to co-parent with the child's father.  Ajax also pointed out that skills and advan  tages given to men can have practical use  in feminist lives. "If I cook dinner  while he fixes the dishwasher, maybe we've  Feminism,  Men, and  Contradictions  saved ourselves a lot of frustration. I  don't have time to learn that stuff," says  Ajax,.who returned last year to university.  Men become friends and lovers of feminists, and fathers of their children.  Some find a simple and wonderful difference in someone who's male. Yet two of  the women interviewed here have left their  second marriages. They feel stronger a-  lone. Says Ajax, "I don't trust men with  power."  Ruth (a pseudonym) has been involved with  the women's movement for fifteen years.  She has two marriages behind her, and one  son, age 17. She has experienced male  physical abuse from both inside and outside the home.  Her first husband, from the Middle East,  faced racism and poverty when the couple  When a woman loves a man with  sexist attitudes, does she give her  passive consent to the oppression  of women?  moved to Canada. A man she had known as  gentle became abusive and suspicious of  her friends. She dissolved the marriage  but continued to be harassed by her former  husband. One beating led her to the North  Shore Women's Centre and into the arms  of feminism.  "I became aware that what was bothering  me was his sexist behavior. The women's  movement politicized me around this issue."  Exposure to feminist insights is seldom a  direct cause of the breakdown of relationships. Power is an active ingredient in  all intimate relationships; feminism highlights the licence society gives men to  abuse that power. When women become aware  of society's support for men's abusive  behavior it may no longer seem reasonable  to expose ourselves to men.  Ruth worked with organizations such as  Transition House, the B.C. Federation of  Women and Ariel Books. "For eight years I  had no men in my life, except bus drivers  and my son."  When a woman loves a man with sexist attitudes, does she give her passive consent  to the oppression of women?  IAjax was unaware of feminist concerns when  j she married. But during her time at Tran-  ;sition House it became increasingly dif-  ificult to accept sexist attitudes at home:  the same attitudes (if not as extreme) that  can lead to battering.  Each woman interviewed here said that the  anger she might feel was usually directed  at the institution of a pro-male society  rather than at the individual himself. But  for Ajax, after eight years at Transition  House, the "individual's" behavior was  sometimes infuriating.  "If he refused to wash the toilet, well, I  saw people come in bruised and crying because of that attitude."  Feminists committed to men must also contend with lovers who might feel alienated  and suspicious of the women's movement, or  who simply resent the movement's demand on  their time.  "He didn't understand why I was out so much,"  said Ruth, who had recently separated from  her lover. "The lifestyles were too different. I got tired of trying to separate my  political life and my social life."  One woman felt that she did not have this  problem. Johanne, an under-graduate student  at U.B.C, met the man she lives with in a  Women's Studies class. Johanne feels she's  looked hard to find a man she could "stomach". Now she has found someone "receptive"  to feminist concerns. But she feels that the  feminist community might better support  heterosexuals seeking a non-sexist relationship. In an articulate letter to Kinesis  (see July/August '85 issue) she urges feminists to discuss "heterosexual relationships, not only in terms of their abusive  qualities, but in terms of their potentially healthy qualities."  Johanne feels that through dialogue and  "re-education" of men and children, the nuclear family can become a feminist institution. Ruth, who~;has lived her life to  date with sometimes powerless and often  frustrated men, feels that until society  acknowledges the power of each individual,  quality in relationships is impossible regardless of the genders involved. Or as  Ajax puts it: "It's hard in a society that  values screwing people."  Johanne raised the request for the strong  support of women trying to reshape traditionally female roles along non-sexist lines.  And both Johanne and Ajax stressed the need  for the feminist community to openly approve  the diverse interests and life-experiences  which make it up. To do otherwise is to  court the stereotype projected by the media  of a feminist who must be anti-male,  anti-nuclear family (see Kinesis,  May/  June '85 "Real Women").  "Feminism is about choice," comments  Ajax, "the choice to play traditional  roles if desired."  One of the choices the feminist continues to make is to live with men in a  sexist society.  hhi Do you  A yeCrEUmn i  MP titer  me;  % Scutum  m Kinesis November'85 13  KATHARINE P. YOUNG • barrister & solicitor  • Accident & Insurance Claims  • Personal & Insurance Claims  • Employment & Labour Law  CONTINGENCY FEES AVAILABLE  FREE INITIAL CONSULTATION  5002695 GRANVILLE ST., VANCOUVER, B.C. V6H 2H4 (604) 7344777  Ariel  Books  10 am to 6 pm Monday to Saturday  OPEN SUNDAYS  1 pm to 5 pm  I  2766 W. 4th Ave.  733-3511  CO-OP HOUSING  ,^t»NS  • RESIDENTIAL  • INTERIOR  • DRYWALL REPAIR  LEIGH THOMSON 2481 william street  251-6516 VANCOUVER, B.C. V5K 2Y2  TTTF  AftNCOUVER  OUTDOOR  CLUB  FORWOMEN  ORGANIZED AND RUN BY WOMEN  LEARN NEW SKILLS  information  phone:  Linda     876-3506  1034 Commercial Drive  254-5044  OPEN-tues.-thurs.  noon-7:3oD|  fri.-sun.  10=30am -7!30pm  upm  Sitka Brings Women Home  by Sharon Knapp  Sharon Knapp interviewed Penny Thompson  and Alex Maas about the soon-to-be  constructed women-only Sitka Housing  Co-op.  "The Sitka is a hardy tree that only  grows on the west coast right at the  edge of the rain forest. It acts as a  barrier against the sea air and the  rest of the rain forest. It can exist  in very difficult environments and  withstands almost anything," Sitka  Housing Co-op board member Alex Maas  said when I asked why they chose the  name for their co-op.  The twenty-six unit townhouse-apart-  ment complex, which will soon be under  construction on Vancouver's east side  near Commercial Drive and 1st Avenue,  has been created with design features  to reflect the needs of sole-support  women and single mothers. Several units  are being customized to meet the needs  of women with environmental allergies,  with south views to cut down on mould  buildup (a common allergy problem),  plenty of ventilation and alternative  wall and floor coverings.  Architect Linda Baker worked with the  group to maximize the combination of  privacy (some are one-bedroom units  which have private roof decks, and families are housed so that the only noise  they will hear from children running  overhead will be that of their own)  and communal living (large kitchens,  to encourage visitors, will look  into the common areas).  The Sitka women have successfully  lobbied Central Mortgage and Housing  Corporation (CMHC) to increase their  ratio of one-bedroom units to multiple-  bedroom units in order to allow women  to move into smaller units as their  children leave home and ensure truly  secure housing.  The idea for the Sitka co-op began in  August 1981 when ^student Penny Thompson,  who was feeling increasingly insecure  about her own housing, put the word  out through friends that she felt a  co-op which would address the needs of  sole-support women was really necessary..  Research showed that one women's co-op,  the Constance Hamilton in Toronto,  already existed.  From a series of meetings, a core group  of women formed. As Alex Maas said,  "For most of us our experience in the  women's movement stripped away a lot of  illusions about old age and the long-  term security we could have about our  housing. Also, at that time we were all  in situations that weren't good in terms  of our own housing, and we had to  change that."  The group identified sole-support women  as the priority for their co-op and  then had to persevere against initial  resistence from some of the local resource groups who assist and develop  co-ops. Maas felt it was worth the  fight.  "It seemed to me that women had such a  particular need for a particular kind  of housing. Women had a greater need  for low-cost quality housing that  would be secure. It would be worth it  to try to set up a co-op that would  address the particular needs of women.  I think that there can never be enough  low-cost quality housing for women. We  need the security that is only guaranteed by owning your own home but that  is not a possibility for most of us.  A co-op is the way for us to gain that  security."  After the group established a working  agreement with Inner City, one of the  co-op resource groups, getting the B.C.  region of CMHC to take them seriously  was the next step. Inner City assisted  them in their negotiations with CMHC,  arranged the financing and found a  builder who was willing to put up the  money for the land.  The Sitka women's skill at lobbying and  their sheer persistence paid off:  "When CMHC saw we were ready to raise  political support with our MPs and  local politicians, then they could see  we were going to be difficult to get  rid of. Our persistence showed them we  were going to be good people to work  with because we were ready to take on  responsibility, which meant they had  less to do themselves. They were impressed because we were a cohesive  group and we stayed cohesive."  The CMHC could see we were  going to be difficult to get rid of.  The group found a good ally in their  MP, Margaret Mitchell. "We were a  little concerned about getting a  politician to support an all-woman co-op,"  Penny related. "We gave one of Mitchell's  assistants some information about us  and then set up an appointment with her."  "When we met, Mitchell said hello and then  said, 'Well, sisters, what can I do  for you?' We all just collapsed with  relief. She was terrific. She understood right away what it was we wanted  and why we wanted it."  In 1984 CMHC finally allocated money  to Sitka to develop their co-op. They  had already incorporated and bought  their land. Their financing level  allowed for excellent soundproofing  and an enclosed courtyard to afford  members safety and privacy.  They have also convinced CMHC to fund  hot-water heating throughout the units,  which is far cheaper than electric  heating and another big plus for women  with environmental allergies.  After three years of weekly meetings,  the women who are the core of SITKA  are about to realize their dream:  occupancy is slated for May or June  of 1986.  They are currently looking for women  who can pay market rent, which is tentatively set at $430 for a one-bedroom,  $540 for a two-bedroom, $650 for a  three bedroom and $705 for a four-  bedroom.  They are also willing to add more  women to their waiting list for subsidized housing.  For more information about SITKA,  telephone 255-9265 or 251-3241, or  write to SITKA at SITKA Housing Co-op  Society, 2842 St. George St.,  Vancouver, B.C. V5T 3R7 14 Kinesis November ^5  by Kim Irving  Rape has largely been (and still is)  considered, a male act. However, rape by  women does happen. Most rapes committed  by women take place within the family home.  Incest statistics indicate that 97% of  sexual abusers are men, leaving 3% as  There are strong reasons why women don 't  rape. As mothers, women are set up in the  family as the primary care-givers and  often provide the only physical contact  a child receives. Through breast feeding,  bathing and toilet training, women develop  a more-responsible attitude towards a  child's sexuality, are less inhibited and  self-conscious of this physical contact  and are less likely to eroticize or fantasize about a child's body.  Also, mothers (as most women) are aware  that rape is a controlling and sometimes  inevitable part of our lives. Women are  more sensitive to the trauma sexual abuse  causes (especially if they are incest survivors) and will not want to inflict this  on a child. Traditionally, women's sexuality emphasizes mutuality and caring while  men's demonstrates self-gratification and  ownership and depicts others, especially  children, as sexual property.  Why would a woman rape? As with some male  rapists, a marginal proportion are mentally incapable of understanding their actions, or are caught in a chaotic, unstable family environment. Some women may  be incest survivors or may be subjected  to physical or sexual abuse from a member  of their family (most likely a husband).  They may be cut off from the wider society,  Women Who Rape  where their emotional needs could be met.  They are often confused by sexual boundaries. Many incidents involve a woman  complying with the demands of a man  (again, most likely her husband or lover).  These rapes often include pornography,  drugs and the involvement of more than  one child.  Women may abuse either their son or  daughter (sexual abuse can also be from  an aunt, grandmother or sister). Mother-  son incest is considered the more common  and the ultimate "taboo", even though  throughout history mother-son incest has  been highly romanticized in novels and  myths.  According to research, most assaults involve no sexual intercourse between the  mother and son. As with daughters, sexual  contact consists of massaging and genital  rubbing and, in some cases, forced oral  sex. It's been considered that mothers  are less likely to use threats or severe  violence with a child.  In mother-child incest, the mother is often labelled with Freudian terms such as  dependent, over-protective, controlling,  provocative, castrating and guilt-ridden.  Many female abusers are quickly classified as mentally ill. (In father-daughter  incest the father is rarely considered  I remember- • -a nightmare.  The following story was written by a survivor of  sexual abuse by both parents and by a female  therapist. The woman has requested anonymity.  I remember my face being stroked, and  then my breasts, and then my belly, and  then my pubic hair. And then those lovely soft fingers brushed against my  clitoris. Only this time it wasn't my  mother; it was my female therapist. And  the nightmare began all over again.  I remember being small—not high enough  to see the colour of the tiles on the  bathroom counter. I remember the feel of  the cold tile floor under my bare feet.  I remember that the wallpaper was black  with pink drawings of tropical fish and  shells. I remember that sometimes I was  wearing only an undershirt or I was  naked.  I always tried: to be last—second or  third was last depending how many of us  there were then. My childhood mind  thought that if I went last maybe somebody would come and knock on the door and  mother would have to stop and so it  wouldn't happen to me again.  The problem with being last was-having  to wait longer and seeing what happened  to your sister before you. Afterwards I  was too preoccupied with my own bodily  discomforts to take any notice of what  was happening to anyone else.  I remember my mother picking me up and  laying me face down across her aproned  lap. I remember the cramps as my belly  began to swell with water. Then when I  was full I had to wait until the earlier  sister or sisters relieved themselves.  They always took so long and the cramps  were unbearable, but if I cried or leaked  I'd be strapped, and so I became very  good at holding things in—enemas and  feelings.  I remember one day it was very hot—114  F—and there were seven of us, all little  girls, waiting in the car. We were considered very pretty and "kidnappable,"  and so were told we must keep the windows  closed and doors locked until mother came  back.  We waited a long time and eventually  started an argument—I pulled Susan's  hair. My punishments for this demeanor  were: my pillow and blankets were taken  away for about a year, my parents didn't  let me take my art scholarship classes  for eight years, and I was strapped  fourteen times with a leather belt with  a metal buckle on my back and buttocks.  (Today there are scars on my back and  sides from the metal prong of the buckle  from this and other beatings.)  The beating was done lying naked, face ',  down on a bed—arms spread out at shoulder  height and legs spread-eagled. The beating continued until I stopped crying or  my parent decided to stop.  I was seven years old at the time of this  beating. Beatings of this type stopped  when I was fourteen.  Surviving childhood sexual abuse has been  traumatic. Surviving and beginning to  work on it as an adult and then having  that trust violated by another female—  my therapist—is both unthinkable and unforgivable. It means starting over again  and again and again. It means trust is a  mentally ill.) Some clinicians believe  mother-child incest occurs most often in  the early stages of the child's development, before the child can articulate  what has happened. This analysis is used  to explain why so little mother-child incest is reported. Clinicians claim the  children simply cannot remember these  assaults. Like many other theories, this  analysis may be used to blame the mother.  It is true, however, that most mother-  child incest stops early compared to  father-child incest which often continues  into the child's teenage years.  While being abused, a son or daughter may  take on specific roles towards the mother.  The son may see his mother as needy and  vulnerable, and will comply with the abuse,  thinking it's the "manly" thing to do to  protect his mother. Apparently this is  especially true if no father is present  in the home. A boy may be less likely to  report sexual abuse for the same reason—  he is expected to uphold masculine traits  of non-dependency and non-nurturing. He  may also feel ashamed because he was not  in control of the situation.  The son's sexual abuse may eventually turn  to anger and misogyny. Many clinicians  believe maternal rape is a primary reason  why (adult) men rape. Of course, this theory  has also been used to explain homosexuality and schizophrenia. What is less rec-   continued next page  four-letter word. It means being thrown  into sexual chaos.  I can rationalize men violating women  sexually, but I can never hope to rationalize why a woman would violate another  woman, especially a child or client.  Intimacy is a foreign concept. Looking at  young children today I realize that I  never had a childhood. I was robbed and  never got a chance to escape with Peter  Pan to never-never land, which was my greal  rescue dream.  How do I heal these festering wounds? I  keep my distance from my parents, as they  still try to control me. As a survivor  of incest with my father and my mother,  and seven sexual assaults by other people,  including a child psychiatrist, a stranger  rape and my female psychologist, I tell  my story over and over again in the hopes  I'll find someone else with a story like  mine, and then because I'm no longer  alone, I'll be normal.  I see a therapist who doesn't violate  me. I read every article and book on  childhood sexual abuse and survivors that  I find. I ask for hugs from safe people;  it makes me feel less like an untouchable, and when I'm upset it is sometimes  what I need to feel more together again.  I daydream a lot. I play a lot with  normal children. I paint and draw. I  sometimes write.  I dance both my pain and joy. I go  for long walks alone by the ocean—  the tides are healing. I talk, when  I'm ready. I visit with friends who  can stand to have a diseased friend  and will let me heal in my own time.  (Some people think sexual abuse is  infectious and drop you; some have miracle cures;, some victimize you.)  I take time—a lot of it. And I hope—  I hope  that some day I'll be whole and  someday I'll be able to help others  stop the nightmare of their own lives  sooner than I was able to do it. ognized is how boys learn misogyny from  their fathers and are tacitly encouraged  to rape in order to claim their manhood.  In fact, mother-son rape is becoming a  growing concern.  With daughters, mothers may sexually abuse  in attempts to (over) nurture. The mother  may also feel strong hatred for her daughter because the child is female. This internalized misogyny is most likely to  • cause extreme abuse, such as bondage, insertion of objects in the child's vagina  or anus, forced enemas, and beatings.  Daughters, in need of any "nurturance"  from their mothers, may comply with the  assaults. Mother-daughter incest is often  considered the most threatening to the  patriarchal family as it emotionally  binds the females away from the father.  Besides incest, other forms of rape by  women occur. Although assaults against  men are rare, they do occur, and when they  do they are usually treated as epidemics  by the regular media. These assaults often  happen with two or more women, and the man  is usually drugged and tied down. Though  we sometimes dismiss these assaults, thinking that men would be incapable of erections, studies have shown that men's  erections can be induced by fear, pain  and anger. Men raped by women suffer an  emotional trauma similar to female rape  reactions: a sense of violation, loss of  control and fear. It is important to  point out that women who rape other women  are not necessarily lesbian. It can be an  assault by an individual woman or a "gang"  of women. It is done for the same reasons  that men rape: to express power, to  humiliate, to hurt.  Women raped by women express a deep sense  of shock and betrayal, and often block out  the assault. It may be difficult for them  to talk to other women about the assault,  as a seemingly fundamental trust has been  Kinesis November ^5 15  broken. For lesbians, it may mean that  the nurturing, "sisterly" community is not  safe. When so many lesbians are alienated  from their families and the services provided in society. It may be more difficult  to find any support.  Incest survivors and women raped by women  report having flashbacks as well as periods of depression and self-abusiveness.  They feel unable to trust women, don't  understand their sexual boundaries with  women, have hatred for their femaleness  and experience difficulties in being  assertive.  It is imperative that we hear these women,  that we make our communities safe for  them by giving them room to speak.  Sources:  Recovery    Helen Benedict  The Silent Children   Linda Tschuhart Sanford  Father-Daughter Rape     Elizabeth Ward  When will the community be safe?  by Kim Irving  The following interview is with a survivor of rape by a  woman. After long discussions with the survivor, it  was decided that it would not be safe for her at this time  to name herself or her abuser.  How did you meet this woman?  I had come out as a lesbian when I was  fourteen. I came out in the women's community—the lesbian community. I had not had  a sexual relationship with anybody. This  woman started coming to the women's centre  where I worked. She was new in the community. She decided that she was interested  in me and pursued me, making friend-like  advances. I didn't like her. I never liked  her. But I didn't know I had the right to  say no to anybody about anything at that  point.  Why is that?  I'm an incest survivor. I was battered and  emotionally abused in my family, which at  the time of the rape I hadn't recognized.  So coming out of that situation, I had a  real need to be liked, a real hunger for  affection. What I wanted and needed was  to be taken care of, but the only recognized way of getting that was through  being sexual.  I love women, even though I had a history  of being victimized by women and other  girls. I still had this great love for  women —a very naive kind of love. I wasn't  realistic. I was really vulnerable, and  nine months after I came out, I was raped  by a woman.  Not that there's something wrong with  looking for nurturing. I was naive because  it's a myth in society about women being  nurturers, and in the lesbian community  that once you come out everything is all  roses and clouds. The truth is there  are some wonderful things going on. Being  a lesbian is still very important to me.  But it's also true that there are women  who abuse women and kids, and I didn't  know that because no one ever talked  about it.  Basic feminist theory acknowledges that  women who have been abused by men as  children, who relate to men sexually as  adults, often end up in abusive situations. But there hasn't been recognition  of the fact that the same could be true  of lesbians. All the lesbians I know who  have been sexually abused by women as  adults are incest survivors. And I don't  think that's just coincidence.  Did you consider this woman's advances  to be  "normal" lesbian behavior?  I didn't know what "normal" lesbian  behaviour was...I'd never had any friends  and so...I guess she presented it as being  normal. She told me that she had been  raped, and I should take care of her. I  don't believe now that she was raped—  she's a chronic liar. But it really  hooked into the pattern I'd been brought  up with of taking care of people who  were abusive—taking care of people in  general.  She knew this pattern of yours?  Absolutely. It was very deliberate.^^S^.^  was going^o\ get 'm%,-into bed no matter  what. It's something she's done to a lot  of women—a lot of young women. And women  just coming out, or in crisis situations.  She came to my mother's house, and five  minutes in the door she was saying, "Tell  me about the first time you made love to  a woman." Well, normal lesbian behavior?  I didn't know if it was or not.  I told her that I hadn't been with anyone.  She kept making sexual comments even  though we'd never spent any time together  before. Through this whole thing, I was  angry underneath, very angry. But I'd  always been told I had to be a nice girl  and please people.  All this attention must have been overwhelming.  Yeah, I was fifteen, just turned fifteen,  and she was twenty-three. I had dropped  out of school. She had age, education,  money and knowledge that I didn't have.  She kept saying things that implied that  I was frightened, or that I was a little  girl...I looked like a "lost orphan." It  was to make me feel powerless.  She said she wanted to take me out. She  started talking about wanting to kiss me  and make love to me. She only left me  alone for five minutes during the next  twenty-four hours. At the same time she  was saying that I could say no, she  would start in with all the reasons of  why I couldn't—if I did, I wasn't a lesbian and I was immature. If I didn't have  sex with her, she said no one else would  ever want me. She's very verbally abusive.  Anytime I said something she didn't like,  she would blow up.  So there were continuous threats?  Yes. She also said that she'd be arrested  if anyone found out about us. She talked  about having beaten up lovers and thrown  them down the stairs. She presented it  as if it were a common thing.  How long did you know her?  From when she first started showing interest in was a couple of weeks.  It was a very quick thing....  When did you realize that you had been  sexually assaulted?  It's been years of putting it together  to realize it was rape. But I knew then  it wasn't right. At the time I didn't  know anything about most  survivors of child sexual abuse.  She backed me up against the wall and  started kissing me, but it wasn't like  being kissed. jCg>£elt very violent. I  i£&^jp*E--wanting to say no, buMJ^c&dh't  know that once ,3||& said yes that I could  back out. We went to her place. She  wanted to get stoned. It didn't affect  me much, but the idea was to take away  more of my control. I went away while  being sexual with her; I went away in my  head. That was a skill of mine already.  She hurt me physically. Afterwards she  asked me several times if she had hurt  me. I finally said yes and she said, "Oh,  you shouldn't let anyone hurt you." But  she wanted to hurt me and she knew that  she had. At the same time she was saying  things like, "I know you better than anyone else does"; "No one's ever been this  nice to you, have they?"  She said it was a one-night stand; it was  an affair, and no one should know about  it. But after, she kept coming over,  making a lot of sexual comments, especially  in the presence of my brother. She also  asked him to draw a picture of two  women making love.  And since the assault?  I often have bad flashbacks when I get  close to women. Thinking about the rape  gives me nausea—abdominal and vaginal  pains. I have periods of it being very  painful for me to be touched. It took  me a long time to find out that she's  known to be a rapist All I have to do  is describe her pattern for people to  know who I'm talking about. But a common  response is to be told I "imagined" it,  "Stop dwelling on the past," or "Women  don't rape women."  Is this from the lesbian community?  Yes. I've tended to get more support from  straight women. There's a great unwillingness to deal with violence within the community. It's not just an isolated incident  ...she's assaulted dozens and dozens of  women here and elsewhere. This woman's  still in the community. Women don't con- Kinesis November '8  ; a hot and muggy night in July, a few  I weeks after my thirty-fifth birthday, when I  1 put on my stiff white gi (uniform) and stepped onto the floor of the dojo (place of  training) for the first time. After years  spent researching and writing about the  i warrior in Asian history and culture,  I was about to begin the study of karate.  A pamphlet on the notice board of our co-op  describing Westcoast Women in Karate led  me to choose this club as my dojo. While the  sensei (teacher), Dulce Oikawa, and her  students were very supportive of beginners,  it was evident from the first moment of class  that this dojo was a disciplined and formal  environment in whpfh'."women were taught a  variety of skills quite alien to the usual  feminine persona.  I All students wore the same white unifo  I and bowed when entering the dojo. The class  | began with bowing to the sensei, kneeling  1 and a few moments of meditation.  I noticed that karate women did not wear  smiles. They looked me straight in the eye  and they didn't apologize when they kicked  me in the stomach during sparring practice.  By the end of my first class I had acquired  a variety of bruises and sore muscles. I  wondered if the warrior women  novels, who leaped over city walls and felled  ten bandits with a single sword, had really  started out this way.  Recently, I talked with my sensei, Dulce  Oikawa, about her own history as a student  of karate and about the history of her  dojo, Westcoast Women in Karate. I began  by asking her hoa^he got involved in the  martial  Dulce:   I started studying karate in January  1977 at the age of 34. I started because  fifteen years ago I was attacked by a knife-  wielding man in my Ottawa apartment. At that  time my rage was not so much about the rape  itself as about my own physical helplessness. I didn't know what to do with my  body. I didn't know how to defend myself. I  felt totally vulnerable. And so my anger was  directed more at myself for being in that  condition.  phone down on me. He was a very traditional  teacher. He ran a very traditional, very  hard, hard class and he didn't think that  women belonged there. Eventually, however,  he opened the door to women.  Once women entered the floor and showed  that they could go through the workouts,  and that they wouldn't burst into tears,  then he respected those who were willing  to go through his rigorous training. He  Once women entered the floor and showed that they could  go through the workouts, and that they wouldn't burst  into tears, then he respected those who were willing  to go through his rigorous training.  Then it occurred to me that as long as I  didn't do anything about it I was always  going to be in that vulnerable position.  One day I saw a documentary on karate  and I really liked the kata forms (a series  of formal techniques against imaginary  opponents). But I also saw karate as a good  self-defence strategy. When I moved back  to Vancouver I started looking at all the  different martial arts. While my prime  as always self-defence, I eventually chose karate over the othei  esthetic reasons.  didn't spare us. He didn't treat us any  differently than the men. There was respect for women who could hang in.  ing all the basics, the techniques. Once  you master these, then you can start  making your music.  Having trained successfully with men,  why did you decide to start an all-female  club?  A lot of women were coming to our club  and dropping out. And I was seeing in all  the other clubs that the percentage of  women training was minuscule as compared  to men. I felt that women needed a different kind of support network. They need  a more nurturing atmosphere.  The dojo is not nurturing in the female  sense; it's very competitive and it's very  demanding and masculine.  Say there is a new female and a new male  ftudent, and right away they have to do  knuckle push-ups. Your average female can  hardly do a flat-hand push-up let alone a  knuckle one. So she looks at the man next  to her struggling with twenty and the rest  of the people doing fifty and she can't even  do one, and she feels, I can't do any of this.  face. Women are expected to smile. How many  times has a man come up to you, a total  stranger, and said to you, "Smile, it's not  so bad!" There's a real expectation that  women will always have smiles on their faces.  When you see a whole group of women without  a single smile on their faces and their eyes  are focused very directly, it looks unnatural.  Do you encourage your students to enter competitions?  I feel that competition is very important.  Competition is quite terrifying for women,  more so than for men, because women are not  used to behaving in a competitive fashion,  and they feel it goes against the grain to  be competitive.  I really encourage them to participate and  to think about it as being a competition with  their own fears. It's absolutely critical for  women to be able to confront their own fears.  There seems to be a fear in women of looking  foolish. What if I get up there and fall down,  or people laugh at me?  If you look at aerobics classes.... Women  need to go out and buy these hundred-  dollar outfits. There's a huge industry now  devoted to women in aerobics classes. I go in  shorts that I've had since high-school days  and old sneakers, and I look totally out of  place. But in karate it's the white uniform;  everybody looks the same. So now you need to  go out there and be seen not by your physical  beauty but by your ability.  That's an issue that women need to deal with  in competition. A willingness to be seen fo  who they really are rather than with all  their fancy outfits.  November will be my fifth month at the dojo  and the time for my first grading. There are  ten grading levels, called kyus. The ninth  and eighth kyu are white belts, the seventh  and sixth are yellow. Fifth and fourth kyus  are green belts, and third, second and first  are brown belts. At that point the student  is halfway to becoming a black belt.  My test for the first kyu will consist of  basic stances, punches, kicks and blocks.  Judging from the progress of my fellow students, it will be another eight months  before I'm ready to test for a yellow belt.  Though my progress seems slow to me, I realize that I am starting my training in  karate at almost the same age as my sensei began her own training.  For the first time in my life I'm thinking  that a black belt in karate would be a  wonderful gift for my fortieth birthday—  from myself.  Dulce Oikawa is also available to come out  to small groups to give two-hour seminars oi  basic self-defence.  For information call  874-1595.  ii  R ARTS  Escape into Darkover  by Maura Volante  Marion Zimmer Bradley is one of those  writers who, having written in the field  of science/speculative fiction for many  years, has been discovered by a new generation of women readers who have dared  to explore this previously male-defined  genre because more and more women are  writing in it. Looking for an alternative  to romances and murder mysteries for  our escape reading, many of us discovered  that we could happily lose ourselves in the  pages of otherworldly tales, while at the  same time drawing conclusions about our  own world.  Darkover  is a planet created by Marion  Zimmer Bradley, about which she has written over a dozen novels and several short  stories, each complete in itself and not  written (for the most part) in chronological order. Darkover has a richly textured  mythology, history and social structure,  and a geography to challenge the most  intrepid traveller.  Although I have some criticisms of her  style and content, I am among the thousands  who eagerly await new Darkover  works and  gleefully abandon important projects and  deadlines to immerse ourselves in these  science fiction/fantasy tales.  A land of extremely high mountains, cold  climate (it snows even in summer!) and a  blood-red sun, Darkover was colonized  accidentally by all-white settlers, predominantly from a Scottish background, who  were interested in preserving a simple way  of life. Thus the reader enters a world  thousands of years in the future, whose  society would be considered a throwback in  the present day.  But of course no society is as simple as  all that. In those thousands of years  many new mechanisms have sprung up in  response to the harsh realities of the  environment.  One of the most important of these is the  development of psychic skills far surpassing any we have in our modern world. These  skills are mostly exhibited by a small segment of the population said to have inherited  chieri blood(.chieri  being an indigei  sentient life form all but extin  "modern Darkover). Those with chieri  blood become the aristocracy in a  basically feudal, agrarian society.  Those who possess laran  (genetically transmitted psychic talent) are capable of mind-  reading, telekinesis, weatherwork and  healing, among other things, and strengthen  their powers with matrix crystals  and the  joining of their energies in a matrix  circle.  This exploration of psi-technology  rather than mechanical technology is very  appealing for me and for many other women  who are exploring, in elementary ways,  these same skills.  Another appealing aspect of the Darkover  novels is the existence of a society of  women who call themselves the Guild of  Renunciates, called by others Free Amazons.  These are women who renounce female privilege (protection by male family) and declare  rRenunciates and the thinly veiled sexism  of Terran Society.  The use of laran is touched upon as well in  these stories, as several of the characters,  including Magda, possess this talent. We  are shown what happens when the skill is not  trained, as with Magda, who is just discovering its existence, and with Jaelle (her  close friend), who has rejected her laran as  a relic of her aristocratic heritage.  Towards the end of Thendara House we are  introduced to the members of a renegade  matrix circle  called the Forbidden Tower,  so named because they refuse to restrict  their work to within one of the established  towers (centres for training and use of  laran);  members of the Forbidden Tower take  their skills to the people, training commoners as well as members of the comyn  (aristocracy) who for one reason or another  cannot work in a tower.  Reading The Forbidden Tower, we are taken  through the painful process of building  this renegade group, beginning with two  heterosexual couples. The relationship  between sex and laran is explored among  these four telepaths, as well as the  Terran/Darkovan dynamic, as one of the  Some are "lovers of women" and some are heterosexual, but all are  oath-bound to submit to no man's will.  themselves independent and free to work at  whatever trade suits them. Some are "lovers  of women" and some are heterosexual, but all  are oath-bound to submit to no man's will,  and to defend themselves and each other from  any unwanted male attention.  Almost all of the Darkover  novels deal with  the interaction between these two elements  of Darkovan society and the Terran Empire,  which arrives and sets up a spaceport to  facilitate interstellar travel.  One character who exemplifies this interaction is Magdalen Lorne/Margali n'ha  Ysabet. Born and raised on Darkover  of Terran  parents, Magda/Margali is a central character  in three books: The Shattered Chain,  Thendara  House  .and City of Sorcery.  Each of the Darkover  books is written with enough background information to be understood by a reader new to  this world.  If you want to read Magda's story in chronological order, I would recommend that you  first read The Shattered Chain,   and then  Thendara House,  which begins right where  the other ends. In these two books Bradley  focuses particularly on the roles of women  in two mainstream groupings—the Dry Towners  and the Domains—as well as looking at the  men is a Terran whose story of an aircrash  and rescue is told in The Spell Sword.  City of Sorcery  takes up the story of  Magda and Jaelle seven years after Thendara  House,   and is the most completely female  of any in the series. High adventure and  mystic visions abound in this quest story  of five women seeking to join two who have  gone before on a fantastic journey through  the highest of Darkover's mountain ranges.  New levels of love and trust are reached  among the women, though none except Magda  and Jaelle express this love in a sexual  way. As with many quest tales, what they  find isn't exactly what they thought they  were looking for.  Though I am a fan of the Darkover  books,  I am sometimes frustrated by certain  aspects of Marion Zimmer Bradley's writing. Stylistically, she has a tendency to  treat the reader as a slow learner, talking down to us and hitting us over the  head with repetition and explanation.  Some repetition is necessary when trying  to construct in each book a society with  which many readers are already familiar.  Even though some are new to it, the  explanatory narrative is often boring.  Darkover continued next page Kinesis November'85 19  ARTS  Phyllis Webb  by Pam Fleming  "Despite my well-behaved life, I've always  wanted to be disobedient," Phyllis Webb says,  a little ironically. As a poet and a woman,  Webb has been anything but "well-behaved."  For over thirty years, she has been refusing to be classifiable, and therefore comprehensible, to the Canadian poetry establishment.  For example, her Naked Poems  (1965) , inspired by and based on a lesbian love -  affair, shook up a few old farts back then.  Today, Webb remains aloof and isolated from  their clutches, both literally and liter-  arily, in her home on Saltspring Island.  On Sept. 24, Webb was lured away from Salt-  spring to give one of her rare readings.  In her throaty, resonating voice, Webb  decided to "start on a lecturely note...  that's spelled 1-e-c-t-u-r-e, by the  way." This evoked loud guffaws and-the occasional broad smile from the filled-past-  brimming audience, composed mostly of women.  Webb's presence emanated humour, wit and  glints of brilliance. Any former cynics  about Webb present were already decided  converts.  Darkover continued from previous page  While it makes for easy reading (you  never have to worry about missing  anything), it can be tedious.  In terms of content, the main criticism I  have is Bradley's treatment of lesbians.  She obviously writes from a heterosexual  point of view, and I suppose we could commend her for including women loving women  in her writing. The cynic within me says  that she is aware of her large following  among lesbian readers. But we never seeJ  the graphic detail in sexual scenes  between women that we do in some  hetrosexual scenes. It is referred to,  then glossed over.  However, the real problem is that this  expression of sexuality is felt as a problem by the major characters, particularly  Magda. She acts as though lesbianism is  unheard of in Terran society. One of her  lovers, Camilla, is presented as a stereotyped butch in physique, having been  neutered in her youth after a gang rape.  With Jaelle the sexuality is played down,  treated as an inconsequential phase in  their long and close relationship.  It is in the creation of these relationships among multi-dimensional characters  that we see one of Marion Zimmer Bradley's  greatest strengths as a writer. That, and  her ability to spin an exciting yarn, make  the Darkover novels an outstanding collection.  Phyllis Webb  Poetry that transcends  the private life  The "lecture" was a synopsis about ghazals,  an eighth-century patriarchal Persian poetic  form. In Webb's latest collection of poems,  Water and Light: Ghazals and Anti-Ghazals,  Webb gleefully subverts them all. In so  doing she creates a feminist and obviously  more palpable ghazal/anti-ghazal.  The characteristic of traditional ghazals  that is most interesting to feminists is  that the subject matter is supposed to  "transcend the local, the immediate and  the private." Nothing epitomizes patriarchal sensibility more than this idea  that only objective, so-called universal,  themes removed from personal experience  are what "ignoble" us. Contrarily, nothing,  is closer to a feminist sensibility than  the sense that personal and immediate experience is what we should, and do, share  and base our art/politique/life on.  In Water and Light,   as in most of Webb's  previous works, Webb is particularly known  (and needled by male critics) for inoculating her poetry with subjective experience. By doing this she is not only rejecting patriarchal values, but is reaffirming that women's experience is not only  worthy subject matter but the stuff of  life and poetry.  The women writers their heads bent under  the light work late at their kitchen  tables  By poetically using the feminist principle of subjective and local themes, Webb  also breaks down the barriers between  listener/reader and poet, listener/reader  and poem. Webb's subtle style almost  casually universalizes women's experience.  She blends day-to-day reality  Around the corner, Robin hangs out big  to hide her new added on kitchen from  the building inspector  with mortal universal themes:  The rose blooms because it blooms in the  trellis  A scale of black death because a scale  of black death  Meanwhile, Webb's "brain is humming sedition," throughout the whole poetic process, from the inception of the poem to  the smirk on her face at the reading.  Webb's poems are not mere vehicles for  intellectually apprenhensible ideas, but  rather entire esthetic, poetic, politic,  emotional and intellectual playgrounds.  We are invited to jump in and mess around  in them. Webb succinctly comments on the  difference between herself and the so-  called metaphysical poets:  The Authors are in Eternity,  or so Blake said,  but I am here,  feet planted  on the ground,  I am listening to the song  of the underground river  At the reading, Webb further personalized  her work, by telling anecdotes about the  real-life incidents that inspired particular poems. There were stories about peacocks and lilies and suicide. Some of the  incidents would have passed unnoticed or  /undealt with for most of us, but Webb's  poetic vision almost instantaneously  transformed them into moving, amusing,  profound poems.  Despite the exquisiteness of Webb's poems,  she does not "agonize over fine-tuning,  but rather, I write very quickly. Most  of these poems have had few if any revisions. "  The re-visioning takes place in Webb's  personal/poetic re-visioning of patriarchal  traditions. It also takes place within  the listener/reader, who temporarily gets  to see through Webb's eyes in a celebration that blends water and light, personal  and poetic, local and universal, and the  immediate and timelessness.  Webb's poetry is definitely a/whirl in  the spiralling (Brossard) of feminist  poetics.  Around me little creakings  of the house. Day's end.  The universe opens.  I close.  And open, just to surprise you.  Mrs. Olson at 91 is slim and sprightly.  She still swims in the clamshell bay.  Around the corner, Robin hangs out big sheets  to hide her new added on kitchen from the building inspector.  I fly from the wide-open mouth of the seraphim.  Something or somebody always wants to improve me.  Come down eagle, from your mighty height.  Let me look you in the eye, Mr. America.  Crash — in the woods at night.  Only a dead tree falling. 20 Kinesis. November »85  ARTS  Intolerance mars Netherlands Women's Festivals  by Faith Jones  Two women's festivals took place simultaneously in the Netherlands at the end of  September.  The Fifth International Women's Festival  in Amsterdam was the larger and more  varied of the two. The five-day schedule  included daytime workshops in dance and  movement, voice, healing, writing and art.  The evenings consisted of dance, theatre  and music performances, film screenings,  poetry and prose readings.  Unfortunately, what should have been a  great time was marred by an intolerant  atmosphere. For example, a panel discussion about sex, which was to address the  question "What do Women Really Want?" dealt  exclusively with lesbian pornography and  gave advice on how women can become consumers of the sex industry. Four of the  five panel members are involved in the  commercial porn industry.  The program notes read in part:  There are women with hangups about  expressing or enjoying sexual feelings and desires; others have problems admitting that they get extreme  pleasure from sexual imagery, "eroto-  graphy", pornpics, etc. And women  looking for and receiving "sexual  service" is one of the greatest  taboos.  A few things have become clear  recently. For instance—that all  censorship in the name of women's liberation is futile and even dangerous.  We feel that we should no longer  waste our energies with fighting  against a "bad taste" porn industry  run by men...but rather use our  Road map for  the justice system  Surviving Procedures After a Sexual  Assault,  by Megan Ellis. Available from  WAVAW/Rape Crisis Centre, #204-636 West  Broadway, Vancouver, B.C. V5Z 1G2  $5.50 (20% discount for libraries), 5x8,  118 pp.  The book was written by a rape crisis  centre worker who has gone through the  medical and legal process with many  survivors of sexual assault. It provides  a definitive guide to a history of rape  law in Canada, reporting on assault,  procedures for child victims, the police  investigation, laying charges and types  of offences, as well as what happens in  court, rules of evidence, sentencing  and criminal injury compensation.  A well-indexed table of contents provides for easy accessibility to the  information in the book.  strength and inventiveness in  creating our own sex industry....  This attitude—one that leaves no room for  debate—was also reflected in the organizers' choices of entertainment for the  Saturday night party. Candida Royalle (one  of the "pro-sex feminists" on the sex  panel) performed her "burlesque act";  Pat Califia read from her book Pornographic  Poetry;   there was a striptease and "sweet  porn from Paris." The program notes tell  you to "ask yourself if you're prepared  for all this." Meaning what—you're hung  up if you don't like it?  There were good things about the festival.  There was a stunning one-woman music/  theatre performance by Janice Perry. There  were two well-acted plays about lesbian  history by England's Hard Corps theatre  company. North America was well-represented  by the black women's ensemble, Kuumba. But  in spite of these fine performances, they  were isolated incidents within an overall  uncomfortable atmosphere.  More successful was the First International  Women's Music Festival, held at Enschede,  a town in the Netherlands near the German  border. While the location made it less  accessible than the Amsterdam festival,  it also ensured the participation of German women.  One of the highlights of the weekend was a  performance by London's Ova, two women who  combine percussion instruments from around  the world with guitars and vocal improvisation. Other favourites of the festival  were Toxic Shock, also from England, who  alternated between punk and soft-rock a  capella music, and Gayle Marie from the  U.S., with her blues/rock style and beautiful voice.  One defect in this festival was the lack  of women-of-colour performers, a problem  which the organizers say they are eager  to overcome next festival. They are hoping  to organize another women's music festival  in the spring of 1987. Women interested .  in performing can contact the organizers c/o  Jupiterstraat 25, 7557 LA Hengelo (OV),  Netherlands.  EngeFs stories alive with warmth and shrewdness  by Alison Acheson  The Tattooed Woman  is the most recently  published work of Marion Engel. She has  published eleven books, of which two are  collections of short stories and one a  children's book. Bear  (1976) received the  Governor-General's Award. A resident of  Toronto, Engel died in the past year,  leaving an irreplaceable gap in Canadian  literature.  The Tattooed Woman  by Marian Engel.  Penguin Short Fiction. Penguin Books  Canada Ltd., 1985, 192 pages.  Told through the eyes of women (young and  old), men, and the child in the grown-up,  The Tattooed Woman  is a collection of  sixteen stories, varying in length from  three to twenty pages. They are diverse,  dealing with lovers, husbands, husbands  with young lovers (this appears frequently!), roommates, friendships, parent-  children interaction, siblings...just  about every sort of human relationship  possible.  I could identify closely with Share and  Share Alike,   a story of human beings  sharing the same home: the elasticity of  some, the tightness of others, the extreme ways in which people deal with petty  living problems and the unreachable odds  they arrive at because of this, causing  enormous holes in- otherwise good friendships.  Then again there is the incredible closeness won by those who have patience with  the twists and oddities of each other:  "We're so happy that sometimes even Jean-  Louis and his wife drop by for a drink and  a piece of preserved goose and a joke, and  we share this happiness with them carefully,  spoon by spoon, In memory of other times  when things were not so good."  Compared with Inside the Easter Egg,  another collection of short stories, I  found The Tattooed Woman less sexual, and  written with a resolved direction. Engel  deals intimately with age and aging. The  book has a wholeness; it is the work of a  matured writer.  Could I Have Found a Better Love Than You?  is the story of Iris, an old woman, who  has lived her life in her nursery, nurturing flowers. The flowers, named after  friends and family, are described throughout: the story in the style of an old garden catalogue.  The old woman's love and life are intertwined with her plants in a way few people  could begin to understand, with the exception of Louisa. Iris describes one  flower as being "Louisa's Favourite: A  lean brown daylily, meagre-blooming, unruffled, but with golden stamens and  strange, silver veins. Dignified, but  merry in the breeze; unpredictable: not  like anything else you have ever seen."  Strains of D.H. Lawrence here....  I found myself reading a quick story over  coffee and a cigarette in the morning before going to work, another story during  a break later in the day, and a longer one  in the evening, allowing myself the time,  so necessary with short stories, to  savour each fully.  I laughed more than once at the humour,  -or at Engel's constant use of the word  "puffball," sometimes dryly, as the  truth of something was brought to the  surface with shrewdness and brevity.  Engel's style is concise, natural and  flowing—a delight to read. Kinesis November 15 21  Ceres Gallery:  Show is 'slick'  but relaxed  by Jill Pollack  It was my second visit to New York City so  I prided myself somewhat on knowing my way  around, especially in Soho where there are  a lot of galleries, and yet here I was, in  the pouring rain, totally lost and disoriented. What few people there were on the  streets didn't seem to know where they were  either. I turned down a dark, cobbled  street, Franklin, looking for something  familiar. A sign on a door said "Ceres  Gallery". My knowledge of Roman mythology  is limited, despite many English professors'  attempts to 'change that, but I vaguely  remembered that Ceres was somehow connected  I had inadvertantly stumbled across a feminist gallery. Further, it was in the same  building as the New York Feminist Art Institute.  Ceres Gallery (est. 1984) is founded on  the philosophy, "We define this gallery  as feminist. This does not refer to one  particular kind of art-making or ideology.  We use it to identify ourselves as political in the broadest sense, to serve as  more than just a place to view art. We see  it as a vehicle for promoting women's art,  making it visible and effective. Using our  individual power and control to address issues and explore the relationship of art  making to those issues."1  The membership is open only to women, and  there are three categories. Full members  have both a financial and a work commitment  and can vote. Affiliate members pay a lower  monthly fee, do not vote, and are not expected to put in time. An Associate member  can be either a Full or an Affiliate member  who has been accepted into a commercial gallery which will represent her work. Associates have the same financial responsibilities as Affiliates. Full, Affiliate and  Associate members all pay a sliding scale  initiation fee of between $150 and 300.  The gallery also has specific guidelines for  exhibition sitting (with a fine for being  late) and for frequency/type of exhibitions.2  They receive no government, corporation or  foundation grants. Along with membership  dues, they survive on sales and volunteer  labour. They are interdependent among themselves.  They have two gallery spaces, both of good  quality and with track lighting. Apparently,  when they first moved in, the space was a  mess and the women put in long hours to bring  it to its present, more-than-acceptable condition. 3 I sensed a strong commitment and  emotional attachment to the space - for the  women involved it is not just a gallery but  a source of pride and a repository of political belief.  In a city the size of New York, where there  are hundreds of galleries, perhaps it is not  surprising to find a feminist gallery tucked  away in Soho. It looks as "slick" as any  other gallery, but what is on the walls is  markedly different from the majority of exhibitions elsewhere. The quality was high  (higher in fact than some of the other shows  I saw).  The most overt departure was in content.  While I saw work that I felt connected to  and work that I liked and appreciated, even  moved by, I felt "at home" at Ceres. This  came as a surprise, as I did not expect the  label "feministgallery" to make that much of  a difference. After all, I am a curator who  works within a variety of arts institutions.  But it did. Even though the exhibition It's  a Part of...was installed in a highly profes  sional manner and even though the work was in  a traditional medium (black and white photography) , I found the atmosphere more relaxed,  more people-oriented, less imposing/intimidating. Because of that label - feminist gal-  ery - I approached the show in a different way.  Because of that label—feminist  gallery—I approached the show  in a different way.  Looking back, I am not sure if this is positive or negative, but I am sure that it  speaks to my expectations of a gallery  visit. I felt very comfortable approaching  the woman behind the desk to ask her about  the gallery. While I spend a lot of time  in galleries, it was here, in a feminist  gallery, that I found myself feeling more  confident and connected to the space. My  analysis around the viability of feminist  art galleries has always centered on the  role such an institution can play for the  promotion and enhancement of artists. Now  it has shifted to include the place5 of the  viewer.  It helped that the exhibit Its a Part of...  was a good one, and I think that I also  felt positive because the woman behind the  desk turned out to be the artist Polly  Lai.  Lai, along with being an artist, works as  a framer. Its a Part of...     is her first  solo exhibition, and it holds together well.  The work was made in part in Hong Kong, in  part in New York City. It represents her  move to the definably autobiographical. The  show focuses on her identity as an Asian-  American and a feminist, bringing together heritage and her life now.  The show f ocusses on her identity  as an Asian-American and a  feminist.  The photographs document her impressions of  her environment(s), the people in them and  the objects she values - all contained  within and portrayed with her strong yet  serene sensibility. Lai uses qualities of  light to evoke a mood of calm, which  serves to emphasize the subtle power in  each print.  Titles play a big part, bringing the work  from the more impersonal, universal realm  into the personal one. These tend to heighten the impact of the work, because they  allow us to not only appreciate the beauty  of the photographs, but understand the integral connection they have to the artist.  Whereas a portrait of an older woman (in  bed and from the neck up) is an articulate  and moving image, when one learns from the  title that it is her grandmother, the  piece becomes something else. It is turned  into an homage and "a part of" the artist  in a tangible way. It can be said that all  works of art are a part of their maker, because they come from the maker; however,  when a work is overtly autobiographical,  another element is introduced.  The decision to at once take an autobiographical stance at the same time as a  documentary one works well for Lai. She  imbues each image with a special meaning  because the viewer is made aware that it  I is her life we are seeing. Just as she  grapples with a cultural dichotomy (Asian/  American), so too does the viewer - because  the artist has presented her concerns and  process so well.  We are "helped out" by the way in which the  work is hung. The series starts with an  exterior shot and moves to interiors, then  objects and then portraits. The viewer begins as an outsider (literally and metaphorically) and when seeing the show is inducted into the interiors of Lai's perceptions (literally and metaphorically). There  is a consistent, cohesive narrative to the  way in which the photographs are presented,  and this augments the viewer's understanding.  Further, each image presents, within the  image itself, the dichotomy of two cultures  meeting. Sometimes colliding, sometimes  merging, the overall exhibition depicts the  two distinct worlds co-existing. This is  achieved through the incorporation of symmetry (symmetry equals safety) and a similarity of tone. The compositions are ';•  balanced and the range of blacks, greys  and whites are consistent from print to  print. Lai's treatment of the Hong  Kong and New York scenes does not differ.  In fact, given the multicultural nature I  of both places, it is difficult to determine which was shot where. This enhances  the feeling of acceptance and fuses the  two cultures.  Its a Part of....   speaks to the realization  that we are a part of the past and a part  of the present, yet unique unto ourselves,  lolly Lai captured those parts of herself  which are all too often lost and she found  her voice in photography.  "...the relation of one person to his  (sic)  surroundings is a continuing pre-occupa-  tion.  It can be casual or close;  simple  or involved;  subtle or blunt. It can be  painful or pleasant. Most of all it can  be real or imaginary.  This is the soil  from which grows.  The problems  of realization - technical,  and even formal and esthetic - are secondary;  they  come afterwards and they can be solved."  -  Louise Bourgeois  1. From the Ceres Gallery by-laws  2. Above information from the Ceres  Gallery by-laws  3. From a conversation with Polly Lai,  one of the gallery's founders, Oct.  3, 1985. 22 Kinesis November'85  ARTS  Paula Ross:  A life  filled with  the finest  movement  by Gretchen Lang  I was one of twelve dance students, seated  looking up at Paula, our teacher, when she  pulled up her shirt. "See, look!" she yelled.  "No big deal." She was making a case against  stage fright.  Paula Ross has glittery black eyes and  quite often, an aggressive energy to match  She is acknowledged to be one of the finest  choreographers in Canada, with her company  entering its twentieth year. She is the  recipient of the 1977 Chalmers Award for  Choreographic Excellence, with a movement  vocabulary that is uniquely her own, and  performances that the critics applaud year  after year. Her dancers are trained, often  starting as adults, in a technique that is  light yet rooted, passive yet strong.  This interview, however, is not concerned  with Ross's art, it is concerned with Paula  herself, because anyone who studies with her  can see in her a woman artist uniquely exposed. Not "esposinjf ..herself," but living  exposed in a way she can't help, because  she is living her art.  The conflicts of a business person strapped  for money, a mother who has had to make  choices, and an artist who is not as famous as  she would like all seem to surface in  Paula. The story is not her success. It is  her survival: still dancing, teaching,  mothering with her values still intact.  Paula Ross was born in 1941 while her family  was living on Bowen Island. Her family background is "Black Irish"; people who came over  to Canada during the Famine, very Catholic.  Her father, a longshoreman, came from native  Indian stock. "He liked his job," she recalls, "because no one told him what to do.  He couldn't stand being talked back to or  down to." Paula admits to using her Indian  blood as a kind of self-definitive anchor.  "Something to blame my perception on. Something to blame my talent on."  Landis production company discovered her and  immediately signed her on the condition that  she be in Montreal in three days. Her mother  objected to the move but her father was the  decision-maker in the family.  "He looked at me and said, "That's good, deal  You like to dance and your morals aren't going  to change when the sun goes down.'" Paula  left for Montreal three days later at age  fifteen.  Montreal was a tough city in 1956 and so  was the joint Paula worked in. But she  points out that it was a decent job. There  was no nudity in the '50's. All club work  at that time was in very good taste. Gimmicky  themes were the rage. Violins and gypsy dancing, "Indian" skits, and because most of  the Moro-Landis circuit was in the U.S., a  lot of stars and stripes numbers.  Paula toured Boston, Las Vegas, Los Angeles,  Kentucky. In Montreal she played with Sophie  Tucker. "But this isn't an ad for Moro-Landis" she breaks off. "I don't even know if  they're alive anymore!"  Her studio is often filled with dancers'  offspring. (In fact, it only takes one  toddler to make a room seem filled with kids.)  Paula's last, child was born two years ago.  Seeing this happy little boy motoring  around the studio or slung under his  "You like to dance and your morals aren't going to change  when the sun goes down."  For an adolescent girl stumbling through her  first sexual identity crisis, a dance studio  can have a blessed peace. Paula attended  Kits High School in Vancouver and hated it.  "And," she says, "I think I can honestly say  it was their fault." She says she knew she  was ugly. She was so shy that while standing in front of the people on the bus, her  hands would shake, waiting for the change.  She found her place in the ballet studio, and  the only people whom she could recognize  were the artists.  Paula is a beautiful dancer. Her movement is  powerful and precise.  In her teens she performed at Vancouver's  Cave Supper Club until a member of the Moro-  mother's arm while she demonstrates the  step is inspirational. Mothering and  work seem carelessly married in this  place. Has it always been so easy for  Paula?  No, it has never been easy. Paula, still  touring in the U.S., married at 17. Her  husband was from Oklahoma and worked as  a drummer on a different circuit. For  almost ten years Paula was bent on dancing, with no thought of children. Marriage  (practically speaking) was good for her  career. She didn't have to go out with  anyone, she could stick to her training  and she had the money to back her up.  After ten years her husband, who was substantially older than Paula, wanted  children. She got pregnant.  "I danced right through it, really not  considering the life within me."  She reminds me how much she loves the  child of that pregnancy but says,"I sort of  did it for him. I really didn't know what  I was getting myself into. And I resented  the violation of my body."  "I had a wonderfully supportive family,  though, and that got me through it."  She returned to Vancouver for the birth  of this child and began to teach modern  dance-. Four year later, with two children  now, she divorced her husband and took on  life as a single mother.  "That was murder. Very battering", she  says. But apart from teaching and performing she never had another job. "My  coordination was too damaged to be a waitress."  The coming together of the Paula Ross Company in 1965 was unpremeditated. "A whole  pile of people showed up (mostly dancers  from local clubs) and I put my name on it."  Twenty years later Paula has remarried and  has had two more kids. She's trained some  remarkable dancers. (Notably Leslie Manning,  written up in Dance Canada Magazine as one  of the finest modem dancers in Canada.)  She has nurtured beginning adults and watched  them flourish. She has hacked down egos,  driving dancers out of the door.  Paula is going the distance. As of yet she  is not a star. We talked of the old club  entertainers who worked the same circuit  for years, never getting the break, running  on grit and integrity.  In past interviews she too has been tagged  with words like integrity, honesty, and  determination. But this irks her. She's  wondering why the world class dancers don't  knock at her door.  Her idol is Tina Turner right now (also a  mother of four). Would she skyrocket to  fame if she could? Despite Tina Turner,  Paula is clear on this:  "I wouldn't sacrifice for stardom, wouldn't  manipulate for it. But if God sent it...?"  That is a choice she has made, and she says,  "At what I've chosen, I'm very successful."  I agree. Kinesis November TJ5 23  ARTS  Rita MacNeil— a Canadian folk legend  by Marcia Meyer  In the early seventies Canadian-born  folksinger and songwriter Rita MacNeil  was singing songs about being "Born a  Woman," "making it" with Women's Liberation and "not turning back no more."  Today Rita sings about everything from  "the medicine woman who gave me the  warning wears only the colours that  heal the soul over" to "a working man  I am, and I've been down underground."  She even sings a song about "a fast  train to Tokyo."  After hearing Rita MacNeil at the  Vancouver East Cultural Centre, I felt  as if I'd been entertained in the  warmth of someone's living room rather  than in a theatre. She has a way of  breaking down barriers and singing  right to your heart.  Her voice is strong, beautiful and  mesmerizing. Her songs are sincere and  down-to-earth. Some of them remind me  of the early Canadian folksongs and  ballads I learned while studying music  at university. Others range from a  country and western flavour to the  almost calypso beat of "Baby Baby."  Rita is as interesting to listen to  between songs as she is while singing.  Her lilting-soft Cape Breton Island  voice weaves tales of her life and the  lives of those around her that can  wrench your heartstrings or have you  falling over with laughter. Whether it's  a story about her grandmother sitting  in her rocker waiting for company that  never shows up, or about the graveyard  •Peace Library  •Resource Centre  •books, balloons, buttons  •9-5, Mon. to Fri.  If you care about peace, volunteer with us!  Box 2320,28 - 6th Street  New Westminster, B.C. 522-11  music for    .  HI <M^uAl  Left in poverty by Somoza, surrounded by hostile  neighbours and faced with the determination of the  United States to crush their brief experience with  freedom, Nicaragua fights on. The Nicaraguan people  are using every means at their disposal to defend their  revolution. One of their weapons which plays an  important role in their survival is music. However, there  is a great lack of instruments, sound equipment and  funds.  Music for Nicaragua is a campaign linked to the  Tools for Peace Boat Project. The project is collecting  money and equipment in Canada to ship to Nicaragua  from Vancouver in the late Fall. At a time when many  of us feel helpless to prevent the American onslaught,  this is a concrete way of helping Nicaragua fight back.  We'll help you start a support group in your  community!  she lives next to "where the neighbours  are very well settled in," the audience's  attention is captured every moment Rita  is onstage.  Rita was born In Big Pond, Cape Breton  Island, where there is a tradition of  kitchen parties and kitchen singing.  Though her songs reflect the experiences  of Cape Bretoners, they could be songs  about people anywhere. Rita introduced  "Superstitious Times" as a song about  women who lived many years ago in Big  Pond, but it could just as well be a  song about women long ago in any country:  "In superstitious times in the days  gone by Mary lived in the hills by  the village and there she gently  stirred all her different herbs  to give to the people who were ailing. ..  In superstitious times in the days  gone by we looked outside to see Mary  burning. They said she had to pay  for her evil ways and for the remedies  she was using."  "Working Man" is about miners, but they  could be miners from anywhere:  "It's a working man I am  and I've been down underground  and I swear to God if I ever see the  sun or for any length of time I can  hold it in my mind I never again will  go down underground."  Rita MacNeil was labelled a feminist  songwriter after her first album, "Born  a Woman," was released. If I had to label  her, I would call her a humanist  songwriter. She sings of compassion for  people and their struggles, no matter  where it is they call home.  She is a songwriter of the people. As  Canadians we should be proud to have a  folk legend in our own time in the form  of Rita MacNeil.  Matronize is coming to town  "Matronize!", the successful December  arts and crafts market formerly sponsored by Women in Focus, will re-emerge  this year at Ariel Books. "Matronize  '85!" will provide a place for women  to offer hand-made items for sale  during the December buying season.  Feminists will have an opportunity to  support women through purchasing  woman-made products.  Artists and craftswomen who wish to  participate are asked to contact  Margo Dunn at Ariel Books by November  15, with slides of samples of their  work. Virtually any medium is acceptable. The only guidelines are that  objects must be able to fit into  the limited space available, be  presented completely ready for display and sale, and be likely to sell  through Ariel Books (keep those  prices reasonable!).  All accepted work will be on consignment to Ariel Books, which will  receive a percentage of the selling  price.  If the quantity of items received exceeds  the space available, displays will rotate  during the first three weeks of December.  "Matronize."' began in 1980 at Women in  Focus, and continued through 1983. The  1981 sale, described in a CBC review by  J.J. McColl as "an eclectic bag of sculpture, clothing, jewellery, photographs,  paintings...", in 1985 will add cards,  buttons, calendars, t-shirts, etched and  stained glass, silk painting, etc. Brenda  Ingratta of Women in Focus is helping  bridge the two-year absence of "Matronize!" through sharing information and  ideas from the Women in Focus experience .  "Matronize 1985!" will open with a  party at Ariel Books 1 p.m., Sunday  December 1, and will be celebrated with  parties December 8 and 15. The store  will be open weekday evenings until  9 p.m. beginning Thursday, December  12.  Become a matron of the arts. "Matronize!"  women artists and artisans at Ariel  Books this December.  9  XrH1 mrf£A  HEN NITE'  has moved to the  Railway Club  579DunsmuirSt.  Women's Jam Session  Nov. 19, 9:30  M.C.: Terilyn Ryan  guest band: Vicious Rumour  Please bring your own instruments.  ft&ftitfttiftitti-kftftftftft&ftft 24 Kinesis November ^5  ARTS  Theatre collective celebrates poor women  by Pam Joyner  But Lord knows that I love her enough.  And I sure do miss her.  Just to hear the  sound of her voice would make me feel real  good. She's what you might call a real %  down to earth lovin' woman. But it's for  her sake as well as mine.  They'd take away  my baby but they 'd lock her up. They used  to burn us lesbians as witches - now they  gust put us away.  But they ain't getting this lessy no way  no how.   (sings softly) Just me and my baby  (pauses and rises up and says emotionally  OH CHARLENE HOW I NEED YOU.  These are the words spoken by Kathy, a lesbian mother on welfare, in a show currently  being performed by the Van East Theatre  Collective entitled Exploit   '86.  The following is an excerpt from conversations with members of the cast.  The show seems to centre on life experiences  of working-class women living in downtown  Vancouver. 'Why did you choose this emphasis?  Essence: Well, there is a great deal of  social and economic abuse being targeted  at poor women these days and we wanted to  expose this oppression. It seems to me that  the theatre best expresses what we have to  say. It allows us that emotionalism that  every woman must feel around the current  attacks on women. We can't sum it up as a  statistic. It's too sensitive.  Do the characters sum up the life experiences that poor women are facing these  days?  Rebecca: Well, no one theatrical production  can sum up in total everything that is  happening to women, but I think that the four  women represented 'in the show speak for a  majority of poor women.  Kathy, the lesbian mother, is ghettoized by  her poverty and. isolation. Under the rules  of MHR she is forbidden to cohabit with her  lover. She is a target for the New Right  moralism that increasingly is getting into  lesbian-hunts.  Betty sums up the life experiences of a  working-class mother who keeps her family  together in the face of one crisis after  another. Faced with eviction from their  home, a daughter who is protituting herself on the streets and a husband who is  out of work, she decides to "beat the shit  out of the landlord."  The other two women in the show include  Marge, a battered woman who exposes the  social cutbacks by the Socreds against  women, such as Transition House, and Cheryl,  the runaway who prostitutes herself so she  can survive and help her family.  A great deal of women 's art in the alternative media speaks of celebration. Does  your work hold out any hope?  Essence: The expression of celebration for  working-class women is quite distinct. There  is a sense of survival, an overcoming that  requires the strength of persistent determination. The identification of group is  very strong, and the understanding that  celebration is a renewal of hope.  All the women in the show identify with  struggle, but it is Cheryl who best portrays the courage and leadership exemplified by working-class women. She questions  and defies authority. She urges others  towards resistance. Her consciousness, born  out of the streets, is convincingly progressive.  You talk about your theatre collective as  a feminist group. Are men involved?  Rebecca: The overwhelming direction of  our group is feminist, and by that I mean a  collective that consistently is led by  women, guaranteeing their equality. This  means that men in the group must accept  discussions that question sexism and be  prepared for constructive criticism. I  would describe the men as fairly gentle, so  when they've assumed macho roles the women  have often had to describe aggressive mannerisms for them. We laugh together a lot.  And of course we have our conflicts.  How has your show been received?  Essence: We've only shown our show once at  Carnegie. It was a perfect setting and a  great audience—highly enthusiastic and  participatory. We were quite overwhelmed by  the reaction of the audience. They remained  for at least an hour to communicate their  ideas with us.  Of, course we still want to develop in certain  areas. We want to share parts as opposed to  having to have understudies. That way we  can involve more women who, want to develop  their theatrical abilities. It's important  that we provide a warm, centered, sharing en  vironment for each other; it's a source ot  inspiration. There's a degree of commitment,  but it's well worth it in the end.  !Rcct6 £ea "fatftot  VANCOUVER. B.C. V  m  <r  Coming Out -  Women's music, art and  issues have their place  on our airwaves every week.  Mon. 7:30 to 8:30 pm  Tues. 9:30 to 10:30 am  Feminist current  affairs and arts  Thurs. 7:30 to 8:30 pm  Gay and Lesbian  perspectives  The Lesbian Show -     Thurs. 8:30 to 9:30 pm  B.C.'s only lesbian  radio  Rubymusic- Fri. 7:30 to 8:30 pm&  10:00 to 11:00 am  £jisg\ \#    Music by women  artists  CO-OP RADIO  W@%5J PM  We're also on cable in many locations throughout B.C.  ntend to perform in the coming  Where do you  months?  Rebecca: We're still involved in the process  of bookings. A coming event at La Quena on  November 18 will include some of our works.  We will perform as part of a cabaret night  with other performers. I guess the best thingl  for women interested in joining us or finding  out about our schedule is to phone us.  For further information contact:  Rebecca 251-4633  Essence 255-0160  PRESS GANG  PRINTERS  a feminist, worker-controlled collective.  603 Powell Street, Vancouver  253-1224  tows iti&mM'A.ite&M She  (who was always the cat's mother)  Taught me a language that couldn't be  by Deb Thomas  Salmon Courage.   By Marlene  Phillips. Williams-Wsllace: Toronto  1984. 40pp.  Marlene Phillips's collection gets off to  an unfortunate start with a poem called  "Anonymous," which asks the not-so-  original question, "Would poetry exi^tjJLEx  trier e were no one to h.4ai. |Lt?!^§rae*|p|^raii  is reasonably well-written but Phillips's  skill is wasted on this overworked subject  Fortunately, most of Phillips's other poems  have more originality, are more personal,  and thus are more interesting.  "Grammar of Love" is a clear and succinct  expression of the experience of living with  family violence. "She" is a quick, bold  sketch of a salty, strong-willed character,  a person whose power the poet has experienced,  tely:  Pulled me taut,   like a bow reluctant,  Between huge hands of- stone  While I enjoyed the above poems, I don't  like Phillips's attempts at political  statements. While I generally agreed with  her political biases, her approach to political subjects offers no revelations.  The poems-are clever but unenlightening.  I like to be taught something by a poem,  whether by sharing the poet's experience  or feeling, or by being introduced to a  Considering that her more personal poems  manage to be both  clever and  enlightening,  there are far too many of the political  poems: poems about Reagan and his jelly  beans, racism, seals, slums and sexual  stereotypes.  In "St. Clair Avenue West," the poet  attempts to talk about the oppression that  she, as a black woman, shares with a Jewish holocaust survivor and about the circumstances which keep this experience  unshared between them. It is a genuine  attempt, but the language and feel of the  poem is as strained as the encounter between the black woman lawyer and the Jewish upholsterer. I had the sense of something unshared by the poet, as if the real  feeling were too deep to bring up.  The grimy light shafted us  spotlight  dust danced in particles.  He held up the shears  began to cut  —  I stared  saw  (believed for the first though I knew  all along)  the blue veins .  the numbered wrist.  There is one, however, which I feel succeeds. "Angola 1981" personalizes the political, somehow more that "St. Clair", which  is a direct account of the poet's experience. "Angola 1981" tells the story of a  black woman fleeing with her children from  the guns of white soldiers. One of the  children is killed in the flight, shot down  in mid-stride. The story is gut-wrenching,_  horrible, but is told unflinchingly. It is  the kind of poem one hopes will help to  change the circumstances it portrays.  'i Kinesis November US 25  Like a handful of limp flowers,  she  clutches them,  straightens her face as she once would  her hut,  carefully,  holds the five year old body  close,  buzzing with questions and flies....  The title work is a brief biography of  her family, their dreams and indomitable  spirit, which she calls "salmon courage."  She uses the metaphor of the salmon to  discuss her inner need to swim "against  the tide, upstream" in spite of her respectable profession. Her language is  less sarcastic, more from the heart and  gut than in the "political" poems. The  characters—her mother, father, and  herself—have warmth and substance. And  the poet treats them with love and compassion even as she analyzes them.  This substance and compassion are part of  "Angola 1981" and also of her most successful "personal/political" poem, "You Can't  Push Now."  This last is the chronicle of a birth,  battled out in the sterile and often insensitive environment of a hospital.  Phillips uses the nurse's injunction "You  can't push now!" as a metaphor for the forces  that hold back revolution and revelation.  As the nurse tries to stop the birth (at  least until the doctor gets there!), two  goddesses stand on either side of her: Isis  on the left laughing, and Ta-urt on the  right exhorting, "For God's sake, push!"  The best passage in the poem addresses how  the suffering and struggles of women in  their everyday roles as mothers and nurturers  are somehow slight in the eyes of history  when compared to the suffering and glory  of men in battle.  See the Unknown Soldier known  to all of us. A woman cradles  his head with her tears—  the Unknown Mother,  for whom      --r^^M^  there have been no graves,  no medals,  no cenotaphs,  except those of her sons  On the whole, the book did not hold me.  The quality of the work is uneven, sometimes very good', sometimes barely average.  As I like to learn from and be moved by  poetry (even in the nameless way of being  struck deep by the sheer beauty of it), I  find Salmon Courage  lacking. There are  significant passages but few memorable,  complete poems.  § 26 Kinesis November'85  COMMENTARY  Fat and free enterprise  by Silva Tenenbein  There was an article in the last issue of  Kinesis,  written by Sandy Friedman, called  "Food For Feelings." In it, Friedman states  as facts many things which on closer observation are simply her opinion. The  presentation of her academic credentials  at the end of the article - accompanied by  her professional status and phone number -  doesn't give anv further credibility to  her position. In fact, the byline made this  piece look like the kind of Advertising-  Feature-disguised-as-Article that runs  in our local community newspapers.  The difference is that those features say  "Advertising Feature" across the top of  the page. This one did not. It should have.  Maybe this omission was accidental, and  if this is the case, then nothing further  needs to be said about it. People are entitled to flog their wares in any way they  choose, as long as they can buy the space  in a publication. If, however, this piece  was not running as a promotion for Friedman's practice (in tasteless conjunction  with her ads at the back of the same issue)  but was really supposed to be an article,  its presentation gives rise to many questions.  Was this article written by someone who is  personally - as opposed to professionally -  concerned about the issue of women and our  relationship to food?  Food is a feminist issue, just as fat is a  feminist issue, just as therapy is a feminist issue, just as everything we say and  think and wear is a feminist issue.  Feminism is very expensive stuff. It has  been known to cost us friends, lovers,  goodwill at work, enjoyment of movies, and  many of the other things that money can't  buy. Is it fair that it should also interfere with what we do to make money? Sandy  Friedman does not seem to think so. Why  should calling herself a feminist prevent  Sandy from cashing in on the diet industry?  These days in the feminist community we  talk about the diet industry the way we  talked about the health industry ten years  ago: as a money-making proposition that is  unrelated to women's well-being.  We:know in theory that we are told whatever  lies will make us better consumers. We know  in theory that thinness is a marketable product, and it is common in feminist literature to see reference to the diet market as a billion dollar industry.  We are working on consolidating these  theories into a reality that we can •  live with. It's really difficult. We have  believed a lot of these lies about thin-  If it's ok to be fat, why are fat  women Sandy's "specialty"?  ness all of our adult lives-, and probably  much longer.  The majority of us are very confused about  it all. Intellectually we understand that  we have been targeted to be sold something,  and it's not true, and it's not good for us  and it's not in our interest to believe  and buy it. Inside, however, underneath  the lines that are already becoming rhetoric, many of us still want to be thin.  We still want to believe it's possible  for us to be what we are not. Many of us  still secretly believe that thin is better. And. we want so desperately for the  lies to be true. We want the miracles to  work. Just once. And we won't tell anybody.  We feel these things, at least intermittently, and we feel guilty about it, and  angry, and ashamed, and very badly confused. Like classism, this is not something that any of us can outgrow in a  single workshop. It takes work, sometimes  years of work.  This confusion that we suffer from the  clash between our politics and our cultural conditioning gives rise to a whole new  market, just waiting for an enterprising  therapist to cash in on.  In this billion  dollar industry, why shouldn't therapists,  even feminist therapists, get a piece of  the action?  Sandy Friedman, her literature says, specializes in working with fat women. If it's  okay to be fat, then why are fat women  Sandy's "specialty"?  Friedman's literature says, "Fat is the  issue. Addiction is the game. Freedom  is the aim." It offers that in workshops  "we will explore ways in which you can get  control of your eating and your life...."  Are we to assume that control of our eating  and control of our lives are directly related? Are we to surmise that Sandy can  give us control of either or both of these  things? How can control of your life come  from an exterior source?  Being told we are "out of control" has  been the way the health industry, the mental health industry, and the diet industry  has manipulated women for years. When we  start hearing it from what is, ostensibly,  within our own community we would do well  to ask ourselves in whose interest it is  that we believe it. Clearly, it is in Sandy  Friedman's interest. Is it in ours?  Excuse us for  making a fuss but...  by Silva Tenenbein and Sara White  Christmas is coming...but not to all of us.  Some of us grew up surrounded by Christian  culture, but not in it. We listened for  years to our friends gloating about the  great things they were going to get. We  listened to other friends moping because  they knew they weren't going to get  what they wanted, even though they'd been  good. And, of course, we listened to  Christmas carols. Even though we may  never have celebrated Christmas at home;  we have heard about Chrsitmas in its  many forms all of our lives.  We':  getting tired of it.  Most of us recognize that cultural minor  ities must struggle to maintain any cultural identity. As one of the cultural minorities, as Jews, ve are writing this  article because we are apprehensive about  the coming season. We are not looking forward to being silent good sports again  while those around us assume that we would  participate if we could, and try to include  us so we won't feel deprived. We're not  deprived. We're different. We're from another  culture, not from some void that is simply  the absence of the prevailing culture.  Assuming that most people would not act in  racist ways if they only knew what conduct  would not be racist, we have drawn up a few  helpful seasonal suggestions for how (and  how not) to relate to your Jewish friends.  Don't assume that everyone celebrates  Christmas.  Don't make Christmas the reference point  for all future events, right from when it  starts raining.  Don't assume that the tinsel that you decorate public spaces with for "Winter  parties" has positive connotations for all  a major Jewish Holiday. It is artificially  inflated in magnitude by the Christian culture because, it happens to occur in December  Do make yourself aware of others' traditions  Do educate yourself; read about our customs.  Do educate your children so they don't grow  up thinking that everyone celebrates  Christmas. (Books about Jewish customs are >  available at Shalom Books on Oak St. or at  . your local library.)  Do talk about it in your local women's group  and with friends.  Do wish us a happy Chanukkah—on Chanukkah,  not at Christmas. This year Chanukkah is  December 8-16.  Some women see it as a contradiction that  Jewish feminists would celebrate Chanukkah.  of i  Don't feel defensive about having a Christmas party—or Christmas tree—or whatever.  We aren't complaining about your right to do  this.  Don't compare Chanukkah to Christmas. There  is no relationship. Chanukkah is not even  They tell us that by doing so we are supporting a patriarchal religion. We agree  that Judaism is a patriarchal religion. However, Judaism is also a culture, and it is  very much a women's culture. Chanukkah is  part of that culture, and is in fact not  a religious event. Chanukkah is, among  other things, the commemoration of the  bravery of a woman named Judith and a  celebration of a successful struggle against  tyranny.  We all need to learn to be respectful of  each other's heritage and traditions. We  like to think that in the women's community a greater effort is made to do this.  This piece has been our contribution towards  that effort. Kinesis November'85 27  COMMENTARY  Getting clearer on class issues^  by Cy-Thea Sand  I would like to respond to Zoe Lambert's  criticisms of the September Class  supplement (Commentary,   October '85). I helped  to coordinate and edit the supplement, and  I feel that a few crucial points should be  clarified. Zoe understood the supplement  to be an exploration by middle-class  feminists of "the differences between  themselves and less privileged women." In  fact the Class  supplement had a totally  different evolution and intent.  First, I am working-class: my background,  values and identity are rooted in working-  class Anglophone Quebec, where I grew up  with my nose in a book, in a small, redbrick flat. I may be seen  as able to sling  words together with the best of 'em, but  middle-class in upbringing, aspiration or  empathy, I ain't. The dilemmas, anxieties  and confusions of educated working-class  women have seldom been addressed, and I,  for one, live and breathe them everyday.  I am glad Zoe acknowledged that her "intellectual and social confidence" is the  greatest privilege she has retained from  her middle-class childhood. Lack of both  haunts my life.  The contributors to the Class  supplement  were, in fact, from both working- and  middle-class backgrounds. I offered to be  a part of it as an extension of the work  I have been doing with class perspectives  on literature, and my involvement with women like Makeda Silvera and Joy Parks.  The three of us have been talking about an  anthology by and about Canadian working-  class women for some time.  As co-editor, I reached for my pen and  phone to contact as many working-class  women as possible who I knew had been  thinking and writing about the issues for  some time. It was a working-class woman  on the Kinesis  collective who suggested  the Class  supplement—Connie Smith—  and I picked up her cue and went for it.  Specifically for this supplement, Claudia  MacDonald, Connie.Smith and I began meeting and taping a dialogue which was to ex  plore the many issues and concerns we feel  as working-class white women. The three of  us have been talking about and sharing our  lives for some time now, and we wanted to  clarify the significance of bur backgrounds  and values in an organized way. We soon  realized that we could not possibly do it  in time for the Kinesis  deadline. Not only  did the demands of our lives interfere  with getting the copy together in time,  but all three of us suffered severe emotional reactions to the process itself.  I suspect this may be the case for many  of the other working-class women I contacted. Many were already overextended,  with heavy schedules and committments.  Many are angry, confused and vulnerable  about the issues and realities involved.  Speaking out is not easy for some and is  impossible for many.  The spirit of the supplement was not born  of the theoretical musings of middle-  class women on the circumstances of their  less privileged sisters. At no time did  I intend to give "the white middle-class  women's movement the right to speak on  behalf of all women." And I do not agree  with Zoe that that is what happened. I  did learn one valuable lesson, though. A  much greater advance notice is needed for  I the next Class  supplement. Our material  conditions as working-class women must be  better accommodated.  As I have mentioned, some of the contributors are middle-class women, and I consider their insights and support to be  important. I solicited Sally Shamai's  article on class and recreation. I admire  the work that she has done on the issue anc  her sensitivity to the fundamental differences between herself and her less privileged friends. I think Sally tried to  continued from page IS  front her. There's a lot of fear and  denial. If they see it then they're going  to have to talk about that it really happens... And women are all we have.  How did it affect your lesbianism?  Defining myself as a lesbian stopped  consciously having much to do with being  sexual, after I was raped. I continued  to have intense attractions to women, but  I stopped experiencing them in my body.  It is only recently that I'm starting to  acknowledge that I have a sexuality. I  just said that I was celibate for a long  I don't consider that she's a lesbian.  Someone who rapes women is a rapist....  This isn't the same as lesbians who batter  Not solely because it's sexual—women in  battering relationships usually don't  deliberately set out to hurt each other.  This woman sets out to hurt women and  girls. It's an attempt to really destroy  their sexuality.  Why do you think some women rape?  and lesbian organizations to create services for lesbians who've been abused  sexually or physically by women, whether  by strangers, lovers, mothers, whomever.  We need to protect vulnerable women from  abusers, take the danger as seriously as  with male rapists.  When will the community be safe for you?  I don't apologize anymore for being raped,  because I don't need anyone to validate it.  But I also want to say that the way I've  been silenced around being abused by a  woman isn't much different from the way  I've been silenced about being an incest  survivor.  The only way the community's ever really  going to be safe for anyone is for us to  start talking honestly about how power differences, sexuality and violence operates  in our lives. The community has to devise  means for dealing with abusive women within  our midst.  Does the healing get any easier?  With time. What I needed was simply to  find women who wanted to listen to me,  who were angry for me. But until that  happened, I was just struggling in the  darkness... It's been a very slow process. If it wasn't for the incest survivors' movement...I would not have  It's the responsibility of rape crisis centres this freedom to speak.  I've searched for years for written  material about women sexually abusing  women. There's practically nothing. I've  had to go to books about men raping.  I've found a lot of the same patterns;  it's a power and violence thing.  pull individual frustration at athletic or  recreational inadequacies out of the quagmire of personal limitation and into a beginning discussion of their systematic  nature. At the very least her article  serves as a naming of health and fitness' relevance to class concerns.  I accept responsibility for the limitations of the Class  supplement. As an  editor, I bemoan the material that did not  come in. Many women simply could not get a  nice, neat package together in the five  or six weeks that I gave them. I would have  loved to nudge Marie Arrington's article  on African prostitutes into the boundaries  of the supplement. It is one of the best  pieces of class analysis I have ever read  in the feminist press. But the real point  is that it was published in Kinesis,  which  has a good record of printing stories on  the labour movement and other working-class  concerns.  While I agree with Zoe on the general  classism in the women's movement, I think  her accusation that Kinesis  is classist  is off target. I more than agree with her  when she says that "the feminist movement  excludes women on the basis of the movement's priorities." But there is a group  of us in and around the movement which is  demanding that race and class issues be  articulated and dealt with more and more.  And Kinesis  has been, and I'm sure will  continue to be, a forum for those debates.  Zoe's criticism raises so many points, but  I'll conclude by addressing just a few.  What does it mean that the theoretical tone  Zoe heard in the supplement led her to  assume that all the contributors were  middle-class? Is it a contradiction in  terms to be analytical and working class?  Theoretical approaches can serve to distance  one from the emotional havoc of past and  daily reality; analysis can serve as an  armour of protection. The rage and despair  that I share with many working-class  people is not safely exhibited in public.  Too many of us are jailed, drugged, discredited or ignored. The most creative  function of theory—theory written in  clear, accessible language, that is—is  to make sense of the past so as to better  prepare for the future. Analytical writing  can be engaging and inspiring.  Being working-class and being poor is not  the same thing. I would not presume to  speak for women who grew up  in poverty. I  had adequate health care, food, clothing  and schooling. I may have lived on the  edge of poverty—my father earned a very  low wage and our options as a family were  limited—but my mother's organizational  genius kept us from going under. Growing  up destitute is a totally different experience, and it was not discussed in the  supplement.  The phenomenon of middle-class people  losing their privilege was not discussed  either. (Zoe's article addressed the consequences of choosing to drop the privilege, which I think is yet another reality).  Forty thousand people are homeless in  Canada, working-class jobs are disappearing and poor prostitutes are forced to  work on cold and dangerous streets while  members of our community walk around wearing nouveau pauvre (New Poor)  buttons.  I think it is time for fewer "poorer than  thou" games and more analysis and action.  Part of that struggle is a further, more  comprehensive Class  supplement in particular and more response and debate on class/  feminist issues within the pages of  Kinesis  in general. I Kinesis November'85  LETTERS  Letters to the editor should be received by the I5fb of the  preceding month for publication, and should be no longer  than SB» words. We reserve the right to edit for clarity,  space, and Had. Writers win be notified about letters concerning their articles and can choose to reply in the issue in  which the letter appears. Editor's notes will be limited to  clarification only. In the event that numerous letters on any  one article or issue are received, we reserve the fight to  publish a representative sampling of-the opjaftms expressed^  More on  Candida  Kinesis:  The two articles on Candida Albicans in the  October issue were excellent. So many women  are afflicted with this hidden ailment  and especially in a society where antibiotics are so readily prescribed. One  year ago I was diagnosed as having Candida,  however, recently I have found my symptoms  to be due to severe hypoglycemia. I wish  to recommend to those with Candida a cookbook by Sally Rockwell (a nutritionist)  called Coping with Candida Cookbook: Don't  Feed the Yeast.  Rockwell includes a great deal of information about Candida, as well as a  "cheat" section. She describes symptoms  and has a quiz to test your probability  of having Candida. Good book!  I would also like to recommend, for those  with hypoglycemia, anyone interested in\  kicking the 'white plague', or anyone who  wants to know more about the deadly white  powder that kills people; Sugar Blues  by  William Dufty, the number one health bestseller Gloria Swanson brought to millions  onjji^ifipnal T.V, The history and. politics  of sugar will shock you, as well" as all the  aiifflj3B$<5 eSkSaS&d. by the drug;.  Included in the book are some ideas for  cooking and of course some more shocking  news like good old table salt has sugar  in it. Kicking the habit is not fun. Nor  is it free of withdrawal symptoms, but a  life-saver for me was supplementing my  diet with niacin. (Please see information  available in vitamin books; don't just  go out and take it.) Good luck!  Anna Feindel  Reformed Sugar Junkie  No men allowed  is discrimination  Kinesis:  I am writing to express my concern about  something which happened at the Press Gang  benefit showing of Behind the Veil.  A friend  of mine inquired whether or not she could  bring her partner, who is a man. I asked  a few people, looked at the advertising  poster and came to the conclusion that  men would be tolerated, but not welcome.  I informed my friend of what the poster  said, "All women Welcome," and what my  conclusion was, and she and her partner  discussed it. They came to the conclusion  that they both really wanted to see the  film.  To our shock, my friend's partner was told  ,at the door that he was not allowed to remain for the film. My friend asked for her  donation back, and they left.  I am extremely upset about this event. I  very much believe in all-women spaces, and  there are films which are appropriately seen  in all-women company. The discussion following the film understandably should have  been all-women. However, Behind the Veil  is an NFB film and it was advertised, which  made it a public showing. Legally someone  could be asked to leave if they were creat  ing a disturbance, but to ask someone to  leave based on their sex is discrimination.  I believe that incidents like this work  against the cause, not for it. To alienate  men, all men, will not help us change the  situation of most women.  I sincerely hope that this type of incident doesn't happen very often. It certainly does not encourage men to work for the  Women's Movement.  Kathy Penney  Vancouver  Transition House  article insults women  Kinesis:  I am writing in response to the article by  Ajax Quinby and Jan Lancaster, "Battered  Women of Different Classes Draw on Different Strengths". I work at Vancouver Rape  Relief and Women's Shelter and am interested  in seeing more in print from the experience  of women working and staying in transition  houses.  I did not find this article contributed  much to an understanding of women's class  experience at all. I strongly object to:  •the cavalier boundary line the authors  draw between classes (if you graduated  from high school, you are "lower middle-  class", whatever that is);  •the insulting judgements made about  the women they define as working class  ("less skilled, poorer women");  •the Ideas about how transition house  workers need to support women escaping  violent men (teach them "middle-class  skills").  , T?o?'^a?t^.TiS£ disagreements.iii" more' detail,  I'll address tnpijf quotes mOre~ fully:  "The class of women who use transition  houses are often less skilled, poorer  women who have little knowledge of available resources." Further on in the article  we are told that these women need to learn  how to talk to professionals.  There is no class  of women who use transition houses. Different women use them differently depending on their situation. A  woman once crossed the U.S. border and  stayed in our shelter to escape her millionaire husband. She had lots of money to stay  elsewhere, but he had found her three times  in her.home state. She needed an underground  railway, not a luxury hotel.  Many women who call us for counselling or  problem-solving do not stay in our house,  though they are poor, because that's not  what they need or want. A couple have used  the house as a place to get some;basic necessities together, load up a car or van,  and leave with a list of houses all across  the country to stay at: feminism on the road.  It is not true that poor women have no knowledge of resources or lack "social skills"  to talk to professionals. What is often  true is that they don't get heard. Those  who are totally dependent on MHR for their  income understand the fundamental nature  and function of the institutions and the  personnel they deal with.  Social workers, police, doctors and financial aid workers are paid to judge, label,  assess, manipulate and control the least  privileged among us. Welfare was invented  to stop revolution during the last depression. Native people in this country almost  universally respond to professionals by  keeping their mouths shut—they know anything they say can and will be used  against them.  It is not true that women "with some  social skills and access to money" or  those "graduated from high school" must  be middle class. The authors seem to think  that if you have any brains, any self- -  respect, or any resources you couldn't be  working class.  I am a member of Rape Relief's working-  class caucus, as are a majority of the  women in my collective. My father never  went beyond grade eight, and was never  unemployed between the depression and  retirement a day in his life. I have been  on welfare for only two months of my life.  I've spent the rest of my adult life as  a clerical worker or living off the income of a man. I am really smart. I don't  need anyone to teach me I have, the "right  to demand."  But when I demand I don't always get. And  if I was poorer, or native or immigrant,  I'd have an even harder time. That's why  I'm in a collective—so I have more clout  to demand. That's why I'm available to the  next women who calls the crisis line—  so she can have more clout.  It is true that much of the work that women |  do is unpaid, unvalued and invisible. It  is true men don't take care of their children, and there are not enough daycares. It  is true the current depression, unemployment and cutbacks hit women harder than  men, hit the already poor hardest of all.  It is this lack of real choice, rather than |  women being unwilling to "upgrade their  skills" because they "identify much more  with the mothering role," that holds back  many of us.  I don't believe that middle-class women  who are using MHR as a temporary measure  are "better able to budget" than women who  are used to being poor. There's a world  of difference between tightening your belt  through a crisis (especially if you have  a cushion to fall back on) and living on  less than subsistence month after month,  year after year.  I do agree that women lose a lot more when  they leave a violent man if their joint  labour had brought them some comfort, or  even privilege. I do agree that "all  mothers are one man away from welfare."  Until we have genuine economic independence, we can all face poverty.  I also agree that we are often hampered  by "class values learned in childhood,"  and we have to understand this and be honest about what shaped us. I do not agree  that we must always learn to "accept what  our own values are."  It is important to acknowledge that most  of us learn "middle class" values, regardless of our real class position. The myth  exists that there are ten poor people,  ten rich people and the rest of us are  middle class. The ideas associated with  this myth are promoted through a mass  culture aimed at making all of us conform  to the average. If we don't we are judged  and punished. We must learn to judge ourselves and other women by different  criteria than that.  As transition house workers, we must be  sometimes willing to change our ideas  and our behaviour in order to change  our own lives and to be useful to the  women we work with. We must be willing  for her  to change us.   This is essential  if we ever hope, together, to change the  world.  Drena McCormack  Springsteen  defended  Kinesis:  As a Bruce Springsteen fan for the past  eight years, I really must comment on  Beverly-Jeanne Whitney's accusations of  racism and sexism. The first one is easily dismissed. "Born in the U.S.A." though Kinesis November'85 29  LETTERS/BULLETIN BOARD  often misinterpreted as an anthem of the  right, is actually a character sketch of  a disillusioned Vietnam veteran. If one  examines the lyrics carefully it becomes  obvious that it is not Springsteen but  a fictional character who is referring to  going to "fight the yellow man."  If an author puts words in a character's  mouth in a novel or short story we do not  assume that the author is racist because  her character is. Springsteen himself de-  .clined to go to Vietnam, according to the  biographies I've read.  As for sexism, he certainly has been  guilty, as are about 90% of rock stars,  male and female. He's sexist, but he's  not a woman-hater and I don't believe  he's consciously promoting child rape and  incest. I've seen the video of the offending song on T.V. and the woman in the  video is not a child. Springsteen plays  the part of a mechanic working on the car  of an obviously wealthy and beautiful young  woman. The 'Daddy' referred to is obviously  a 'sugar daddy'. This whole scene has a  lot to say about the reasons women are  valued in society—woman as possessions of  rich men, the poor man lusting after the  possession he's not allowed to have. It's  sexist alright, but child rape and incest  it ain't!  This kind of mindless defensiveness, pouncing on every off-hand remark as 'racist'  or 'sexist' is why I've never really felt >  at home in feminist and leftist circles—  much as I may agree with the principles  involved.  I've got Springsteen's every album, with  lyric sheets. If you read his lyrics  carefully you see that beneath and the macho  surface the man's a pussycat. He expresses a vigorous, working-class male anger  that I like—a very positive, life-affirming  anger. One could wish that his consciousness  were raised a bit more. He reminds me of a  lot of men I've known and loved who are  hopelessly unaware of their own sexism, but  whom I prefer to those (usually university-  educated phonies who spout a good  feminist line but who, when you scratch  the surface, have a nasty layer of misogyny underneath.  Anne Miles  Gibsons, B.C.  EVENTS  Wild West i  all-women collective,  selling bulk organic  produce, yogurt, and  juices, for the health of  you and your family.  For a free catalog, call  WILD WEST ORGANIC  HARVEST CO-OP  2471 SIMPSON RD, RICHMOND BC V6X  •CAFE LIL: The Lesbian Information Line  invites you to join them between 7 and  10 pm. on Monday, November 4th (and the  first Monday of each month following)  for coffee and conversation at the  Vancouver Lesbian Centre Building, 876  Commercial Drive. Phone LIL at 875-6963  for more details.  •TAMAHNOUS THEATRE PRESENTS Trial    by  Sally Clark. A feminist adaptation of  Kafka's novel, starring Barbara E. Russell  This one-woman show explores the contemporary issues of political harassment and  imprisonment as it boldly steps into the  . vast and breathless frontier of terror.  Reserve now - limited run!  November 15-30, 8:30 pm. Previews November 13 & 14.  •WOMEN AND THE ARMS RACE: LEARNING TO TAKE  A STAND; a free public lecture with  Sheila Tobias, author of The People's  Guide to National Defense.  Thurs., Nov.  14, 12:45-1:45 p.m., Lecture Hall 3,  Woodward Building, UBC.  •STAR WARS: GOING PUBLIC. A guide to under,  standing arguments for and against the  Reagan administration's Strategic Defense  Initiative with Sheila Tobias, Fri.,  Nov. 15, 8 p.m., Lecture Hall 6, Woodward  Building, UBC. $7 ($5 students).  •THE VANCOUVER FOLK MUSIC FESTIVAL PRESENTS TERESA TRULL and KATE CLINTON,  with Bonnie Hayes. Together for 2 shows,  Sunday Dec. 1 Matinee 2:30; evening 8:00  Tickets $10. Vancouver East Cultural  Centre, 1895 Venables. For reservations  phone 254-9578. Tickets available at  Black Swan Records, Highlife Records.  •THE WEST END COMMUNITY CENTRE PRESENTS  Marcia Meyer. West End Community Centre,  870 Denman, Friday, November 15, 1985,  8pm. Admission: $3 cover charge (at  the door). For more info call 689-0571.  Marcia Meyer—guitarist, pianist, composer and recording artist—will be performing pieces for both guitar and piano  along with her own arrangements of  acapella duets from traditional folk  material. Joining Marcia will be soprano  Darlene Haynes.  •CRIMES AGAINST WOMEN: ABORTION LAW ON  TRIAL Sat. January 25, 1986 l-5pm, St.  Andrews Wesley United Church, Nelson St.  at Burrard. CCCA is sponsoring the first  of a series of tribunals to be held acrosi  Canada. The current laws make it almost  impossible for many women to obtain an  abortion. The tribunals will hear women  testify about these difficulties.  •CALL FOR TESTIMONY The Vancouver Tribunal  requires the participation of women who will  speak out about their abortion experiences.  Please consider sending us a submission. It  may be anonymous or signed, your own story  or one you can help us document. You can  send your submission to CCCA, or phone us  at 876-9920 for more information.  •THE VANCOUVER LESBIAN CONNECTION is holding  the first of its weekly Coffee Houses on  Friday, Nov. 8th, from 7:30-ll:00pm at 876  Commercial Dr. Vancouver's feminist theatre  ensemble "Acting up" will be performing,  followed by "Open Stage" time. Anyone  wanting to perform during "open stage"  should contact Sage at V.L.C. (254-8458).  Donations of board games, cards, tapes and  large coffee urns would be appreciated.  •MATH ANXIETY. The UBC Office for Women  Students-is presenting Sheila Tobias, an  advocate of mathematics literacy and a  pioneer in the diagnosis and treatment  of math anxiety. Tobias is best known  for her efforts to achieve educational  and occupational equity for women and  minorities.  Public Lecture: Strategies for Overcoming  Math Anxiety,   Thurs., Nov. 14, 8 p.m.  Lecture Hall 3, Woodward Building, UBC,  $6, ($4 for students). Seminar for professionals: Math Anxiety: An Update,  Thurs., Nov. 14, 4-6 p.m., Conference  Room, UBC Centre for Continuing Education, $15. Inquiries 222-5262. Seminar  for Victims of Math Anxiety: Math Anxiety:  We. Beat It,  So Can You,   Sat., Nov.  16, 9:30 a.m. - 12 noon, Lecture Hall 3,  Woodward Building, UBC, $15 ($10 students).  •GOT THE WINTER BLAHS? Come and join us  at the Capri Hall, 3925 Fraser and dance  the night away. Date and time: Nov. 29,  8pm-lam. Women only. Childcare offsite,  wheelchair accessible. Tickets available  at Octopus East, Women's Bookstore, Ariel  and Little Sister's. $4-6. Presented  by Vancouver Lesbian Connection. This is  the last Capri Hall Dance for this year.  Our next dance will be Valentine's Friday  Feb. 14, 1986. See you there. Thankyou  all for the support and encouragement  this last year.  fJfcKErt-$MEl>M frRNlfoRE Driest  at is Onl  ■ ART on SIX  a three - day conference  November 29th - December 1st  at Women in Focus  456 West Broadway, Vancouver  Speakers Include Hlmanl Banerjee, varda Burstyn,  Christine conley, Sara Diamond, Pat Feindel, Sue Colding,  Amber Hollibaugh, Caffyn Kelley, Anne Ramsden, and Lisa St  to preregister clip and sera)  with cheque or money order  payable to "Women in Focus*  III  1     *    * P  *! JL 5. s* |i  f|   It !   IS It  »    If    It    I fa  ;  lil  1  1  8  1  1  Daycare provided Saturday and Sunday days  Wheelchair Accessible  hostessed by women in Focus  with the financial assistance of the Canada Council 30 Kinesis November "85  BULLETINBQARD  •ABORTION STORIES FROM NORTH AND SOUTH  from the Concerned Citizens for Choice  on Abortion. National Film Board. Filme<  in six countries, it relates personal  accounts of women who risk jail, their  health and their lives to obtain abortions for unwanted pregnancies. We invite you to see this important film,  and stay for the follow-up discussion.  Free admission. Wednesday, Nov. 27th,  7:30 pm, Canadian Memorial Community  Centre, 16th at Burrard  •THE STAFF AND RESIDENTS OF THE BALACLAVA RESIDENCE, a community based  program for women, invite you to  attend their Annual Tea and Open  House to be held Thursday Nov. 14th,  1985 from 3pm-7pm 1736 Balaclava St.  Vancouver.  CONFERENCES  •CHALLENGING OUR IMAGES. The Ontario Public  Interest Research Group- (OPIRG) will be  sponsoring a conference, "Challenging Our  Imagerst The Politics of Pornography and  Prostitution." The Conference will be  held the weekend of November 22-24, 1985,  in Toronto. Workshops, forums, and films  will cover a wide variety of topics pertaining to the cultural context of pornography and prostitution and strategies  for action. For more information contact:  Paula Rochman or Diane Roberts, OPIRG Toronto, Rm. 301, 2 Sussex Ave. Innis College  University of Toronto, Toronto, Ontario  M5S 1J5, (416) 978-3032  •FROM PRIDE TO POWER will be the theme of  the third annual Gay/Lesbian Provincial  Conference. The Conference will focus on  several growing concerns common to gays  and lesbians: censorship, pornography,  AIDS, human rights in the context of the  Charter of Rights, provincial politics  and youth. In the Vancouver area volunteers are needed to work on logistics,  hosting for out-of-towners, a public relations and registrations. For more  information or to volunteer contact  James Johnston, Conference public relations - (604) 669-4973.  CLASSES/WORKSHOPS  •STEPPING OUT OF LINE. A weekend workshop on lesbianism and feminism based  on Stepping Out of Line: A Workbook.  A -safe place to explore feelings and  ideas about lesbianism, to share experiences and to create strategies for  personal and community change. This is  an excellent workshop for women who  are coming out, for lesbians and  straight women working in feminist  groups, for long-term lesbians looking  for ways to integrate personal and political life—in fact, for any  women!  Workshops will be held every six weeks  at the Vancouver Lesbian Centre. Workshop fee is by donation. Let us know  about childcare or special needs. Workshops will be cancelled unless 8 women  are definitely pre-registered one week  beforehand, so please let us know if  you are going to come.  Facilitated by the LESBIAN -OUTREACH  PROJECT. Next workshop dates: Nov.  16 and 17. For info.: VLC 254-8458 or  685-8671.  • SELF-EMPOWERMENT This workshop will focus  on developing inner resources, a positive  self-image and a sense of personal power.  Through the use of small group discussions, exercises and guided imagery,  participants will learn techniques to  increase self-awareness and self-acceptance. Resource Persons:Susan Brown, B.A.,  Sandy Berman, B.A. Hons. Date: Sat. Nov.  23rd., 1985. Time: 9:00am - 4:00pm  Location: Vancouver Health Enhancement  Centre, 2294 West 10th (near Vine)  Fee: $50 (including lunch)  For more information: 421-8310  •LEADING WOMEN'S GROUPS A training workshop  for facilitators. This workshop is designed to train women to deliver a series of workshops on Exploring Feelings,  Stress Management, and Assertion  Training. The workshop will cover basic  group process, group facilitation and  group counselling skills. Resource Persons: Maggie Ziegler, M.A. Psychology;  Sandy Berman, B.A. Hons.  Date: Nov.  20th, 21st, and 22nd 1985; Time: 9-DO am  -4:00 pm. Location: Classroom #4, Blake  Hall, Justice Institute, 4190 West  4th Avenue, Vancouver. Fee: $80.00.  For more information call: 421-8310  •HEALTH WORKSHOPS - Sponsored by Women's  Health Collective. PREMENSTRUAL SYNDROME:  Many women experience physiological and  psychological changes premenstrually^  such as irritability, headaches, depression, breast tenderness and swelling,  weight gain, and cravings for sweets and  alcohol. We will be presenting up-to-  date information on theories of the  cause of PMS, as well as ways to deal  with PMS through diet, vitamin supplements  exercise and stress reduction. Monday  November 25th at 7:30 pm.  MENOPAUSE: We  will be looking at what menopause is, how  women experience it and what can be done  about hot flashes, vaginal dryness and  osteoporosis. We will also.discuss the  pros and cons of hormone replacement  therapy. Monday December 2nd at 7:30.  •GUIDED IMAGERY: A TRAINING WORKSHOP FOR  COUNSELLORS AND THERAPISTS. Guided Imagery is a technique which accesses inner  knowledge and unimagined strength. It is  a powerful and effective tool in individual therapy, group counselling and skill  development workshops. Resource Persons:  Naida P. Hyde, Ph.D.; Sandy Berman, B.A.  Hons. Date: Sat. Nov. 30th, 1985  Time: 9:30 am-4:00 pm. Location: Private  Dining Room, Graduate Student Union, 6371  Crescent Rd., University of B.C.  Fee: $75.00 (including lunch)  For more information: 421-8310  LAWYER  Susann Richter  B.Sc. L.L.B.  Preferred Areas of Practice  Family Law  Employment Law  Commercial Law  Civil & Criminal Litigation  Languages Spoken—  German & English  Free Initial Consultation  In Association with  Norton, Stewart,  Norton and Scarlett  687-0545  1200-1055 West Georgia St.  Vancouver, B.C. V6B 2P4  Spartacus Books  ANARCHISM • FEMINISM  SOCIALISM • THIRD WORLD  PRISONS « LABOUR HISTORY.  ART c LITERATURE  UPRISING  BREADS  BAKERY  Vancouver's Best  Wholegrain Breads  1697 VENABLES ST.  VANCOUVER, BC  V5L2H1 (604)254-5635  OCTOPUS  §L  At CCEC  Your Money Works  In Your Community  "CCEC works for community development.  We offer reduced interest loans to our member  cooperative, housing and advocacy associations.  CCEC Credit Union:  Keeping your money in your community."  INEXPENSIVE QUALITY BOOKS  HARD TO On ART. SOCIAl t  UTERART MAGAZINES  I JOURNALS  a few*  876-2123  Mon. and Wed. 11 am to 5 pm.  Friday 1 to 7 pm.  33 East Broadway  CCEC Credit Union Kinesis November '85 31  BULLETIN BOARD  •LESBIAN FEMINIST GANG is planning series  of workshops about the politics of  lesbian visibility. Alternate Sunday  afternoons starting in January, to be  held at 888 Burrard St. Wheelchair accessible, childcare, sign language interpreted. Dates, times and topics to be announced. Look for posters. More in the  next issue.  SUBMISSIONS  •TAKE HEED, ALL YOU WOMEN out there who  are feminist publications addicts I  Kinesis  is seeking someone to write a  review column on feminist papers and  journals. If you are interested in reviewing feminist periodicals please contact Cy-Thea Sand at Kinesis  telephone  873-5925 or write c/o Kinesis,   400A W.  5th Ave., Vancouver, V5Y 1J8.  •Kinesis  is seeking someone to review  women's speculative fiction (also known  as science fiction). If you are interested in other worlds' fiction and writing  for Kinesis,   please contact Cy-Thea Sand  at Kinesis  telephone 873-5925 or write  c/o Kinesis  400A West 5th Ave.", Vancouver,  B.C. V5Y 1J8.  •NOTABLE WOMEN RECORDS AND TAPES will be  distributing independent recordings by  Canadian women through an annual mail order catalogue. Their premiere edition will  be available in 1986 and will reflect  the diversity of music made by women in  Canada. Recording artists are urged to  contact NOTABLE WOMEN, immediately with  samples of their work. Individuals are  invited to suggest records/tapes by women  to be included in the cataglogue. To receive your copy of the catalogue write:  Notable Women, 64 Alice Street, Guelph,  Ontario N1E 2Z8  MISCELLANEOUS  •MUSIC FOR NICARAGUA! Music For Nicaragua,  a component of Tools for Peace, was founded  last year by a group of Vancouver cultural  workers to collect musical instruments,  sound equipment and funds for use in  Nicaragua. If you have instruments of any  description in repairable shape, audio  equipment or sound equipment, please  bring it to: FOLK FESTIVAL OFFICE, 3271  Main St., Vancouver. Get involved! The  people of Nicaragua need your aid!  •The Lesbian Inciter,   the lesbian newspaper  published by a collective in Minneapolis  for more than five years, has moved to the  west coast. The Inciter  will be published  on a bi-monthly basis. Subscriptions and  donations are needed to revitalize this  important means of communication for  lesbians. Subscription rates are suggested at $1.00 per $1,000 annual income.  Also needed and wanted are writings,  grahplcs, letters, articles for publication by lesbians for lesbians. Include  SASE. To subscribe or for more information  write to: Mariel Rae &/or Kate Anne, The  Lesbian Inciter,   2215-R Market St. #307,  San Francisco, Ca. 94114  •THE VANCOUVER LESBIAN CONNECTION is  starting up a lending library. If you  have any books to donate drop them off  at 876 Commercial Drive between 11-4 Mon.  to Fri. or phone 254-8458  •THE VANCOUVER LESBIAN CONNECTION is in  dire need of two sofas, lamps, end tables  and a carpet. If you have been wondering  what to do with your "extras" give us a  call at 254-8458 and we will pick up at  your convenience.  CLASSIFIED  •LARGE APARTMENT ON COMMERCIAL DRIVE to  sublet for December. (Includes cat)  Rent entirely negotiable, as is staying  longer. Please call Isis 255-0930  between noon and midnight.  •PSYCHODRAMA GROUPS FOR MEN AND WOMEN and  Women Only. Beginning in January.  Psychodrama is an action method therapy  which can utilize the techniques of  bio-energetics, gestalt and dream work  in one method. For more information  contact: Sally Hamlin-Batt 255-0374,  •WOMEN'S"SEXUALITY WORKSHOP November 15-  17, Duncan area. Fee: $165 includes  room and board. Couples' workshop,  November 22-24, Vancouver area. Fee:  $200. Deposit and paid cheques o.k. For  info and registration, contact Anne  Davies, M.A. (psychology) 210-1548  Johnston Road, White Rock, B.C. V4B 3Z8  (604) 531-8555, 8:00 a.m. to 8:00 p.m  Monday to Saturday.  HOUSING CO-OPERATIVE  Sitka Housing Co-op is a 26 unit housing  co-op especially for women and women  with children in East Vancouver. After  months of work the building has started  and we are excited to begin accepting applications for membership.  If you are interested in applying please  contact Sitka by phoning 255-9265 or  251 -3241 or write to us at Sitka Housing  Cooperative Society, 2842 St. George  St., Vancouver, B.C. V5T 3R7.  feopteS  WORD    PROCESSING  IBM PC "PLUS"    (HARD DRIVE)  Papers,  Theses, Manuscripts,  Resumes,  Financial Statements, etc.  LOCATION:    12th Ave.  & Commercial  Call    876-2895  eatteotiue  LESBIAN  INFORMATION LINE  Need Information?  Want to Talk?  Contact LI.L(604) 875-6963  Thurs. &Sun. 7-10 p.m.  or write 400A W. 5th Ave.  •WANTED: Experienced leather worker with  good fashion sense to do design work,  possibly some production work. Phone  Holly 874-1387.  •FEMINIST EXPECTING MOTHER DUE SOON urgently seeks accommodation in understanding  environment immediately. Can pay up to  $340/month. Call 875-1023.  •SUPPORT EDUCATION ACTION GROUP. We meet  every Tuesday from 1-4 p.m. Our agenda  includes offering support, problem  solving, and peer counselling. Education and taking action around issues  that are of mutual concern to all of  us are among our goals. Childcare is  provided. For more info please call  Vancouver Rape Relief Women's Shelter,  872-8212.  •BEAUTIFUL ONE BEDROOM APARTMENT TO SUBLET  for 3-4 months. All carpeted, 2 balconies, majestic view, big bathtub.  Rent is $385/month but willing to sublet  at $250/month. Located at 17th and  Clarke. Call Baylah 228-6151 days,  875-8317 nights.  •MOTORCYCLE FOR SALE - 1981 Yamaha 400  Special II. Good bike, well cared for,  $800. Call Isis 255-0930 between noon  and midnight.  •EMILY'S PLACE'. COUNTRY, WARM CREEK-  SIDE CABIN. 4 miles west of Parksville. 1 hour to ski Mount Washington.  Cabin: $10 per woman per night. Also  available for workshops. Emily's Place  Society directs fees to the project's  continued growth. Reserve now for the  holidays: 248-5410  •VIEWCOURT HOUSING CO-OP is looking for  people interested in co-op living for  our waiting list. The Co-op has bachelor  suites at $310/month and one bedroom  suites at $390/month. Apply in writing  to membership committee and include.a_  self-addressed envelope to #12 W. 10th,  (10th and Ontario), Vancouv^rL; V5Y 1R6  (877-1758).  •COMMUNITY SOUND SERVICES: Complete  three-way P.A. plus operators and  truck, available at socialist rates.  Phone Communique 253-6222.  Time to get your car ready for winter.  lSVl2niAvcUuKvcvtr. RC.V5Y lBl.Cmadm   (604)09-7323  REPAIRS. ACCESSORIES. MACHINING  KenBotham      *>**"■"**&    Alice Macpherson  Come and see us!  BECKWOMAM!5  3fOREfRDNr AST MUDItO-Girr SHOP  wl 0 CARDS -f CKAPTS   .  VggTM EAR FlEltflH^ID.^  i Helium Balldoms  L0T£>A 3EVl£LlEKy-£hMQ$Atwrci  WDMEfV^   9//VteoL :f£WELLEr\f "l  fREE LANCE  ART WoftK-    I  ANVTHlNiV MAP6 IN CLAV-£VEtt Uf> (MM .  •pc£>  "**&"- Wv& '&?   %'■&   1X2 * <G> o .  NOW AVAILABLE JN BOOKSTORES  OR SEND $8.75 plus $1.00  postage & handling to:  This calendar is a production  of Kinesis Volunteers. Profits from  sales go in support of Kinesis.  Kinesis Wall Calendar, 400A  West 5th Ave., Vancouver.  » f »-• ps? $-#-:  & $$ -  ? Afc*  isJ^&^Saa^ifiS  Published 10 times a year  by Vancouver Status of Women  400A West 5th Ave., Vancouver, B.C. V5Y 1J8  □ VSW Membership - $23 (or what you can afford)  — Includes Kinesis subscription  □ Kinesis subscription only - $15  □ Institutions - $40 □ Sustainers - $75  □ Bill me □ Here's my cheque  □ New D  Renewal  □ Gift subscription for a friend  Name


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