Kinesis, March 1985 Mar 1, 1985

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 ff) ftK CM    ^t> March TO Kinesis 1  Women gathered at a vigil in memory of murdered prostitute Linda Tatrai.  Prostitution  Murder  exposes  rising  violence  by Patty Gibson  The murder of 18-year old Linda  Joyce Tatrai in an east-end,  parking lot February 21, tragic  as it was, came as no surprise  to activists working on the  Province moves on video porn  by Pat Feindel  B.C. will soon see a new Motion  Picture Act, designed to curb  the proliferation of video  pornography. Attorney-General  Brian Smith recently announced  plans to introduce the new Act  in the next session of the legislature - probably sometime in  the ne$t month.  Smith stated that the legislation would focus on sexually  explicit "adult entertainment"  Eaton's  strike gets  B.C. support  Support for the Eaton's employees striking against six Ontario stores continues^in Vancouver as the Canadian Labour  Congress and Women Supporting  the Eaton's Strike escalate  their support campaigns. The  employees, members of the Retail, Wholesale and Department  Store Union (RWSDU), have been  on strike since November 30,  1984 in an effort to secure  their first contract.  During the past three months  Women Supporting the Eaton's  Strike have met on a bi-weekly  basis and have taken their educational efforts into the shopping malls throughout Vancouver 's lower mainland. Committee  member Susan Croll says the  group is focussing their efforts  on the connections between  women's issues and labour issues  in this strike. Eighty per cent  of all Eaton's employees are  female staff.  "If the Ontario workers are able  to get a contract," she says,  "it could be a catalyst for  organizing department stores  throughout Canada. It has the  potential to break through the  anti-unionism, the fear of  organizing, that characterizes  continued page 6  and on its availability to  juveniles.  The announcement marks the  first concrete action taken by  the Attorney-General's Ministry  since the January '83 police  raids on video stores that resulted in charges against Red  Hot Video. Red Hot's trial led  to a conviction of obscenity  for three tapes and a fine of  $300.  Smith' said the new approach  will involve a classification  system similar to the one  applied to film, and licensing  requirements for distributors.  It will focus particularly on  material linking sex and violence, and on sexual activity  involving children.  Donna Levin, Advisor to the  Attorney-General on women's  issues, clarified that the  legislation would deal with a  general approach to the problem,  while details of procedure  would be worked out later in  regulations. Guidelines similar  to those already in place for  film classification would also  be used to define material  which would be considered prohibited under the Criminal  Code.  Levin also pointed out that  though she could not discuss  details of the new legislation  before it is introduced to the  legislature, the current  powers of the Film Classification Director include removal  of sections of films, complete  prohibition of entire films,  and warnings on distributed  films as to their content.  When questioned as to whether .  community groups or active individuals would have any input  in developing regulations or  guidelines, Levin referred to  a planned briefing session by  the A-G's staff "to provide an  opportunity for community  groups to at least be made  aware of what the Act means...  and what the regulations will  do." "Community groups will  always have an opportunity to  respond  to anything that  government does," she added.  Though the current film classification system is based primarily on the concept of "community standards", the provincial classification branch  provides no structure for community input into censorship  policy. In the case of the  proposed video classification,  it appears likely there will  again be no structure set up  to provide ongoing community  input, as opposed to the case  with the province's Periodical  Review Board, (see Kinesis  Dec/Jan '85 and Feb '85).  Meanwhile the Review Board  continues to survey the latest  aesthetic frontiers of print  media in the category of  "men's sophisticates": some  120 pornography titles distributed by members of the  Periodical Distributors'  Association, most on a monthly basis.  Karen Phillips of the Port  Coquitlam Women's Centre,  an alternate member on the  Review Board, reports that  the Board meets weekly to  examine both written and pic-  toral content of the magazines,  including advertising. So far,  they have recommended censoring, in some form, between  one third and one half of the  material viewed.  Distributors within the Distributors Association have  continued page 6  prostitution :  in Vancouver  Speaking for the Alliance for  the Safety of Prostitutes (ASP)  Sally DeQuadros said she predicted last summer's injunction  against prostitutes working in  Vancouver's West-End would produce precisely this devastating  result. In response to Linda's  death she was quick to remind  the public that pushing Vancouver's prostitutes into less lit  streets predictably drove them  into greater danger and further  isolation.  On February 27 more than 300  people gathered at the corner  of Main and Broadway to mourn  Linda's death and protest the  conditions that led to her  slaying. The crowd was solemn  but angry as it marched to the  site of her murder at Broadway  and Woodland.  "We are here to mourn the murder of a woman," said ASP representative Marie Arrington.  "We see Linda's death as a  result of the West End injunction." She went on to point  out that this particular murder  is not an isolated incident,  that attacks against prostitutes  and non-prostitutes alike are  rising daily, and that prostitutes demand the right to work  in safety "until such time as  we have equality, until such  time as men do not control our  economic lives."  A representative from Seattle's  Green River Coalition, a group  continued page 9  &¥&£•&£ th<* OEcA^lon -With  aft itltjfeKtta.)  l'th& aetfs- ve ha#e -About  wfttett in- o*3  i <iom-ag> ij'i.if r^'defs- to stoigs;!.; £<re,  ^'onspSloiisness the iifonie: yeafe thrpiigt  *B eke. jrasfc yeg-T, Mne&ie'  Ivt&vffefci  we lrtAugurite: -aii'; add'if:±c^l::.i>agfi-]6f.  t hit; ft ill'. Jipp^ar- in:' :^tte£y &K8&&, We  f 8ll<*w u-p. -m msmMi&i  •ax&Qi¥b£&fr plG.ti>££ £>f  tBfe WOJfoS&'s- IHKSJttjt&CUl JMrtfianattt*  : .Other supplements; cdntfng. ttfr JBSftf: April'. -:':pi?abii?d Voimen: {dead--' j  Ii-88 jM&fceft 15-th)-{- fifty wMa£)A&& ^dsa&E&ttjj ^0$&$Mi&+ '$&&$&& 2 Kinesis March TO  MOVEMENT MATTERS  JMSiDE  Lesbfan and Gay conference   3  Across BC   4  IWD   5  Women and the Charter  7  Native Status   9  Racism Dialogue 10  Sports 12  La Vie En Rose 13  International Supplement  Prostitution 14  Ireland 16  South Africa 17  El Salvador 18  India 20  Fiction 21  News Briefs 22  Sisterhood is Global 25  Womens Music 26  Arts  Margo Adair 29  Work Party    30  Rubymusic 31  Small Press Poetry 32  Letters 33  Bulletin Board 34  PRODUCTION THIS ISSUE: Libby Barlow,  Meredith Boldon, Jan DeGrass, Patty Gibson,  Baylah Greenspoon, Michelle Green, Marion  Grove, Heather Harris, Gina Horrocks, Kim  Irving, Emma Kivisild, Barbara Kuhne, Bern  Mabel, Barbara Pulling, Marrianne van Loon  (co-ordinator), Maura Volante, Angela Wanz-  cura, Michele Wollstonecroft, Aletta.  COVER design by Maura Volante from a  photo of a Senegalese woman by Jim Le-  Maistre.  KINESIS welcomes volunteers to work on all  aspects of the paper. Call us at 873-5925. The  next story meetings are Wednesday, March 6  and Wednesday, April 10 at 7:30 at the VSW  offices. All women welcome.  EDITORIAL GROUP: Libby Barlow, Jan DeGrass, Kim  Irving, Emma Kivisild (Editor), Barbara Kuhne, Sharon  Knapp, Janie Newton-Moss, Cy-Thea Sand, Connie Smith  Marrianne van Loon, Michele Wollstonecroft.  EDITORIAL BOARD: Carol Bierenga, Jan DeGrass,  Patty Gibson, Punam Khosla, Emma Kivisild, Michele  Wollstonecroft.  CIRCULATION/DISTRIBUTION: Jan DeGrass, Judy Rose,  Joey Schilbild, Vicky Donaldson, Margaret McHugh, Cy-  Thea Sand, Esther Shannon, Cat L'Hirondelle, Kim Irving,  Angela Wanczura, Heather Harris.  OFFICE: Heather Harris, Cat L'Hirondelle, Kim Irving  KINESIS is published ten times a year by  Vancouver Status of Women. Its objectives are to  enhance understanding about the changing  position of women in society and work actively  towards achieving social change.  Views expressed in Kinesis are those of the  writer and do not necessarily reflect VSW policy.  All unsigned material is the responsibility of the  Kinesis editorial group.  CORRESPONDENCE: Kinesis, Vancouver Status  of Women, 400 A West 5th Ave., Vancouver, B.C.  V5Y1J8.  MEMBERSHIP in Vancouver Status of Women is  $23/year (or what you can afford). This includes a  subscription to Kinesis. Individual subscriptions  to Kinesis are $15/year.  SUBMISSIONS are welcome. We reserve the  right to edit, and submission does not guarantee  publication.  Publishers  of the Canadian Periodical  -  Calgary steps out of line  - by Lynn Fraser  The weekend of February 2nd and 3rd saw the  Calgary Lesbian Mothers Defence Fund sponsor a "Stepping Out of Line" workshop for  its steering committee. Nym Hughes, one  of the authors of the book of the same  name, facilitated the workshop for us. Ten  members of the LMDF attended the weekend  workshop.  We wanted to do the workshop for several  reasons: to get to know each other better  in order to pull together as a group; to  discuss future plans and directons of the  group.  We all feel that the workshop was very  valuable for us in this regard. The  workshops were structured so as to encourage  each woman to contribute, and to explore  not only her own feelings and ideas about  lesbianism and feminism, but to share and  discuss them with other group members. .(The  time spent in the hot tub, sauna and walking in the woods was conducive for this too,  as was an improptu pajama party in one of  the rooms Saturday night).  The problem solving session Sunday morning  was one of the most interesting parts of  the workshop. Each of two groups had three  problems to solve, in a manner consistent  with the values we had envisioned in a  free world. Our main values were respect  and support for choices, cooperation,  equality and self-determination. We then  analyzed the solutions to our problems-  to ensire that both the means and the ends  were consistent with our goals.  This session enabled us to talk about some  problems that we had been working on, both  individually and as a group. It opened up  a lot of areas for future discussion and  learning. We also became aware of how  powerful and resourceful we are when we  work as a group. It was very exciting.  As a group, we have made several attempts  at creating a dialogue between heterosexual  feminists and lesbians. This workshop  created a lot of ideas about how to do this  most effectively. The analysis contained  in the book about how the oppression of  lesbians serves to keep all women in their  place was particularly insightful, and will  be very useful.  Skills and insights learned over the weekend will be useful in LMDF's ongoing  projects. Through a grant from the Alberta  government, we have employed two women  from January to April. We have another  grant from the Secretary of State Women's  Programs to cover expenses for our projects  The first of the projects deals with setting up a series of workshops. We will be  giving workshops to teachers, guidance  counsellors, classes, lawyers, medical  people, social workers and the general  public.  We have set up a Lesbian and Gay Workshop  Collective, sponsored by the LMDF, which  will do this work. In the past, there has  not been a coordinated, organized group  doing workshops in Calgary. They have been  doing by several members active in the gay  and lesbian community here on ad hoc basis.  We hope that this project will help us to  become more effective and visible,  thereby increasing the number of people we  will be able to reach.  The second part of our project is to  organize a lesbian conference, which will  take place in Calgary on April 26th and  27th. Heather Bishop will be performing  Friday evening. On Saturday we will feature  workshops and films. Workshop topics  include lesbian sexuality, long-term relationships, legal matters concerning  lesbians, sexual harassment, alcohol and  drug abuse, sexual assault, lesbian health,  coming out and lesbianism and feminism.  You can write to the LMDF, 124-3205 Ave.  S.E., Calgary, Alberta T2G 0E5, or call  (403)-262-1873. Stepping Out of Line  is  available through your women's bookstore,  or direct from Press Gang Publishers,  603 Powell St., Van., B.C. V6A 1H2.  CORRECTIONS —   The following errors appeared in Kinesis '  February '85 issue.  In "It's time to act on abortion" by Ann  Thomson, the sentence which reads "However,  while abortions in later pregnancy may be  medically difficult, they must be illegal",  should read "...they must be legal".  c^>sforf|Sl  The article "Feeling the labour pains of  the '80's" was by Marion Pollack.  We regret these errors and any inconvenience they may have caused.  In MEMORy OF  PATSMfTfr  WHO WA>  OUR PRiBHO AMD CO-WORkeZ.  $\uce n**.  KINESIS IS AVAILABLE AT:  VANCOUVER AND AREA:  Agora Food Co-op  Ariel Books  Beckwomans  East End Food Co-op  English Bay Books  La Quena Coffee House  LillleSislers  Mall Book Bazaar  Manhattan Books  McLeodsBooks  North Shore Women's Centre  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  Everywoman's Books, Victoria  Honey Books. Maple Ridge  NDP Bookstore, Gibson's Landing  Nelson Women's Centre  Pt.'Coquillam Women'sCentre  Quesnel Women's Resource Centre  Librairie Alternative  Slierbrooke  BiblairieQGCLtee.  Winnipeg  Dominion News and Gifts  Liberation Books  Thunder Bay  Northern Women's Bookstore  Thunder Bay Co-op Books  Ottawa  South Surrey/White Rock Women'sPlace GlobeMagsandCigars  Terrace Women's Resource Centre MagsandFags  Unemployed Action Centre, Nanaimo       Octopus Books  IN CANADA:  Halifax  Atlantic News  Red Herring Co-op Books  Ottawa Women's Bookstore  Edmonton  Aspen Books  Common Woman books  Toronto  A AS Smoke Shop  Book City  Book World  DECBookslore  Lichtman's NewsA Books  Longhouse Book Shop  Pages  SCMBookroom  The Book Cellar  Toronto Women's Bookstore  World's Biggest Bookstore  York University Bookstore  IN U.S. A.:  Chosen Books. Detroit, Mich.  I.C.I. -A Woman'sPlace, Oakland, Ca.  It'sAbout Time, Seattle, Wash.  Old Wives Tales, San Francisco, Ca.  Room of One's Own, Madison. Wise.  NEW ZEALAND  Broadsheet, A ukland  , Women's Bookshop, Christchurch March'85 Kinesis 3  ACROSS B.C.  Lesbians and Gays  Working towards common ground  by Martha Kremmer and Nicky Hood  The Times of Harvey Milk,  one of  the most compelling films for  any activist to see this year,  played recently in Vancouver.  The film documents the political  career of Harvey Milk, gay San  Francisco Supervisor brutally  assassinated in November 1978.  For feminist lesbians trying to  find their place in the gay  liberation movement, Milk's  story is moving not only because  of his assassination and the  events that followed, but also  because he was a gay activist  fighting for social change for  --all oppressed peoples: the  healthy political alliances portrayed in the film hold out  promise and inspiration.  It was with the hope of developing similarly strong personal  connections and political alliances that we attended the  second annual provincial Gay  and Lesbian Conference in late  February. And indeed, there was  much talk of coalition building  at the conference. However, in  the course of these talks some  things became clear to us as  feminists: gay men must work on  their political process; gay  men and lesbians need a lot more  discussion of what issues they  can work on together; and people  working for gay liberation must  decide whether they want to  change the system or just gain  equal rights in the one that  exists. In light of our initial  optimism, these difficulties  were disappointing.  Which is not to say, however,  that the weekend was not a  success. From all accounts,  this year's conference was a  conscious improvement over  last year's. Numbers were higher  (about 200), and several people  noted the increase in lesbian  participation (about 25%). Workshops were two hours long, to  give ample time for discussion,  and a wide variety of readings,  films, and social events were  part of the weekend.  The list of workshops included  such topics as: covenanting  relationships; gay youth; the  Rob Joyce Case; and human rights.  Those offered specifically to  lesbians aimed at particular  subjects and interests - practical sessions on lesbian parenting options, and lesbian health  care. A "Stepping Out of Line"  workshop was added to the progrs  at the last minute. Though we  did not attend these sessions,  the women we talked to found  them both informative and interesting, and felt their concerns  were well addressed.  We chose to attend workshops  that dealt with issues common  to both lesbians and gays, and  sessions that we felt had a  political as well as a practical focus.  The "Political Journalism"  workshop was indicative of the  tone and quality of many of the  conference workshops. The  panelists raised a number of  issues very much worth discussing: homophobia in the  left press; right wing publishers of gay newspapers in the  U.S.; establishing credibility  as journalists in a broader  community; and working with  volunteer labour.  The discussion of these issues,  however, was limited by the  structure of the workshop, a  structure that was seen repeated frequently during the conference. The panelists were  allowed a long, maybe too long,  time to introduce the topic.  After the introduction, the  workshop participants (sic)  questioned the panelists - who  were viewed as experts - rarely  expressing or exchanging ideas  of their own.  The workshop on AIDS was somewhat disappointing in the same  regard. There are many vital  political issues around AIDS -  homophobia in the mainstream  press, and gay male sexuality,  to name but two - but few of  them were discussed. It is  hard to discuss issues by asking questions of a facilitator,  and attempts to raise them went  nowhere. From the point of view  of a lesbian, whose concern  about AIDS would come primarily  Community remembers activist  Pat Smith was killed Monday, Feb. 25th, in  an accident at 1st and Commercial. She was  riding her motorcycle and was hit by a van  driven by a man who was later charged with  impaired driving.  Pat was unique. She figured out the world  for herself and acted from there. She touched  people with her ideas, her creativity, her commitment, her stubborness, her gentleness,  her sense of humour and her sense of the  absurd. She used her creativity to fight for  lesbian and women's rights, worker's rights  and in support of 3rd World struggles.  Pat worked on the Pedestal, Vancouver's  first women's liberation newspaper and at the  Women's Bookstore. She left a legacy at  Press Gang where she worked for almost 10  years. She was a strong supporter of the  Chilean resistance, an exceptional visual  artist and had recently written a play which  was produced in Seattle about two older  women who loved each other.  She was a good friend. People from many  differing communities loved Pat Smith. Pat  was Pat and we will miss her.  Friends of Pat are invited to a memorial  gathering Sunday, March 3. Gather at"  Oppenheimer Park at 12:15 and  gether to the Ukranian Hall (805 E.  for 1:00.  walk to-  Pender)  from the standpoint of political solidarity, this omission  was very frustrating.  AIDS Vancouver did, however,  do an excellent job of outlining the history, effects,  and purported causes of AIDS.  They also presented the picture  of an impending AIDS crisis in  this city, estimating that soon  virtually 100% of Vancouver's  gay men will have made contact  with the virus. Not all of them  will get the disease, but AIDS  activists estimate 300,000  North Americans will die of the  condition eventually.  This figures are frightening,  and joint action on AIDS was  raised in other workshops, and  at the 'plenary.' Lesbians have  organized groups in the U.S. to  work with AIDS victims and  donate blood for gay men.  Virginia Apuzzo, executive  director of the National Gay  Task Force in the U.S., and  keynote speaker at the conference, sat in on one of the workshops and brought up some of the  the concerns voiced by some  American women's groups when  they are asked to do AIDS work,  namely - where are gay men on  women's health care issues? No  one had a very good answer.  Apuzzo's remarks came up in the  context of the workshop entitled 'Lesbians and Gays in Mainstream Politics,' which ended  up dealing primarily with  what alliances, if any, the  gay community should be making.  Remarks like, 'but then we  wouldn't be representing right  wing gays' made it clear that  there may be quite a way to go  before close knit connections  between gay men and lesbian  feminists are the hallmark of  gay liberation in Vancouver.  There was general acknowledgment of progress made in the  sense that out of the closet  gays can be elected to office  (Sue Harris of the Vancouver  Parks Board being a case in  point), but disagreement on  what that means to the gay  community as a whole and its  access to power.  The workshop on 'Rural Organizing' proved very positive  in both structure and content.  Many of the participants were  people who had grown up in  isolation in small towns, and  had since moved to Vancouver.  The facilitators, a man and  a woman from Prince Rupert and  Terrace, generated a lively  discussion around safe ways,  both tried and new, of making  contact with one another.  'Influencing Viewpoints,' a  session on gays and lesbians  in the church, reflected the  strong pro-Christian tone of  the Weekend. Christianity was  assumed to be positive for  gays - the institutions of the  church just hinder the ideal.  The workshop on 'Gays and  Lesbians and the Religious  . Virginia Apuzzo  Right' evidently did not  question Christianity either,  though links between Christianity and capitalism were  criticized, and there was much  good info on fundamentalist  right-wingers.  'Urban Aboriginals' is the  name of a book written by the  facilitator of the workshop  on leather sexuality. What was  most interesting to note here  was that gay men and feminists  are engaged in a similar de^  bate on this issue.  Excerpts from Paul Wong's controversial video 'Confused:  Sexual Views' were screened at  the conference, and followed  by a well-thought-out presentation by local feminist artist Sara Diamond on porn, art,  and censorship. In her talk,  Diamond did not dismiss the  effects of pornography, but  gave good reasons why the  power to control sexual material should not be in the  hands of the state.  One of the definite highlights  of the conference was Virginia  Apuzzo's address. A dynamic  and humorous speaker, she  painted a picture of a burgeoning movement for gay liberation in the U.S. She pointed  out the frequently tedious  nature of political work  ("there's nothing romantic  about politics and power"),  and stressed the need for  work against sexism, racism  and homophobia.  The closing session of the  conference, a sort of plenary  panel, brought out some of  the things we had found  problematic. Participants  raised the fact that few, if  any, gays and lesbians of  colour were in attendance, and  moved that next year's conference work at better reflecting  the diversity of our community  and its issues.  Disabled people were also  noticeably absent - though the  site was accessible, this was  mentioned nowhere in the  conference literature. A  criticism of the preponderance  of 'experts' and lectures over  the weekend brought resounding  applause.  A phone list was circulated  for those interested in meeting and working On action and  on next year's conference -  it was encouraging to see a  good response to this. Other  plans to come out of the  conference are a gay speakers  bureau, fundraising ideas, and  increased work on AIDS. We  hope these projects signal the  beginning of increasing dialogue and solidarity in the  gay community. 4 Kinesis March'85  Heidi Archibald  IWD  concert  by Connie Smith  It just so happens that  WAVAW's(Women Against Violence Against Women) third  anniversary falls right in  the middle of the International Women's Day weekend.  For this reason, Closet  Productions is presenting  A Musical Celebration  on  March 9, honouring both  events. The proceeds will  go to the WAVAW Rape Crisis  Centre.  On the bill is Vancouver  blues singer Heidi Archibald with the Bathtub Blues  Band, and the ever so harmonious Righteous Mothers  from Olympia, Washington.  The Righteous Mothers are  an animated and spontaneous  group of five women who  sing close harmony. They  accompany themselves on  piano, acoustic and bass  guitars, violin, and  various rhythm instruments.  The Mothers have been singing in the Northwest since  1981 "with no expectations  of reward other than the  satisfaction of creative  companionship," and in  1983 they released their  first album on Bellingham's  Nexus Records.  They have appeared with  Margie Adam, the Seattle  Women's Ensemble, and  Frankie Armstrong, and they  provided the operatic  chorus on Linda Allen's  album October Roses.  Their  performance list also includes benefits for Representative Geraldine Ferraro,  Amnesty International, the  Women's Peace Camp, Safe-  place (Domestic Violence  and Rape Relief Shelter) and  Latch Key Day Care.  The subject matter of their  songs reflects a variety  of human concerns accented  by intelligent love songs  and a cover version of  You've Lost That Lovin'  Feelin'.  My favorite description of  the Righteous Mothers comes  from their album jacket,  "five women, tall and short,  wide and thin, blonde and  brunette, shy and brash,  and occasionally pregnant."  Heidi Archibald's contribution to this event will  be a tribute to women's  ACROSS B.C.  Liberal arts on way out  blues. "The songs may be  old but the messages are  still valid." Heidi will be  singing "About women's  power - not the blues songs  that are moaning and bemoaning their men are gone,  but songs that say, look -  I can handle myself." On  her program will be music  made popular by Ethel Waters,  KoKo Taylor, and original  material by Julie Blue.  Heidi is comfortable with different styles of singing, but  she is a blues singer in her  heart. ("Basically, blues is  singing from your toes.") Her  early influences included Janis  Joplin, Cleo Laine, and Ella  Fitzgerald.  Heidi took singing and dancing  lessons for ten years, beginning  when she was three years old.  She stopped when she became  a teenager "to do teenage  things." She also became interested in theatre. Heidi was a  member of Langara's Studio 58  and after graduation she worked  in theatre for three years.  Although Heidi performed in  several musicals, singing  wasn't her main focus. However,  the quality of her singing  voice was the focus of the  people around her. So with  their encouragement, Heidi  changed direction. (Closet Productions was formed when a  group of women heard Heidi at  La Quena last year and were so  impressed by her talent they  had to do something about it.)  The Bathtub Blues Band was  assembled just for this  occasion. They are Julie Blue  on piano, Jackie Parker Snedker  on bass, and Sharon Costello  on violin.  A Musical Celebration,  Vancouver East Cultural Centre, 8  p.m. Tickets are $5. Advance  tickets from Ariel Books, the  Women's Book Store and Octopus  Books, both East and West.  Reservations, 254 - 9578.  by Linda Carlson  Does anyone remember the  liberal arts education? In the  past, university students would  enrol in studies of language,  philosophy, history, literature. The idea was that exposure to liberal arts and the  humanities would broaden the  students' horizons, expand  their scope of thought. Once  the student had been exposed  to these concepts, many would  pursue sciences and technical  studies while others would  continue in arts and humanities.  It was a good idea, but it may  be in peril. In a letter to  the Universities Council of  B.C., Dr. Pat McGeer, Minister  of Universities, Science and  Communications indicated his  desire to implement a five  year plan to eliminate mediocre programs at B.C.'s three  universities. The plan, said  McGeer, should emphasize:  * a modest reduction of  university resources,  * the retention and protection of core programs,  * the phasing out of low  quality programs, low demand programs while allowing for the growth of high  demand, high quality, and  high provincial need  programs.  In fairness to Dr. McGeer, his  letter didn't specifically  suggest eliminating anthropology, for example, in order to  receive funds for engineering,  but there is a growing concern  among academics that Dr. McGeer  intends precisely that kind of  exchange.  Fields update  At press time B.C.'s human  rights activists still awaited  a verdict on the appeal of the  first decision of the province's  new Human Rights Council.  In November the Council ruled  against Andrea Fields, a waitress at Willie's Rendezvous in  Victoria, who filed charges of  sexual harassment against her  employer.  Two issues are at stake in the  appeal: the decision itself,  and the legality of the Council's proceedings.  The fact that the court did  not issue an immediate verdict  in the appeal is seen as a  positive sign for Fields. The  judge does not have a background in human rights legislation, and the wait indicates  that he is reading material on  other cases.  Speaking to a Victoria businessman, University of Victoria  president Dr. Howard Petch  notes that when business and  industry see a need for a program they might provide the  resources to start that program. As cutbacks have made it  virtually impossible to start  new programs, "this sort of  enrichment is going to be up  to business and industry."  (from and interview in Business  Examiner)  We can well imagine industry  supporting computer science  programs, or research and  development, or engineering,^  but it is quite unlikely they  will "enrich" the arts. Whether  the contribution of business  and industry is a desirable  situation is a different issue  for debate. What is at issue  here is where emphasis will be  placed, where support will be  offered. Who is going to ensure  support for philosophy, for  history, literature or any of  the humanities? for programs  like Latin American studies at  SFU, cut last year? or for  women's studies?  If universities become a training ground for the marketplace  or a pre-employment institution will there be a greater  demand for technical programs  and less demand for liberal  arts? Will decreased demand  result in the phasing out of  these programs, as suggested  by Dr. McGeer's five year  plan? ^®f :  The liberal arts education was  one which intended to teach a  student to be a critical  thinker, to be able to express  herself through the correct  use of language, rhetoric and  logic. Given the rapidly  changing society in which we  live and the numerous demands  placed on us all, these attributes would seem to be a considerable asset.  Is the liberal arts education  at risk? I fear so. It would  be short-sighted indeed to  demote the arts and humanities  as less worthy than sciences  but that is precisely what I  think Dr. McGeer's five year  plan suggests. We must be  vigilant if we are to retain  the honourable history of  learning which implies there  is more to humankind than a  ready-made labour force and a  generation of capable technicians unable to think beyond  the scope of their microchip.  Linda Carlson is an active  feminist living in Victoria.  !5W2alAK..Vhimmtr.BC.V5YIBl,Qumla   (604)819-7323  REPAIRS. ACCESSORIES. MACHINING  HI POR ALL MAKES  Alice Macpherson  PAIN*NG  &ftBNO  virions  • COMMERCIAL  • RESIDENTIAL  • INTERIOR  • DRYWALL REPAIR  PSYCHIC CONSULTANT March '85 Kinesis 5  INTERNATIONAL WOMEN'S DAY  WOMEN  TAKE  BACK  THE  FUTURE   *g|j  INTERNATIONAL WOMEN'S OAY 1985  International  Women's Day  by Onni Milne  "Mamma, why is this day  different from all other days?"  "Why,  my -darling daughter,  because this is International  Women's Bay.  On this day,  we  celebrate our'strength and  solidarity as women."(1)  The main stories which make up  the herstory of International  Women's Day are the 1910  International Socialist Congress in Copenhagen, Denmark;  the General Strike of 1909;  the Triangle Shirtwaist Company Fire; the song, "Bread and  Roses"; and the St. Petersburg  Strike.  At the 1910 International Socialist Congress in Copenhagen,  Clara Zetkin proposed that a  day be set aside to internationally commemorate women and  their struggles. Thanks to this  socialist/feminist leader, we  have International Women's Day.  The day of March 8 is a separate story. Pre-International  Women's Day, there had been a  large demonstration in New  York City on February 28, 1909.  At that time, the socialist  movement demonstrated to  encourage women suffragettes  to elect socialists. After  the 1910 Copenhagen conference,  the^date was changed and there  was a demonstration on March  19, 1911. It was after 1911  that International Women's  Day was celebrated on March 8.  We continue this tradition and  celebrate on March 8.  The General Strike  We celebrate all the victories  we have won as women on International Women's Day. However,  the strikes of garment workers  of the Lower East Side of New  York City are the basis of our  celebration, especially the  1909 General Strike of shirtwaist makers.  In 1909, more than 30,000  shirtwaist makers were employed: 80% were women and  70% were between the ages of  16 and 25 years old; 65% of  the women employed in the  trade were Jewish, 26% were  Italian and 8% were native  born; the remainder were a  mixture of Polish, German and  Irish women.(2)  There had been demonstrations  and strikes before 1909, but  this one was different. Instead of 1,000-2,000 workers  on strike, there were 20,000-  30,000 workers striking. This  almost shut down the garment  industry. By the time the  strike was over, it had  changed the course of the  labor movement and organized  more women than had ever been  :ed before.  *i0^§-}"  The strike began at the Triangle Shirtwaist Company on  September 27, 1909. Later the  workers at the Leiserson Company  joined the strike. For two  months, workers at these two  shops were picketing for the  right to organize and to bargain collectively for improved  wages and working conditions.  The General Strike began on  November 22, 1909. On that day,  the United Hebrew Trades (a  coalition of Jewish socialist  unions) and Local 25 of the.  International Ladies' Garment  Workers Union called a meeting  of all the shirtwaist makers  in New York City. Thousands of  workers came. How We Lived: A  documentary History of Immigrant Jews in America,   1880-  1930  describes the meeting as  follows:  Gompers(head of the American  Federation of Labour) spoke;  so did Mary Dreier, head of  the Women's Trade Union  League; and, as usual at such  meetings, Jacob Panken and  Meyer London, the big guns  of Jewish socialism. But no  clear strategy had been  worked out by the local's  leadership, and the speakers,  hesitating before the prospect of an ill-prepared  general strike, could not  decide between exhortation  and caution. As the evening  dragged along and speaker  followed speaker, there  suddenly raced up to the  platform, from the depths of  the hall, a frail teenaged  girl named Clara Lemlich, who  had been picketing at the  Leiserson plant day after  day. She burst into a flow of  passionate Yiddish which  would remain engraved in  thousands of memories: "I am  a working girl, one of those  striking against intolerable  conditions. I am tired of  -listening to speakers who  talk in generalities. What  we are here for is to decide  whether or not to strike. I  offer a resolution that a  general strike be declared -  now."(3)  The excitement was contagious.  Repeating an old Jewish oath,  the workers voted unanimously  to strike.  The Women's Trade Union  League sent help to the  picket lines, sharing blows  and abuse with the Jewish and  Italian girls...Wealthy New  York women such as Mrs. Oliver Belmont and Anne Morgan,  sister of the banker, provided bail money. Wellesley  students donated $1,000 to  the strike fund. In the first  month alone, 723 girls were  arrested and 19 sent to the  workhouse; the average daily  bill for bail came to $2,500.  Sentencing a striker, Magistrate Olmstead declared:  'You are on strike against'  God and Nature, whose firm  law is that Man shall earn  his bread in the sweat of  his brow.  The strike dragged on until  mid-February 1910, and was  finally settled with improvements in working conditions  but without the formal union  recognition for which the  ILGWU had held out...In the  immigrant world, the shirtwaist makers had created an  undescribable excitement:  These were our daughters. The  strike came to be called  'the uprising of the twenty  thousand,' and the phrase  should be taken as more  than socialist or Jewish  rhetoric, for it was indeed an uprising of people  who discovered on the  picket lines their sense  of dignity and self.(3)  The Triangle Shirtwaist  Company Fire  Though the strike was settled, employers continued  to ignore basic health and  safety regulations. Marlene  Hill described working  conditions as follows:  Inadequate protection in  case of fire; dirty floors,  ceilings, walls and water  closets; defective plumbing; lack of adequate  ventilation; lack of receptacles for rubbish;  overcrowding; pollution  of the air by the use of  coal and gas irons; strain  on eyesight due to inadequate lighting and  certain harmful effects  of the work itself.(2)  It was conditions like these  which led to the disastrous  fire at the Triangle Shirtwaist Company on March 25,  1911. The company occupied  the top three floors of a  ten-storey building. One  hundred and seventy-five  men, women and children died  that unforgettable day.  There was an investigation  and charges were laid. The  Triangle Shirtwaist Company  employer was found not  guilty.  "Bread and Roses"  The theme song of International Women's Day came  out of the Lawrence, Massachusetts Strike. In 1912,  the Industrial Workers of  the World (or Wobblies)  tried to organize mill work-  .ers in Lawrence. This was  difficult because the'workers had no money and the IWW  had no treasury.  To keep their children from  starving, workers began to  send them to supporters in  New York City. Many of the  children were in rags and  on the verge of starvation.  On seeing the condition of  the children, more and more  people began to support the  strikers' demands'. The mill  owners refused to let any  more children leave Lawrence  when they realized what was  happening.  When the strikers tried to  get their children out,  troopers surrounded the  railway station, clubbed  the children and their  mothers, and arrested  them, the mothers were  charged with neglect- and  improper guardianship.(20  Public reaction was on the  side, of the strikers. Congress was about to begin an  investigation when the mill  owners finally accepted the  strikers' demands. .  The St. Petersburg Strike  Women factory workers began  their strike in St. Petersburg,  Russia, on March 8(International Women's Day). This strike  became the Strike of 90,000  and signalled the beginning of  the Russian Revolution in 1917.  On International Women's Day  we celebrate the courage and  strength of all women all over  the world. We honour the  heroines of our past. We acknowledge the heroines of the  present. We feel we have a lot  to celebrate. Would you like  to join us?  (1) Inspired by one of the  rituals of the Jewish holiday  of Passover.  (2) Marlene Hill, ILGWU. International Women's Day Speech.  1982. Pages 5,6 and 2.  (3) Irving Howe. How We Lived;  A Documentary History of Immigrant Jews in America,   1880-  1930.   1979. Pages 180 and 182.  Activities for International  Women's Day 1985  February 26-March 10. Exhibition at Vancouver Public  Library, Burrard and Robson.  Buttons, Posters, Needlework,  Books, Records.  March 7. Beyond the Keyhole  1985; Films and Videos by  women. Women in focus Art  Gallery, 456 West Broadway,  8:00-11:00 pm. By donation.  March 8. Dance at Italian Cultural Centre, 12th Avenue  between Nanaimo and Renfrew.  $3.00 unemployed; $5.00 employed. WOMEN ONLY. 8:00 pm  - 1 am.  March 9. Parade/Rally at new  Art Gallery, Georgia Street  side. Parade begins at Victory  Square at 11:00 am; Rally  begins at Art Gallery at  noon. Speakers, music.  March 10, Information Day at  Vancouver Technical Secondary  School, Broadway between  Nanaimo and Renfrew, 10:30 am  -5:00 pm. Workshops, films/  videos, art displays. !  6 Kinesis March'85  ACROSS CANADA  by Michele Wollstonecroft  The Mulroney government has  reneged on their commitment to  redress for the surviving 11,000  Japanese Canadians who were unjustly interned and dispossessed  in 1942 by the Mackenzie King  government, said a spokesperson  for the National Association of  Japanese Canadians(NAJC).  A December 15th (1984) joint  press release by the Ministry  of Multiculturalism and the NAJC  stated that, among other points,  negotiations had begun that  would coyer the wording and content of the official acknowledgment of the government injustice  towards Japanese Canadians; a-  mount and nature of compensation; and steps to prevent re-  occurence of such discriminatory action.  However, there has been a gov--  ernment turnabout on all three  of these major points, said  Cassandra Kobayashi, Assistant  Redress Coordinator for the  NAJC. As of February, the government said that they are not  'negotiating' but 'discussing'  acknowledgment; that they cannot discuss steps to prevent the  recurrence of such discriminatory action; and that monetary  Feds  say no  to redress  compensation of 10 million dollars will not go to the Japanese community but to a "Memori-  alization" fund to combat racism,  said Kobayashi.  The NAJC and a government representative met in early January to  discuss the wording of the acknowledgment, said Kobayashi. According to Kobayashi, the NAJC  were not consulted about this  .version and the wording of it  was not adequate.  Kobayashi said that the wording  of the acknowledgment is crucial  to redress for Japanese Canadians. "An injustice was committed  by the government towards the  Japanese Canadians. The government has a leadership role. Many  Canadians are still under the  Support for Eaton's from page 1  department store chains like  Eaton's and the Bay."  In early March two Eaton's employees on strike in Ontario  will visit Vancouver and other  parts of British Columbia.  Lynda McFann and Claudina Gio-  vetti are scheduled to speak  at a meeting of Union Sisters  on March 4 at La Quena, a Solidarity Coalition fund-raising  dinner at Isadora's the same  night, and the CUPE Women's  Conference March 8, the IWD  rally in Vancouver March 9, as  well as events in Victoria,  Duncan and Nanaimo March 6 and  "The tour is an excellent opportunity to publicize what's  going on with the strike back  east," says Astrid Davidson of  the B.C. Federation of Labour  Women's Committee. "It's a way  to give them concrete moral and •  financial support as well as a  way to give them some encouragement to Eaton's employees  here in B.C."  Since February 1984 the RWDSU  have certified more than a  dozen Eaton's Simpson's and  other stores. Currently they  have six applications for  certification before the Ontario Labour Relations Board.-  Given the failure of RWDSU's  major push to organize Eaton's  stores 30 years ago, this is  a real breakthrough. Between  1947 and 1952, the union attempted to organize more than  10,000 Eaton's employees in  what could have been one of the  most intensive organizing  drives in Canadian labour history. Due to inadequate resources, delays caused by the  Company, and a lack of acceptance of the union amongst  white collar workers at that  time, the drive ultimately  failed. And yet many of the  conditions which prevailed then  still exist.  Women Supporting the Eaton's  Strike is an open committee of  women and women's groups.  People wanting more information should contact the support  committee at Box 65366, Stn. F  Vancouver or call 255-1963. For  more information regarding the  speaking tour, call Astrid  Davidson at 430-1421.  impression that the Canadian  government acted in good faith  because of national security.  Until the government acknowledges that there was no threat  to national security, the  Canadian people will not accept redress as a justice issue," said Kobayashi.  Kobayashi, who is also Executive Secretary for the Japanese Canadian Citizens Association, said monetary and nonmonetary compensation are  sought by the NAJC. The nonmonetary compensation includes  re-instatement of citizenship  for those who want it, (many  of the victims of internment  are no longer alive) and that  convictions be erased for  those who contravened the Orders in Council. The War  Measures Act forbade Japanese  Canadians from returning within 100 miles of the B.C.  Coast from 1942 until 1949.  Even after the war, Japanese  Canadians were convicted who  returned to the coast. "We  want to be absolved in this  matter," said Kobayashi.  The U.S. also interned persons of Japanese ancestry,  however American laws prevented seizure of their property and Japanese Americans  were released after 2 years  through a court action  claiming freedom of movement for all Americans,  based on their Constitutional  Rights.     Pom from page 1  agreed either to hold back  entire issues found to be  objectionable, or to remove -  offending pages from magazines  before distribution. Phillips  pointed out, however, that  some pornography magazines  are not distributed by members of the Periodical Distributors' Association, and  therefore fall outside the  jurisdiction of the Review  Board.  Meanwhile the City of Vancouver's attempt to enact a bylaw restricting the sale and  rental of "sexually explicit"  material has been defeated  in the B.C. Court of Appeal.  An earlier B.C. Supreme Court  decision to uphold the bylaw  was appealed by Red Hot Video.  The City had been criticized  by both women's groups and  magazine retailers for its  simplistic and shortsighted  attempt to control pornography  with an outdated and badly  worded by-law.  At the federal level, women's  groups can look forward to  the publication of the Report  from the Fraser Committee on  Pornography and Prostitution  • sometime in March.  Right wing  asks for funds  by Jan DeGrass  Some right wing organizations  such as R.E.A.L. Women of  Canada and other anti-choice  groups have been lobbying  strenuously for project funding from the federal Secretary  of State department, pointing  out in a recent Toronto Star  article that they want "equal  access to women's programs."  Their requests have been backed  up by a letter/postcard writing  campaign that'flooded the  Secretary of State offices with  mailbags last summer.  Groups such as R.E.A.L. Women  do not generally approve of  government funding for organizations that represent the  status of women, preferring  that women pull themselves up  by their own bootstraps.  They also oppose freedom of  choice on abortion, the equality clauses in the Charter of  Rights, universal daycare,  equal pay for women, and the  granting of marriage licenses  to couples of the same sex,  among other issues. Such  organizations as R.E.A.L.  Women generally direct their  efforts towards those principles that bolster the status  quo or support the preservation of the nuclear family,  such as pension considerations  for widows or tax exemptions  for dependent spouses.  A group of Toronto feminists  are suggesting that.the time -  is appropriate to let Secretary of State Minister Walter  McLean and Prime Minister  Mulroney know our views regarding federal money poten- _  tially being used to attack the  efforts of hundreds of women's  organizations. They suggest we  send letters and telegrams (one  person per letter, please -  numbers count) as soon as possible  to the following (postage  free): Rt. Hon. Brian Mulroney,  Parliament Buildings, Ottawa,  Ontario. K1A 0A2.  We request your c  that federal funding will  go only to groups who endorse sex equality.  and Hon. Walter McLean, Secretary of State & Minister Responsible for the Status of  Women, House of Commons, Ottawa  Ontario. K1A 0A6.  We wish to congratulate you  for continuing to work for  the improvement of the  status of women in Canada,  and request your assurance  that federal funding will  go only to groups who endorse sexequaVity^   BECKWOMAM'5 ft]  3T0REfRDNT ART 5»TUDItO -&(frT 5WY  ;^!LRC1AL        CARDS +Clirr&   /  • Helium Sallodms  LATSA lEWeLLERy-SARlNfirSiway  WflhAErV*   3VfAhoL l6WFLLCrMf "ttplk  ffcEE LANCE  AOT  WofcK-  ANVTrilNi/ MAP6 IN CLA-y-afeH/ot^ M>Trl6ft  Feminism, Socialism  Anarchism  new books, magazines  buttons <& newspapers  SPARTACUS BOOKS  upstairs 311 W. Hastings St.  ph: 688-6138  Mid ib ^ t®HL JpniidiiKf deM i  press gang  603 Powell St.                                               2*55. (2-i^ March'85 Kinesis 7  Charter challenges women  f "\ anadian women are facing a new  C\     j legal challenge in the Charter of  I Rights and Freedoms. The challenge  1—* is to take hold of this new tool  and to use it to create a new body  of law that expresses the princ-  I iple of the equality of men and  I women. It is essential to under-  V  J stand that the protections now  C   J  found in Section 15-of the Charter  are there only because of the many years  of political wrangling by women who were  not satisfied with the direction constitutional discussions took between 1979  and 1982.  Until eleventh hour lobbying efforts in  1982, it appeared that Canadian women  would have to be satisfied with equality  provisions taken directly from the Canadian Bill of Rights. The Bill of Rights provided only for equality before  the law and  equal protection of the law,  and there  provisions had been shown to be woefully  inadequate in dealing with the issue of-  discrimination on the basis of sex.  In the 1970s, the Supreme Court of Canada  interpreted the rights protected by the  Bill so narrowly that Canadian women responded by lobbying for better guarantees  against sex discrimination. These efforts  intensified in the months prior to April  17, 1982, and the result is to be found  in Section 15 of the Charter:  Every individual is  equal before and  under the law and has the right to the  equal protection and equal benefit of  the law without discrimination and,  in  particular without discrimination based  on race,  nationality or ethnic origin,  colour, religion,  sex, age or mental  and physical disability.  Language of the Charter  At this point, a brief analysis of the  choice of language in Section 15 (S.15)  may be useful. The authors of the Charter  aimed to eliminate the gaps in the legislation which resulted in the ineffectual  use of the Bill of rights.  • Equality before the law  deals with  equality only in the administration and  application of the law by law enforcement  officials. In other, words, this phrase  guarantees only procedural fainess. It  does not refer to.the substance of the law  itself. For example, the Supreme Court of  Canada fount that Jeanette Lavell's claim  that she was discriminated against by S.  12(l)(b) of the Indian Act was without  merit under the Bill of Rights. The section was obviously discriminatory as it  did not treat Indian men and women equally  however, because there was no procedural  discrimination, the Bill of Rights did not  apply-,  •Equal protection of the law.  The "plain  meaning" approach to this formulation  would have the courst asking firstly  whether the law in question provided  "protection." If it did, then the court  would assess whether the protection was  equally conferred. Examples of laws conferring protection are labour laws which  set standards for hours of work and  minimum wages, and human rights- legislation. Domestic workers, the majority of  whom are women, are exempted from the  protection of these laws in many provinces.  Consequently, these laws may be open to  a challenge under S.15 on the basis that  they do not provide equal protection to a  group of workers who are predominantly  women. The complainant in this case will  have to prove that although the laws do  not appear discriminatory in substance  (all domestic workers, either male or  female, are exempted), the discriminatory  effect is evident when one realizes, that  in fact when we speak of domestic workers  we are speaking of women.  The Charter has added the following protections:  • Equality under the law. Prior to the  Charter, legislation that was discriminatory in its provisions was not invalid because equality under the law was not guaranteed. The obvious example of such legislation is the Indian Act S.12(l)<b), which  means the loss of Indian status for women  who marry non-Indian males, whereas Indian  men do not lose their status upon marriage  to non-Indian women. This section is clearly challengeable under the Charter.  • Equal benefit of the  law.  This phrase  is potentially the broadest, as is the one  through which women must persuade the  courts to define discrimination by its  consequences.  The Bliss case illustrates why the  'equal benefit' clause is essential. Stella  Bliss applied for regular UIC benefits and  was refused because she was pregnant. When  employment is interrupted due to pregnancy,  a woman must apply for maternity benefits;  to do this she must establish two more  weeks of insurable earnings than a nonpregnant person. Because Ms. Bliss met all  other requirements, but fell two weeks  short of qualifying for maternity benefits,  she was denied any benefits.  The matter was heard in the Supreme  Court of Canada, where Mr. Justice Ritchie  found that there is no discrimination where  the object of the law is to provide special  benefits for the individual. The distinction between a benefit and a penalty was  drawn by the court which held that because  Stella Bliss stood to lose a benefit,  equality before the law did not apply. This  case has left us with some memorable  quotes:  If Section 46 treats unemployed pregnant  women differently from other employed  persons, be they male or female, it is...  because they are pregnant and not because they are female.   (Mr.  Justice  Pratt, Federal Court of Appeal)  ...Any inequality between the sexes in  this area is not created by legislation  but by nature.   (Mr.  Justice Ritchie,  Supreme Court of Canada)  Here is one example of how we might use  the equal benefit clause to challenge  legislation. Some public employees' pension  plans, of the money purchase or annuity  type, Pay out a lower monthly benefit to  women who have made the same contributions  as men. These payout rates are determined  by sex-based mortality tables. The justification is that over the person's lifetime, the total payout will be the same for  the average man and woman. Women public  servants are not receiving the equal  benefit of the law.  Affirmative Action S.15(2)  Section 15(2) expressly permits affirmative  action programs. This arose from the issue  of reverse discrimination raised in the  United States in Regents of the University-  of California V.  Bakke.  In this case the  courts found that a medical school program  that reserved places for minority applicants, whose academic qualifications were  often inferior to those of the non-minority  applicants, discriminated on the basis of  race. The program was found to violate  equal rights legislation. In order to avoid  the problem that Bakke raised, Section 15  (2) entrenches the validity of affirmative  action programs.  Red Flag to the Judiciary: S.28  Women were not satisfied with the inclusion  of sex in the list of prohibited grounds of  discrimination in S.15. Toward the end of  the constitutional discussions, a specific  sex equality provision was drafted; this  provision later became S.28. Section 28  states:  by Alicia Lawrence  Notwithstanding anything in this Charter,  the rights and freedoms referred to in  it are guaranteed equally to male and  female persons.  Why was S.28 enacted, when on the surface  it appears to re-state the equality rights  in S.15? Section 28 functions as a red  flag to the judiciary, reminding them.that  discrimination on the basis of sex is subject to the strictest scrutiny. The need  to highlight this provision is obvious  when one reviews the history of the Courts'  treatment of equality rights in Canada.  (Lavell, Bliss).  Furthermore, S.28 acts as a purpose clause,  expressing the intention of the authors of  the Charter that sex equality rights must  be treated seriously.  Probably the most important role that S.28  plays is that of a trump card. Because of  its strong language - "Notwithstanding  anything in this Charter..." - S.28 will  override any other sections of the Charter  that could be seen to be restricting  equality rights.  For example, Section 33 provides that provincial or federal governments have the  right to override S.15(l) protections.  Already, rumblings about "opting out" have  been heard from some provincial governments. However, S.33 does not  permit the  overriding of S.28, so it appears that S.28  ensures that all provincial and federal  governments must comply with sex equality  provisions.  Section 27 of the Charter provides that the  Charter "shall be interpreted in a manner  consistent with the preservation and enhancement of the multicultural heritage of  Canada." Some groups may attempt to justify discrimination against women as necessary to the preservation of their cultural  heritage; however, where the enhancement  of culture requires denial of rights to  women, Section 28 trumps S.27, and makes it  clear that equal rights for women is a  fundamental value of Canadian society.  It has yet to be seen whether or not the  judiciary will be prepared to use, in a  creative fashion, S.24 which empowers  courts to implement "such remedy as the  court considers appropriate and just in  the circumstances."  April 17,1985  Section 15 was singled out as the only  section to which a three-year moratorium  would apply, in order to allow provincial  and federal governments time to ensure  that all legislation complied with S.15.  The moratorium ends on April 17, 1985, and  on that date S.15 will be given full force,  and federal and provincial governments must  begin to comply with sex equality provisions .  During 1984, most provinces commenced the  immense task of reviewing statutes in the  form of a "statute audit." Because many  women felt that government audits would  tend to deal with the more obvious provisions in a cosmetic fashion, women's  groups across the country researched and  published their own statute audits.  The British Columbia Charter of Rights  Coalition hired two researchers in the  summer of 1984 and published their own  audit in Sptember. In the course of their  investigation, the Coalition attempted to  meet with members of the Interministerial  Government Committee which is responsible  for presenting the official audit to the  government, but were not successful. It  is expected that an omnibus bill will be  introduced by the provincial government in  March 1985. Such a bill would list all the  legislation the provincial government feels  needs to be changed in order to comply with  the Charter. continued next page h.  & Kinesis March '85  WOMEN AND THE CHARTER  Charter from previous page  Present Legislation  The federal government and several provinces have published audits as discussion  papers in the last few months. The focus  of these audits was on sex discrimination  rather than on any other grounds of discrimination. The following are just a few  of the most glaring examples of existing  discriminatory legislation they outline.  • Worker's Compensation Act  This Act provides compensation to  widows or invalid widowers. The assumptions are: the worker is male and the  dependent is female; widows on their own  need support but support is not needed if  they are living with a man; and healthy  widowers do not need support. Sex and  marital status are used as criteria to  establish need.  The Act denies the woman worker the  chance her male counterpart has of providing assistance to her family in the event  of death if she is the major wage earner  in the family. No provision is made for  the family of the woman worker who dies  leaving no spouse to care for her children.  It assumes that the woman's salary was not  needed to support the family. It is arguable that the provision denies women equal  benefit; under the law and therefore conflicts with Section 15(1).  'o Married Woman's Property Act  This act states that no husband or wife  is entitled to sue the other for a tort.  The rule is continued in other legislation  such as the Negligence Act and the Insurance Act. While the Acts do not appear  to discriminate' specifically against women  in name, they do in effect have a negative  impact on women.  In cases where the negligence of one  spouse causes injury to the other, neither  can sue. For example, statistics prove  that in the case of automobile accidents  where husband and wife are involved, the  husband is most frequently in the driver's  seat, and the wife in the passenger (or  suicide) seat, the result of this situation is that married women are more often  on the receiving end of negligent acts, j  for which they have no remedy at law.  An analogy drawn by Mr. Justice Lambert is alarming: if a man negligently  backs his car over his wife's left hand,  crushing it and doing it permanent injury,  then she can obtain compensation from him,  or his insurers, for the damaged engagement ring but not for the crushed hand.  However, if the accident occurred before  the wedding day, then she could recover  for both the engagement ring and the  crushed hand, even after the marriage.  The B.C. Law Reform commission recommended in 1982 that Interspousal Immunity  in tort should be abolished, even before  , proclamation of Section 15 of the Charter.  • Wills Act  This act omits provisions that a  spouse is required to leave any property  to the surviving spouse, and because of  this omission the surviving spouse may be  left with nothing. Since women generally  are economically weaker members of the  marriage partnership this omission has a  disparate effect on women.  The Section 15 argument to be made is  that women are denied the equal protection  of the law because of an omission in the  act. the act may also prove to be at odds  with both the Estate Administration and  the Family Relations Act. In the former,  if a husband dies intestate at least one  £bird of his estate will go to his.wife.  Under the latter, after the dissolution  of a marriage, a wife is entitled to one  half of the family assets. It is suggested  that a specific provision be drafted into  the Wills Act so that spouses can be  guaranteed a certain percentage of the  estate and that this percentage be one  half, to compare with the property division in the Family Relations Act.  o Land (Wife Protection) Act  The entire Act makes a prima facie  distinction (one which seems valid on first  impression) between married men and married  women. It permits a wife to make ari entry  on her husband's land which will prevent  him from selling it without her consent,  (if the title is in his name). Married men  do not have a similar right to place an  entry on their wife's land.  The problem with this is whether the  act can be justified. While the intent is  to protect a married woman's home, it  could be argued that it is invalid because  men do not have the same protection. Because the act only applies to women, and  is for the purpose of protecting married  women solely, the act is clearly paternalistic. A close study is needed before  acting on this matter.  • Human Rights Act  In light of Section 15 of the Charter,  it appears that the protection against  discrimination presently offered by the  B.C. Human Rights Act is not broad .enough.  Under the previous Human Rights Code, discrimination on the basis of pregnancy,  sexual harassment, age under 45 and over  65, sexual orientation, were covered by  the "without reasonable cause" provision.  While these categories are covered in other  provinces, but not in B.C., it may be  possible to use Section 15 to broaden the  coverage in B.C.  Another statute for the protection of  rights is the Civil Rights-)Protection Act,  which has as its purpose the prohibiting  of conduct or communication promoting  hatred or contempt, on the basis of colour,  race, religion, ethnic origin or place of  origin. This Act, while not widely used,  does omit sex from the list of grounds  upon which interference with the civil  rights of a person may not take place.  This list of provincial laws and statutes  that must be amended or eliminated to  comply with Section 15 of the Charter is  not exhaustive. From an overview of the  audits, it is also clear that we cannot  count on governments to amend all offending  legislation before April 17, 1985.  If a recently-published discussion paper  is indicative of the government's intentions, we may be in for as big a struggle  as it took to get the equality provisions  into the Charter. The title of the paper  is Equality Issues and Federal Law: A discussion paper,  published by the Minister  of Justice, John Crosbie. The attitude expressed in this paper once again appears to  be, "we will change what the public pushes  us to change."  To win these changes women-must become  conversant with all documents relating to  the equality provision of the Charter of  Rights such as Report of the Royal Commission on the Status of Women,  the U.N.  Convention on the elimination of all Forms of  Discrimination against Women,  and the above-  mentioned discussion paper. The most glaring examples of legislated discrimination,  such as Section 12(1) (b) of the Indian Act,  and the sexual sections of the Criminal  Code, must be scrutinized.  The government must be reminded to act on  the reports of their own commissions and  guidelines on equal pay and affirmative  action programs. The report of the "Commission on Equality in Employment" chaired  by Judge Rosalie Abella must be utilized.  It is up to women and women's groups to  respond to all of these reports and documents dealing with equality.  LEAF  If legislation is not amended, it will  fall to women to litigate individual cases  in the courts. In the past, the enormous  costs of litigation have fallen on the-  complainant.- It took 10 years of litigation  before Mable French was granted the right  to practice law in British Columbia in  1912. The well-known Persons Case had to  go beyond the Supreme Court of Canada to  England's Privy Council before the issue  of whether women were "persons" was laid  to rest.  The Legal' Education and Action Fund (LEAF)  is the brain-child of a group of women who  felt that an equality rights litigation  strategy is essential if women are going  to take a pro-active rather than reactive  role in setting good legal precedents.  The object of the Fund is to find "win-  nable" Charter cases, which means that the  woman plaintiff would have to be willing  to stick through the long cases and appeals.  These cases would be litigated by lawyers  paid for by the Fund so that women with  good cases but without financial means  would have an opportunity to have their  day in court.  In Vancouver, a group of women lawyers and  laypersons working on systematic litigation have drawn up priority cases and are  now actively seeking funding as well as  plaintiffs. It is felt that battered  wives' inability in fact to sue their  husbands is an area of concern which  should receive attention.  Conclusion  We are now in a position to make the  equality which the Charter guarantees for  women a reality. The Charter will only be  a useful tool if we know how to use it and  are able to do so. The first step is to  study the Charter itself and become involved in encouraging governments to do  their jobs.  It is a tremendous task. The time, energy,  and expertise which went into gaining  equality protections into the Charter of  Rights was an initial effort. It is up to  each woman concerned about real equality  in our society to take an active part in  making equality real.  The Charter will be with us for decades to  come...we may never experience the full  benefit of equality of opportunity and  equal benefit and treatment in our lifetime... yet the knowledge that our daughters  and granddaughters may live in a world  free of the effects of misogyny and male  supremacy is worth the effort.  April 17th, 1985 is a day of challenge to  all women to fight for equality. Together  we can make equality a reality!  To contact the Vancouver Charter of Rights  Coalition, write #302-1279 Nicola St,  Vancouver, V6G 2E8, or call 669-8049  (evenings).  Bibliography  a Women's Equality and the Charter of  Rights and Freedoms  Preliminary Review of  Selected British Columbia Legislation  Research Project by Charter of Rights  Coalition (BC) c/o Milnor Alexander, 649  Mountjoy Ave, Victoria, V8S 4K0.  • Women and Legal Action Precedents,  resources and strategies for the future  by M. Elizabeth Atcheson, Mary Eberts,  Beth Symes with Jennifer Stoddart. Available from: Canadian Council on Social  Development, 55 Parkdale Ave, Ottawa,  Canada, K1Y 1E5 ($4.95 plus postage).  • Equality Issues and the Federal Law: a  discussion paper Ministry of justice, Community and Public Affairs. Write Dept. of  Justice, Ottawa, K1A 0H8, tel (613) 995-  2569 or call your local MP.  • Copies of the Charter of Rights  from  your local MP March '85 Kinesis 9  NATIVE WOMEN  12.1 B MUST BE REPEALED  by Pat Feindel and Pam Tranfield  In 1981, the treatment of Indian women  under Canada's Indian Act  was condemned  internationally by the United Nations  Human Rights Commission. In 1985, Section  12(1)(b) of the Act,  which discriminates  against Indian women on the basis of sex  and race, still remains in force.  In a February workshop at the Vancouver  Status of Women, members of the Professional Native Women's Association (PNWA)  and the Indian Homemakers' Association  discussed the meaning and implications of  section 12(1)(b). They urged other women's  groups to join in their campaign to have  the section repealed and status rights  reinstated for native women and children  who have lost them through marriage.  Section 12(l)(b) of the Indian Act  specifies that a woman of Indian status who  marries a non-Indian (either white or a  non-status Indian) loses her Indian status  and her right to: hold property on a  reserve, live on a reserve, inherit or  share in band resources, receive any economic benefits provided to Indians by the  federal government, and - most important  to many women - pass on her native ancestry to her children.  No such contingencies exist for Indian men  who marry white women. In face, white  women who marry Indian men automatically  gain Indian status, and access to benefits  granted to Indians on or off reserves.  The loss of status for an Indian woman  occurs from her marriage day, and includes  loss of status rights for any of her children. Over time it alienates both the  woman and all future generations of her  offspring from the cultural and social  life of their community. To many women  the loss has proven personally devastating.  To the entire native culture it has meant  a gradual erosion of cultural identity and  strength, and a drastic reduction in the  numbers of Indians who can identify with  their native heritage: in short, cultural  genocide.  Section 12(l)(b) is only one of the methods devised by the Canadian government to  eliminate Indian culture through assimilation. Religious, educational, social and  political programs over the last 120 years  have promoted and enforced white values  and priorities while undermining or prohibiting almost every aspect of Indian  life. Since the mid-1800's, Indians have  been forced, often unknowlingly, to  "trade in" their Indian status for such  "privileges" as the vote, going to school  purchasing alcohol, joining the army, obtaining land or money, becoming a professional, or living outside Canada for  five years. The process was known by the  government as "enfranchisement." Most of  those affected directly by these methods  were men, but their wives and children  automatically lost status as well.   Section 12(1)(b) specifically forces  Indian women to "trade in" status rights  for marrying either a white man or nonstatus Indian. Their children too, lose  all claims to status.  The PNWA claims that, according to Dept.  of Indian Affairs records, marriages of  Indian women account for 66% of all "enfranchisements" since 1951. Section 12(1)  (b) is by far, then, the most powerful  legal instrument of Indian assimilation  in effect toady.  The PNWA position paper points out "that  in many of our tribes in the northwest  coast of British Columbia* and indeed  other parts of Canada, traditional laws  were bases on matrilinity. It is implicit  therefore, t-hat the enactment of 12(1) (b)  was originally intended to weaken, if not  destroy, our culture and promote assimilation into Euro-Canadian society."  For several years now, however, native  women have been fighting back. In 1970  Jeanette Lavell lost her status by  marrying a non-Indian.  Jeannette Lavell lost her status by marrying a non-Indian. She appealed a decision  to delete her name from the Indian register  on the basis that the move contravened the  Canadian Bill of Rights. Though she won her  case in the Federal Court of Appeal, the  Supreme Court of Canada overturned the decision by one vote.  The same year, Yvonne Bedard appealed successfully in the Supreme Court of Ontario  to retain residence in a house that had  been willed to her by her mother. The house  was on a reserve, and Bedard was separated  from her white husband.  It was a Maliseet woman living in New  Brunswick, Sandra Lovelace, who filed  charges against the Canadian government  with the United Nations Human Rights Commission. Her fight to regain status led to  a native women's march on Ottawa in 1979,  and the international condemnation of  Canada's Indian Act  in 1981.  Proposed legislative amendments in 1984  prompted the Native Indian Homemakers'  Association to launch a series of workshops on the status issue across B.C.  Surveys of both status and non-status  women participants showed a majority  agreeing that discriminatory sections of  the Indian Act  should be repealed. Women  also held strongly to the idea that children of mixed marriages should retain  their right to native identity, though  there was some disagreement on the extent  of retroactivity.  Controversy has arisen in the native community over the issue of women and children's  status. Proposed amendments to the Indian  Act  in July, 1984 were blocked by native  lobbyists, but reasons for the veto  varied. Some groups (women's included)  criticized that the reinstatement formula  remained too limited and even created new  areas of discrimination.  Others opposed the entire strategy of allowing government to control Indian citizenship through the Act,  while aboriginal  rights remain insecure in the constitution.  They claimed the priority of aboriginal  collective rights over women's rights,  and asserted the right of Indian nations  to determine their own membership criteria,  Native women, on the other hand, question  sole reliance on band councils to decide  the terms of membership, given their experience not only of sexism on the part of  Indian leaders, but of collusion between  some band councils and the Department of  Indian Affairs.  the PNWA. insists that women's equality is  an essential basic right that must be established immediately and that it is the  responsibility of the Canadian government  to correct the injustice it has perpetrated. They see that only through securing women's status rights will it be  possible for native people to struggle  collectively - and equally - for aboriginal rights.  A new proposal for amending the Indian Act  is expected to be tabled in Parliament  very shortly. Native women are concerned  it will restrict reinstatemtnt provisions  as did Bill C-47 (defeated in the Senate)  last year. They see it as essential for  full reinstatement to be established  before provisions of the Charter come into  effect in April, 1985, that would prevent  negotiation of retroactivity.  The Professional Native Women's Association is calling for removal of 12(1)(b)  and retroactive reinstatement of Indian  woman and children who have lost their  status. They are asking all those who  support their position to send letters  immediately to their MPs, to Cabinet  ministers, to the Minister of Indian  Affairs John Crosbie, and to the Prime  minister, and key members of the opposition parties.  Slain prostitute from page i  of women who came together to protest the  string of murders in the Seattle area, said  she brought with her the voices and the  names of women who "will never live or  speak again." She accused the press and  the police of telling women who work the  streets that they are somehow responsible  for their own deaths; that their deaths are  a result of their lifestyles.  "Can you imagine what it's been like living  in Seattle and listening to the radio,,  everyday hearing that yet another woman,  fill in the blank, has been found?"  She expressed her solidarity with Vancouver  women and urged the crowd to speak up now  against all forms of violence against wo  men and to demand that the police give women the information they need on this murder and any other murders or attacks that  relate to the incident. "Murder of women  is the issue here," she said, "not prostitution."  Rape Relief spokesperson Lee Lakeman also  talked about Linda's murder as the direct  result of rising and sanctioned violence  against women. "Linda was trapped," she  said. "Trapped by the drug-dealers and  the pornographers, and the men who bought  and sold her body."  "No one here excuses this man," said Lake-  man in reference to Linda's murderer, "but  we know he had help. She went on to accuse  Jim Pattison and the pornographers, Attorn  ey General Brian Smith and all government  officials who refuse to take real measures  to deal with male violence, of direct complicity in Linda's murder.  In her closing remarks she reminded the  demonstrators that Vancouver is a port city  that has always preyed on women. "But this  year," she said, "It's-getting worse." As  the economic situation for women deteriorates more women are being driven into the  streets, she said. More women are prey for  men and their violent fantasies. More women  are subject to rape, battering and male  abuse.  "This year," she said, "the city is preparing for Expo, and what is Expo '86, but  a giant playground for men tourists?" 10 Kinesis March'85  Racism:  Two  feminists  in dialogue  Makeda Silvera  by Makeda Silvera and Cy-Thea Sand  Makeda Silvera and Cy-Thea Sand met in  person for the first time during the Fall  of 1984. They had corresponded for a brief  period before-this, having 'met' through  their respective writing and other work.  Actually it was Barbara Smith who introduced them bv askine Cy-Thea to contact  Makeda about reviewing her book All the  women are white,  all the blacks are men,  but some of us are brave: Black women 's  Studies   (Feminist Press, 1982) for The  Radical Reviewer.   In 1983 Makeda's book on  the lives of West Indian domestic workers  was published, and Cy-Thea reviewed  Silenced    for the March '84 issue of  Kinesis.  Cy-Thea Sand  (CIS):  What1 has been the  response to Silenced9.  Makeda Silvera  (MK):  I think that the most  instructive response is that Silenced,  which documents the real life struggles of  poor and working class Black women, is not  considered feminist! Many liberal white  feminists seem to be preoccupied with  sexuality and sexual freedom for women,  and are willing to put other issues - such  as racism and classism - on the back burner.  There is a fundamental lack of analysis  about the need for power relations to be  transformed by and for Black, Third World  and working class peoples.'  CTS:  We discussed Angela Davies' Women,  Race and Class  the other day and I was  saying how good that book was for me because I learned about working class white  women who worked actively against racism  and the oppression of Black people. The  book gave me hope and inspiration. But  you said that many feminists have criticized the book or not bothered to read it  at all.  MK:  Many women have criticized Angela  Davies for being anti-feminist because she  has connected the struggles of working  class women and the history of Black people.  It is interesting that so many women have  read and admired Alice Walker's The Color  Purple,  which is a wonderful, sensitive  book, and yet other books which directly  challenge white women's racism and assumptions about their non-white sisters, are  ignored in large part. Why is such an  important book as . Women, Race and Class  not raved about and celebrated? Could it  be as Cecilia Green writes in her review  of it in Fireweed 16,   that white women's  organizations which fail to incorporate in  their analysis and praxis a-frontal attack  on the racist and class bias of U.S.  (Canadian) society inevitably become  racist and elitist themselves, less and  less by default and more and more by  intention.  I remember a meeting of feminist writers  and publishers in Toronto at which specifics of racism revolved around my concern  about our audience - I asked who are we  writing for? It became clear in that  meeting that white middle class women were  both the writers and audience because they  argued that racism was secondary to the  struggle against sexism, that the dearth  of anti-racist material in feminist  publications reflects the primacy of  white, middle class concerns, their concerns, and that sexism is institutionalized  and racism isn't. I cannot help but think  of myself as a brave and strong woman to  have survived that meeting. Women accused  me of trying to guilt them out by asking  them who they wanted to reach! I made a  decision that night to work only with  white women who have moved beyond that  way of' viewing the world, who know the  true meaning of sisterhood and who want  to interact with Black women for more  than just a song and a dance.  CTS: I have been greatly encouraged by the  process that the Fireweed Collective has  been through over the past while. When I  read the editorial in Issue 16 (Women of  Color, I was frankly astounded that you and  the other women of color had to fight so  vigorously for complete editorial control.  But you told me last fall when we met in  Toronto, that white women and women of  color are making progress together. I can  tell from the vibrancy and the diversity of  the last few issues that the struggle is  paying off.  MK:  The question of how white feminists can  deal with their own racism and join in the  anti-racism fight in practical ways is an  issue that needs much thought and serious  commitment from those who are interested  in such work. I think this is so important,  particularly the issue around how white  women can apply the knowledge that they  have learned from books to the everyday  reality of racism.  The work on the Fireweed  Women of Colour  (W.O.C.) issue was anti-racism work in  action. Most of the middle-class white women  with whom we were dealing had had minimal  or no previous contact with women of colour.  They held many of the assumptions that we  have come to understand as the basis of  feminist imperialism - we had battles over  the proper way of starting a sentence,  battles over form and content, over the  definition of a short story or a poem,  problems around the uses of language. There  was much tension, weariness and tears. But  they made the decision to stay and work out  the differences. It was really a testing  ground for white women on the Fireweed  Collective, for their committment to  struggle for a broader meaning of feminism  and to fight against feminist imperialism.  We actually produced a volume which spoke  about us, about Black women/women of colour,  about our concerns - a first in Canada! The  birth was no easy matter and brought with  it all the pain, tension, uncertainty and  excitement of a new birth.  Interesting enough,_those white feminists  who were not involved in the Fireweed process viciously criticized the W.O.C. collective about our anger and accused us of  fostering hatred for white women rather than |  men. These responses weren't addressed to  us in writing and we wonder why. Why weren't I  those responses articulated in writing?  Their points were familiar to those made  in National or Socialist liberation strug  gles when women's issues are raised -  charges of dividing the movement.  The W.O.C. collective felt that Issue 16  was necessary to engage us in an internal  debate - we used the feminist journal as  a forum to air our discontent and to engage  in analysis. What has really made me uneasy is that the criticisms from white  women were directed for the most part at  our having spoken out at all. Silence  makes me uneasy, makes me restless. To  present a united front should not mean  that some of us have to be silenced. White  women need to examine seriously if it is  a global united front they genuinely seek,  or if it is a particular point of view  that they wish to bring forth at the expense of Black women and other women of  CTS:  Your anger - how can you bear it?  When I read over your notes for this conversation I was impressed over and over  again at your determination to speak out  against our internalized racism and our  collective unwillingness, as white women,  to grapple with the enormity of our  MK:   I remember in high school having to  read a passage from Huckleberry Finn  out  loud, a passage that contains the word  'nigger.' I remember the insensitivity  of the teacher and the conceited and unkind looks from the students, many of them  girls who now, as women, call themselves  feminists. These little girls who are now  feminists do not understand why I ran out  of that class crying. They do not understand my history, the history of my people.  They don't understand my anger and weariness that they don't know the names and  works of women like Lorraine Hansberry,  Gwendolyn Brooks, Margaret Walker, Grace  Ogot and Phillis Wheatley. How many feminists know about these women or of our  own Black Canadian women like Mary Ann  Shadd and Marie-Joseph Angelique? Do  white professors teach about these women  in their classes? March '85 Kinesis 11  I speak out about white women's internalized racism and that determination comes  from knowing I have two young children who  are Black and female. I have to carry on  from where my grandmother and her mother  left off. I gather strength from knowing  I'm not along, that this is a collective  struggle of people throughout the world.  I speak out because we as Black women and  women of colour have been damaged by  analysis which sees us as unimportant and  yet claims to speak for us. I speak because what I have to say is important. I  cannot wait for or let bourgeois elements  of the movement or progressive white  feminists or middle-class Black women  articulate our/my concerns. We can do it  ourselves.  For strength and support I turn to Audre  Lorde, who embodies the courage needed to  speak out as a Black lesbian feminist. In  her essay, "The Uses of Anger: Women  Responding to Racism," in Sister Outsider,  she writes:.  Women responding to racism means women  responding to anger;  the anger of exclusion, of unquestioned privilege,  of racial distortions,  of silence,  ill-  use,  stereotyping,  defensiveness,  misnaming, betrayal, _and co-optation.  I speak out of direct and particular  anger at an academic conference, and  a white woman says, "Tell me how you  feel but don't say it too harshly or  I cannot hear you. " But is it my  manner that keeps her from hearing,  or the threat of a message that her  life may change?  CTS:   I have shared with you some of the  specific details of my family's racism and  you said that the first step for white  women interested in anti-racist work is  to admit the racism they have learned and  internalized. We also talked about consciousness raising as an important beginning. But you have serious questions  about the inherent limits of CR as a tool  against racism as compared to its historic  function in the women's movement around  gender.  MK:  Many of the white feminists in this  country have no real connections to non-  white women, with Native women, Asian  or Black women. So what they know about  us is what they read in books, what they  see on television and on buses and subways. Women feel the oppression from men  in a direct and personal way - as lovers,  husbands, sons, fathers, brothers, bosses  and landlords. In using CR as a tool to  fight racism there are dangers that the  historical perspective on the power  dynamics and economics of racism will be  lost in a theoretical battle between  white women and women of color. This is  CR can'be used as a beginning but the work cannot  stop there. Racism must be  understood in the context  of its political and historical causes. It is the  systemic nature of racism  that must be grasped.  Racism has to be viewed as  an institutionalized condition, as something that our  society feeds on. If white  women are serious about  doing anti-racist work it  has to go beyond talking  about your view of Black or  Native women, your perception of them as. a child et  cetera.  The real work begins when  white women begin actively  and physically to tackle political issues  which affect Black people, when they work  side by side with us, when they begin to  listen. White women in the Fireweed  collective are reading more and more about people  of color, attending events sponsored by  women of color and learning what the issues  are for non-white people. The conspiracy of  silence about racism in the feminist community must be broken.  non-productive as white women feel guilty  about racism and blame their parents and  teachers for it, delaying the political  work they might do which challenges their  ideas about non-white people. CR can  also relieve white women of the responsibility of developing their own methods  for anti-racist work.  CTS:  We were able to meet and talk briefly  in Vancouver last month because you were  here attending a Women and Words general  meeting. You mentioned that there had been  a discussion about the need for sliding  scales. One white woman apparently said  that if women cannot affort to pay the  membership fee, too bad. That's a perfect  illustration of the structural, systemic  racism within the women's community, at  least in the feminist literary scene. It's  all happening in the big rich white city  and if you cannot participate well, them's  the breaks. What a metaphor the assimilation of race and class bias from the  dominant culture into our own - uh -  revolutionary one.  MK:   I remember that discussion and since  * then I have been thinking a lot about that  incident and the structure of the Pan  Canadian Women and Words association. I  believe that it does have the potential to  do anti-racism work. There are some progressive women involved who want to break  down some of the traditional structure  inherent in a lot of national and provincial organizations. We did a lot of work  on the constitution to ensure that the  group/organization be accessible to working class women, rural women, non-white  women, lesbians, women with other languages.  I think that this is a beginning. I say  that Women and Words has the potential,  because it needs members who are committed  to change. We have to challenge women who  Cy-Thea Sand  cannot see the benefits of a sliding scale,  who do not see poverty and racism as  feminist issues.*  CTS:  You have mentioned your dream of  starting a women of colour press. Can you  tell me more about it?  MK:  I have no illusions about the enormous  task of setting up and running a press for  Black and Third World women in Canada. It  is difficult but not impossible! We must  situate our literature in this country  which has a history going back to the  1800's. We are constantly looking south of  the border for books to reaffirm who we  are - our experience, although similar to  Afro-Americans, is different.  My vision is for us to create our own means  of communication. Black women are organizing this way internationally - Kitchen  Table Press in the U.S., Black Women Talk  in England; Kali, a Third World women's  press in Delhi. My vision is to develop a  press of our own right here in Canada. If  we don't do it for ouselves, who will? It  would be great if non-white women who share  this dream could communicate with us here  in Toronto.  Makeda and Cy-Thea along with Joy Parks  of Ottawa and an as yet "undiscovered"  East coast editor are planning an anthology of Canadian working class women.  Anyone interested in this project or in  helping to found a Canadian Women of  Color Press can contact us through the  Kinesis  office.  *A Women and Words conference will be held  in Toronto in 1986. It will be a multi-cultural and multilingual event, with women  working with words in many different ways.  Books referred to:  Silenced,  Makeda Silvera ed., Toronto:  Williams and Wallace, 1983.  Women,  Race and Class,  Angela Y. Davies,  New York: Vintage Books, 1983.  The Color Purple,  Alice Walker, New York:  Harcourt, Brace, Jovanovich, 1982.  Fireweed 16,  Women of Colour,  Toronto: P.O.  Box 279 Station B, 1983.  Sister Outsider,  Audre Lorde, Trumansburg,  New York: The Crossing Press, 1984.  Further Reading:  Love Medecine,  Louise Erdrich, New York:  Holt, Rinehart & Winston, 1984.  Cuentos: Stories by Latina Women,  Gomez,  Moraga, Romo-Carmona eds., New York:  Kitchen Table, Women of Color Press,  1983.  Black Women Writers  (1950-1980),  Mari  Evans ed., New York: Doubleday, 1984.  When and Where I Enter: The Impact of  Black Women on Race and Sex in America,  Paula Giddings, New York: William  Morrow and Co., 1984.  Growing up Black in Canada,  CaroikTalbot,  Toronto: Williams and Wallace, 1984. 12 Kinesis March '8  SPORTS  by Dorothy Kidd  When I heard recently about the high school "  protests against the cuts it took me back.  Back to my own high school days in the late  sixties and to an issue we're continuing  to fight. Alongside a number of seemingly  more 'political' demands for student power  was one for the integration of the school  sports program. It seemed like an obvious  case of discrimination - the boys had more  access to many more and better quality  facilities, coaches and programs.  What we wanted was more opportunities to  play, with or without the boys, in a  variety of sport activities and levels of  intensity and competition. We called for  integration because we identified strongly  with the Black struggle for civil rights,  and thought the connection would strengthen  our case.  We were unprepared for the response.. Some  of the football players got very upset and  tried to get us to withdraw our demand.  Even our normal allies among the students  and teachers thought we had gone too far,  the demand was "too radical, too divisive  and crazy". Unwittingly we had struck a  very vulnerable spot in the armour of male  power and tradition.  In the intervening years, sportswomen and  their supporters have moved this issue a  long way from our naive demand, but the  emotions among the opposition still run  very huge. A recent Ontario government  report on Equality of. Opportunity in Athletics suggested that high school coaches  would resign en masse if integration of  school sports was pushed through their  schools. They cited the lack of girls'  washrooms and the problem of girls not  being able to join the boys in the locker  room for instruction. Sound familiar?  These are the same arguments often given  to women trying to break through the gender  gap in the workplace. Another parallel is  the use of physiological arguments. These  have been brought out at many of the cases  where talented girls were fighting against  exclusion from predominantly male teams.  But as Abby Hoffman, Director of SportCana-.  da, and herself a pioneer in this area, has  said, "the physiological points brought  out at the court hearings have had little  For while the efforts of talented  girls are laudable, they remain the  exception, and are not the way  toward greater participation for  the majority.  strength, since at ages 8,9, or 10, there  is very little difference in the capabilities of children...What they ended up  falling back on was some kind of deep-seated psychological argument."  These deep-seated psychological arguments  have blocked a thorough look at the real  problems. For while the efforts of talented girls are laudable, they remain the  exception, and are not the way towards  greater participation for the majority.  CAAWS fights  for integration  In an attempt to point a way forward, the  Canadian Association for the Advancement  of Women and Sport (CAAW&S) has published  a discussion paper called Female Participation in Sport: The Issue of Integration.  Versus Separate But Equal.  As part of the  next stage of the People's Commission,  B.C. CAAW&S is sponsoring three workshops  to find out what is happening at the local  level. These recommendations will then be  circulated to provincial human rights  commissions, sports governing bodies and  public educational institutions.  Helen Lenskyj, the principal researcher for  the CAAW&S study, has just finished a book  on women and sport (to be published next  fall by Canadian Women's Press) and came  to the Victoria workshop last month to  talk about it.  Helen spoke about the improvements for  girls in sport in the last few years,  citing an increase in funding to programs  at all levels, and the large numbers of  girls playing sports of all kinds. An  increasing number are playing the non-  traditional team sports such as ice hockey,  soccer and baseball, on both girls-only and  mixed teams. And as a result of public  pressure some of these sports associations  have changed their rules to allow integrated play at the younger ages.  She went on to talk about continuing problems - in funding, access, leadership and  participation. The biggest proportion of  the school budgets still go to sports  such as football and ice hockey, which need  a lot of protective equipment.  Girls still have to fight for access to  many teams, although this fight is less  and less with the coaches or other team  members and more with the league or provincial administration. (The second workshop in Prince George corroborated this.  The participants there suggested that the  policies at the provincial sport governing  level don't always jive with local needs.)  Lenskyj also spoke of an even more prevalent problem.. Many girls continue to drop  out of any physical activity at about the  time of puberty. She attributes this  partly to the uncomfortableness girls  feel about their own bodies, and partly to  the lack of female role models.  "If they're surrounded by sport that is  male-defined and everything about it is  male, there's a very good likelihood they'll  feel outsiders and freaks and not feel  accepted. Unless they're the talented  girls who all the boys admire and want on  their teams because they're so exceptional.  But that only applies to a few, most don't  qualify and don't have any female role  models."  As the cuts in education continue, this  situation gets worse. Women teachers and  coaches, often with the least seniority,  are often the first to be let go. For those  who are left, the cuts have meant an even  greater drain on already overworked  teachers. Women teachers with a double  workload are less likely to volunteer for  extra-curricular work. These factors have  led to a decline in the number of female  coaches in some regions.  Another problem Lenskjy sees is the reinforcement of female sport ghettos. While  participation is increasing, much of it is  in activities which are socially acceptable '  for females. Lenskyj wonders if attractiveness and sex appeal are being overplayed  to the detriment of strength and endurance.  It is also these kinds of activities that  some schools are offering in an attempt  .to get girls interested in participation.  "That's a start, but it's only a first  step. Girls should be exposed to other  options, such as team sports and individual  sports."  The idea of breaking down the barriers so  that girls can choose is the basis of what  Lenskyj is saying. In the discussion paper  she writes about ways to organize sport  so that participation is encouraged on the  basis of age, ability and the nature of the  sport, not gender.  Some of these models have been tried; some  have not. What CAAW&S is trying to develop  is a strategy based on the experience of  what has worked in communities across the  country.  The next workshop is in the Lower Mainland  area, March 15th and 16th at the Hyde  Creek Community Centre in Port Coquitlam.  It is sponsored by CAAW&S, the Port Coquitlam Women's Centre and the Port Coquitlam  Recreation Department. Further information  is available by contacting the Port Coquitlam Recreation Department at 942-0285.  AGORA FOOD CO-OP  3307 Dunbar  Vancouver   V6S2B9  228-9115  March 31,1965  PAY  TO THE  ORDER OF J  One Guest Shopper  $10.00  "  >-v'.'r.-"",^/   .  tis^n<terflar&<y10%j(wtejcfte^ri»te&sj    ,  Hours: Tuesday to Thursday 11-7, Friday 11-8,  Saturday 10-5:45, Sunday 12-4, closed Mondays  Community run, community owned store-front co-op.  THE  \ftNCOUVERj  outdoor ;"  CLUB  FORWOMEN  0^f^  |    ORGANIZED AND RUN BY WOMEN  For more  information,  Phone:  Dee-875-9021  Jill-732-5607|  KEEP FIT  friendly, noncompetttive  atmosphere  LEARN NEW SKILLS  SHARE THE EXCITEMENT  OFTHE OUTDOORS March'85 Kinesis 13  WORKING IN THE MEDIA  La Vie En Rose collective  La Vie En Rose  Making women's struggles visible  by Gayle McGee  My treasured gift subscription to  La Vie  en Rose(LVR among friends) had almost run  out when a trip to Montreal prompted me to  drop in unannounced to the St.  Denis offices  of the feminist news magazine.  I wanted to  discover what I could of the women who  produced this quality magazine ten times  a year.  What I learned seemed exciting both for the  women in Quebec and for those of us on the  west coast struggling with similar issues.  The following draws on talks with Ariane  Emond from -fche editorial collective,  editorials from past issues, and a document  by Mireille Viau done as a University term  paper.  Rather than providing a thorough  description,   I've tried to focus on their  'Ģresolutions of issues which are common to  all women's presses.  All quotes are my  translations.  Why a feminist press?  "In a world where communications are more  and more centralised and standardised, we  want to produce a feminist press, a subjective press, a press with an opinion. We  don't claim to encompass or mold reality;  we are satisfied to observe and comment on  the world around us without seeking refuge  behind the sacred screens of objectivity  and 'representativeness'. We're not looking  to convey certainties; we simply indicate  the paths which are apparent to us."  This editorial statement conveys the self-  acceptance and self-confidence which guides  the editorial team. They celebrate the fact  their decisions are guided by their own  interests, analysis and priorities rather  than a party line or employer's ideas.  Predominantly well-written and ruthlessly-  edited articles take clear positions. Somehow the energy and humour of the women in-,  volved is communicated to the reader. Interviews with feminists who are succeeding in  their struggles and thoughtful analysis of  current debates reject the 'victim'  mentality.  The women of LVR know first-hand the disappointments, failures and betrayals of the  last decades of the women's movement. But  they maintain a confidence in women which  allows them to act now and build for the  future. It's apparent on the pages of LVR,  and it's contagious.  The feminism of LVR  springs from the assertion that all decisions regarding the journal (whether financial, political or artistic) must be made by women, they are  developing their own analysis based on  their own experience and reality while  asking others to criticize or add to this  base. This approach seems to have helped  them avoid the paralyzing self-doubts which  lead to inaction. It also helps them deal  with the question of how a feminist press  relates to the larger feminist community.  L VR and the feminist community  The feminist press has an important role  in sharing news among feminist groups. As  well, it provides an analysis of how events  in the news affect women.  Within the women's movement there are  always controversies and divergent points  of view, as in any pluralist movement. As  mentioned above, the women from LVR  do not  claim to be representative of the entire  feminist movement. Nor do they see their  analysis as being more accurate or sopisti-  cated than those of others.  In their editorial of November 1983 they  acknowledge the pressure of being the only  autonomous feminist news magazine published  in Quebec. On one hand are the expectations  of radical feminists, who are unsatisfied  with the lack of feminist theory in the  magazine's pages. On the other is the  "great indulgence" of the majority of  readers who are so happy with the breath  of fresh air that LVR  provides, they're  not ready to criticize journalistic problemsi  or errors of judgment.  To the radicals they have sent an invitation  to share new theories developed and written  from a Quebecoise perspective. Secondly,  they ask their regular readers to be more  demanding and collaborative. Responses to  both requests are apparent in the letters  to the editor and the increasingly broad  range of subjects, views and writers in the  pages of LVR.  Their goals are clear. They want to break  the isolation of women by making women's  revolts and struggles more visible. Their  unabashed focus on women's concerns viewed,  by women makes them a welcome tool for  feminists. The November 1984 issue states,  "...we want to imagine La Vie en Rose  as  a supple tool, capable of reflecting the  pluralist, the diversity, and the richness  of the women's movement hers."  Beyond militant feminists  Probably the most striking aspect of LVR's  approach to publication is that they refuse  to be marginalized. They deny the current  rumours of the 'death of feminism." Little  time is spent bemoaning the loss of "avant-  garde" radical feminism which had the  women's movement in the streets and in the  news. Rather, they maintain confidence that  the'Virus" of feminism is working in less  obvious and more decentralized ways.  They're aware of how feminist demands have  been accomodated in the letter but not the  spirit in many areas. Yet they're still  confident that feminism is spreading and  evolving. This confidence leads to actions  which make it a little different from much  of the feminist press.  One of the most obvious is a goal articulated by Ariane Emond in an interview which  appeared in January 1984 in the French-  language Chatelaine.  "At La Vie en Rose,  we've accepted the  challenge of making a niche for ourselves  in the Quebecois press by offering feminist  news to the largest number of women possible  Therefore we continue to say what we have  to say. We don't change the content. But  we make sure it's read."  Their format, layout and graphics are  designed to compete for attention at the  corner newsstand. Their promotion campaigns  include offers for free "Pope Joan" T-shirts  or discounts from feminist publishing  houses. Despite their detractors, who  accuse them of commercialism, they produce  a highly professional-looking, glossy  magazine.  The results? It is read. Each month 25,000  copies of LVR  are distributed to subscribers and newsstands.  The women of LVR axe  quick to point out  their limitations. They have plans for  improving their own work and hope that  other publications will spring up to  present alternatives. In the meantime,  they continue to publish a welcome  addition to the feminist press.  And so?  Language dictates that most west coast  feminists are more aware of what women in  the U.S.A. or U.K. are doing than we are  of our sisters in La Belle Province. For  those with $19.00 to spend, LVR  offers an  excellent opportunity to dust off your  French language skills in 10 easy installments. It's infinitely more interesting  than Le Francois Vivant.  Fear not I You  don't have to order your subscription in  French, there are lots of bilingual  people at the other end to take your  request. Write La Vie en Rose,   3963 St.  Denis, Montreal., J2W 2M4. /  SmhmIm  "Sex is work and  it should be paid for!"  by Stefanie Kieback  The following report on prostitution in  Germany was submitted to  Kinesis by a  German feminist.  When I think about prostitution, two contradicting aspects come to my mind; on the  one hand, I see the pitiable woman who  sells her body, as well as her mind, for %  a few dollars - abused by disgusting men,  dependent on brutal pimps - what a hell of  a life!  On the other hand, I see that a  movement of strong, self-confident prostitutes is being formed, those who walk the  streets with newly-gained self-esteem.  They are demonstrating in the streets,  fighting for their right to consciously  use men in order to get money for the kind  of work ordinary wives do every day for  free!  Working conditions of prostitutes have been  aggravated over and over again under the  pretext that the abolition of prostitution  is the only way to rescue the "dignity of  women." Prostitutes have been legally  terrorized, robbed, thrown into jail, refused other jobs, and separated from their  children. All this still happens today in  Germany.  Nutten  (slang for prostitutes) have no  rights at all. Regardless of whether prostitution as such is called a crime or not,  the existing laws give prostitutes no  protection from individual or governmental  violence. For example:  *If the victim of rape or murder is a  prostitute, courts may use the term  "extenuating circumstances" to justify  a mild sentence.  *Fines and taxes are disproportionately  high. As prostitutes officially belong  to the group of free entrepreneurs,  their payments for Health Insurance lie  in the highest price category.  *Prostitutes in Germany are forced to  register with the Health Department.  Medical examinations twice a week are  Compulsory.  *Prostitutes' wages are not protected  by law; they are not legally recoverable.  This, plus resulting political and  personal discrimination, helps to make  them totally dependent on any kind of  pandering.  Hamburg-prostitution paradise?  Hamburg, a big port city, has always been  a stronghold of prostitution. "St. Pauli"  and the "Reeperbahn" are well-known all  over the world but it is a scarcely-known  fact that street prostitution is officially  prohibited in the rest of the city.  Regardless of all attempts to suppress  prostitution in Hamburg, the number of  street-walkers has tripled in the last year  and at the same time they started to organize themselves. Influenced by activities of  prostitutes in Italy, France and Sweden,  a number of women "aus dem Milieu" started  a campaign demanding "Lohn fur Hausarbeit"  (wages for housework). "Sex is work and  therefore it should be paid for!"  Their main demand was the legalization of  prostitution in all parts of town because  of the following reasons:  JSiBsS  (extract from a resolution sent to the  Hamburg Senate)  *The restriction of prostitution to one  part of town (in this case St. Pauli)  has led to intensified police controls  in other traditional red-light districts.  These controls are exclusively directed  against the women. No pimp or customer  will be called to account; it is the  women who will be sentenced to fines up  to 500 >DM ($230 Canadian).  *A restricted area, like St. Pauli, is  much easier to control - not only for the  police but also for the pimps. That means  it is-almost impossible for a woman tb  work independently without a pimp, in  contrast to Berlin, where women have the  right to go everywhere and therefore more  prostitutes work without a man beating  them and taking their money.  *Isolation and separation from so-called  respectable women is another consequence  of concentrating prostitutes in one area.  Massive protest from a number of "Burger-  initiativen" (civic groups) was the answer  to this resolution. "No Prostitution in our  part of town!" read the banners they  carried, and the 'right' and the 'left'  marched side by side.  The consequence of this debate has been the  retention of prohibited areas and a tight-  ening-up of police controls in these areas.  One positive side-effect is that one of  Hamburg's women's centres has specialized  in accomodating former prostitutes and  helping them to "get out of business" if  they  Prostitutes at the Hydra Cafe, a centre started by prostitutes  and social workers.  Feminists and prostitutes —  allies or adversaries?  Prostitutes have not only been treated  "like dirt" by government and men, they  have also been condemned by feminists as  non-political, anti-teminists as a result  of male corruption. Only in the last few  years have feminists become aware that  something like a prostitution movement  does exist.  At the World Women's Conference in 1980  (Copenhagen) prostitutes spoke out for  their rights for the first time. Abolition  of all laws on prostitution as well as an  immediate stop to molesting by police and  government were their main demands. The  activism of prostitutes, mainly in France  and Italy, consisted of demonstrations,  strikes, public speeches and the publication of their own newspaper as well as  various other political activities. German  feminists were impressed and hoped to ally  with prostitutes in their fight against  patriarchy.  A number of books dealing with this issue  have since been published, one a sociological study by Giesen and Schuhmann called  An der Front des Patriarcharts (At the  Front of Patriarchy) and Wir sind Frauen  wie andere auch! (We are women just the  same as you!) published by Pieke Biermann,  ex-student and ex-prostitute.  Giesen and Schuhmann, both lesbians, call  their study 'a lesbian project' because  lesbians as well as prostitutes are social  outsiders, unified by their fight against  patriarchy. They argue that the experiences  as a prostitute sooner' or later lead to an  understanding of the patriarchal structures  of our society and consequently to a feminist point of view.  pieke Biermann argues from a different  standpoint: for her, "Lohn fur Hausarbeit"  (wages for housework) is the feminist  slogan. Sex is unpaid labor and part of  the daily chores of every housewife, therefore women who take money for this kind of  work are not only equal but superior to  other women. "They work for free, we get  paid!"  Both books see prostitution as an alternative way of life. Independent of oppressive  working conditions that are typical for  women's jobs, prostitutes are able to work  when and how they want to work. But how  true is this for the ordinary prostitutes  who are controlled by their pimps? Is  prostitution really a way towards emancipation?  The answer of one prostitute is quite down-  to-earth: "I would say it is simply the  best way to deal with a reality that I  cannot change here and now. You have seen  through the structure of the system and  you try to get the best out of it for  yourself. Anything else would be too much  for me."  I suppose it is not possible to generalize,  so much depends on the situation of the,  individual woman. The studies I have  mentioned are mostly concerned with upper-  class prostitutes and are certainly not  representative. It is surely idealistic to  suspect a potential feminist in every  prostitute, and what about the female  pimps? Every fourth pimp in Hamburg is a  woman.  What became clear for me while writing  this article is how artificial the separation between 'dirty sluts' and 'respectable women' really is. These are the  cliches: the truth lies somewhere in the  middle and can be found in each and every  one of us. I suppose that this is one of  the main aims of the prostitution movement  - to make clear that prostitutes are no  different from anyone else. And that is  where the strength of our support can lie,  not in trying to make them our new feminist  heroines.  Sources:  Rose-Marie Giesen and Gunda Schuhmann: An  der Front des Patriarcharts'.   Bensheim,  1975  Pieke Biermann: Wir sind Frauen wie andere  auch'.   Reinbek, 1980  Dorothea Rohr: Prostitution  Frankfurt, 1972 /'-^4fe  March'85 Kinesis 15  (WffotfoN  IN  ^aK«N9 A^nWiWs  iiililiiltiillliiiiisiiillllllll  by Megan Ellis  I had heard of the co-operatives for ex-  prostitutes in Nicaragua, but knew_nothing  beyond the fact that they existed. While  visiting Managua I contacted the international officle of AMNLAE (Associacion de  Mujeres Nicaraguences, Luisa Amanda Espi-  noza, the Nicaraguan women's organizarion) '  to ask if I might visit one of these cooperatives and interview the women there.  They suggested that I visit the Centro de  Capacitacion de la Mujer in Leon and told  me that the women there would be contacted  and advised that I was coming.  ■ From the AMNLAE office in Leon a woman took  me to the centre. We arrived at a small  shop, the Tienda Lucila Matamoros. Upon  entering we found two women staff and  racks and shelves of cloth goods. We  greeted the women and passed through a  doorway in the back.  This took us into a cool, spacious courtyard, one-half of which was open to the  sky. There eight women were sitting at  sewing machines, organized in a haphazard  fashion. The old Singers made little noise  other than the rattle of bobbins. Some of  the women looked up, smiled and said hello.  We continued through a corridor into a  small room in the back. At a desk sat a  Woman doing the accounts. She wasdntro-  duced to me as the woman who managed/coordinated the project. I was introduced to  her as the companera canadiense. Another  woman in the room was introduced to me as  the woman who woks with the psycho-social  needs of the women.  A couch in the room was piled high with  neatly folded, new, cotton sheets and a  stack of various cotton articles of  clothing. At one end of the couch was a  seven foot high pile of bolts of fabric,  mostly cotton. On the wall were various  political posters; in the corner, a first-  aid cabinet.  The manager/co-ordinator and the companera  from the AMNLAE. office began by talking  about the origin of the project. They explained that prior to the revolution the  campesinas (peasant women) were marginalized; they were poor, and usually illiterate. One-third of the families in Nicaragua and nearly two-thirds of the families  in Managua are single-parent families  headed by women. Faced with the struggle  for survival of themselves and their families, many women turned to prostitution as  one of their few alternatives. The "white  slave" trade was openly tolerated. -#£-%,T-~  Many women who found other kinds of work  fared little better. Domestic workers  were often subject to sexual exploitation.  Severe economic exploitation was the norm.  Shortly after the overthrow of Somoza in  1979, the women of AMNLAE, together with  other women in the community, began work  to create an alternative for the women  who were working as prostitutes. They  sought to build a project which would  enable these women to learn new skills and  to become reintegrated into the community.  A worker's co-operative was developed as  a project which could accomplish this end  while becoming economically self-sufficient.  INSSBI (Instituto Nicaraguense de Seguri-  dad Social y Bienestar - the government  social welfare agency) provided the temp-  rary loan of a house..  The women of the centre told me that members of AMNLAE went with the police to  visit local brothels. They offered women  the choice to leave the brothels and join  the co-operative. While many women were  suspicious or reluctant to leave, some  women did leave and began work. They told  me that some of these women would go back  to the brothels and convince other women  to come to the co-operative. They assured  me that none were forced to leave.  Twenty women work at the centre at any one  time. While a few are as young as 18, the  They told me that some of these  women would go back to the  brothels and convince other  women to come to the  co-operative. They assured me  that none are forced to leave.  majority are 25 to 40 years old. As the  centre itself does not provide accommodation, the women of AMNLAE assistithe women  to find places to live and to arrange  childcare.  The women are taught sewing. They produce  cloth goods, mosfly clothing and bedding.  Aside from the pleasant, all-women working environment and the supportive relationships which they develop between  themselves, they are provided with group  and individual therapy.  There is a daily program which is developed for each woman. She will meet with  a social worker once a day, and with a  psychotherapist from AMNLAE once a week.  On Fridays the women meet together in  groups. The therapy is seen as an important part of the centre's work to enable  the women to gain the tools they need to  reintegrate into the community on both an  and social level.  I asked whether the histories of the women  who came to the centre were recorded. I  explained that Canadian women, while  learning that economic reasons were sen-  tral to women deciding to work as prostitutes, had found that many women had been  victims of sexual abuse before starting  to work as prostitutes. I wondered if  they might have heard similar stories from  Nicaraguan women. The companera from  AMNLAE said that Nicaraguan women became  prostitutes only as a matter of economic  survival. She said that such records were  not kept; that the history of one woman  was the history of all women.  (While I did not disagree, I have found  that we do not always see at first glance  the range of experiences that are common  to many women; that it is only by listening to many women's stories that we have  begun to explore the depth of our oppression and the breadth of our power. I  thought that by recording these stories  much might one day be learned from the  women's cumulative experiences.)  The women do not remain in the co-operative permanently, but are encouraged to  move oh to work elsewhere when they feel  they are able. Many have done so. There  are no time limits. The women themselves  decide when they are ready to leave.  The centre is now economically self-  sufficient. Three other such centres have  been set up; two in Managua and one in  Corinto. Both the idea and its practical  application cannot but leave one impressed.  These centres exist in a country with a  population of only 3 million, torn by war,  and suffering under the economic stranglehold that is the price of its defiance,  yet they provide a resource which wealthy  countries such as Canada continue to deny  women.  The women I interviewed do not see the  work of the centre in isolation. When  asked what they thought was the most  important project for women in Nicaragua,  they answered, defence of the country,  the expulsion of imperialism, and elevating  the cultural level of women to enable women  fully to participate as members of the  new society. These centres are clearly an  important step toward facilitating full  participation for all women. photo courtesy Sinn Fein PO W Depl.  I  Irish women:  by Maggie Thompson  Since 1979, International Women's Day in  Ireland has become the most significant  date in the Irish Women's Calendar. On  March 8th of that year, a minibus and  several cars left Belfast. It was raining  as usual. Their destination was Armagh  Jail, the only women's prison in the" north  of Ireland. The trip would take about  ninety minutes.  Once at the jail the women began to picket  the entrance, all the while singing  republican songs and shouting words of  encouragement to the women prisoners  inside. A white sheet appeared out of the  top window of B wing, where republican  political prisoners are held. Great cheers.  This was the best possible reward for  their action. The women inside were aware  of their picket, and for a moment their  forces were united in open defiance of  the authorities. After an hour of celebration the protestors began to walk towards  the minibus.  Out of nowhere four police jeeps screeched  to a halt. The fully armed passengers  stormed into the group of women grabbing  their children, pushing and pulling them  into the jeeps. The fun was over.  Eleven women were charged, almost seven  months later. Two of the charged refused  to recognize the court and eventually  spent six months in the very prison that  was the object of their protest. By Northern Irish standards the events of March 8th,  1979 were minor, but the implications  arising from them were enormous.  The protest drew attention for the first  time to the women political prisoners,  some of whom had been incarcerated since  1970. The male dominated republican movement rarely made efforts to acknowledge  the contributions of its female members.  And so it was the women from a variety of  groups who initiated and carried out the  action.  The protest created a unity between feminists and Republicans as had never existed  before. Irish feminists have traditionally  been skeptical about the republican movement. What guarantee, they asked, is there  that the 'New Ireland' will be any better  for women than the Ireland they have now?  Given that the republican movement had  never seemed to understand the oppression  of women in society, their skepticism was  perfectly justified.  Alternatively, women republicans asked,  why should women's concerns take priority  over the broader issues of the anti-imperialist struggle? They would fight the British first,, and when the Brits were out of  Ireland, they would deal with their won  oppression as women. It was fitting then  that the main component of the protest  was a new group called 'Women Against  Imperialism', whose position was that the  Anti-Imperialist struggle and the feminist  struggle are absolutely linked, and that  both struggles should be waged simultaneously. The events of I.W.D. 1979, clearly  indicate that 'Women Against Imperialism'  was right.  I.W.D. 1979 finally proved the British  propaganda about the situation in the north  of Ireland to be absolute lies. Attempts to  maintain their position that only 'terrorists' were imprisoned in northern jails  were ludicrous. These women were not  terrorists, but they obviously posed a  threat to a British state determined to  maintain its grip on Ireland regardless of  the opposition. Once out in the open, women's issues would not go away. Feminists  had begun something and the momentum  continued to grow.  After considerable pressure from both  inside and outside the party, Sinn Fein,  Organizing  around Armagh  (the largest most popular republican party  in Ireland) established a Women's Committee.  Shortly after, a policy document called  "Women in the New Ireland" was passed- by a  large majority, at the 1980 Ard Fheis, the  annual party conference. Sinn Fein was getting the message that women's issues could  remain on the back burner no longer.  The document still stands as official  policy. It supports equal pay for women;  pension and social security benefits for  women' safe and available contraception;  the right to divorce and the provision of  childcare. It fails, however, to support  abortion and lesbianism, both of which are  illegal in the south of Ireland. These  serious omissions mean the policy is still  distasteful to many feminists.  From a north American perspective the  policy document may seem very basic,  but we should remember that Ireland is  one of the most conservative countries in  the world. Only in Ireland, for example,  are the rights of the fetus enshrined in  the constitution! When we consider that  in 1978, a Sinn Fein club in Belfast was  picketed for its refusal to allow women  patrons, the policy document seems like a .  remarkable step forward. Furthermore, the  document made feminists more confident  about the possibility of additional changes  within the republican movement, and so  they began to join in larger numbers.  The Women's Movement - A United Force?  One of the largest obstacles facing the  women's movement in Ireland today is the  separation between northern and southern  states. It is difficult for women to share  a common language when the laws governing  their bodies and their lives are different.  Such is the reality of 'partition'. Women  in the north are in a marginally better  position than their southern sisters, with  regard to some legal rights and social  services. They have a more comprehensive  healthcare system and more liberal laws  concerning divorce and contraception.  At the same time, women in the north are  living in a state of war. The British  forces have assumed sweeping powers to intimidate the republican population and  they use these powers against people on a  daily basis. For the most part women in  the south are free of this kind of oppression, making it difficult for them to  understand its effect.  Another source of division, among women in  the north is loyalism. Loyalists tend to  receive the jobs and the better housing  when they are available. They have also  joined the ranks of the brutal police  force, and are increasing the victimization of the nationalist community through  membership in para-military organizations  armed by the British government. Given this  situation, it is impossible to forge links  between loyalist and republican women.  Sich links await the successful resolution  of the anti-imperialist struggle.  Despite these barriers, enormous strides  have been nade in Ireland with regard to  women's concerns. On an individual level  huge changes are being made. It is the very  republican women prisoners on whose behalf  the picket was called in March 1979, who  are making and initiating these changes.  Many of them are working class, they have  been oppressed by everyone, but especially  the British soldiers who they have fought.  They entered prison devout catholics, and  received most of their suppor from the  church. However, it soon became clear to  them that it was the women's movement that  was prepared to fight on their behalf, not  the church. Nel McCafferty, author of "The  Armagh Women", says in her book "so far it  has proved easier to feminise republicans,  who have much to gain from the inclusion  of women in the struggle, than to republi-  canise feminists, who have much to lose if  women's interests are subordinated to a  resolution of the war."  Last year's message from the women prison--  ers in Armagh celebrating I.W.D. characterizes the strength of their resolve to  fight for freedom as women as well as  republicans:  Sisters we realize beyond these walls  the everyday issues that women must  contend with,   the continuous struggle  for the. rights of every woman to change  societies acceptance of women as second  class citizens.. .In 1.984 we are still  regarded as easy prey by the rapist and  wife beater.   We send solidarity greetings  to freedom fighters - our sisters in  Palestine,  Nicaragua,  Honduras,  Chile  and SWAPO.  In 1984 Sinn Fein launched an International campaign to stop the strip searches in .  Armagh jail. It was the first international campaign to focus on a women's issue,  and has been favourably received by women's  groups and republican groups around the  world. The strip searches are a barbaric  form of sexual harrassment, implemented  to break the determination of the  women prisoners. One woman explains what  happens:  You are told to strip naked.   You are  always in view of prison staff who  usually number about times there  have been as many as fifteen.   When you  are naked your body is inspected front  and rear.  A warder takes hold of your  hands and inspects the palms and picks  up your feet to inspect the soles. Menstruating women are ordered to remove  their tampons or pads.  If a prisoner  refuses,  her sanitary protection is  forcibly removed and inspected.  The women who endure the strip searching  compare it to rape, for it is a routine  violation of their bodies and an affront'  to women everywhere. Since the launching  of the campaign, the number of searches  has reduced, and further international  pressure will soon embarass the British  enough to discontinue the practice.  As women around the world prepare for  I.W.D., they will be joined by Women in  Ireland. We will all celebrate the gains  we have made so far and inspire renewed  energy for the battles to come.  Women interested in more information  about Ireland can contact Irish Prisoner  of War Committee, P.O. Box 86545, North  Vancouver, V7L 4L1. March-85 Kinesis 17  South Africa  Genocide in the name of birth control  At a tribunal on Women's Reproductive  Rights, held in Amsterdam from 18th-22nd  July .1984, Comrade Felicia Mzamo of the  African National Congress(ANC) delivered a  paper on the racist strategy of 'family  planning' in South Africa.  The paper accused the Pretoria regime, and  some of its supporters among national and  international business, of practising genocide through the medium of birth' control  imposed on Black women, sometimes without  their knowledge, and asserted that the  policy of 'family planning' was aimed at  the annihilation of the Black people.  Undernutrition and its accompanying  diseases reduce the rate of fertility and  undermine the capacity to reproduce.  Nevertheless, the paper asserted, the  capacity of the oppressed to reproduce  has been a matter of pathological fear for  the White minority, and a deliberate  program of population control was launched  in the seventies.  The ideology underlying the "aggressive  population control program launched by  the regime" was illustrated in the paper  by two quotations, the first from Dr. Chris  Troskie, past President of the South  African Medical Association:  There are two main groups among mankind:  the haves and the have nots.  The first  group is intelligent, with production  potential,  and have civilisation and a  sense of responsibility.   The second  group have little sense of responsibility  and breed recklessly.  It is important  that a balance should be kept between  the producers and the non-producers.  The social systems under the United  Nations consider all men equal but this  is not true.  The other quotation came from Dr. M J van  Rensburg, Deputy Superintendent of the  H F Verwoerd Hospital, Pretoria:  If a body has cancer,  curative measures  . are taken,  otherwise the cancer spreads  through the whole body and destroys it.  Population growth can be compared to  cancer.  In 1971 the Northern Transvaal branch of  the Medical Association of South Africa  held a symposium on the population explosion in South Africa supported by -  among others - the Anglo-American Corporation, the Old Mutual Life Association,  Total(South Africa)Ltd, the City Council  of Pretoria and various pharmaceutical  companies manufacturing contraceptive  devices'. The symposium was at pains to  stress that it was women of the Black  majority who were to be the prime target  of any campaign.  Three years later the racis.t regime  launched what it called a 'National Family  Planning Programme' based on the princi^  pies and proposals outlined at this symposium. The Department of Health stated  the following aims among others:  To meet the universal need for  knowledge of family planning and to  supply family planning aids and service  especially to the most disadvantaged  people;  To assist with the improvement of the  socio-economic malconditions of the  communities, where these hope been  caused by a high birth rate.  The Department of Health did not say anything about improving "socio-economic  malconditions" where they are caused by  such factors as low wages, unemployment,  poor housing and medical care. It was  interested in the "high birth rate."  Employers - White farmers' wives in the  country and industry in the .towns - were  drawn into the intensive promotional campaign, and, for the women, unwillingness  to cooperate carried with it the threat of  losing their jobs.  The Regime prefers Depo Provera  The contraceptive pill is the method least  preferred by the population controllers,  as the use of it depends on the discretion  of the user - women can take it or leave  it as they prefer.  Intra-uterine devices are extensively used,  because they can be fitted without the  woman's knowledge, while she is being  given what she believes is a routine exami-  Seta MUraet  by Sarah White  A couple of months ago we heard a lot abou  the 'Falashas', Black Ethiopian' Jews who  were airlifted to Israel from refugee  camps in the Sudan. Their plight and  Israel's airlift operation have plunged  these people into the public eye in a way  that years of work by supportive pressure  groups in the west and Israel never managed to.  The Jews of Ethiopia call themselves 'Beta  Yisrael', or House of 'Israel. ('Falasha'  means 'one without rights' and has been  used in a derogatory manner.) They have  lived in Ethiopia for over 2,000 years,  where it has been a struggle for them to  maintain their culture and religion, and  where recently they have been threatened  with extinction.  This threat is due to a combination of  anti-semitism, severe environmental conditions, and extreme poverty imposed by  imperialism. While there are other  cultures facing extinction in Ethiopia,  the Beta Yisrael have faced additional  persecution because of their religious  beliefs.  Adding to the difficulty  of their situation has  been bureaucratic stalling by the Israeli  government and major  Jewish organizations in  the form of downplaying  the seriousness of the  situation and even refusal to send material  There are a number of theories as to the  origin of the Beta Yisrael: they may have  fled ancient Israel after the destruction  of the temple, returned with the Queen of  Sheba from her visit to King Solomon,  belonged to the Lost Tribe of Dan, or  migrated from Yemen. At its peak, theEr  independent community or "kingdom" as it  is referred to in history books, numbered  half a million. They had their own army  and fought to maintain independence, but  in 1616 were overthrown and many were  forced to convert.  From that time on they have had few rights.  Over the past 250 years their population  has declined to around 25,000 and in recent years has decreased rapidly.  Over the years, the Beta Yisrael have been  denied education and until 1975 were the  only minority without the right to own  land. They were also restricted to certain  occupations and consequently became the  poorest of the poor.  nation. The threat to her health is of  little concern to the regime, which does  not provide the medical care necessary  for keeping the necessary check.  Fertility in the hands of the oppressor  The technique most preferred by the regime  is that of the contraceptive injection,  the notorious Depo Provera, which is manufactured by Upjohn(SA), a subsidiary of the  U.S. pharmaceutical company of the same  name.  Depo Provera is banned in the U.S. itself,  and in some other advanced capitalist  countries. Tests show it can cause cancer  of the cervix, the uterus and the breast,  continued page 22  mmmmmmmmmmmmmmmmmmmmm  mmm  In 1974 the Haile Selassie regime was  overthrown by Marxists, lead by Marian  Menguistu. Menguistu instituted a progressive land reform policy but Jews did  not benefit because of the reactions of  wealthy land owners who controlled most  of the land inhabited by Jews. Many Jews  were murdered in the ensuing onslaught.  At the same time, other groups opposing  the central government found it profitable  to sell Jews to the Saudi Arabians as  In recent years the Beta Yisrael have been  caught in the middle of civil war. There  are a number of groups opposed to the  present government, from Arab supported  Eritrean separatists, to an ethnic rebellion in Tigre Province, to remnants of the  Haile Selassie regime. The Beta Yisrael  feared attacks from the Arab-backed Eri-  treans and as fighting spread closer to  their villages, civilian casualties were  claimed.  A 1984 Amnesty International report stated  that along with anti-government and other  religious groups, Jews in Ethiopia were  imprisoned for refusing to obey restrictions on practising religion and for  seeking to emigrate without authorization,  particularly to Israel.  The Ethiopian government has been carrying  out anti-ethnic and "anti-zionist"  policies and security forces search for  "zionist agents." Between 1972 and 1980  Jewish schools were set up, but in 1980  they were closed down and the teaching  of Hebrew was forbidden. Hebrew teachers  and Jewish communal officials have been  arrested and so have other Jews for passing  out matzoh at Passover. The practice of  Judaism seems to have been equated with  zionist conspiracy.  continued page 20 18 Kinesis March *85  by Wendy Solloway and Colleen Tillmyn  On International Women's Day,  1985, we  hope to find ourselves in Nicaragua, celebrating the victories of women everywhere  in the struggle to create a world of peace  and justice.  However, because we do not  have access to the world-wide communications system (maybe next year!), our  report on this event will only reach you  in B.C. after your own celebrations of-  this day.  In the meantime,  here is the story,  in her  own words,  of an El Salvadorean woman  living in exile in Nicaragua.  In a relaxed  and informal setting, we asked her to share   ■  with us some of her. experiences.  Her story  amply illustrates the complexity of a  woman's role in the fight for freedom and  equality.  I came from a big family in San Salvador.  We lived in one of the most militant communities, from which many fine combatants  - or guerillas as they call them there -  have come.  School Years  I went to a school which was founded by  one of the best colleges in El Salvador.  It was open to all the children of the  community at the cost of three colones  (about $1) per month. Almost all the  teachers, including the director, were  nuns. I started going there when I was  twelve years old.  I had a special class apart from the  regular schedule which met from 6:30 to  7:00a.m. there we began to talk about how  the people in El Salvador live. For example,  we didn't know about the marginal communities. One day we went to see one. There,  QEEKINGITUSTICEAND PEACE1  An El Salvadorean  This was during the period when Archbishop  Romero was in El Salvador. At this time  Christian base communities were working,  and we could go there to teach people to  read and write. And although we realized  that we had to prepare ourselves politically, we could see that what the people  needed was medicine and clothing. Once I  took all the clothes from my house to give  to the people. When my mother discovered  what I had done, she was furious. She  had a belt and she beat me; she said she  wasn't going to buy any more clothes for  More and more we began to talk with the  people to find out why they lived in such  conditions. We wanted to do something,  to organize. In the schools there were lots  of student groups that were part of the  whole .student movement. They would publish bulleting to tell us what was happening. In addition, the teachers brought us  books such as those by Marta Harnek - a  further discussion of the exploitation of  man by man, but very simple. This was good,  so that we could begin to understand the  basic principles before trying to go into  more complicated material like the Commu-  i speaks out  I had my baby in the hospital. The  Guard came and apprehended two  medical students who were working  there. A doctor came and told me I-  should get out because the Guard was  coming back to get me, so I fled.  many people lived in houses made of tin,  cardboard or anything they could find in  the streets.  Also they lived right on the banks of the  river which contained all the sewage from  i the city. There were no bridges to cross  the river, only stepping stones. We began  to see the reality of how the people suffered. Can you imagine - one time when  I crossed the river, I fell in and of  course got all wet and dirty. I started  crying; I never wanted to go there again!  Then my teacher told me that lots of  people fell in' the river every day and  that there were lots of worse things going  on. For instance, all around there were  children naked with big stomachs due to know the skeletons with  giant stomachs and their eyes — it was  horrible! All this made a big impression  on me.  We began to talk with the people of the  community to find out the reasons for their  living conditions. There was one woman  there...she was not part of an organization but she had a clear vision of what  was happening. Her children were involved  in the struggle. Sometimes they didn't  eat, and what they did they got out of the  garbage in the markets. We asked the  children if they could read. No, they  couldn't; well, we could so we began to  teach them.  Never had we seen conditions like this  before. We would talk with our teacher  about it. We learned about the exploitation of man by man, and the idea that the  bourgeoisie are always sucking blood from  the workers.  nist Party Manifesto. Also the school  director would give us a talk every morning to help us become more conscious of  the suffering of our people. For at that  time there was great repression, especially  in the countryside; people were being  assassinated. We also"had music groups  who played protest music at the school.  Lots of kids were not interested in these  talks, and many families withdrew their  children. They called the teachers "communists" because they didn't like what was  being taught.  So we continued teaching people to read and Perched in a high plac  write/and whatever else we could do to help. The Union Movement  There was one companera. One day she was  leaving the communal house, a kind of  community centre, when the Guard (one  of the security forces of the government)  followed her and killed her. She was 14.  at 10 a.m. the Guard surrounded the school.  The director went outside and she said,  "Come in, what do you want?" Naturally  they were surprised by the invitation, but  they didn't go in. We were all scared; some  of us were crying.  Student Movement  After this we became friends with organized  people, and they asked us if we wanted to  join the movement, which meant fighting  against something unjust by working on  clandestine publicity, for example. They  talked about Farabundo Marti (a martyr who  led the peasant uprising in 1932) and that  what is important is to live by your ideals  and not worry about your death. We began to j  get involved at different levels, and I  began to become more involved myself. At  the very basic level, we would do graffiti  and political work in the schools. Everything was done very secretly and very  quickly.  We made paper bombs which one person could  ignite with a cigarette and then throw in  the street. After thirty seconds there  would be a big explosion (which would attract people without harming them) and  hundreds or thousands of leaflets would  fly through the air. Meanwhile, whoever had  thrown it could have run far away by then.  We would also collect money in buses and  with this money we could buy paper to make  more leaflets.  During this time we began to plan the takeover of factories. Sometimes I went to  school, but most of the time I didn't so  I could participate in the organization of'  the takeover. I always had to be home by ;  • my father would  I  V  We held meetings in the schools that would  last from five to ten minutes, maximum.  There was always someone at the door  to act as a lookout.  Later I became involved with a boy who was  participating in the worker's movement and  he was also a friend of the family. So my  friendship with him was not suspect. During  this time I learned about the workers'  struggle. I attended a demonstration to  protest the death of Lil Milagro, a companera who was also director of a union,  i result of her death, there Union representatives from Mexico demon-  We knew this was not just. Her family left  her in the street because they were so  afraid. So the nuns brought her back to  the school. .  was a great demonstration in San Salvador.  People from schools, Christian communities  and marginal communities all walked the  streets. They went to the church, to the  schools - all the way to the cemetery. She  was very well-known. Her mother didn't know  what "she had been doing.  We were all very afraid. The Guard came to  look for things in the marginal community  and would take even the little that the  people had. So none of the students went  back anymore after three months of work  there. And each time the nuns went out  they saw the Guard watching.-Then one^day  There was a lot  strated their solidarity,  of talking and singing.  These workers told me I should integrate  myself into the union. But I was still a  student, so I decided to work during the  day and study at night as my boyfriend was  doing. I convinced my father it was alright,  and I started going to secretarial school  at night. I was 15. My boyfriend always  came to take me to meetings and gave me  bulletins. And so I became incorporated  into working for the masses - initiating  strikes, occupying factories and closing  them down.  certain time though,  kill me.  One time there came a call from the  federation of unions to take over a factory. This particular factory was located  outside of San Salvador. Three directors  of the union and I went to the factory.  Everyone was ready. We closed the doors.  We always tried to take over factories  while the people in power were still there  so they couldn't leave either. -One man  said to me,"What are you doing? You're a  child; you should be in school." I said,  "The people who work in this factory work  eighteen hours, earn twelve to fourteen  colones a day and are treated like animals.  We want better conditions for them, such  as economic aid for their families."  At this time there were laws in El Salvador to protect workers, but when we tried  to negotiate, it was as if they didn't  exist. We were there for fifteen days and  I was considered "disappeared." My mother  didn't know a thing.  Our task was to negotiate. We had a lot  of problems. I was the only woman there  and the men wanted me to sleep with them.  I said I wasn't accustomed to this. I  was afraid. They told my I couldn't sleep  in the office by myself. Then one of the  workers assaulted me, so I went to sleep  in the office.  At one point a member of the Guard grabbed  me by the hair and dragged me outside. I  said "Let go of me," and he butted me in  the stomach with his gun. They took other  companeros out. They said, "Now talk; why  are you taking over the factory? You're  lazy, you don't want to work?" I said,  "You can kill us, but there are a lot of  others behind me."  Then the representative of the factory  decided to negotiate. He said, "What do  you want?" and I said, "We want to negotiate with the owner." He got very angry.  They were losing a lot of money.  So we were there fifteen days. The other  companeros came at night to act as security  people. We wanted to negotiate at the factory, but the owner would only talk at  the Sheraton Hotel; so we went there.. We  didn't want to go in, but we did. There  was a sergeant there and we had to declare  all of our belongings. The owner was more,  diplomatic, and I gave him the list of  demands - higher wages, better health  conditions, shorter hours of work, pay  for overtime, uniforms. He was in agreement with all of these demands. Everything went well. I was to be the coordinator.  We weren't a pacifist movement. We were  armed. At another factory takeover, the son  of the owner didn't want to negotiate with  me. He took out a gun and I tools; out a  gun. This was a factory that manufactured  car parts, part of a big Central American  corporation. The son wanted to marry me  and said if we got married we would live  well.. He asked me if I was hungry and he  ordered food from a restaurant by telephone. But I said "If I eat, everybody  eats," so he ordered food for everyone.  We had a strike there. It was in a very  dangerous zone We sent messages to the  newspapers. It worked out well; we attained  salary increases, for example. Afterwards  this man kept sending me gifts and following me. I gave the gifts away.  The Guerillas  At this time we were becoming very well-  known, so they sent us orders to become  clandestine in our operations. So we began  to form self-defense groups. The people  who took part in these groups were all  selected. We formed security groups to  protect the masses during demonstrations,  I was sent to military courses for guerillas for two months. We were taught how to  handle arms and shoot. We began forming  shock troops and other groups to protect  the masses. This was my first experience  of this kind. I used to keep arms stashed  away in a secret place in my mother's  house. I was very careful that no one saw  me, but one day I looked up and saw that  my neighbour was fixing his roof and had  seen me hide the weapons. I was very nervous but later when I saw him on the street  he assured me that he was on our side and  would never reveal my secret.  March '85 Kinesis 19  main. One of our tasks was to kill those  who collaborated with the Guard. We would  find out who they were and follow them.  This was our form of justice to prevent  our people from being killed.  At this time more and more people were  becoming involved with the guerillas at  every stage; people were becoming organized  in a military capacity. The highest form of  this was the Resitencia National (National  Resistance). We would ambush army trucks.  It was very dangerous; there were many  Guard in the zone where we were operating.  So we had to plan things very well; but  sometimes we were badly disorganized and  sometimes people would run when they were  supposed to stay in their position, because  they were afraid. We were always supposed  to acquaint ourselves with the area where  there was to be an attack ahead of time so  we would know how to escape; but sometimes  this was not done. We didn't have many  weapons because we didn't have the money to  buy them. All we had were those we could  capture. During one ambush some companeros  ran and as a result four were killed. In  instances such as this companeros who  didn't fulfill their obligations were  demoted to positions of lower responsibility.  Logistics  I was transferred to another area, Logistics, which is how I met R (her companero  ' and father of her children). He was in  charge of Logistics. Our job was to bring  arms, clothing and food to the front; and  I was responsible for bringing the wounded  to where they could be cared for. We were $  a team of eight who functioned as a collective. It was a very different kind of life  We organized our own structure, and our  basic aim was to obtain anything we could  get that would be of use at the front. Then  we would take shipments to one of the liberated zones.  It would go like this: we would get a call  that tomorrow there would be a shipment of I  arms to such and such a place. That night  at a specific hour one of us would go out J  ^*  artd check the highway in order to become  familiar with the route, where we were  going and how we would get there. This was J  very important because the enemy was alwaysj  stationed at every entrance to a town,  ing for papers and searching vehicles. The  next day more people would go out at  scheduled hours to scout the route and we  would get the vehicle ready with the shipment. The most important thing in out oper-  We made paper bombs which one person  could ignite with a cigarette and then  throw in the street. After thirty seconds  there would be a big explosion and hundreds and thousands of leaflets would fly  through the air.  The Salvadorean people had many marches at  this time. We were taught to integrate ourselves with the people. We would usually  march down the Boulevard del Ejercito. We  were taught to protect the masses, to  direct them to run or fall to the ground  or to retreat, and they were protected by  our guns. Only those of us who were trained  had guns.  During one march the Guard started shooting  and some people ran; some were wounded. The  crowd dispersed. The specially-trained  security groups would go ahead to face the  enemy so the masses could retreat. In this  march three companeros died. Our group was  the only one left. We retreated in stages.  One of us had a car so we managed to get  away.  We were trained to deal with particular  situations and how to respond accordingly.  If one person remained we were all to re-  ation was for the shipment to go through.  We had a warning system so that if there  was trouble ahead, the truck could turn  back.  I was the only woman in the group. At one  time there were two of us. The other companera was a good worker. One day she  disappeared. We searched for her everywhere, for example in the prisons; but  we never found her body amongst the many  that turn up in the streets.  I was pregnant during this time. While I  was 7 months pregnant we carried out an  ambush to- get weapons. We were running to  escape when I was overcome by pain and  fell to the ground, unable to move. I told  the companeros to just leave me there, but  they picked me up by the shoulders and  dragged me off to get medical attention.  Seeking continued page 29 Impressions of India  by Jan Lancaster  Travelling through India as a tourist, as  I did for seven weeks, one experiences a  country of immensity and contrast. Historically, it's one of the oldest countries  in the world, combining many religions  but still dominated by Hinduism. Tiny  temples and shrines are scattered through  the countryside villages and towns; an  integral part of life and yet unobtrusive.  The historical complexities of India are  overwhelming, from Rajput princes to  Mogul conquerors. It is a land of fourteen official languages, religious  diversity and geographical contrasts from  the Himalayas to the flat central plains.  As a tourist, one experiences the friendliness of Indians and at the same time  immense irritation at the bureaucracy  (try buying a rail ticket!). Patience is  a necessity in India, not a virtue.  But I was always conscious, while travelling through northern and western India,  that I was seeing life on the outside.  Travelling from city to city one has no  idea what the reality of life is like,  particularly for women. We would collect  crowds wherever we went, particularly in  small villages and towns, but it was  impossible to converse with the people  around us. There was an impression that  women don't exist - one would see them  always in the distance, carrying pots of  water on their heads, ploughing the fields ,  and working on the roadworks but never  just hanging around, like the men. It  was hard to believe then that there are  more women in India than the total  population of North America.  The Indian Constitution passed in 1947  offers equality to women - something  American women are still fighting for  but the reality for women is still arranged marriages, bride burnings, dowries  (illegal but on the increase as Indians  become more affluent and materialistic)  and low wages. As technology advances  into all spheres of Indian life, women  are left further behind. They are employed presently in construction and  roadworks carrying mortar and rocks on  their heads, but only men are allowed to  operate the ever increasing number of  mechanical aids used in everyday life.  India is a rural country (80% of the  population), yet highly industrialized  with advanced technology.  I found it frustrating being a tourist  and without doubt the highlight of my short  visit to India was the last twelve days,  when I was able to meet Indian women from  various classes and religions. Prior to  my trip, I had arranged through the YWCA  of India not only to meet with them but  also with other women's groups.  Through the Delhi Bharatiya Grameen Mahila  Sangh (Delhi National Association for  Rural Women) I was invited to join a group  of women students from the Lady Irwin College, a home economics college offering  BA, MA, and PHd programs since 1932. Twice  a week the women go to a small village  outside New Delhi, and on a one-to-one  basis teach basic literacy to village  women.  The classes are held in a small community  centre consisting of two small rooms, constructed of mud, and an open-courtyard -  a women only space. Of course none of these  women are allowed to study Hindi or sewing  unless the male members of their families  agree. The primer, written by one of the  faculty members at the college, gives  basic nutrition and health information.  It was fascinating for me to see the contrast between these middle and upper class  young women and the women of the village:  the students, all highly educated, sitting  in the open courtyard cross-legged on the  floor (heads covered out of deference to  the men of the village) working quietly  with their village pupils and opening up  the world of words to them. One young  girl took us to her home consisting of  three mud huts in a compound shared with  the family's four water buffalo. She was  already engaged to be married although  the marriage would probable (she hoped) not  take place for some time - she was twelve  years old.  Both the YWCA in Bombay and New Delhi offer  one and two year courses on such varied  topics as business management, tailoring,  journalism and secretarial courses. An  all-female study environment is important  to women, as some families aire reluctant  to allow their daughters further education  unless they are in a protective female  environment. The Chandigarh YWCA runs a.  'working women's hostel offering a safe  environment to women who in order to pursue careers must live apart from their  families. Again without "suitable" living  accomodation these women would continue  to live sheltered lives at home and be  unable to pursue further education or  career alternatives.  Despite jumping on and off local buses in  Delhi and getting lost several times, I  finally located the office of Manushi and  picked up some copies of their excellent  magazine and the recently-published book  In Search of Answers(see  C.T.Sand's review  of international fiction in this issue),  which graphically tells the true condition  of women's lives in India.  The other highlight was meeting the women  at Sahali  who have for some years now  been offering counselling and assistance  to women in need. It was because of their  efforts and demonstrations that the issue  of wife burning was brought to the attention of the world media (see Kinesis,  March 1984). Now they are struggling to  open up a house for battered women. They  are presently operating a safe home program, private homes scattered around the  city which offer safe secure refuge.  While conscious of the overwhelming odds  against improving women's lives in India  in the near future, it was very satisfying  to me to be able to meet and spend time  with these women who are fighting on  different fronts and in different ways to  help their sisters. It assisted me in  clarifying some of the sights of rural  India, to be able to gain some perspective  on this highly complex land.  Falasha from page 17  The Beta Yisrael were completely unaware  of the rest of world Jewry until 1867 when  they were visited by a French Jewish scholar. At first they didn't believe he was  Jewish because he was white and since they  believed they were the only remaining  Jews in the world.  Since that time, news of the Beta Yisrael  has been slow to reach the rest of the  world. In recent years, the world Jewish  community has become aware of the Beta  Yisraels' situation and organizations have  formed to assist them. These organizations  have been raising funds for food  and medical supplis and also' for assistance  with emigration.  Once such organization, CAEJ (Canadian  Association for Ethiopian Jews) has found  itself up against significant obstacles in  trying to get support and assistance from  major Jewish organizations and the Israeli  government.  The Beta Yisrael were only officially  recognized by Israel as a legitimate  Jewish community some 12 years ago. There  has been considerable debate by rabbinical authorities in Israel as to the authenticity of the Beta Yisraels' Judaism,  perhaps because of their colour. Ethiopian  Jews who have reached Israel have been  forced to "convert" to Judaism.  The Israeli government and major Jewish  organizations have also consistently stalled on providing aid and helping with  emigration. Officials have stated that  "...publicizing mortality rates in the  camps outside Ethiopia would draw undue  attention to the issue and endanger secret  Israeli missions." (Yehuda Dominitz, New  York Times,  15/9/84).  In April, May and June of 1984 while 868  Ethiopian Jews died, not only were none  rescued by the Israelis but most major-  Jewish' organizations chose not to provide  any financial, medical or food aid.  A couple of years ago, many of the Be'ta  Yisrael left Ethiopia for the Sudan, where  they have been living in refugee camps.  Since then over 2,000 have died awaiting  assistance. Two months ago the Israeli  government finally decided to act and many  Jews were airlifted from the refugee camps  to Israel.  The situation of the Beta Yisrael raises  a number of questions.  Why did the Israeli government choose to  act now though they have known about the  situation for years? Some think it was a  publicity stunt to bolster their image  after the invasion of Lebanon.  Is the solution to the Beta Yisraels'  problems to evacuate them at phenomenal  cost to Israel, where they face incredible  culture shock? How much of their culture  will they be able to retain ? Evacuating  Jews from ethiopia does not solve the  problem of anti-semitism, just as sending  money to Ethiopia does not "solve"  poverty and famine which have been caused  by imperialism.  But most importantly, what do the Beta  Yisrael want? They pray three times daily  for "a return to zion", though their  image of Israel is certainly not that of a  modern state; their lifestyle has been 'ñ†  untouched by technology and has had little  connection with the rest of the world.  Still, Ethiopian Jews now living in Israel  have been very active in pressuring the  Israelis to airlift Jews still remaining in  Ethiopia, to Israel. It appears they believe that by going to Israel they will  have a better chance at survival.  (Notef Information on third world Black  Jews is not readily available - if anyone has additional information please  contact Kinesis.) Women writing around the worl  by Cy-Thea Sand  Wide, wide world,  but as narrow as the  coins in your hand.     -Kamala Markandaya,  Nectar In A Sieve  For the past while I have been doing a bit  of 'page travellin' with novels from  Africa, Brazil, Australia, England and  India, and learning of more women writers  in Connextions,  an International Women's  Quarterly.  In their Summer 1984 issue Connexions  highlighted women's words, introducing  work from Pakistan, Sweden, Jamaica and  Iran to name a few of the countries represented. This flight- from home revealed  both familiarity and strangeness, and  added new dimensions to my appreciation  of the female voice, mother tongue, or  lingua materna.  My journey really started last fall when  I discovered the novels of Pat Barker.  Union Street "and Blow Your House Down  have both been heralded as promising  first novels from a working class white  English woman. One friend to whom I passed  Union Street  said that it was the first  novel she had read which totally captured  the particular flavor of her own mother's  working class values.  My friend had not realized that it was  the British working class influence which  made her mother appear different from her  neighbors in Quebec - a continental touch  imbued through her Newfoundland connection.  Union Street  is wonderful in many ways, not  the least of which is its giving voice to  stories, many of us cherish but too seldom  see in feminist print.  Blow Your House Down  dramatizes the work  and world of prostitutes in a way I have  never found in books before. Graduates of  college English, popular fiction or Hollywood movies probably carry around stereotypes of prostitutes as golden hearted  mothers gone bad, or of faceless Third  World girls and women with no story but  the one discernible from their abused  bodies and dreamless faces.  Barker presents Brenda, Audrey, Maureen,  Ginny and Theresa as poor women eking out  a reasonable monetary existence. They work  around the threat of male violence which  lingers in their night air like nuclear  fall-out. The novel is marred by a confusing, disjunctive ending but overall Blow  Your House Down  is a suspenseful, thoughtful work about a group of tough women who  set their own rules.  Muriel At Metropolitan  is by a South  African woman, Miriam Tlali, who was born  in Johannesburg and writes of her experiences working there. The Metropolitan  Radio Company hires Muriel as a clerk. Her  desk is segregated from her white  colleagues and she is not allowed to use  the indoor toilet reserved for whites only.  Every working day Muriel must watch in  humiliation and rage as her Black sisters  and brothers are forced to show their  passes in order to get credit on goods  needed.  The characters in this self-narrative are  memorable: Agrippa, the alcoholic collector  who must harass his own people, the store's  owner Mr. Bloch who acquiesces to apartheid  with some uneasiness; his sister Mrs.  Kuhn and another worker Mrs. Stein who  cling to their race prejudice with fervored  determination.  The everyday taste and feel of apartheid  is the accomplishment of this book; a  grievous political ideology is branded  into the reader's memory like a recurrent,,  horrific nightmare. This novel returned  vividly to my mind's eye just recently  during the interview with Bishop Desmond  Tutu on Man(s¬±c)Alive.  Film clips were  shown of Tutu's triumphant return to  Johannesburg, Nobel Peace Prize in hand,  and I though of Muriel and millions of  other workers who must have been hoarse  from cheering that day.  Identity is a major theme of Muriel At  Metropolitan  as well as in two other African novels I read recently. In Bessie  Head's Maru,   the main female character  is of the untouchable caste of Botswana,  known as the Masarwa, or Bushmen, who  must make her way amidst people who shun  her caste but who respect her European  education.  In Ama Ata Aidoo's Our Sister Killjoy  a  Ghanian woman's travels through Europe  staged to be "like a dress rehearsal for  a journey to paradise" is in fact a step  towards self liberation from white supremacy.  Our Sister Killjoy  is a mixture of various  styles and genres, including poetry, and  documentary commentary on conversations  and impressions. The style was unfamiliar  to me and I felt awkward with it at times  but I soon adapted to its uniqueness.  Maru  has a more traditional narration concerned with the love affairs of four individuals. It is its mythic dimension I  found to be this book's most intriguing  aspect. A British missionary 'adopts' a  Masarwa baby giving her her own name  (Margaret Cadmore) and a European education  When Margaret is of age she is sent to a  teaching post in the interior of Botswana  where she becomes inextricably involved  with a woman named Dikeledi and two men,  Maru and Moleka.  An outsider by birth and education, Margaret Cadmore is also an artist, and the  novel's most intriguing focus is its  depiction of the female artist in mythic  proportions: powerful, intuitive, psychic  but always in danger of having her power  appropriated by man. When her friend Dikeledi gives Margaret all the art supplies  she could ever need (and never had) Margaret it able'to leave her everyday world:  How did Dikeledi leave the room and  when did she leave? She could not say.  Life was totally disrupted and another  rhythm replaced it which made day and  night merge into a restless fever. It  had a beginning like the slow build-up  of a powerful machine but once it had  started the pitch and tautness of its  energy allowed for no relaxation;...  Margaret's artistic intensity is capitulated to romance and marriage, which is  disappointing, but also reflective of  many women's experience.  The appropriation of the female self under  systems of oppression is lyrically evoked  in an Afrikaans novel, The Expedition To  The Baobab Tree,   by Wilma Stockenstrom  of South Africa, translated by J.M. Coet-  zee. The novel is timeless, its dramatization of slavery transferrable to many  periods and places in history. Disturbing  in its relentlessness, this work laments  the cruelty in human social systems,  celebrates the individual woman alone in  nature, free to choose death because  community holds no solace.  Stockemstrom's vision of woman against the  elements of her society is reminiscent of  The Yellow Wallpaper by Charlotte Perkins  Gilman and Lenora Carrington's Down Below  in its exploration of psychic disintegration and its hint of surrealism.  Some of the other novels I read impressed  me for specific reasons: Kamala Markandaya's  Nectar In A Sieve made me feel hunger and  the politics of food growth and distribution in a way a government report or left  wing article could not do; The Girl In The  Photograph by Lygia Fagundes Telles introduced me to Brazilian women writers and  its dense lyricism of despair reminded me  of Jayne Phillips' Black Tickets; Jessica  Anderson's Tirra Lirra By The River is an  Australian narrative about a wife's bondage to marriage and self-doubt. Her escape  is a theme familiar to us from the harvest  of North American novels by white middle  class women of the past decade or so.  When I turned to the journal Connexions  I was pleased to find different genres  of women's work: children's literature  from Sweden, plays from Iran and Jamaica,  a letter/essay from East Germany; an  interview about fooling the censors in  Lithuania.  Women Writing continued page 24 /  Pakistan  In Pakistan, Islamic authorities recently pushed through  legislation making the testi-  monty of a woman worth half  that of a man. Other Islamic  legislation requires four men  to corroborate the woman's  statement in a rape case.  On May 7, 1984, Women's Action  Forum (WAF) of Pakistan,  organized a seminar on "Crimes  Against Women." .  Recent incidents, like the one  in Nawabpur (where women were  paraded naked in the streets),  Chiniot (where minor girls  aged 3 or 4 were raped and '  killed), Lahore (where one  girl was burnt to death for  dowry and one after being  raped) and similar ones in  Rangeelpur, Faisalabad, Guj-  ranwala marked a heightening  in the barbaric nature of '  crimes committed on women and  therefore merited a searching  review of the whole issue.  The enormity of the problem  was further pointed out by !  the fact that only 10 - 15 %  of all crimes committed on  women are reported to the  police and an even smaller  percentage reported in the  press. So what we read about  is only the tip of the iceberg.  Khawar Mumtaz identified the  reasons for the increase in  the inhuman nature of the  crimes. She traced this to the  patriarchal social system,  the slow process of law, the  negative attitude of law-  enforcement agencies, weaknesses in the existing and  proposed laws, and the myth  of "Chadar and Chardiwar."  Recent linking of Islam with  restrictive laws and regulations regarding women appears  to have encouraged actions/  crimes against them.  Indu Mitha spoke on behalf of  minority women and pointed out  how discrimination on the  basis of religion results in  injustice and encourages  crimes against women. She  spoke with special reference  to the Hadood (Zina) Ordinance  according to which, in cases  of rape, the evidence of non-  Muslim males is inadmissable,  as well as that of women.  This has serious consequences  as non-Muslim communities tend  to live together in specific  neighborhoods and the likelihood of 4 Muslim male adults  to be present at the time of  a crime is very remote.  A resolution on Crimes Against -  Women was presented and adopted unanimously. The salient demands made in the resolution  were:  • that the local administration  be made accountable and responsible for the crimes  committed in their areas;  • that failure of the police in  registering cases be made  punishable offences;  • the protection of women in  "thanas" and jails be guaranteed to prevent incidents of  rape, assault and other  forms of torture;  • that rape victims should have  the legal right to abortion;  • that the media refrain from  sensationalization in reporting crimes against women and  using photographs of women  victims;  • that "eve-teasing" and  harassment of women be made  • a punishable offence.  WIN NEWS  Cameroon  Agatha F Nji, Director, Women's  Programs, Ministry of Agriculture, Cameroon, in a report  prepared for the Groningen  Conference, April, 1984,  highlighted some of the major  factors affecting women's  effective contribution to  development in Cameroon as a  whole.  By providing 60 - 80% of farm  labor, women contribute significantly to the country's  food and money. The rural  women also bear the primary  responsibility of maintaining  their families. Even though  women work in their homes and  farms, and contribute to the  rural economy, the majority of •  these jobs are physical in  nature and do not make full  use of their inherent intelligence and skills.  Women and particularly rural  women lack educational opportunities and that is why they  cannot participate in better  paying jobs. The rural women  also suffer from poor nutrition and poor health, hence  there are high mortality rates.  They bear many children and  work for long hours on back-  breaking tasks most of their  lives.  Community development programs  are directed to meet families  in their homes, farms and  communities.  Literacy programs for rural  women are directed to areas  where reading can help to im  prove their techniques in:  production of high yield crops,  better storage facilities,  better craft production and  marketing, better care for  children, and more.  The community development  programs in Cameroon work for  the awakening of new interests  and new perceptions of the  women in their communities,  so women learn to value themselves and respect their self-  reliance.  The approach is to mobilize  more and better resources for  women. Training programs aimed  at improving the condition of  women should have a functional  view. The programs must be  related to their actual needs  and ambitions.  Farm projects are being introduced in each province of  Cameroon to teach the rural  women modern methods in agriculture. Food storage, processing and marketing are combined  into the project. Farm-to-  market roads, and even hand-  push trucks to enable the women  to carry their foods home or  to the market are part of the  program to improve women's  income. Women are encouraged  to participate fully to propose solutions which reflect  the realities of their different needs.  Studies are currently going on  on how to train the women in  management and bookkeeping  techniques to enable them to  run projects efficiently and  to improve their income. The  report says women need vocational training on or off the  job. Short courses of two or  three weeks should be provided  within the non-formal environment in farm management, agricultural technology, marketing,  food processing, conservation,  family management, along with  other relevant home economics  subjects to meet the basic  needs of family and community.  Skills alone cannot raise the  status of women. They will  only give room to more exploitation if we fail to achieve  the desirable balance of responsibilities between men  and women, concluded the  report.  WIN NEWS  Travellers coming from Tehran  report that a new campaign has  been launched to enforce a  strict Islamic dress code.  Groups of extremists wandered  through Tehran's well-off  neighborhoods last month and  clubbed women whose hair was  not entirely covered by scarves,  The government condemned the  violence, but to show it still  supports Islamicization, it  organized nonviolent demonstrations a few day's later throughout the country to protest  "immodestly dressed women."  "The regime is encouraging  women to wear chadors instead  of scarves," says an Iranian  Woman contacted in Tehran. The  chador is a large black sheet  worn by women that completely  covers the body. "Working in  a factory or in an office  while wearing- a chador," the  woman says, "would be almost  impossible because you have to  keep it tightly closed with  one of your hands. The compulsory wearing of the chador  would thus have important  social and economic consequences."  South Africa  The Federation of Transvaal  Women (FESTRAW) elected a  president and adopted a number of resolutions into a programme of action for 1985.  Among the resolutions adopted  at the December conference  were:  1) That the conscription of  either Blacks or Whites be  rejected, as that would be  defending an oppressive and  minority government which has  occupied townships against  the people's will.  2) That mass removals be resisted by all means and, people  who have lost their citizenship by being resettled in  homelands (should be) helped  to overcome starvation and  tyrannical oppression in those  areas, and  3) That costs of living and  rents were too high for residents in townships and the  rocketing prices of food  should be combatted by meetings with commercial bodies.  Sister Bernard Ncube was elected first president of the  organization, and Veeta Smith  became vice-president. Winnie  Mandela, wife of the imprisoned leader of the South Africa  people became an honorary member, as did Barbara Holden.  Holden is currently serving a  ten year jail sentance after  being charged with treason.  Holden had also worked with  African National Congress and  veteran white politician and  revolutionary stalwart-, Helen  Joseph.  Reproductive Rights from page 22  increase the risk of diabetes, cause pain,  irritability and nervousness, result .in  permanent infertility, and (if administered while a woman is pregnant or feeding  her child at the breast) can cause harm to  the child.  Recently, Depo Provera was proposed in the  U.S. as a means for the "chemical castration" of rapists, to reduce their sexual  drive. It. is, however, extensively administered to Black women in South Africa; it  is cheap, 100% effective, and can be  administered without the woman's consent  or even her knowledge. It acts to remove  control from the hands of the people and  to place it in the hands of the oppressor.  The paper stated:  We, the women of South Africa, are not  against family planning, as it is the  right of all women and men, in order  to bring high standards of living and  - better health conditions for mothers .  and, children. But attention should be  drawn to the fact that there is a  difference between women demanding birth  control...and women compelled to accept  population control.  Population control  means that fertility is controlled by  an outsider.  The paper emphasised that family planning  could not be the answer to problems of  health and nutrition among the Black majority. It called upon the tribunal to put  pressure on international bodies to expel  the Family Planning Association of South  Africa from its membership, and called for  the total isolation of the apartheid  regime. ~^^^M^  — Sechala,  November,   1984 March '85 Kinesis 23  Iceland  byJandeGrass •  Last August, in Iceland, Vig-  dis Finnbogadottir was inaugurated for her second four-  year term as President of this j  sparsely-populated country  just below the Arctic Circle.  A former theatre manager,  Finnbogadottir campaigned in  her first term election on a  platform which included a  commitment to national independence, pacifism and feminism.  Though the position of President in Iceland's 900-year  old parliamentary system is an  elected one, it does not carry  as much clout as that of prime  minister - a title reserved  for the leader of the majority  party and presently occupied  by a mostly male, centre-right  coalition of two major parties:  the Independence Party and the  Progressive Party.  But in the 1983 general election three women were elected  to this national legislature,  the seat of power, as representatives of the newly-formed  Women's Platform. Dissatisfied  with their access to government, women from all political  parties joined forces in 1982  on their own slate to vie for  city councillor positions in  two Icelandic municipalities.  Their popularity snowballed,  and the Women's Platform went  on to capture the three national parliament seats and to  join seven other women from'  various parties in the legislature. Polls show their popularity is still on the increase.  The Women's Platform is perceived as left-wing and assumes a goal of total equality.  Their campaign issues include  a demand for more daycare  centres, more say in urban and  community development and a  foreign policy that is anti-  The first signs of women  organizing for political  power in Iceland appeared in  1975 when every woman in the  country went out on strike to  illustrate the importance of  their position in the economy  and social structure of the  country. Housewives, clerical  workers, and women employed  in Iceland's major industry -  fishing, joined together to  spend a day marching and demonstrating.  (Jan DeGrass will be travelling to Iceland next June.  Anyone who has visited or has  information about the country,  write c/o of Kinesis).  Chanting 'let's break the  silence', hundreds of women  marched through central Lima  to protest the crimes perpetrated on women by the state  and by men in general.'  ■■■■■■■■■hi  The, march marked the international day for 'No More Violence Against Women'. Women  marched behind a float which  represented the 'domestic  ghetto', - the home - as a  symbol of oppression and violence. The demonstration ended at the Central Square, San  Martin, where an exhibition of  photographs, cartoons, drawings and newscuttings showing  sexist violence was displayed.  Representatives from the Flora  Tristan Women's Centre spoke  on the cases of women who  have suffered violence at the  hands of military authorities.  According to Fempress Ilet, a  great number of women from  Peruvian shantytowns participated in the demonstration and  the organizatonal work preceding the march.  China  "Letting women workers take one  to three years or more maternity  leave would not only benefit the  mothers but would help solve the  social problem of individuals  being required to spend excessive time on family chores - a  burden on millions of married  couples in China," a trade union  official has claimed.  A random survey conducted by  Xing Hua of the Beijing Federation of Trade Unions in the  northeast city of Harbin showed  that the average husband spent  3.9 hours a day on family duties  and the average wife 5.2 hours.  In Beijing, 70% of the young  fathers whose wives are women  factory workers spend three to  six hourse each day on family  chores. The burden of family  duties and their inequitable  sharing between men and women  have caused marital discord and  even breakups, particularly  among young couples.  Of 100 recent divorce cases in  Beijing, 28 resulted from such  causes. Xing Hua, whose proposal  to let women workers take three  years of maternity leave instead  of the current 56 days sparked  a controversy a month ago, has  raised the question a second  "Scientific management of  labor demands maximum productivity. But this is impossible  in some factories where women  workers are handicapped by  pregnancy or new-born babies  and cannot guarantee their  full-time service or full  attention to their work," she  said.  "This is bad for the industry  but even worse for the women  workers themselves," she  observed. A woman worker has to  continue to work all through  her pregnancy until the eights  month, and then return to work  after 56 days of maternity  leave, while tending her child.  Family chores often multiply  after a child is born, and the  wife takes the brunt of the  burden.  "In Shanghai, 75% of 146 young  married women workers surveyed  spend eight hours a day on  housework," she said. "Giving  young mothers long enough maternity leave to rest and tend  their babies will benefit both  them and their children."  Many factory leaders who discussed the proposal at a recent  forum also favored the idea of  extending women workers' maternity leave to three years  while giving them 75% of their  regular wages.  Xing Hua also suggested a  I shortening of working hours,  possibly to half days, for  women workers as circumstances  require..  WIN NEWS  Australia  Australia's first national  Sex Discrimination Act came  into force in 1984 in a  blaze of publicity. Full-page  advertisements in all the.  major newspapers proclaimed:  "Australians have always  talked about equality. From  today we can practice what we  preach."  Illustrated with a series of  cartoons, the ads then described the cases of sex discrimination which the new  federal legislation is intended to cover:..., when a woman  is refused a loan by a financial institution because she's  not married; when sexual harassment by a co-worker or employer makes working life  miserable; or when a woman is  fired because she is pregnant.  The law relies on the federal  government's power to make  laws concerning foreign, financial, and trading corporations.  That power is expected to covei  most employment practices in  Australia, other than in the  governments, which mostly have  endorsed equal-opportunity  legislation. However, a few  states have decided not to  introduce complementary legislation.  While the new law contains  some penalties for offenders  (up to $1,000 fines for individuals, $5,000 for corporations), it relies mainly on  hearings and arbitrations by  a human-rights commission to  overcome most complaints  raised under the new law.  WIN NEWS  Turkey  Demonstrations by village women in the Gokova province  have halted construction of a  coal generated power station  which would have affected the  health of six thousand villagers.  The women, mainly in their  sixties and seventies, established a camp on the site of  the proposed power station, and  were soon joined by women of  all ages. The power station  was to supply the south east  region of this province with  electricity.  The women were afraid the  sulphur dioxide from the plant  would destroy vegetation and  greenery, turning the area  into a wasteland. They were  supported by the local tourist  board and some local MP's.  A former official in the ministry of environment said the  plant would give the Aegean  coast of Gokova twice as much  pollution as the capital, An-  kura.  The women's campaign forced  Prime Minister Turgut Ozal to  delay his visit to lay the  foundation stone. 24 Kinesis March'85  > 29  South Korean students erupted  in angry protest in mid-November, after dozens witnessed  the sexual abuse of six women  students by regular police in  Seoul.  The six were arrested along  with several dozen male students on Nov. 9 and taken to  Seoul's Sodaemun Police Station. All the detainees were  held in a single room, where  police stripped the women in  front of the others and beat  and sexually threatened them.  In a society where privacy and  modesty are highly valued, this  was an explosive provocation.  Thousands of students took to  the streets in the following  days, and on Nov. 14, 272 were  arrested for storming the headquarters of the ruling Democratic Justice party. The demonstrators occupied the building 's fifth floor through  most of the night, demanding  punishment for the responsible  police officials.  The government has denied from  the beginning that the incident  took place, and South Korean  newspapers, which are prohibited from publishing stories  critical of the government,  have reported only the students' actions, not police  provocations.  By early Dec. only a handful  of the 272 students had been  formally arrested. Sixty were  released without charges after  being held for a week and a  half, and 186 were given  summary sentences of 10 1  days. Of these, 181 have appealed. Government officials  chose to release all 181 rather than face the lawsuit and  ensuing publicity.  Pharis Harvey, executive director of the North American  Coalition for Human Rights in  Korea, noted that such incidents represent an escalation  of the South Korean government's repressive measures.  "During the middle 1970s,"  he said, "when torture was  at its worst, there were a  few instances of the sexual  torture of women students.  But that has not been a South  Korean practice. There are  extraordinarily strong social  sanctions against any sort of  immodesty, and even the government has not transgressed  against them, except occasionally."  In the past two years, women  students have been raped and  abused at the hands of the so-  called "Third Force", an  informal, plainclothes police  force recruited to infiltrate  student groups and violently  break up student demonstrations. But the Sodaemun inci-  ' dent was the first time police  regulars were involved.  According to Harvey, "this  suggests that sexual intimidation is being considered  more, reaching further into  the regular police force."  The National Council of  Churches has formed a special  committee to follow the case,  and women's organizations and  religious orders have answered  the call for letters of protest. (AFSC News).  Women preparing snacks af or morning recess at elementary school in Gambia.  Lebanon  A food shortage in West Beirut has been blamed on Lebanese  women who have been barricading the nine crossing points  which divide the city into  east and west.  The women are protesting the  government's inability to  secure the release of kidnapped women and men or inform  relatives and friends on the  fate of these people. The women number in the hundreds,  and.block the points with  stones, pieces of wood and   >'Ģ  burning tires.  The number of missing people,  unofficially 4,000, are divid  ed almost equally between  Christian East and Moslem  West Beirut. However, the  families of the victims on  the East have not expressed  solidarity with these women.  The two sides have jointly  demonstrated in the past.  On January 2, the women released a communique asserting  they would continue.the block  until the government acted on  their behalf.  The women call themselves  the 'Committee of the relatives of Kidnap Victims.'  News briefs compiled by Pam  Tranfield and Emma Kivisild.  Women writing from page 21  The editors deserve applause for their  enthusiasm and optimism, especially at  this time when the world stage is reeling  with images of' death and the silencing of  protest...  women everywhere are getting their words  out in whatever ways are possible in  their cultures. In regions where illiteracy is the rule,  and paper and ink are  upper-class items, women are expressing  themselves through song and popular  theatre.  In other areas,  they are taking  publishing into their own hands, whether  it's circulating painstakingly typed  and hand-copied manuscripts underground  in countries where all publishing is  state controlled,  or whether it's  gamely starting their own small companies in nations where publishing is dominated by huge corporations, women are  carving out a space for their work.  During the time I was working on this  piece, a friend returned home from a trip  to India, bearing gifts such as copies of  Manushi,   India's feminist journal, In  Search of Answers,  Indian Women's Voices  from Manushi,  and an appointment calendar  from Kali for Women, Indian's first  women's publishing house.  The January 85 issue of off our backs  has a review of In Search of Answers  (edited by Madhu Kishwar and Ruth Vanita)  as well as an interview with Malika Virdhi  of Sahel, the women's resource centre of  Delhi. Reviewer Carol Ann Douglas points  out that Manushi  has been publishing in  both Hindi and English since 1978,  despite many obstacles and little money.  I think that it is often difficult to ensure an international texture to one's  reading because North American publishing  companies do not translate a large fraction of the literature available for translation. The novelist Barbara Wilson, who  founded Seal Press in Seattle in 1976,  says in a December 84 interview in off  our backs  that she is "struck by the fact  in talking with feminist publishers from  other countries that they're always translating American authors, but feminist  presses in this country never translate  their material. We're completely ignorant  of their past culture as well."  Wilson has started a Women in Translation  series at Seal Press and the first book  in it is An Everyday Story, an anthology  of Norwegian women's fiction, edited by  Katherine Hanson. Wilson says she plans  to do much more translating work, which  I think is an exciting indication of the  possibilities ofr feminist publishing in  the eighties.  During her trip to the Soviet Union, Audre  Lorde learned about Muslim women in Uzbekistan who were murdered by their own  fathers and brothers for daring to go barefaced and demanding a right to education.  In Nicaragua literacy workers - many of  whom are women - are routinely raped and  murdered by the U.S. backed Contras. The  Afro-American writer Alice Childress  notes that Afro-Americans are the only  racial group in American history denied  by law the right to learn to read and  write. Here in Canada, to the children of  desperately poor tenant farmers of the  sunny and fertile Annapolis Valley, education must seem as imminenet as a free trip  to the moon.  Most of the world's illiterate are girls  and women. I think that literature must  be read in this context to ensure that  feminist literary commentary and criticism  adopts a global perspective. It is important for us to know the conditions under  which women are writing and performing, and  for us to imagine what is not there when  appreciating what manages to exist.  Sources:  Audre Lorde, Sister Outsider.   Trumansburg,  New York: The Crossing Press. 1984.  Black Women Writers   (1950-1980)  Mari Evans  ed. New York: Doubleday. 1984.  Julian Beltrame, "Incest Haunts The Lives  Of Poor 'Hillbillies'" The Vancouver Sun.  January' 5, 1985.  Pat Barker, Union Street.  New York: Ballan-  tine Books. 1983. Blow Your House Down.  London: Virago Press, 1984.  Miriam Thali, Muriel At Metropolitan.  London: Longman Drumbeat. 1979  Ama Ata Aidoo, Our Sister Killjoy.   Great  Britain: Longman. 1977.  Bessie Head, Maru.   London: Heinemann  Educational Books, African Writers Series  1972.  Wilma Stockerstrom, The Expedition To The  Baobab Tree.  London: Faber & Faber. 1983  Kamala Markandaya, Nectar In A Sieve.  New York: John Day Co. 1954.  Lygia Fagundes Telles, The Girl In The  Photograph,   New York: Avon Books, 1973.  Jessica Anderson, Tirra Lirra By The River,  New York: Penguin Books. 1980.  Connexions,  An International Women's  Quarterly. Peoples Translation Service,  4228 Telegraph Avenue, Oakland. CA 94609.  Madhu Kishwar & Ruth Vanita eds. In Search  of Answers.   London: Zed Books. 1984.  Kali For Women 1985.  N84 Panchshila Park,  New Delhi 110 017 March '85 Kinesis 25  by Barbara Pulling  Sisterhood is Global: The International  Women's Movement Anthology is one of the  enormously ambitious publishing projects  for which women are justifiably famous.  Twelve years in conception and planning,  and five in actual accomplishment, the  book was produced by the labour of thousands of women from all parts of the  world.who networked, researched, wrote,  translated, compiled and organized the  material it contains. Edited by Robin  Morgan, author, poet and editor in the  early 70's of the Influential Sisterhood  is Powerful, Sisterhood is Global presents1  statistical information and articles  which together paint vivid pictures of  women's lives in seventy countries around  the world, from Afghanistan to Zimbabwe.  Sisterhood is Global: The International  Women's Movement Anthology,  edited by  Robin Morgan. New York: Anchor Press/Double  day, 1984. 815pp. $17.50.  As Morgan points out in her lengthy introduction, Sisterhood is. Global  does not include every country of the world, but it  does cover every region, type of government system and stage of "development",  with Third World countries in the majority.  A statistical preface to the article on  each country outlines geographical placement, demography (languages, ethnic groups  or races, religions, education, literacy  rates, rates of birth, death and infant  mortality), government, and the economy,  as well as a short herstory of women's  activism and a mythography which briefly  indicates myths .and legends in which women  figure prominently.  Also included is a section for which the  term "gynography" has been coined: statistics on sexual-politics topics like  marriage, divorce, family law, lesbianism  and homosexuality, contraception, abortion,  rape, incest, battery, prostitution, and  the existence of crisis centres, detailing  policy and practice in these areas for  each country.  Much of the statistical information, as  can be expected, is horrifying. 50% of all  women in India gain no weight during the  third trimester of pregnancy, owing to  malnourishment. 30-50% of all "maternal"  deaths in Latin America are due to improperly performed abortions or to complications following abortion attempts. The  average Soviet woman has between twelve  and fourteen abortions during her lifetime, because contraceptives, although  legal, are extremely difficult to obtain.  In 1982, there were 130 reported cases of  infanticide in China's Guangdong Province  alone. In Mexico City, one rape occurs  every ten minutes; one out of every five  Canadian women is sexually assaulted.  But there are surprises here. Women's  actions are frequently seen to have provided the impetus for other movements,  from Gandhi's non-violent resistance tactics to the contemporary Solidarity movement in Poland. Many nations have a her-  story of women playing key roles in the  fight for their peoples' freedom: Me  Katililili, a seventy-year-old-woman,  led the Giriama uprising against the  -British in Kenya in 1911, and Yaa  ' Asantewaa was an Ashanti woman who led  her people into battle during the Anglo-  Ashanti war in Ghana in 1900.  There is evidence of active campaigns for  women!s rights worldwide during the first  wave of feminism in the early 1900s, even  in countries where these activities were  illegal and extremely, dangerous: Argentina  had a National Feminist Party as early as  1918, for example, and a Pro-Woman's  Emancipation movement was formed in Chile  in 1935.  Impact  of feminism  is global  s  From the information presented in the  Herstory sections of the prefaces, it becomes apparent, as Morgan says, that  "an indigenous feminism has been present  in every culture in the world and in every  period of history since the suppression of  women began.1  The articles which comprise the body of  Sisterhood is Global  come from an eclectic  group of contributors. Grassroots activists, members of parliament, novelists,  scientists, guerillas, academics, women  living underground or in exile all speak  here in their own voices, although not  always under their own names. With one  exception, each contributor is a native of  the country about which she writes. The  political spectrum ranges from radical  feminism through moderate/refore feminism  to socialist feminism; the articles themselves vary in format, with contributions  in the form of letters, poems, theoretical  analyses, personal stories and journalistic  accounts. Morgan explains that the emphasis  is on women acting not as official representatives of their countries but as  truthtellers, and the truths they tell  are shocking, depressing, and enraging;  they are also inspiring, deeply moving,  and surprisingly, often very funny.  In articles like "Fighting Until the End"  (the Dutch-speaking Caribbean Islands),  "We Cannot Wait" (El Salvador), "Not Spinning on the Axis of Maleness" (Nigeria),  and "Let's Pull Down the Bastilles Before  They Are Built" (Poland), women write  about their lives and the issues which are  crucial to them. Sima Wali, an Afghani  woman now living in exile in the U.S.,  dramatizes the lives of women in her  country through the story of Mastoora, who  is forced to flee Afghanistan with her  children after her husband is killed by  the invading Soviet forces. Dando Prado  uses her own feminist odyssey as a place  from which to examine the development of  an autonomous women's movement in Brazil.  Amanda Sebestyn of Britain and Renate  Berger, Ingrid Kolb and Mrielouise Janssen-  Jurreit of West Germany use poetry to  illuminate the concerns of women in their  countries. Cheryl Benard and Edit Schlaffer  of Austria are bitterly funny as they  describe the co-optatibn of women's issues  by the benevolently despotic government  of Austria, and the prominence of the so-  called "softies", men who can be seen in  the front rows of feminist events, knitting and discussing among themselves the  failings of the women's movement. Famous  feminists appear here - Simone de Beauvoir  on France, Tatyana Mamonova on the USSR -  as well as women representing the rank and  file in their countries, sometimes anonymously or under a pseudonym.  Many threads of commonality run through  the experiences presented in Sisterhood is  Global.  In all countries, the struggle by  women for reproductive freedom and control  r their sexuality is paramount; all  women report ongoing efforts to have the  rk of women recognized both symbolically  and financially in the countries where  they live. Violence against women, in its  seemingly endless manifestations - genital  mutilation, rape, female infanticide,  brideknapping, sexual traffic in women -  is everywhere a major focus of women's  activities.  An issue which surfaces many times is the  relationship of women's rights to national  liberation struggles. Motlalepula Chabaku  of South Africa states unequivocally that  'the impact of apartheid on all our lives  creates pressures to relegate "women's  ssues" to a remote priority. But I  trongly believe that feminist issues must  be dealt with concurrently,  as a major  area of injustice, because after the  /'political" struggles are over, the women  Jtend to be forgotten." Her concern is  echoed by women from countries as different as Algeria, Cuba, Iran, Palestine,  USSR, Israel, Sweden, Nigeria, Portugal  and the Pacific Islands.  The battle is long and hard, but victories  have been won, and women continue to develop creative tactics to achieve their  goals. Dando Prado describes the campaigns  organized by women in Brazil and other  South American countries against the  accepted practice of "defence of honor,"  sanctioned murders of wives or lovers,by  husbands claiming to be protecting their  fidelity. "It was in 1980. that the whole  country was shaken by the news that Balo  Horizonte (the capital of Mlnas Gerais,  the most traditional state of Brazil) had  awakened to a blanket of graffiti saying:  HE WHO LOVES DOES NOT KILL - DOWN WITH THE  FARCE OF HONOR - HOW MANY MORE CORPSES  UNTIL WOMEN'S OPPRESSION IS ACKNOWLEDGED?"  This strategy, carried out at great personal risk to the women involved, attracted  attention to their cause and eventually  forced a reconsideration of the legal  assumptions used to judge this crime. The  book is full of tales like this one, of  women literally risking their lives to  end their oppression and that of their  sisters.  The contributors to Sisterhood is Global  write about their hopes and fears, their  joy and their anger, their defeats and  their victories. Ultimately, they are  writing about the power and the ability of  women to transform the world. In article  after article, women acknowledge their  similarities, not by glossing over differences but by confronting them courageously.  Morgan says in her introduction that "the  anger of rural women, Native Indian women,  nomad or peasant or village women - the  unheard of the earth - is a feminist anger,  which might surprise some readers who  ethnocentrically may have thought such  women untouched by feminism.. Feminism has  been invented, and is continually reinvent-  *ed, precisely by such women." As the book  attests, this is not an empty claim.  Because so many countries are included,  the individual articles in the book are  fairly short, but Sisterhood is Global  points the way to further reading by including an extensive bibliography compiled  by the editors as well as short bibliographies prepared by the contributors themselves. In addition, the book includes a  sampling of feminist proverbs from various  countries, translations of the word "sister"  in more than 100 languages, and a glossary  which defines terms like "abaya"(the veil,  as referred to in Saudi Arabia and neighboring regions) and "matrifocal" (the practice of a male spouse living with his  wife's family or in her ancestral region).  In an immediate way, Sisterhood'is Global  illustrates the life affirming nature of  feminist struggle, and the worldwide impact which feminism has had and will continue to have into the next century. As  Leonor Calvera of Argentina asserts:  "The tide cannot be drained. The fire  cannot be extinguished." 26 Kinesis March'85  The world  of women's  music  by Connie Smith  As I compiled this list, I was reminded  of the completeness of our culture. There  is a women's music movement as sure as  there is women's liberation. And they  exist together in every part of this  world despite the assertion that neither  exists at all.  There are thousands of records that would  have fit on this international record  listing. But I limited my choices to the  1985 Ladyslipper Catalog. I reasoned that  with Ladyslipper we could be assured of  their availability.  The prices quoted are in American dollars.  If you wish to order from Ladyslipper,  please include an extra $3.75 for the  first record and $1.75 for each additional  record. Mail your money order to Ladyslipper Inc.; P.O. Box 3130, Durham, N.C.,  27706.      pllfJipf  Woman Identified  THE GUEST STARS  An exciting inventive 6-woman jazz sextet  from Great Britain who have individually  done time in groups like Jam Today and  Sisterhood of Spit. Collectively they  bring together such a range of influence  and energy that their music can't help  but be versatile. Sometimes with Latin  and African rhythms, sometimes with  wailing, improvisatory sax and guitar  licks, other times with whimsical vocals,  they project a friendliness and listener  involvement which demonstrates top talent  and a great attitude. UK import. Specify  LP(Guest Stars 10) or cassette (Guest  Stars c-10). 8.95     ^0jM.  MIN SOSTERS STEMME (MY SISTERS VOICE)  INTERNATIONAL KVINDEMUSIKFESTIVAL 78  An exciting and musically diverse recording from the first international Women's  Music festival held in Copenhagen in 1978.  Includes Riskum Samba  by Lilith of Denmark;  Lesbia  by Fufi Sonnico of Italy; Jef Vil  Kalde Dig Soster  (I'll Call You Sister)  by Danish band Sosterrock. An important  documentary of an important event. Imported  from Denmark. (Demos 46) 8.95  OVA  This London-based duo presents mostly  original music with a strong lesbian-  feminist stance. Jana and Rosemary sing  good harmonies, play guitar, clarinet,  flute, violin and are backed by bass,  synthesizer and percussion. Their style  encompasses jazz, blues, folk, and rock.  Songs include Woman Behind Bars; Lesbian  Fighting Song;  and Woman at the Crossroads.  Cassette only (Ova c-l) 7.95  SIREN PLAYS  Siren is a 4-woman theatre collective from  England who have taken songs from three of  their plays (Mama's Gone A-Hunting, Curfew,  and From the Divide) and successfully  incorporated them into a musical recording.  The themes are political and precise; male  military aggression, homophobia, porn, the  suppression of female values. British  import (Stroppy Cow ST003) 9.95  TOPP TWINS (12" EP): GO VINYL  These two sisters' genetic harmonies and  driving acoustic guitar combine with their  off-beat humour to produce a fun, full-  sounding 6-song EP. The derisive Mr.  Ronald Reagan  includes a recording of an  attack on Saigon and Good Sisters Gone Bad  can only be described as dyke-abilly. New  Zealand import (Dragon'e Egg TT 001). 6.95  VROUWENFESTIVAL 1979  Anthology including Ova, Witch is Witch,  Alix Dobkin, Rosa King and others recorded  live at a Women's Festival in Amsterdam.  (Milkyway 979) 9.95  WITCH IS WITCH  Imported from West Germany, songs in German  and English composed and performed by  Monika Jaeckel and Barbara Bauermeister  with translations. Strong lesbian-feminist  perspective with, thoughtful, pointed lyrics.  (Come out) 9.95  Judy Small  JUDY SMALL: A NATURAL SELECTION .  Proof that international feminism lives,  this singer-songwriter from Sydney paints  a sophisticated portrait of the lives of  Australian women from 1788 to the present,  through lovely music and wry humour. Backed  by the Ratbags Chorus, she does a terrific  parody of Australia's equivalent of the  Moral Majority and a very moving ballad  called Mary Parker's Lament,  about Judy's  great-great-grandmother who was sent to  Australia from England as a convict. Also  ' includes To Be a Woman; Mothers, Daughters,  Wives; Backyard Abortion Waltz; Family  Maiden Aunt;  Australian import. Specify  LP (Good Things 1) or cassette (Good  Things c-l). 8.95  New Music  THE AU PAIRS: LIVE IN BERLIN  This British band of two women and two men  strives to examine the political essence  of everyday social situations in songs like  Diet, Headache for Michelle, Peace of My  Heart,  and the throat-tightening Armagh,  about a women's prison in Northern Ireland.  Recorded live at the Berlin Women's Festival. Specify V%  (AKA 6) or cassette (AKA  c-c). 7.95  MALARIA!...REVISITED  This 5-woman band from Berlin (with several  German releases under their black leather  belts) recorded this tape live at NYC's  Dancerteria and D.C.'s 9:30 Club in 1981,  and the result is truly intense. Termed  street-level punk with all the drama of  opera, they thrash such subjects as concentration camps, passion and power. Half  the songs are in German, half in English.  Cassette only. (ROIR c-123) 8.95  THE RAINCOATS: THE KITCHEN TAPES  Recorded live in 1982 at NYC's Kitchen  Club, this tape futhers the Raincoats'  reputation as Britain's best women's punk  band. Songs include No One's Little Girl,  Balloonacy, Rainstorm,  and Honey Mad Woman.  Great percussion and violin too. Some male  accompaniment. Cassette only (ROIR c-120)  8.95  THE SLITS: TYPICAL GIRLS WON'T PAY MORE  THAN $8.00...SO WHY SHOULD YOU? DON'T!  Contains a re-make of J Heard It Thru the  Grapevine  called Wet Neon("I  heard it thru  the bass line") and indeed the bass is the  primary instrument here. Other songs include Fear the Lion,  Privee Nag  and A  Little Pig Cry,   the most blatantly political cut on the LP, about racism and fighting back. (Basic BASE 1). 7.95  Reggae and Calypso  AMAZULU (12" 45 rpm): BRIXTON/SMILEY STYLEE  Amazule is a British two-tone reggae band  consisting of five women and one man.  Their sound is a polished mix of island  rhythms and tight horn arrangements. The  song Brixton  asks "What you gonna do about  it, when it time for the riot?" Also in-I  eludes a dub-version of Smiley Stylee.  (Towerbell 40) 3.95  CALYPSO ROSE GOES SOCA UNLIMITED  Calypso Rose has been the number one calyp-  sonian, winning the top two titles in the  calypso world, an unprecedented achievement. Soca is a mixture of soul, calypso  and rock and Calypso Rose is frequently  referred to as the Queen of Soca. All  songs on this album are by McCartha Lewis,  a.k.a. Calypso Rose. (Strakers 2242) 8.95  THE I-THREES (JUDY MOWATT, RITA MARLEY,  MARCIA GRIFFITHS)  MUSIC FOR THE WORLD/MANY ARE CALLED (12"  EP)  The American debut recording of this supergroup of Jamaican female vocalists, all  solo stars in their own right and the  former back-up group of Bob Marley. Music  for the  World  is a new composition which  exemplifies their purpose - to bring a  unifying message to the world through  music. Many Are Called  is an anthem by  Judy Mowatt which appears on her solo  album Black Woman.   (Shanachie 5007) 5.95  JUDY MOWATT: MELLOW MOOD  This 1975 recording, probably her first  LP, is for serious Judy Mowatt collectors.  The arrangements and lyrics are simpler  than her later LP's, but two songs make  this album worth the price: Mr. Big Man,  a warning to the men in power that "your  time is over" and Rasta Woman Chant, a  stark account of slavery. (Tuff Gong 70)  8.95  SISTER NANCY: ONE TWO  Sister Nancy from a Kingston family of 11  children, is the top female D.J. in  Jamaica and has had training as an automobile mechanic. This reggae rapping LP  includes Ain 't No Stopping Nancy  and Only  Woman D.J. with Degree.   (Techniques 1)  8.95 March '85 Kinesis 27  Latina  AMPARO OCHOA: MUJER (WOMAN)  Amparo is considered one of the primary  voices in the Nueva Cancion Mexicana, a  political and cultural movement throughout Latin America. Mexican import. (Discos  Pueblo 1053) 9.95  ESTRELLA ARTAU: ALGO SE QUEMA ALLA AFUERA!  SOMETHING IS BURNING OUT THERE!  With a deep strong voice, Estrella sings  mostly original compositions in Spanish.  Her material relates to Latin American  struggles and independence for Puerto Rico,  her birthplace. Booklet contains notes  and translations. (Paredon 1032) 7.95  GAL COSTA: CARAS E BOCAS  One of the earliest founders of Brazil's  Tropicalismo, she was exiled for her  political "bocacao" or big mouth. This  album seems to show a more playful side.  Her voice is light and breezy and sweet.  Brazilian import. Specify LP (Philips  6349 335) or cassette (Phillips c-7128)  10.95  HELY ORSINI  She's originally from Venezuela, but presents a fascinating international collection of political and cultural songs from  Cuba, Nicaragua, South Africa, Tanzania,  Finland and other countries in original  languages. She's a professional musician  who by her choice of material projects  her affinity with people struggling all  over the world for self-determination  and dignity. Mexican import. (Pentagrama  001) 9.95  ISABEL PARRA AND INTI-ILLIMANI: HOMAGE TO  VIOLETA PARRA: CANTO PARA UNA SEMILLA  Isabel is the daughter of this pivotal  Chilean songwriter. On this 1984 release,  Isabel and Inti, and exiled Chilean 6-man  : folk ensemble, recount Violeta's life in  song and recitation. The sections on this  recording are chronological: her parents,  childhood, adulthood and political life,  her death and epilogue. (Monitor 821) 8.95  MERCEDES SOSA: A ARTE DE MERCEDES SOSA  (2-LP SET)  Mercedes Sosa is an Argentinian vocalist,  song-interpreter, and people's musician,  who almost deserves a section unto herself.  Her vocal qualities are not easily described, but words like penetrating,  melancholy, searing, dark, intense, reverent, steadfast, beautiful, exquisite,  soothing, intelligent, come close. She  sings in Spanish but somehow communicates  a message that is political even to those  who don't speak the language. Her music  was very popular in Chile in the early  70's but her records were banned when the  military junta took power. This Brazilian  import is an excellent compilation, representative of her best, and a good place to  start. Specify 2-LP set (Fontana 6641623)  or double length cassette (Fontana C-  7599316). 18.95  African  ABETI  This vocalist-songwriter from Zaire gives  us a tremendously wonderful LP of original  songs which incorporate genuine interpretations of traditional rhythms and themes  of Zaire, with some modern influences here  and there. Her voice is warm, sensual and  has as much rhythm as the accompanying  percussion. Includes Mama,   dedicated to  her mother and all mothers. (African Music  Explosion 91.01) 8.95  LINDA LEIDA: '.CON SABOR A MONTUNO.'  Considered one of the queens of Afro-Cuban  music, this is a fantastic LP of island  rhythms and percussions. It exudes joy and  energy.-Against a background of a full  salsa band, her voice is strong, solid,  and authoritative. You won't sit down while  this is spinning. (SAR 1005) 7.95  LILLY TCHIUMBA: ANGOLA: SONGS OF MY PEOPLE  This LP is a treasure even if you don't  speak Kimbundo. The liner notes speak of  how Lilly harmonizes beauty and passion,  transmits love and defiance...and she does.  Includes a song translated as Women of  Angola  about their right to fight for their  position in society and to be given respect  always. (Monitor 767) 8.95  ROSE MARIE GUIRAUD: VILLAGE REFLECTIONS  AND EXTENSIONS  "Women of the world, creating a new  present and future world, listen to me.  Our sun is going to shine." These are  words from her opening song, in the Wobe  language. She is from the Ivory Coast.  Other songs are in French, English and  Appolonian. Rose is a choriographer,  teacher, dancer, actress (she appeared  in The Black Medea,  a docu-drama on women's  emancipation), and she is also a playwright . This incredibly gifted woman explores, interprets and transmits the very  basic meanings of African life through her  music. African import. (Makossa 2350) 8.95  eaUmotitH*  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.  DURING MARCH ALL LPS  ic BY WOMAN ARTISTS  v A   $1.00 OFF  V/Vf    251-6964 TUES.-SAT.  BOOK  ;    AND ART  EMPORIUM  Ne are pleased to announce  the opening of  our meeting room  Vancouver's gay ticket centre.  Mail order enquiries available.  PHONE: (604) 669-1753  1221 THURLOWST., VANCOUVER, B.C. V6E 1X4  10th ANNIVERSARY  DINNER & DANCE  SAT. MARCH 16th  CAPRI HALL  MEXICAN FOOD DINNER  LIVE MUSIC FROM 8:30  BEVERLY SISTERS - 9:30-1:00  Open: Tues.-Thurs. 12y7:30  Friday-Sunday 10:30-7:30  1806 Victoria Drive  Phone 254-5044  - VANCOUVER -  WOMEN'S BOOKSTORE  Open 11 a.m. to 5:30 p.m. Monday through Saturday  Mail orders welcome.  315 Cambie Street  Vancouver, B.C.  V6B 2N4    Ph: 684-0523 28 Kinesis March'8  ARTS  Sex Tips untouched by women's movement  by Maura Volante  Sex Tips for Modern Girls - The title was  enough to give me a foreboding sense about  Touchstone Theatre's new production,  directed by Susan Astley. But I was curious  about how the topic of sex from "a woman's  point of view" would be dealt with onstage  in 1985.  The idea for the play came out of "a conversation between actresses Kim Seary  and Christine August 1983" and  was collectively created among some  twenty theatre artists. The final production emerged from this material, with the  help of playwright Peter Elliot Weiss (why  a man to help write a play about women's  experiences of sex?) Alyss(Hilary Strang),  Dot(Kim Seary) and Helen(Qhristine Willes)  talk with each other, sing songs written  and accompanied by John Sereda and act out  scenes with several men (all played by  Edward Astley), showing us the variety and  confusion in "modern girls'" attitudes  towards sex.  The opening lines define their focus as  that of "heterosexual interaction", and  from there on, when they say sex, we are  meant to understand hetero-sex. At no time  do any of these three extremely different  women (how did they get together, anyway?  - that is never explained), talking so  openly about their fantasies and sexual  lives, admit to any thought, word or deed  concerning sexual attraction between women.  This seems unrealistic to me, and though  I suppose I have to be grateful that the  topic of lesbianism is not used to provide  material for put-down jokes, I was disturbed by the choice to make it invisible.  Though there is ample time and opportunity  to make the characters real people, they  are presented instead as stereotypes.  Their responses to each situation are  predictable, from Alyss' repetitive  affirmation of just wanting to have fun  (she's a diluted Cyndi Lauper derivative)  to Helen's sophisticated cynicism, and to  Dot's self-flagellating "nothing works for  me" attitude. Much of the time they are  yelling at each other, not listening,  continually trying to justify themselves  and their game playing.  Later the pretenses drop somewhat, but  even as the women admit to less-than-  satisfying relationships they never stop  to question why all these games seem  necessary, why the traps they set for men  don't help them in keeping their frog-  princes from turning back into frogs at  some point in the relationship. It's as  if they are untouched by the women's  USED& OLD*  BOOKS  ;8 0UC-HT «. SOLD  ART  LITERATURE  HISTORY  CANAD'IANA  "+55 WEST PENDER  VANCOUVER  PHONE  681-7651-  Sure, these women are more outspoken and have more choices to act upon  than women of the 50's. But they don't  seem to think about changing the world  around them. They use all the old feminine  wiles to get what they can within the  existing reality.  Most of the play focusses on acquisition  strategies, with the sexual-liberationist  view emerging (it's okay to have one-  night stands if' that's all you can share  together) only to be turned around in the  last ten minutes with each of them finding "her man" and falling in love.  Alyss, who likes to dance more than to  talk, captures (or is captured by) an  Italian sailor who offers to cook for  her if she will go out exclusively with  him. Helen, fearing a repeat of her marriage/divorce scenario,, nevertheless reduces  herself to a giggling idiot over a guy  she picked up at a ski lodge (she doesn't  really ski, just goes there to pick up  men). And Dot lets herself be pushed into  .bed with a goofball friend of her brother's,  with much prodding and coaching by the  other two women.  All seem reluctant to get seriously involved with these guys, but once in love, they  abandon all reserve, surrendering much of  whatever individuality they had. At this  point mushy romanticism takes over, with  cliche after cliche rolling off their  tongues to send the audience home believing  in the power of love. I have no argument  with the idea of love being a powerful,  healing emotion, but in this case the  transition is too abrupt, and the end  result looks more debilitating than empowering.  Brief reference is made to the possibility  that it might not last forever, as the  women establish their primary role for  each other as shoulders to cry on in the  event of losing the man. We get the impression that they won't be seeing a lot of  each other as long as things are going  okay with their respective boyfriends.  Knowing that the actors helped to write  the script makes me think that they would  be better off sticking to acting, because  in that department they do quite well.  They use their voices, bodies and the  different areas of the colourful set  (designed by Pearl Bellesen) with considerable skill. They sing well on the songs  which, though they fit in the context of  the piece, are not memorable in themselves.  And good direction shows up in the tight  interaction of the players and the lively  pace.  In form it is a slick, entertaining piece  of theatre and the majority of the audience [  the evening I attended seemed well-pleased  with it. However, for people, who are interested in meaningful and/or challenging  content, "Sex Tips" will most likely be  a disappointment.  Sexual Harassment  Many women in the workforce will be sexually harassed during  their working lives. Trade unions are beginning to acknowledge  this very real and destructive issue, and are attempting to respond. V.M.R.E.U. had developed a policy on sexual harrassment  and has established a standing committee to deal with problems  as they arise.  .Vancouver Municipal and Regional Employees' Union  Come To Us  if you have a health problem. Our research  and resources have uncovered information  your doctor doesn't have. We have been  helping women take control of their health  since we opened 12 years ago.  If you!re healthy, you can help us.  Our provincial government funding is gone;  to continue we have to replace it. Women  who can contribute to a volunteer fund-  raising effort with time and energy or  resources are invited to phone or drop in.  A co-ordinator has already begun to    j  research and document fund-raising  options.  You won't be alone.     'if||§lll  682-1633  Vancouver Women's  Health Collective  AiiiwHm m           (WOMENS ■ 1 La Collective de Sante  VrlEALTH J Jdes Femmes de Vancouver  \CollectiveW M """n  888 Burrard Street  Vancouver, B.C. V6Z 1X9  Canada  INADENNEKAMP  Piano Tuning and Repairs  854 East 12th Avenue  Vancouver, B.C. V5T2J3  876-9698  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  or write:  WILD WEST ORGANIC  HARVEST CO-OP  2471 SIMPSON RD, RICHMOND BC V6X2R2 □ (604)276-2411  jgRIDGEfcr  mm * • THEATRE * • m  For the best in Foreign Films  and Independent Quality Films  Non-Sexist, Coffee Bar, Crying Room for parents  with small children  16th and ARBUTUS STREET  Phone 738-6311  $2 Tuesdays, $4 Students with valid cards March'85 Kinesis 29  ARTS  Moving forward and creating change  by Joan O'Brian  Working Inside Out  is the kind of book I've  been waiting for for a long time. This  book opens our minds to the workings and  the power of our inner consciousness. More  importantly, it provides us with concrete  tools to tap into that power as a means of  gaining more control of our lives.  Working Inside Out,  by Margo Adair,  Wingbow Press, 1984  The book is written by Margo Adair, an  active marxist and feminist from San Francisco, and a founding member of the  S.P.I.R.I.T. collective. Adair is already  familiar to some in Vancouver's political  community. Over the past five years she  has led many workshops here on applied  meditation as well as on health, theta  training and more recently, on tools for  political thinking.  Adair's focus in this book is on moving  forward and creating change. She describes  a society where people no longer play a  powerful role in determining their own  lives. As things stand now, she says, truth  can only be arrived at through the so-  called objectivity of scientific rationalism. Adair urges us to challenge that myth,  and rather to rebuild our trust in our  experience and intuition.  She believes our power has been further  eroded because we have become alienated  from our bodies. In a particularly strong  chapter entitled "We Are All Healers,"  Adair cites some appalling information  about the incompetence of the medical  establishment. It is vital, she argues,  that we refuse to continue to be passive  receptacles of medical mismanagement.  Instead, by tuning in to our inner  consciousness, she explains that we also  gain access to healing powers. These are  not only more beneficial, they are also  safer. One thing I liked about Adair's  approach here is that she analyses our  alienation in terms of its social and  political context, freeing us from immobilizing blame and guilt. Working Inside Out  suggests we do just that. Adair proposes  we begin by refusing to look to authority  as the source of our wisdom. Instead, we  should turn inwards, using the power of our  inner consciousness as a way of understanding the world. In the succeeding chapters  she then guides us outward to reclaim our  minds and our bodies; moving outward yet \  again to redefine our relationships with  our families, friends and lovers - breaking  down the barriers that isolate us from each  other. We continue to expand our horizons  using our new-found powers to become more  effective members of our community.  It is at this point, in the final chapters  of the book, that Adair says explicitly  that with increasing personal power comes  the responsibility to use it to create  social change. She states: "For the first  time in history we cannot be secure that  the next generation will inherit the  earth." In her opinion, political action  is no longer a matter of choice. Thus  we complete the transition.  But the book isn't all analysis. Adair  also provides us with the tools to create  the change. Working Inside Out  contains  no less than fifty meditations. Within  these, we also learn how to use symbols,  affirmations and energy circles as ways  to work with our inner consciousness.  Another feature I liked is'that the  meditations aren't all put together at  the back of the book. Adair mixes practice  with her theory, ending each chapter with  meditations that focus on its theme. I  have tried some of them and it's true:  they are powerful.  Working Inside Out  heals the false separation of spirituality and politics. At  last we are given a way to reclaim our  spirituality without having to buy into  religious myths and self-absorption - or  become a part of the human potential movement's capitalist bonanza. I think this  book will present a strong challenge to  the conservatism currently gripping the  left. It will be interesting to see the  response. Working Inside Out  is now  available in Vancouver bookstores.  Seeking Peace from page 19  I had my baby in the hospital. It was difficult getting there because at this time  the Government had imposed Martial Law on  the city, which meant nobody could be on  the streets between the hours of 8 p.m.  and 6 a.m. While I was having the baby  the Guard came and apprehended two medical  students who were working there. They were  never seen again. A doctor came and told  me I should get out because the Guard  was coming back to get me, so I fled.  Having a baby changed my image with the  authorities. For example, we would travel  as a family in a pick-up truck to check  out the route. One time we had to pass by  a refinery which was heavily guarded. They  stopped us and asked for our papers. They  wanted to check the car. But when they saw  the baby they began to play with her. They  got so engrossed in their play they didn't  bother carrying out the search. They just  told us we could go. This happened many  times with the authorities including the  death squads, even when the baby was  asleep in my arms.  In San Salvador at this time the repression  was very heavy. Buildings and vehicles were  burned: there were more and more assassi- 'Ģ  nations and disappearances. There were  many informers. As a result, we had to  flee the house we were living in. I would  stay at a different house almost every  night. My child, who was then three  months old, would stay with my mother. It  was also at this time that a cousin of  mine, a commandante at the front, was  captured.  The authorities tried every way they could  to gather information about people's involvement in the revolution. For example,  one day in a companero's house they questioned a six-year-old child. They put him  on a soldier's lap, pulled out a gun and  asked if he knew what it was. The child  replied, "Yes." Then the soldier asked  if he had ever seen anyone bring any >of  these into the house. The child said, "No."  They asked him several times, and threatened to kill his mother if he.didn't tell  the truth, but the child never gave them  away.  Several weeks after they captured my  cousin they came to my parents' house to  get me. I had just stepped out to buy milk  for my child when I saw my brother running  toward me. He told me there were three  trucks coming and to get out fast. I  grabbed a few things, my child, and ran.  The police started questioning everybody -  showing a photograph of me and asking the  children if they knew me. They were scared  and crying. My mother said I. had lived  there as a boarder and therefore she didn't  know much about me. Then they began digging  up the garden and the yard looking for  weapons but they didn't find anything.  They also searched the house and took some  of my mother's money and possessions. My  mother was afraid for the child and wanted  to take her away from me. After that I  just saw my family on the streets. My  father would give me money from time to  Departure  By this time things were so bad; so many  people, many of whom I knew, were being  kidnapped, assassinated, tortured, found  dead in the streets. There was a prison  that "specialized" in torture techniques.  Many of those who were considered "disappeared" were in prison being tortured.  Finally we had to leave El Salvador to  continue our work in exile. But it was  difficult to know where to go - the Hon-  duran Army was rounding up, killing and  raping El Salvadoreans, making it impossible to carry on our work there. We went  to Costa Rica but we couldn't stay there  either. A kidnapping there in which a  Salvadorean was killed made all Salvadore-*  ans suspects. So we decided to come to  Nicaragua. In spite of all its problems,  there is no other place in Central America  where refugees are treated so well - the  Government even helps with food, clothes  and economic aid when it can.  If you're getting too much news  and too little information,  our Public Affairs programmes  offer a real alternative  The Rational Mon - Fri 7 - 7:30 pm  daily news and analysis from the left  NightwatCh Wed7:30 -8 pm  in-depth look at the issues  Union Made Wed 8:30- 9:30pm  by labour for labour  Redeye  Sat 9 am-noon  :, arts and news analysis  Womanvision Mon 7:30 - 8:30 pm  feminist current affairs & arts  Coming Out Thurs 7:30 - 8:30 pm  gay and lesbian perspectives  The Lesbian ShOWThurs 8:30 - 9:30 pm  B. C. 's only lesbian radio  America Latina al Dia sat noon -1 pm  Latin American news and music  CO-OP RADIO  l@2o^K]  Call us for a free programme guide 684-8494 30 Kinesis March '85  ARTS  Working together  by Tory Tanner  The Work Party is a Vancouver-based band  that records for the independent label  Mo Da Mu. Their music provides the listener  with an alternative to the mainstream  meaningless drivel currently heard on AM  stations. I recently interviewed Annie  (vocals, guitar) and Conny (drums) as the  band prepared for its first cross-Canada  tour. During the course of our conversation  one message came through loud and clear -  these two women are concerned individuals  who are striving for the equality of women  in music, and more importantly, in life.  Tory:  Describe your beginnings in music...  when did you first start playing?  Annie:  My whole family plays music. We  sang a lot together. When I was 11 I  started to accompany myself with the guitar.  When I left the Islands and came to the  city I realized that hot all people share  music with each other, and that I was a  bit of an oddball. I gravitated towards  other oddballs and now we make music  together.  Conny: I played piano and guitar as a  child, and music was always a part of  my life.  T:  When did you start drumming and why  did you switch to drums?  C: As a child, it was something I always  wanted to do but felt I couldn't because  it wasn't something girls did, so it was  a.big opportunity for me when I was 26 to  play drums...I was living in a house that  had a lot on instruments lying around and  there was a drum set, so I just played.  A:  I think she's shy and likes to sit  behind her drums instead of up front,  personally. Beside's which, she has got a  great sense of rhythm.  The Work Party has a characteristic rarely  found in other bands - togetherness. The  band members strive to create music and jj  realise the value of each person's creativity and input towards the final goal.  There is no dominant force in the group  or outstanding ego. As a band, the Work  Party is a tight unit, not fragments  just floating together individually  trying to get to the top.  A:  Alvin and I both front the band. He  used to front the band, then we decided  that we didn't want a man fronting the  band so now we share it. We're not co-lead  vocalists, we both just sing.  C:  We didn't really want to have any  single person in the spotlight. We have  three guitarists - no lead.  A:  We share all the parts. We work things  out together.  T:  How do you write your music?  A:  We work out rhythms and melodies that  lock together and create the music.  C:  Someone brings in a chord progression  or melody, and then we jam. Alyin or  Annie will take it home and fit lyrics to  it...  T:  Two women and three men in the band...  We \  I  all musicians working together.  C:  There is not a sense of us and them.  It's not Annie and me against the men.  There really isn't any awareness of male  and female. We relate to each other as  people.  A:  This is the most supportive band I've  C:  I don't think our band has real stereotypes of male/female gender type expressions or duties.  A:  We all have different abilities - ones  that don't necessarily fit into stereotypes.  Prejudice and criticism seem to follow  women whenever they try something new and  music is no exception.  A:  Well, in Tin Twist people used to think  that Conny and I were men. I guess we  didn't do very feminine things and our  hair was extremely short...but I don't  think that people think we're men now -  probably has a lot to do with me growing  my hair!  H Have you encountered any unjustified  criticism?  A:  Well I have experienced a lot of "not  bad for a chick."  C::• I tend to ignore it. I try to be oblivious to the prejudice and comments.  A: We both know what we are talking about.  We are involved in all parts of the music  industry.  C:  You never hear Annie say "oh, Alvin can  you fix my guitar string?" We are beyond  that, we are  issues for years now and we shouldn't be  giving them so much weight. We should be  talking about our futures, not oppression.  We don't want to be seen as the two women  in the band. We are just people, part of ■  a group of musicians.  A:  We've dealt with oppression all our  lives as women, musicians, and as people.  It doesn't do any good to think about  being oppressed all day long.  C:  It is changing, though. Music now,  what's going on in the alternative scene  and the commercial scene is that there are  a lot more serious women musicians involved  in all aspects of music.  A:  I want to move ahead and work towards  more positive things - the next step  beyond the oppression.  Many women, either by choice or under  pressure from men, have elected to portray  a 'sex kitten' image when performing. They  sideline music while selling sex. And  what's worse is that these women are at  the top of the charts! Annie and Conny are  not 'sex kittens' and they look down on  those women who do place more emphasis on  their appearance than on the music.  A: There are definitely a lot of performers  like that, but I think that there have  been many talented women musicians over  the years too. Many of_ them were abused  by the media but that doesn't take away  from their talent.  C: There are a lot of women out there who  are not that stereotype. People like Nina  Hagen and Chrissie Hynde from the Pretenders.  A:  Not all women are men's pawns.  C:  I've come to the decision that if we  keep on discussing this subject in these  terms in 1985, then we are not going forward. We've been talking about these  We are living in a world of unrest. With  nuclear weapons looming above us it is  hard to think of peace. Poverty is killing  millions of people, yet we don't seem to  have any hope of solving the problems. If  we are to find answers then we must speak  up now.  A:  I think our governments are being as  inhuman and unloving as people can  possibly be.  C:  The basic most valued symbol in our  society is the dollar sign, and until we  realize that that is sure to be our  demise, then we've got severe problems.  A:  We have to learn to work with other  people, and to tolerate  stand up and be righteous about human  beings and the value of our lives.  C:  We are responsible for one another.  A:  People having heavy racial or sexual  or religious prejudices all keep us separated. The system that prevails in our  society is one of divisions and labels  that promote fear, hatred, mistrust,  paranoia.  C:  It's time to break the walls of  separatism.  A:  Get over these divisions and work together as the human race. Man has been  conquering the world now for several thousand years and it's just about conquered.  It's been polluted, blown up and bombed.  How much more is it going to take before  people become aware of their environment?  continued on page 33 March '85 Kinesis 31  RUBYMUSIC  by Connie Smith  With the exception of three days every  summer,  it is a rare occurrence when a  collection of women's music pioneers come  to this city. All at one time. All on one  stage.  But it's going to happen.  Cris Williamson,   Teresa Trull,  Tret Fure,  and Barbara'Higbie will be performing at  the Vancouver East Cultural Centre,  on  March 24,  courtesy of the Vancouver Folk  Music Festival.  The show starts at 8 p.m.  and the tickets are $12.  If you can afford  one concert this year,   let it be this  one.   The effects should last you a long  time.  TERESA TRULL AND BARBARA HIGBIE  Teresa Trull and Barbara Higbie met in  the livestock pavillion at a Reno rodeo.  They were both in town to play at the  same benefit, but this was their first  time face to face.  The meeting was electric and during their  first performance together (which was  spur-of-the-moment and unrehearsed) they  received a standing ovation in the middle  of the song. Not anxious to ruin a good  thing, they became'a duo and for the past  three years, "this compatible, fair-  haired pair of irreverent, energetic and  refreshingly unself-conscious Geminis"  have been charming the inhibitions out  of their audiences as well as spreading  the word that being a woman just isn't  what it used to be.  Teresa was raised on a chicken farm outside Durham, North Carolina. When, her  family moved into town, she joined the  church choir and began singing gospel.  So, as Teresa grew up she made the natural progression from gospel to blues to  rhythm and blues.  In high school, she was part of a  group called Action For Forgotten  Women who assisted women in prison. She also sang briefly in a  band which played up and down  the east coast.  After high school, Theresa  moved to New York City where  she played guitar and sang on  the street,painted mural:  and worked in a daycare  centre. She also performed frequently for  the women's community  in upstate New York.  In the mid-seventies,  Theresa was contacted  by Olivia Records.  They wanted her to  open Meg Christian's  New York concert.  Olivia had heard a  tape of a radio program Theresa had done  and they were very interested in meeting her.  That interest turned into  admiration and Theresa was asked to come  to California to join Olivia Records.  Teresa made her first public appearance  as an Olivia artist on September 25,  1976, at the Women's Building in Los  Angeles. She shared the stage with Holly  Near, Cris Williamson, Meg Christian, and  Linda Tillery. Olivia Records was very  new and Teresa brought to it, and to us,  a tradition of blues and gospel as experienced by a white working woman. And  in doing so, her repertoire gave us back  parts of our history and broadened our  knowledge of what was women's music.  Teresa has recorded two albums on the  Olivia label, The Ways A Woman Can Be  Coming to Vancouver  OLIVIA TOPLINERS TOGETHER  Tret Fure  (1977) and Let It Be Known (1980). She  and Barbara Higbie released their album  Unexpected (1983) on Olivia's new label,  Second Wave. She has also recorded with  Joan Baez, Mary Watkins, Holly Near, and  Ferron.  After appearing at  the Vancouver Folk  Music Festival last  summer, (interviews  with Theresa and  Barbara can be found  in the September Kinesis) ,   Theresa returned to the Bay  area and produced  and arranged a debut album for Diedre  McCalla, called Don't  Doubt It.  Barbara Higbie was  born in Coldwater,   Teresa Trull and Barbara Higbie  Michigan. She spent her childhood in Indiana and moved to West Africa when she was  thirteen. As a young girl, she studied  classical piano but was later influenced  by the African drumming she heard as a  teenager. When she was fifteen, she started listening to Holly Near.  Barbara spent high school in Orange County,  California, an area notorious for its conservatism. But she remedied her situation  by attending a women's college in the Bay  area.  During her sophomore year she went to  France and met musicians Lorraine Duisit  (Trapezoid) and Darol Anger (New Acoustic  Music Congress_. Barbara was supposed to  be studying French, but she decided to become a full-time musician instead.  She graduated from Mills College in  Oakland and went to Africa on a  fellowhip to study and collect  traditional music. When she returned, she joined the Robin  Flower Band.  Barbara has played the fiddle  with Barbara Dane, Terry  Garthwaite, Ferron and  Saheeb. In 1982, she  released an album  dth Darol Anger,  called Tideline,  on the Windham  Hill label. Last  summer, she appeared at the  folk festival  • with Theresa,  and with Darol  , in the New Acoustic Music Congress.  CRIS WILLIAMSON  There's an old story in movement his-  £  tory about a late  night conversation that took place in the  early 70's in Washington D.C. Meg Christian and a group of friends were discussing the need for some sort of support  for women musicians. Cris Williamson,  who was visiting, said, "Why don't you  guys start a record company." Cris left  town the next day, but Olivia was born.  Olivia's first album release was Meg's I  Know You Know.  On its heels came Gris's  The Changer and the Changed.  And these two  albums became the soundtrack to an epic  called women's liberation.  Cris was born in South Dakota and carries  with her a reverence for the Black Hills  and the Sioux Indians who live there. She  was the daughter of a forest ranger so she  led a nomadic life when she was very young.  She grew up in the wilderness of Wyoming,  without electricity. But the family sing-  alongs and the wind-up Victrola introduced  her to music.  When the family  moved into town,  Cris didn't waste  any time. She studied voice and piano  and she recorded  three albums for  Avanti Records while  she was still in  f high school. At the  2 University of Denver,  1 she took up guitar  ~ and began performing  0 as a folk artist.  1 Later she joined a  rock and roll band.  In 1969, Cris graduated from college and  migrated to the west coast. In 1971, she  recorded Cris Williamson  for Ampex. But  when the company closed its record  division six months later, she decided to  look for a label which would give her more  independence. That label did not exist  until 1973.  Cris has recorded six albums with Olivia:  The Changer and the Changed  (1975), Live  Dream with June Millington and Jackie  Robbins (1979). Strange Paradise   (1980),  Blue Rider''(1982) , Lumiere,  a science  fantasty for children (1982), and Prairie  Fire  which will be released this month.  Olivia has also reissued the Ampex album  from 1971.  TRET FURE  Last year, Olivia released a new album by  guitarist and singer Tret Fure, called    -,  Terminal Hold.  This move represented  Tret's return to performing after a ten  year period as a technician, producer,  engineer, and studio musician.  Another midwesterner, Tret was born in  Iowa, raised in Michigan, and attended the  University of California at Berkeley. She  • began to write music when she was nineteen.  After trying out New York, Tret settled in  Los Angeles, where she teamed up with  Spencer Davis. She toured with him as a  vocalist and guitarist in the early 70's.  She recorded the'album Mousetrap  with  Davis and she wrote the single from that  album, "What's Gonna Happen When The Rainy  . Season Comes."  Her first solo album, Tret Fure, was produced in 1973 by the late Lowell George of  Little Feat. To promote the album she  toured extensively, opening for Yes, Poco,  and J. Geils Band, Little Feat and Bonnie  Raitt. ''5^|^'  I Know You Know and The  Changer and the Changed  became the soundtrack to an  epic called women's liberation.  In 1975, she left the stage to learn the  technical side of music. Her projects included a movie soundtrack and the PBS  documentary Is Anybody Home on the Range.  She also engineered Cris Williamson's  album Lumiere,  and engineered, co-produced  and performed on Blue Rider  and Prairie  Fire  and on June Millington's Heartsong.  Tret was a vocalist and lead guitarist at  Olivia's Tenth Anniversary Concert at  Carnegie Hall and she produced and mixed  the anniversary album. 32 Kinesis March '32  Smffsn Puss  f3t/lr(!A/0  by Deb Thomas  Backtalk  by Robin Becker. AliceJamesBooks,  (Cambridge, Mass: 1982), 74p  Recently, while reading an article on  painter James Spencer, I used several  references to his "mature style", as differentiated, I presume, from his youthful  style. The poet's equivalent is "finding  one's voice." I remember this concept  being much-touted when I took writing  courses in University. Some believed it  to be as important as a writer's other  miraculous accomplishment, "making a living ."  Though such concepts can be confining and  have the danger in any artist of stagnating the artist's potential, there is something to the idea that a poet comes to a  place (a voice or style) that feels right  and sounds true.  Becker is perilously close to "finding  her voice." She is capable of clear,  confident writing that one senses is  close to her emotional marrow. She is  also capable, however, of faltering, of  injecting a self-conscious of awkward  phrase at a crucial moment. From "Ghazal:  An Impasse":  Sun glints on a metal box of watercolour  paints  wind stills to a silence like emergency.  Skillful alliteration and careful scene-  setting makes for a beautiful first line.  All is well in the second line, too, until "like emergency." This phrase serves  no pictorial purpose and the emotional  purpose it might have served is spoiled by  the jarring to eye, ear and sensibilities  of a word that calls up images for me of  flashing lights and screaming sirens.  At her best, Becker can give carefully  caught moments that stand brilliantly  clear and along. From "Berkshire Country  Journal":  The animals    fixed in their snowy field  rotate their heads  Sunset   a flare of pink  in a cow 's nostril  "Morning Poem" is a beautiful example of  Becker's skill in this regard. A prose  poem which moves smoothly through Becker's  thoughts on waking with a lover, it is  touching without being sentimental.  I would try to hold you back,  not out of  meanness but fear.  Oh my practical, my  worldly wise.   You know the body falters,  falls in on itself.   Tell me that we will  never want from each other what we cannot  have.  That last line is, for me, more than touching. It is the kind of light touch on a  sensitive nerve which Becker does so well.  Part of this skill is Becker's honesty and  simplicity. Seldom did I have the sense  that lines were constructed merely to  dazzle. From "After Making Love":  ...she finds me wordy.  Go to sleep,  she says &  turns over.  It's OK.  More than once I've  lain  stretched out alone smoking  while some pragmatist  wanting a little peace  went to bed....  and from "Documentary":  You say it doesn't have to be  so cut & dried like day or night,  friends or lovers.  You say this  for two years  in every major eastern city  while numerous house guests sleep  in the dark behind you.  To write lines like that without sounding  vengeful or bitter takes a certain honesty  of soul. The lines come across as simple  statements of truth.  The poems that feel most self-conscious to  me are Becker's poems about her childhood.  There are a fair number of these sprinkled  throughout the collection. Perhaps this  self-consciousness is merely reflective of  how she felt as a child. From "A Good  Education":  Fractions I never got either,  subtracting  ■from pieces of things.   When it was pies,  OK,  but when it was point zero,  zero four  I ended up weeping.  Her natural simplicity is reduced to its  lowest common denominator in these childhood poems and gives us less the impression  of an adult looking back than of a child  speaking in the moment.  My sense is that Becker will continue to -  get better, that she will gain more wisdom  and perspective over the years to enhance  what is already evident here. I am certain  that her natural talents of honesty, simplicity, and self-confidence will continue  to stand her in good stead.  Dry Media  by Brenda Riches. Turnstone Press  (Winnipeg: 1980) 67 p.  Brenda Riches, in contrast to Becker, is a  self-conscious writer. This is not necessarily bad. The collection begins with a  1  poem where this careful shaping of lines and  paragraphs and this deliberate attention to  the sound of every word are used to good  advantage. "Living Room" is an exploration  of the passage of light throughout the day  in a single room:  Sun lights up the pocked skins of many  oranges that fill a round  basket.  It sends light spinning along its  wicker coils.  The majority of the works in the collection  are prose-poems. A few short lyric poems  are interspersed among these longer poems.  Riches seems comfortable in both forms. Both  are subject to her particular skills (she  is especially gifted at the art of metaphor)  and her particular shortcomings.  "Persimmon," not far into the collection,  is another poem which highlights her skills:  Virginia was sorting socks.  Seven orange  and thirteen brown.  The brown were perfect,  but three of the orange had holes in them.  She slid her hand into one,  stretched her  fingers to web it held it to the light.  Ambrose,  she said aloud.  As matters stand  at the moment,  I don 't give a Chinese fig  for you.  Riches' natural impertinence and irreverence  are shown in their best form here.  As the collection progresses, however, the  irreverence Is often reduced to apparent  insensitivity, the impertinence to a nasty  vengefulness. Perhaps this is Riches' existential comment on how people truly feel  about each other in their private worlds.  The impression conveyed, however, is of an  edge of unsettling insanity in Riches'  characters.  When not being vengeful, Riches waxes roc-  coco in her use of metaphor. By the end of  the collection, I felt exhausted from  having battled my wiy through a jungle of  language to extricate her message.  The poem "Ararat" is a classic example of  this. It reminds me of things I wrote when  my intention was to dazzle. The message is  well-buried in what is a kind of "heightened awareness" exploration of each element  of the character's surroundings. Lines like  Isn 't it enough that stars unfurl  constantly all over all of the sky too  far away no stalks to root them? Some  whiteness must remain  husked.  are pure, unformed, youthful obsession with  words. There is none of the mature stillness, the silence between lines, that is  evident in "Living Room" of of the easiness  of "Persimmon" and "The Amanda Pieces."  Amanda is teaching her grandmother to  suck eggs.   "Make a pinhole,  Grannie,"  she says.   "One at each end." Sharp as two  pins,  Grannie cottons on.  There are no  flies on Grannie.  When one is aware of how well Riches can  write, poems like "Ararat" and "Web  Threads " seem all the more unfortunate.  Riches could advance her particular art a  good deal more with the practice of some  restraint, by allowing space and breath into  the rich density of her language. She has  skill and cleverness and needs now to invest a bit more effort in the finding of her  own true "voice."  Review copies of poetry can be sent to Deb  Thomas at her new address,  524 B Robson  Street,  Nelson,  BC,   V1L 5A7.  This column appears quarterly in Kinesis.  Birth  Enhancement  Services  ... Pre/Post Natal Counselling...  Labour Support... Education...  Midwifery Services...  Mary Sullivan 733-6077 Carol A nne Letty 254-9759  Gloria Lemay 731-2980  Ariel Books  BARBARA WILSON, author, will read  from "Murder in the Collective" and  discuss the Anti-Marcos struggle in the  Phillipines.  IWD SALE - MARCH 6-9  20% off all books with women/women in the titles  at Ariel Books, 2766 West 4th Avenue  ■N  See you there! March'85 Kinesis 33  Work Party from page 30  C:   I think that people do know what they  want. Most people in Canada voted NO we  don't want the cruise missile...but we're  powerless. We can vote and have endless  referendums' yet nothing happens. Maybe  the only thing left to do is non-violent  civil disobedience. We don't want the  cruise missile in Canada.  It is no longer considered daring to say  "I am a feminist." Feminism is not a  dirty word anymore. What has become increasingly difficult, however, is to  actually be a feminist - to believe in  yourself and speak out against male  dominance.  T:  What does it mean to be  nist?  ole  A:  Women who just step into a man s i  and live by his rules are not feminist,  they are just playing his game. Feminism  is being aware of yourself as a woman  and living up to your potential. People's  personal potential should not be crushed  out of them as children.  C:  Yes, your potential should not be predetermined by the shape of your genitals.  A:  Our system doesn't encourage love of  each other, compassion or understanding.  C: A feminist attitude is contrary to the  system, which wants everyone to have 2.2  kids and to be married —  A:   ...and to be materialistic. There's  this myth that the more you buy the happier  you'll be and that is crap.  C:  Our society gives that heterosexual or  male/female relationship precedence in the  law, tax breaks, jobs - you make it! It is  by and for men - on their terms. Feminism,  however, is not separatism. We need  equality and androgyny in our roles.  Through lyrics, musicians are often able  to convey ideas and thoughts that we as  people are to afraid to express in everyday life. We don't stand up for our rights  or speak out on issues that concern us. The  Work Party, like any other band, has the  power to speak for us and voice our  thoughts. Music is universal and its  language should not be wasted with insignificant words lacking thought and depth.  This band is not afraid to confront world  problems and express their hopes for the  future.  T:  What do you hope to accomplish with  your music, is it feasible that you can  make a living from it?  A:  I want to reach more is  conceivable that our music could be played  on commercial stations now, not just  university/alternate stations. But I won't  sell myself short. I won't cater to AM  stations; if our music fits their criteria  then fine, but we won't change just to  please them. I don't exist to turn a  profit - that's not my life's definition.  But I would like to earn a living from  my music.  C: I just want to play what feels right..  The music that comes from inside of me.  .4: I want to inspire people if I can, to  take a look at themselves and learn about  each other. To be sensitive and to care>  and love one another. Love is the most  revolutionary thing in the world. Music  can communicate those ideas.  C: Music has always been an effective tool.  for conveying messages.  A:  In our music, I want to express  optimism and love.  The Work Party is about to embark on a  Canadian tour with stops in all the major  cities. Their 12" single, The Work Song/  Come on Over  is available through MO DA MU,  Box 374, 810 West Broadway, VAncouver, BC,  V5Z 1J8.  Tory Tanner is a Vancouver-based freelance  writer. Her main interest is in the entertainment field of writing.  LETTERS  Working to end  anti-semitism  Kinesis:  In light of the recent attacks on a synagogue and a Jewish funeral chapel, we  feeled compelled to express our outrage  and concern. We can only see these events  in the context of growing conservatism  which fosters a climate of intolerance  and fear. It is important to recognize  that many groups are under attack now:  trade unionists, women, gays, lesbians,  the poor, etc. We all need to speak out  for each other.  We as Jews are encouraged by the support  we have seen since these attacks, and  feel it is crucial that it continue. Each  person must individually take responsibility for fighting anti-semitism by  speaking out against it wherever it is  encountered. None of us can afford to be  silent.  Sarah White  Holly Devor  Dorothy Elias  Shari Bergman  Tova Wagman  Hinda Avery  Baylah Greenspoon  Nancy Rosenberg  Now, after this long but I think necessary  comment explaining my position, I have come  to the delicate task of asking your cooperation within your organization. Would you  agree to bring this to the attention of  your readers to see what their opinion is  and if they can between them manage a  contribution?  I do thank you for your kind understanding  and assistance.  A tribute to  RadclyffeHall  Kinesis:  First, I wish to apologize for my inadequate English. It is the first time I  have to draft this type of letter and  frankly I do not know exactly how to  bring my point forward. Still, I must try  as the issue is for me, for us lesbians, of  some significance. My English friends and  I share a very great admiration and interest  in Radclyffe Hall who really needs no presentation to us "her" people... For this  reason, I have offered to share some of  the postage expenses and work related to  this appeal, hence the envelope bearing a  Canadian postmark.  I have been to England two years ago mainly  to get to know for myself the England she  loved so much, visited some of the houses  in which she lived and was finally moved  to tears when I discovered the shabby  vault at Highgate Cemetery for which, so  obviously, nobody cared anymore. I left  some flowers there and only succeeded in  making the place.look more pitiful by  doing so. Therefore, when my friends began  to talk about their project, I rallied  wholeheartedly. Aside from restoring a  measure of dignity to her resting place,  the success of the appeal would be life a  proof that her courage has not been forgotten.  Chantale Simoneau  10,065 Pare Georges  Montreal-North, Que.  Canada. H1H 4Y2  Researching  breastfeeding  I am writing re: breastfeeding.  I would like to hear from women who have  recently given birth in hospital. INFACT  (Infant Feeding Action Coalition) is concerned about the increase in formula feeding, particularly in the Third World. I am  trying to gather information about what is  happening in British Columbia.  Here are the questions I would like to ask:  -How soon after birth was your baby'put  to your breast?  -Was the baby left with you? Or taken to  the nursery between feedings?  -Were you encouraged to nurse your own  baby even if you felt you couldn't?  -Was the baby ever bottlefed without  your consent?  -Were you given literature about infant  formula?  -Were you given a "discharge pack"  containing a sample of formula upon  discharge?  -Any other information you think would  be useful would be appreciated.  Thank you for publishing this letter.  In sisterhood,  Amy Dalgleish  4768 Blenheim St.  Vancouver BC  V6L 3A6  263-4684  (Efje &egteter  The Register is a biannual publication  accepting submissions of a historical nature,  including original research, bibliographical  essays, book reviews and interviews. Works  are welcomed in either French or English.  Submissions should be within 2,500 and  12,500 words in length.  Submissions are available for:  one year $5.00  Two years $9.00  three years $12.00  All correspondence should be addressed to:  The Register, McGill University, 855  Sherbrooke Street, West, Montreal, Quebec,  H3A 2T7. Back issues available $3.00 each.  UPRISING  BREADS  BAKERY  Vancouver's Best  Wholegrain Breads  1697 VENABLES ST.  VANCOUVER, BC  V5L2H1 (604)254-5635  OREGON .SUMMED  Marcia Meyer  WOMAN'S BOOKSTORE  KELLY'S (GRANVILLE MALL)  BLACK  ARIEL BOOKS BANYAN BOOKS  .SAM THE RECORD MAN        LITTLE SISTERS  YOUR HUMBLE SERVANT RECORDS 34 Kinesis March'85  BULLETIN BOARD  INTERNATIONAL  WOMEN'S DAY  FILM EXHIBITION BENEFIT, Thurs., March 7,  8p.m. Women in Focus Art Gallery, 456  W. Broadway - Films by women, produced  by Canadian Film Makers West and Women  In Focus. Donation at the door.  THE JUSTICE INSTITUTE OF VANCOUVER is  sponsoring a conference on "The Sexual  Exploitation of Children: pedophilia and  child pornography" March 19-20, 1985 at  the Justice Institute. Fee is $65. For  more info or to register contact: Extension Programs, Justice Institute, 4180  West 4th Ave., Vancouver, B.C. V6R 4J5 or  call Shelley Rivkin, Extension Programs,  228-9771, local 233.  WOMEN'S DANCE - Fri., March 8, 8p.m.  Italian Cultural Centre(banquet room)  3075 Slocan (on Grandview). Music presented by Jeannine Audette. Indoor smoking area provided. Wheelchair accessible.  Quality child-care provided. Disabled  women requiring transportation please  call 253-7687. Tickets: $3 unemployed,  $5 employed, Batch of 10 - $40. Available  at the usual outlets.  MARCH & RALLY - Sat., March 9, 11a.m.  Meet at Victory Square, Marching to the  North Side of the Art Gallery for the  Rally.  INFORMATION DAY - Sun., March 10, 10:30a.m.  to 5p.m. Vancouver Technical School,  2600 E. Broadway (near Slocan). Free  workshops, Info Booths, Films, Skits  and More. Attendants available for  disabled women. On site quality child  care provided. Lunch catered by Big  Mama Foods. Workshops include:_Jewish  Women, Young feminists, Pornography and  militarism, Lesbian culture, Ireland,  India Mahalia, Singing, Religion, Racism,  Disabled, and many more.  All events sponsored by the International  Women's Day Committee. For more info:  #1 - 603 Powell Street, Van. B«.!C. V6A 1H2  EVENTS  THE NORTH SHORE Information and Volunteer  Centre and the Justice Institute of B.C.  are sponsoring a conference on Wife  Assault: the Vicious Circle, on March  14 and 15. The fee is $3 for evening  session only and $35 for evening and  day (includes lunch and resource materials). Time and Location: Thurs., March  14, 7:30 pm; Fri, March 15, 9 - 4 pm.  at Highland Community School, 3150 Col-  wood, North Vancouver, B.C. To register  or for more info contact: Extension  Programs, Justice Institute of B.C.,  4180 West 4th Ave., Van., B.C. V6R 4J5  ELEVEN FIBRE ARTISTS currently residing  at the Banff Centre for Visual Arts are  presenting contemporary multi-media work  at the Cartwright Street Gallery, 1411  Cartwright St., Feb. 7 to March 31, 1985.  NANCY WHITE - singer/songwriter and  Canada's all-round bitch-goddess of the  great White north, delivers her acidic  musical wit and up-to-the minute satire  to the Vancouver East Cultural Centre,  March 26 to 30, 8:30p.m., a co-presentation of the VECC and the Vancouver Folk  Music Festival. Tix: Tues. Two For One  at $8/ Wed & Thurs $8/ Fri & Sat $10.  For reservations call 254-9578.  CRIS WILLIAMSON, TRET FURE, Teresa Trull,  Barbara Higbie, March 24, 8p.m. One '  Show Only at the Vancouver East Cultural  Centre, 1895 Venables. For reservations,  phone 254-9578. Tix, $12 at the usual  outlets.  "A GALA EVENING WITH ALMETA SPEAKS at  Prospect Point." The Metropolitan Vancouver Athletic and Arts Association (Sponsors of the Gay & Lesbian Summer Games)  is having a benefit dinner on March 10th.  Tickets $35 each are available through  the office. Phone 687-3333 loc. 2268 or  write MVAAA, Sport B.C. Bldg. #302-1200  Hornby St., Van., B.C. V6Z 2E2.  ALL BODYBUILDERS AND THOSE INTERESTED in  bodybuilding are invited to a meeting of  the Construction Club to be held March  8th at 7p.m. We are preparing for a  possible competition in August for the  Gay & Lesbian Summer Games. Call the  MVAAA office for more info at 687-3333  loc. 2268. The location of the meeting  is suite 302-1200 Hornby Street (Sport  B.C. Bldg.)  ALTERNATE IMAGE - a newly formed Gay &  Lesbian Photography club is inviting all  shutterbugs to participate in their  workshops. Call the MVAAA office, 687-  3333 loc. 2268 for info and the next  meeting dates.  THE MVAAA IS LOOKING FOR WOMEN'S FAST PITCH  teams to participate in the upcoming  (Aug. 1-5) Gay & Lesbian Summer Games.  Call 687-3333 loc. 2268 for more info.  Also, any lesbian who is interested in  sports can contact us, and we will put  you in touch with the appropriate team.  ON MARCH 4, 1985 a new Child Care Centre  located in the New Westminster YM-YWCA  at 180 - 6th Street in New Westminster  will open. We invite you to visit the  "Y's Choice". In conjunction with the  Fourth Annual Day Care Week, May 18-26,  1985, our official "Open House" will be  on Saturday, May 25, 1985. Everyone  welcome.' Please call Karen Brandolini  at 526-2485 (local 74) for more info.  TWO WOMEN'S BANDS - Cracked Maria and  Industrial Waste Banned will be appearing Wed., March 6 at John Barley's, 23  W. Cordova. Cost is $3 or $4. Don't miss  this hystoric event.  OPEN HOUSE - Vancouver Women's Health  Collective is celebrating our move to  a new location at 888 Burrard Street.  Refreshments are available for all at  our 'open house' March 15th from 3 to 7  p.m. The Health Collective provides  information on all aspects of health  care for women and the resource centre  includes an extensive library. As well  workshops are presented on topics such  as menopause, premenstrual syndrome,  burth control, sexually transmitted  diseases, breast health, and hysterectomy. Pregnancy testing, abortion counselling, and counselling on many other  health-related topics is available.  WOMEN'S PEACE CAMP FUNDRAISER. A coalition  of Vancouver and Seattle women is planning a Women's Peace Camp on April 26-  27, 1985 before Vancouver's Walk for  Peace. A fundraiser for the camp,  featuring a variety of women performers,  will be held at La Quena, 1111 Commercial Drive, March 16, 8p.m. Please  come! For more info call 254-7923 or  254-4981.  SUBMISSIONS  BRANCHING OUT LESBIAN PRODUCTIONS INC, in  collaboration with Sparkes Gallery, is  producing an all-lesbian art show  set to open in early May 1985. We are  very interested in receiving proposals  (slides of work) from women working in  a variety of mediums for consideration  of inclusion in the show. The deadline  for submissions is March 15, 1985. All  submissions should be addressed to: B.O.  Art Show, c/o Sparkes Gallery, 1114  Queen Street West, Toronto, Ontario,  M6J 1H9.  ARTISTS, CARTOONISTS AND PHOTOGRAPHERS -  Kinesis  needs you. We are looking for  cover ideas and designs, as well as  graphics for inside of the paper. Please  call us, or drop by - 873-5925, 400A  West 5th.  COURSES  OVULATION METHOD OF BIRTH CONTROL classes  held monthly by the Women's Health  Collective. Next session: March 18 and  25, 7-9p.m. at the Collective, 888 Burrard St., Phone 682-1633 to pre-reglste;  Open to women or couples.  THE VANCOUVER WOMEN'S HEALTH COLLECTIVE  presents: 1) Evening Women's Health  Series...March 21 PMS; April 4 Breast  Health; April 24 Menopause; May 9 Sexually Transmitted Diseases; May 30 Getting  Good Medical Care; June 13 Endometriosis;  June 27 Hysterectomy. 7:30p.m. at 888  Burrard, $5 each or $30 for the series,  sliding scale available. Please call a  week in advance to register for childcare  682-1633. 2) Lunch Time Health Series,  Noon to 1p.m. March 13 Birth Control;  March 27 DES; April 10 Ovulation Method  of Fertility Awareness; April 27 VDT's,  May 8 Birth Control; May 22 PMS; June 5  Diaphragm and Cervical Caps. Admission  free. 888 Burrard Street.  PEOPLE'S LAW SCHOOL is holding the following courses:.Welfare Rights, March 14  at Kits House, 7:30p.m. and Maintenance,  support, custody and access March 20 at  False Creek, 7:30p.m. For registration  and info call 734-1126.  SANDRA BUTLER, AUTHOR of Conspiracy of  Silence: The Trauma of Incest  is offering  a training session focused on answering  the following question: How can we, as  counselors, help move our clients from  victims to survivors? The training seminar will be held in Vancouver on March  25. Fee is $80. Contact Sherry Jubilo,  2600% Cherry, Bellingham, WA. 98225  (206) 734-4722.  THE SOUTH SURREY/WHITE ROCK Women's Place  is offering the following courses -  'Basic Repairs for Women,' Wed., March  13th and 29th, 7:30 - 10 p.m.; 'The side March 85 Kinesis 35  BULLETIN BOARD  effects of Prescription Drugs', Thurs.,  March 14th, 7:30p.m.; 'Car repairs -  basic steps', Sat., March 16th 10a.m.-  4p.m. All are held at White Rock Women's  Place, call 536-9611.  PORT COQUITLAM AREA WOMEN'S CENTRE would  like to announce an Open House on Fri.,  March 8th. in celebration of International  Women's Day from 12p.m. to 4p.m. Coffee  and refreshments will be served. Everyone is welcome! For more info call 941- MISCELLANEOUS  6311 weekdays from 10a.m.-3p.m.  tions. Creative improvisation, singing  as meditation/therapy, and group signing  of meaningful songs. (2) Sun., April 14,  noon-3, Britannia Music Room, Children  and Friends. Similar in format to that described above, but with emphasis on the  needs of children. All ages are welcome,  and anyone over 6 can come alone, but .  the ongoing benefits to the youngers  are more apparent when shared with older  people in their lives. For more info call  872-4251.  SELF-ESTEEM FOR WOMEN workshop March 8-9,  1985 in White Rock. 'Relationship Workshop for Couples', March 22-24 at Crescent Beach. For info and registration,  contact Anne Davies, M.A. (psychology)  210-1548 Johnston Rd., White Rock, B.C.  V4B 3Z8. (604) 531-8555.  DEALING WITH STRESS Through Autogenic  Training. Learn a systematic relaxation  technique in six sessions. A group for  women begins Wed., May 1 from 5:45-7:15.  A mixed group begins Thurs., May 2  from 5:45 to 7:15. Cost is $40. Regista-  tion is limited to nine participants  in each group. Call Kristin Penn at  872-0431. Individual sessions also  available.  THE SINGLE PARENT DROP-IN and Information  Centre located in.the "Y" at 180-6th St.  New Westminster is open Tues., Wed., and  Thursd. from 9:30a.m. to 2:30p.m. Our  phone number is 526-2485, local 34. Some  Recovery Anonymous S.A.R.A. Mothers  United Group. Call Diane Edmondson for  further info.  LAFMPAG (Lesbian and Feminist Mothers  Political Action Group) independent  of government funding. We provide quality silkscreening and custom design  specializing in T-shirts, with non-ex-  ploitive employment for women. We are  seeking two more collective members  who have an interest in learning silk-  screening or have experience. Please  phone Klig at 255-0259 or Lori at 255-  0730 for more info.  LESBIAN FEMINIST PARENT on fixed income  seeks same to share a home and to create  a warm, secure and growing environment  for ourselves and our children.  If you  can match my $400 (or come close) and  are interested, please write or better  still call: Jas 684-8907 (collect). Box  2184, Squamish, B.C. VON 3G0.  LESBIAN CHOIR looking for an accompanist.  We are a group of women who enjoy singing together. If you would like to make  music with us, please leave a message  for Nan at 984-8744.  WEEKEND WORKSHOP ON GIRLS Participation in  Sport. Fri., March 15 and Sat., March  16 at Hyde Creek Community Centre,  1379 Laurier Ave., Port Coquitlam.  Sponsored by CAAW&S, Port Coquitlam  Women's Centre, Port Coquitlam Recreation Department. For further info call  942-0285. All girls, teachers, parents,  coaches welcome.  FRYWORK PRE-EMPLOYMENT PROGRAM FOR WOMEN  We continue to work with women who are  having difficulty re-entering the job  market. Our main target group is women  from corrections and/or alcohol and drug  backgrounds. We ask that a woman contact  us five weeks prior to the starting date  of the next course. Courses June 3-July  26. Call 876-9251 and Aug. 12-0ct. 4.  Register 5 wks. in advance.  BUDGET UNIVERSITY presents The Second  Semester (Spring 1985) featuring Vancouver's Other Media: Who They Are And How  To Use Them - Mon., March 11 and 18,7:30  p.m. -March 11 - An intro to Vancouver's  Alternative Media - Native, Labour, Gay,  Feminist, Student, Community Activist -  and How to Access Them. March 18 - Investigative Journalism: A How-to for  Activists, Researchers, and Interested  Lay People. Emma Kivisild, Editor of  Kinesis; Punam Khosla, active member of  the Women's Programming Caucus at Vancouver Co-op Radio; other members from  Kinesis and Co-op Radio will be facilitating. Above courses at 1645 Commercial  Drive. Then at LaQuena, 1111 Commercial  Drive - Women's Direct Action: The Theoretical Beginnings. 1760 to the Present.  Kandace Kerr March 5 through March 21,  7:30p.m. Tues., March 5, 7:30p.m. The  Theory of Direct Action, North American  Experiences to 1900. Wed., March 13,  7:30p.m. 1900-1960: NOrth American  Experiences to 1960. Thursday, March 21,  7:30p.m. 1960 to the Present.  CHAIR IN WOMEN'S STUDIES - The Women's  Studies Program at Simon Fraser University (SFU> is seeking a senior candidate  to inaugurate its endowed chair, beginning in either September 1985 for one  year, or January 1986 for eight months,  with a possibility for an additional  year. Applicants in all fields are invited, particularly in law, social  policy, anthropology/sociology, visual  arts, engineering, education, and  comparative literature. Applicants must  be Canadian citizens or landed immigrants,  and must have appropriate academic or  professional qualifications. Responsibilities will include teaching, public  lectures, and community outreach. Salary  will be that of a senior scholar. Candidate should sens a curriculum vitae and  the names and addresses of three referees, no later than May 10, 1985, to:  The Co-ordinator, Women's Studies Program, SFU, Burnaby, B.C. V5A 1S6 (604)  291-3593.  WOMEN AGAINST THE BUDGET(WAB) is holding  two conferences. One on March 23 and  the other on April 13 - both at the  Maritime Labour Centre, lllVictoria Dr.  between 9a.m. and 4:30p.m. The March  one is talking about 'WAB & Solidarity  Lessons'. The April one is talking about  'Where do we go from here?'. For more  info call Mariane at 251-4952 or Lori  at 251-4651.  LOOKING FOR ONE OR TWO non-smoking feminists  to share our 5-bedroom co-op house at  Pender and Nanaimo. Rent is $650, split  4. or 5 ways. Fireplace, large bath tub,  stained glass and groovy roommates.  Call 255-3031.  FEMINIST HAS ROOM AVAILABLE in shared house  for March 1. $215 inclusive. Location  Commercial and Graveley area. 255-0160.  TO ALL WOMEN who have ever been members  of Sitka Housing Co-op: please contact  874-4665 or 255-9265 by April 1. We are  updating our membership list.  GUIDE TO THE B.C: WOMEN'S MOVEMENT  Additions & Corrections Page. If you know  of any group who is not in the Guide and  should be, or any corrections of address,  phone numbers, etc., please write or  call them in to Vancouver Status of  Women, 400A West 5th Ave. Van., B.C.  V5Y 1J8; 873-1427 before March 31.  Guide available from VSW for $3.00.  CLASSIFIED  FEMINIST quiet, responsible, looking for  the same to share three bedroom duplex  in Richmond. Fireplace, spacious, two  sundecks, carport, two bathrooms. Total  rent $680 includes utilities, laundry.  To be divided by two or three people.  Call Linda, 274-4868.  WEST  Women Educating in  Self Defense Training  We are available for basic classes  in your area.  Mother-daughter groups encouraged.  2349 St. Catherine Street  Vancouver, British Columbia  V5T3X8    (604)876-6390  OCTOPUS  BOOKS  INEXPENSIVE QUALITY BOOKS  HARD TO GET ART, SOCIAL &  LITERARY MAGAZINES  & JOURNALS  2250 W. 4TH 732-6721  1146 COMMERCIAL      2530913  LOST - LOST - LOST, GENEROUS REWARD. Blue  reclining wheelchair missing from 2075  E. 12th Ave. early February. Urgently  needed. Mari Wright. 875-0188 or drop  off, no questions asked.  SINGING FOR OURSELVES - with Maura Volante.  (l)Sun., March 24, noon-4, Britannia  Music Rm., Wemon only. Workshop in  creative exploration of the voice, for  those of varying abilities and inclina-  WOMEN'S WORK SILKSCREENING COLLECTIVE is  a women's collective business formed  in '84 to develop an economic base for  ISfIPOR,tf5  « Eggs Benedict at Brunch  1 Delicious Beef, Veggieand  Fish Burgers  1 Caesar & Seafood Salads  1 Fresh B.C. Salmon  1 Children's Menu  1 Vegetarian Selections  RAIN FESTIVAL  Outdoor dining at half price  March 19-31  GRANVILLE ISLAND   681-8816 and SUBSCRIBE  Get the real truth by subscribing now to  KINESIS  Published 10 times a'year .w'^kSSh  by Vancouver Status of Women  400A West 5th Ave., Vancouver, B.C. V5Y1J8  □ VSW membership—Includes Kinesis subscription-  $23 (or what you can afford)  □ Kinesis subscription only—$15  □ Institutions—$40  □ Sustainers—$75  □ NEW □ RENEWAL  □ GIFT SUBSCRIPTION FOR A FRIEND  Name   Postal Code -  Phone    . •   -Amount Enclosed _


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