Kinesis, September 1988 Sep 1, 1988

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 /)September, 1988  KINESIS  m.News About Women That's Not In The Dailies  putting the blame where it rta  " htfuir  _5Rd forgive t  elves; grievir^  fnTres and  ess; spirituality;^  confrontations; forgive  moving on. ^  decision to heal; rem  it really happened;/  mbering; believing  reaking silence;  ^whei^it rightfully  to lira and forgive the j  'ng^ftselves; grieving  psiFes and  ess; spirituality;  belongs; learning  child within; trus"  confrontations; forgive]  moving on. i  decision to heal; remenj  it really happened; bn  putting the blame whei  belongs; learning to loy  child within; trusting ol  allowing anger; disclosi1  confrontations; forgive-  moving on. j  decision to heal; remenu  it really happened; bre*  putting the blame where  belongs; learning to love  child within; trusting oil  bering; believing  aking silence;  e it rightfully  e and fmwive the  rselvoajfcieving;!  res aiCT  ess; s^ S^Iity;  >erinjg    jiving  it rf!  an(  rsej  res  htfully  Incest  survivors:  a healing  movement  Reports from Peru,  Iran & Nicaragua  Raging Grannies  Int'l Feminist  I Book Fair STAFF BOX  Kinesis welcomes volunteers  to work on all aspects of  the paper. Call us at 255-  5499. Our next News Group  is Thurs. Sept.8 at 1:30 pm  at Kinesis, #301-1720 Grant  St. All women welcome even if  you don't have experience.  PRODUCTION THIS ISSUE:  Louise Allen, Marsha Arbour,  Gisfcle Carriere, Patty Gibson,  Andrea Lowe, Leanne Mac-  donnell, Allisa McDonald, Sarah Orlowski, Nancy Pollak,  Noreen Shanahan, Emma Kivisild, Gwen Bird, Sonia Marino.  FRONT COVER: Graphic by  Marsha Arbour.  EDITORIAL BOARD: Esther  Shannon, Marsha Arbour, Pat  Feindel, Allisa McDonald,  Nancy Pollak, Noreen Shat  CIRCULATION AND DISTRIBUTION: Gwen Bird, Cat  L'Hirondelle.  ADVERTISING: Marsha Arbour.  OFFICE: Cat L'Hin  idelle.  nperialism.  (pressed in Kinesis  j of the writer and  cessarily reflect VSW  I unsigned material is  nsibility of the Kine-  rial Board.  Kinesis Is published 10 times  a year by the Vancouver Status of Women. Its objectives  are to be a non-sectarian feminist voice for women and  to work actively for social  change, specifically combatting sexism, racism, homophobia and  Views   expressed  are  those of the  do not necessarily refl<  policy. All unsigned  the responsibility of  sis Editorial Board.  SUBSCRIPTIONS: Individual  subscriptions to Kinesis are  $17.50 per year or what you  can afford. Membership in the  Vancouver Status of Women  is $25.50 or what you can afford, includes subscription to  Kinesis.  SUBMISSIONS: All submissions are welcome. We reserve  the right to edit and submission does not guarantee publication. All submissions should  be typed double spaced and  must be signed and include  an address and phone number.  Please note Kinesis does not  accept poetry or fiction contributions. For material to be  returned, a SASE must be included. Editorial guidelines are  available on request.  ADVERTISING: For information about display advertising  rates, please contact Kinesis.  For information about classifieds, please see the classified  page in this issue.  DEADLINE: For features and  reviews the 10th of the month  preceding publication; news  copy, 15th; letters and Bulletin  Board listings 18th. Display  advertising: camera ready,  18th; design required, 12th.  Kinesis is a member of the  Canadian Periodical Publishers Association and is indexed  in the Alternative Press Index.  CORRESPONDENCE: Kinesis, Vancouver Status of  Women, 301-1720 Grant St.,  Vancouver, B.C. V5L 2Y6  Camera work by Northwest  Graphics. Laser printing by  Each Time and Eastside Data  Graphics. Printing by Web  Press Graphics.  Second class mail #6426  ISSN 0317-9095  Why are we so different? After seven years in Canada, a Peruvian  revisits her homeland 10  Family court: fathers who sexually abuse their children still get access 7  INSIDE  fisqcoMs  0W  Mandatory program violates privacy    3  Renate Shearer: a life of commitment    4  Crisis in Long Term Care   New Broadcasting Act disappoints    5   7  Movement Matters 2  Nicaragua's Sofia Montenegro speaks   FEATURES   8  What's News? 6  1 1^7 if   V''  Just a gaggle of Grannies   by Joni Miller  Court fails to protect children   by Noreen Shanahan   5   7  Commentary 10  by Alicia Barsailo  Iran: retribution and the Party of God   by Edna Rahim  Incest survivors: healing is possible   by Kim Irving & Teresa D. Gibson  ARTS   9   12  Beans.... 11  by Nora D. Randall  Periodicals in Review.... 20  by Michele Valiquette  Speaking in our own voices    14  Interviews with the "forcibly poor"   by Alex Maas   15  Letters ...21  Delicious display of lesbian sex   by Pat Feindel   17  Bulletin Board 21  The tragedy is not about incest   by Jeannie Lochrie & Heather Wells   18  compiled by Sonia Marino  KINESIS Sept. 88  _J Movement Matters  ^N^X^XXX^NXX^^  Nn^^^^xxxxx^^^^^^^^^  Movement  matters listings  information  Movement Matters is designed to be a  network of news, updates and information of special interest to the women's  movement. Submissions to Movement Matters should be no more than 500 words,  typed, double-spaced on eight and a half by  eleven paper. Submissions may be edited for  length. Deadline is the 18th of the montb  preceding publication.  The politics  of reproduction  Submissions are being requested for "The  Politics of Reproduction," an upcoming issue of Resources for Feminist Research  which will focus, in particular, on the work  of Mary O'Brien. Writings that explore  O'Brien's philosophy of birth and her critique of dominant Western intellectual traditions are invited. Papers are also encouraged that critique ideologies of reproduction  in other cultures and traditions.  For more information about suggested  topic areas, or to send submissions (in English or French, not to exceed 3000 words,  deadline Feb. 1, 1989), write Somer Bro-  dribb, RFR, c/o OISE, 252 Bloor St. W.,  Toronto, Ont. M5S 1V6.  Women in trades  & technology  conference  "Surviving and Thriving: A Canadian  Conference on Women in Trades and Technology" will be held in Naramata, BC from  October 1-4. Over 400 delegates are expected, representing all facets of industry: tradeswomen, educators, employers and  government officials.  The first two days are for women working in trades and technology. (The conference is open to both employed and unemployed women.) Workshops will allow participants to discuss issues such as career  pathing, overcoming isolation, lobbying and  community-based training. The women will  then be joined by employers and others for  two days of discussion and debate about em  ployment equity, education, and programs  and policies to encourage women's full participation in these labour sectors.  Specific presentations include "Assertiveness Training for Tradeswomen," "Building  Alliances," and "Supervising Male Employees."  For information about attending the conference, call Marcia Braundy at 604-226-  7624, or contact the conference organizers:  Kootenay Women in Trades and Technology, RR 1, Winlaw BC V0G 2J0.  Welcome to  new women's  publications  Two new (or almost new) publications  will emerge this fall for feminist and lesbian  The Womanist hails from Ottawa and  is aiming for national distribution and coverage. It promises up-to-date information  on federal legislation, critical analysis of the  women's movement, international coverage,  and, in particular, "Rumour Has It", a national gossip column.  The Womanist will be distributed for  free, in laundromats, daycare centres, family places, etc. The collectively-run paper is  seeking women to contribute as writers, distributors, graphic artists, and subscribers.  Subscriptions for the bimonthly tabloid are  $5-$10. Write Box 76, Stn. B, Ottawa, Ont.  KIP 6C3.  From Montreal comes a revived version  of Long Time Coming, a lesbian magazine  published for several years in the 70s. LTC-  2 will inform/report/analyse and in general provide lesbians with food for thought  about issues important to them.  LTC-2 is accepting manuscripts from  lesbians only: articles no longer than 5000  words on any topic will be considered, including fiction, poetry and graphics. LTC-  2 will pay contributors. Subscriptions are  $20/4 issues a year in Canada, $25 elsewhere. Cheques are payable to JAM Publications. Write LTC-2, Box 531, Place du  Pare, Montreal PQ H2W 2P1.  Unlearning  racism workshop  in Sept.  There are still spaces open for women  of colour—meaning Native women, women  of mixed heritage, Asian women, Black  women, Hispanic women, and so on—at the  Unlearning Racism workshop Sept. 16, 17,  Naturopathic Physician  216-2760 W. BROADWAY  VANCOUVER, B.C.   V6K 2G4  (604)  732-4328  WOMEN'S HEALTH CARE  HOMEOPATHY  COLON THERAPY  18 at Camp Alexandra in White Rock, BC.  The workshop will be facilitated by Ricky  Sherover-Marcuse, a Jewish feminist who  has done this workshop for over 15 years.  Organizers want the workshop to be attended by 50 per cent women of colour and  50 per cent white women. The facilitator  will work separately with women of colour  and white women for portions of the workshop. Women of colour will not have to listen to unaware racism of white women.  Sliding scale $20-$150, food and accommodation included. Childcare subsidies  available. Site is wheelchair accessible. For  information, registration and access arrangements call Celeste George at 877-0514  or Antoinette Zanda at 738-5236.  Shocking Pink  Paper unfolds  The Canadian Advisory Council on the  Status of Women has released its latest  "Shocking Pink Paper" in anticipation of  the yet-to- be announced federal election.  The pocket-sized pamphlet presents ever-  so-brief summaries of social/political issues  (day care, pornography, pensions, etc) and  suggests questions women may pose to political candidates. (Sample: "What will your  party do to address the negative impact of  tax reform on women?")  The bilingual pamphlet, which is indeed  on shocking pink paper, is available, free  of charge, from CACSW. Bulk orders accepted. Contact the National Office at 110  O'Connor St., 9th Floor, Box 1541, Stn. B,  Ottawa, Ont. KIP 5R5  Political skills  handbook  available  Sharing Power takes a personal look  at the lives and work of Vancouver Island  women who have taken on the challenge  of political power. Authored by Josephine  Payne-O'Connor, this 'political skills handbook' examines the experiences of lobbyists,  band councilors, mayors, alderwomen and  MLAs. From fund-raising to campaigning,  and from public speaking to decision making, they demystify politics and offer an invitation to women to share power.  The book costs $8.95 plus $1 postage.  Proceeds from the book go to its publisher, the Victoria Status of Women Action  Group, and the Saanich Native Women's  Association.  To order copies, contact SWAG, Box  6296, Stn. C, Victoria BC V8P 5L5.  |i -**. **. **. <«; «i<^»^^^^ <» *>* *<&'*<*'*<&<**'*'*>*<*'*'*'*'*<*'*.  Crossland Consulting  Personal Management Services for Artists  Individuals, Non-Profits Groups  Small Companies  * FIRST CONSULTATION-FREE *  Grant and Proposal Writing  Bookkeeping Services, Taxes  Resumes, Career Counselling  \ l By Appointment Only Jackie Crossland 682-3109 '  B.C. midwives:  new journal,  new energy  The Midwifery Task Force Journal is  a new publication of the Vancouver-based  Interdisciplinary Midwifery Task Force.  The first issue of the 8-page newsletter appeared July 1, 1988, a day after a BC  coroner's jury recommended the legalization of midwifery as an autonomous profession fully integrated into the provincial  health system.  Midwifery activists were elated by the  inquest's recommendations which they feel  will have a positive impact on the BC Ministry of Health's internal Task Force on Midwifery, expected to report this summer.  Supporters are asked to write the government, urging implementation of the jury's  recommendations. Letters should be sent to  Peter Dueck, Minister of Health, Parliament  Buildings, Victoria  The Midwives Association of BC faces  enormous legal bills from the inquest and  welcomes donations: Legal Fund, 244—810  W. Broadway, Van. BC V5Z 4C9. The  Midwifery Task Force Journal is available from Box 34425, Stn. D, Van. BC V6J  4W4.  Corrections  In the July/August Kinesis, a paragraph  from Sadie Kuehn's "Urging stronger anti-  apartheid links" was omitted. The last paragraph should read: "Prabha Kholsa, who is  now working in Mozambique, in particular  deserves thanks for her work seeking the  funding to hold this national women's conference on Women, Solidarity and Southern  Africa."  And, our apologies to Margo Farr for listing the wrong opening date for her art show  "Taking Liberties."  Display  I    Advertising:  This space is yours  for only $23.  Ask us about discounts.  I     Phone 255-5499  Handmade               ^v  v^janeK  SHOES                  \  . X bristeir\  •(^/t^A  \^ 1208 Nootka St.    \  ^^ancouver, B.C/^  \V5K4E7/  V      y   (604)  y^ 255-4388  Nancy Steele  Res. (604) 254-0941  Champlain Realty Ltd.  Bus. (604)438-7117  m  REALTY WORLD-  tfo.  Marlene Holt  Res. (604) 255-5027  We'll help you make a good move.  KINESIS //////////////////////^^^^  //////////////////^^^^^  NEWS  Marching Against Apartheid  A celebration of solidarity and defiance, South African Women's Day was marked in Vancouver on  Aug. 7, twenty-two years after thousands of women of all races marched on Pretoria to denounce  the government's racist pass laws.  The march from City Hall was followed by a rally at the YWCA where Susan Mnumzana of the  banned African National Congress spoke. In recognition of the parallels between apartheid in South  Africa and the struggle of Native people in Canada, the audience heard also from Marie Wilson of  the Gitksan-Wet'suwet'en and writer Lee Maracle.  Another death  No help from "injustice" system  by Cynthia Drum  One hundred and fifty people marched through Vancouver's  downtown eastside on August 22,  shouting chants to protest the  murder of Lisa Marie Gavin, 21, a  prostitute beaten to death August  12.  Her death brings to 25 the number of B.C. women, mostly prostitutes, who have been murdered  since the 1985 inception of Bill C-  49, the federal anti-soliciting law.  At the rally, Birget Eder, a  lawyer who often represents prostitutes, spoke of how the criminal justice system affects women  in the street. She cited examples  of "the trivializing of violence so  commonly found among police officers," and the attitudes of judges  who send women to jail on solicitation charges, telling them prostitution is dangerous.  Kairn Mladenovic who spoke  through tears while declaring herself a prostitute for 7 years, objected to this doctrine.  "I disagree," she said. "It's men  who are dangerous." She went on  to describe incidents of violence  against .herself and her friends,  who included Lisa and another  murdered woman, and the futile  and degrading responses of police  and judges.  "Our stats tell us that, between  1986 and '87, 877 men attacked,  raped and beat up prostitutes,"  she said. Seventy-six percent of  these attackers are white males between the ages of 25 and 35. Less  than one percent are convicted.  "The police are running around  with a picture of Lisa's mutilated  body," said Mladenovic. "They are  putting her lifestyle on trial and  using Lisa's murder as a scare tactic to get women off the street and  back in line."  Marie Arrington of Prostitutes  and   Other   Women   for   Equal  : ■::'■■"?■"u":  Rights (POWER) said, "We are  angry that the police chief and the  vice cops are more concerned with  locking women up and punishing  them than finding and charging violent men."  Said Arrington, "Lisa was more  than a prostitute. She was a  woman, a friend, a daughter, a sister, a lover, a work-mate. She did  not deserve the violence, just as  no prostitute deserves the violence  she is subjected to by the police,  tricks, vigilantes, as well as the injustice system."  GAIN  Mandatory program  violates privacy  by Nancy Pollak  Women on income assistance  will lose one more shred of personal freedom when the B.C. Ministry of Social Services and Housing (MSSH) takes over their legal right to maintenance and child  support this fall.  Under the GAIN Amendment  Act proclaimed in early September, enrollment in B.C.'s new  Family Maintenance Enforcement  Program (FMEP) will be mandatory for welfare recipients who  have a right to a maintenance order, regardless of whether or not  they wish to initiate or pursue  such orders.  For all other people, participation in the Attorney General's  FMEP is voluntary.  A refusal to allow MSSH to pursue maintenance action "on the  client's behalf" will result in disqualification for income assistance.  Affected by this new ruling are  those welfare recipients who are  divorced, separated from a marriage (including common law), remarried (or Uving common-law)  with children from a previous marriage, minors, and relatives who  have taken in a minor.  While one of the ministry's  stated purposes in assuming this  right is "to ensure that family  breakdown does not impoverish  dependent family members," community workers are quick to point  out that support recipients will  only be allowed to retain a maximum of $100/month.  The rest of the money collected  will go into MSSH coffers.  "On the surface it looks positive," said Pat Chauncery of the  Child Poverty Action Committee.  "But it won't help families much  at all. It's just going to save MSSH  money."  Deborah Nilsen, manager of  MSSH's Family Maintenance Program, was unable to say what the  ministry expects to save, citing a  lack of "concrete experience" with  such a program.  But according to Georgina Marshall of the First United Church,  "We've heard the ministry intends  to save millions over the next few  years ... and they'll do it by  nickel-and-diming recipients."  Another aspect of the program  troubling Marshall and others is  the ministry's access to 'back payments' of maintenance/child support.  This scenario involves women  who go off welfare by finding a  job. If the defaulting ex-husband  then comes through with back  payments, she will be required to  forfeit that money to the ministry.  In effect, she must pay back  the public money she wasn't really  due. Nilsen confirmed this would  be the case: "Income assistance is  paid because maintenance isn't."  Barbara Findlay of Legal Services described the FMEP as "a  laudable effort to get husbands to  pay more," noting that only about  20 percent of men are still fulfilling their support obligations after  a year.  Still, Findlay found it "quite  shocking" that MSSH would take  the mandatory route. One of her  prime concerns is for women who  will be forced to deal with two  lawyers: her own, and the ministry's. Findlay cited the example  of a woman leaving a battering  marriage.  "She goes to Legal Aid and gets  a lawyer there to deal with maintenance, access, custody, property  ...   since she needs money, she  See GAIN pg.4  Homesharing good news  for single mothers  by Lea Dawson  The Single Mothers Housing  Network, operating out of Richmond Family Place, received funding this August from the B.C.  Family Initiatives Program.  The Network is the first service  of its kind for single mothers in  Canada. Modelled on homesharing  networks for seniors, it was initiated in 1986 in response to conversations Family Place director Ita  Margalit had with women wanting  to leave unhappy marriages.  These women faced certain  poverty, with high housing costs  and the pressures of raising children alone the most frequently  cited concerns.  Elaine Shearer, the Network's  counsellor, describes the women  using the service as "very courageous, with a lot against them."  About half the women are working, and between paying for day  care and rent, "it is amazing  they have enough to eat." Home-  sharing provides a viable option  and "women, when they get their  heads together, can come up with  some creative solutions not as humiliating as the alternatives."  The companionship that comes  with sharing a home has proved  the success of the program. Many  women have found a long-term  stable friendship, a sense of family, and a place to share child-  rearing responsibilities. For young  women pregnant with their first  child, homesharing has "worked  out beautifully, providing them an  opportunity to learn from other  mothers," says Shearer.  The Network had applied to the  ministry for core funding, hoping  for enough money to move to a  larger space in Vancouver and hire  five staff. They were disappointed  to receive only a one-year contract.  The Network will be staying in  Richmond and hiring only one person, a social worker to review the  success of the program in the Richmond/Delta area.  For more information, phone  278-8033.  KINESIS Across B.C.  Renate Shearer: a life of commitment, hope  by Alicia Lawrence  Renate Shearer died on August  23,1988, one year after being diagnosed as having cancer. Her dearest wish was that her work would  be continued. Women from around  the province will remember her  best as an advocate for human  rights and social justice, but her  work was wider in scope.  Renate had a deep love and  commitment to the well-being of  women and children, and worked  to bring about changes necessary  to protect and advance equitable  treatment of all people.  Her early professional work was  as a staff person and board member with the Vancouver YWCA. In  this capacity, she worked with immigrant women and provided language courses for women working  in sweat shops. As a social planner in Vancouver, she was active  BabyR  in developing a downtown Detox  Centre—Cordova House—and the  #44, which offers services to transients and street people.  She continued work for the city  as a member of the Race Relations  Committee. She was also part of  a task force dealing with juvenile  prostitution.  Renate worked with the Nuu-  Chah-Nulth people to develop  their health and child welfare programs which are now being used  as a model for other bands. Her  sense of how people should treat  each other extended to all fields of  her work.  Renate had an interest in the  arts, believing they were a vital  force in making social change and  should be available for all to enjoy, regardless of income. She saw  children as people and part of our  culture, capable of accepting chal  lenges. She was on the board of  the Vancouver Folk Festival and  helped with funding for the Human Rights stage this year.  She also worked as a volunteer  and consultant with the Children's  Festival and with Headlines Theatre. She was influential in the theatre's decision to work with the  refugee community on their next  production.  While a member of the B.C. Human Rights Commission, Renate  was involved in developing educational activities to make equality a  life experience for all. She helped  found the B.C. Human Rights  Coalition, a grass roots provincial  group.  Never seeking the public spotlight, Renate agreed to a more  public role when, in 1983, she was  asked to co-chair the Solidarity  Coalition. In those difficult times,  Renate's ability to keep in touch  with people and work with them  toward a common goal bound  the divergent groups together. Her  ability to empower people, and to  enable them to work in a participatory manner was one of the more  positive results of the Solidarity  work.  In her continued work for equality, Renate was a dedicated member of LEAF (Legal Education Action Fund), the Canadian Council on Social Development, and the  Human Rights Centre* in Ottawa.  This account of Renate's work  only recalls a small portion of  her accomplishments. What is left  out is her personality, dedication  and positive attitude. In the midst  of difficult circumstances, Renate  Shearer was able to bring hope,  understanding and respect to people. Her sense of justice and her  personal integrity are her legacy to  all women working for equality.  Court rulings reflect status quo  by Anna Blume  Two recent rulings by B.C.  courts have struck down attempts  by the state to confer legal status  on a fetus.  In August, the B.C. Supreme  Court ruled that, in the case of  'Baby R.', the provincial govern  ment had no right to apprehend a  woman's fetus.  On May 20, 1987, the B.C. superintendent of child and family  services had ordered the apprehension of the fetus shortly before  birth, despite the mother's consent  to a caesarian section. Doctors  had requested government inter  vention, fearing the mother's hesitation to undergo surgery would  endanger the fetus.  Feminists have lauded the  court's ruling which noted that,  "should it be lawful to apprehend  an unborn child hours before birth,  then it would logically follow that  Sages  Women-only restaurant on the menu  by Elaine Burgess  Women-only restaurant space is  about to become a reality for the  Vancouver community.  Sage's, to be located in the  Commercial Drive area, will be operated by the Vancouver Lesbian  Connection (VLC) on a non- profit  basis. The restaurant will be licensed and will offer a menu ranging from snacks and light entrees  to more substantial meals, a wonderful dessert selection and even a  special Sunday brunch. Women's  entertainment will be presented  regularly.  The restaurant will operate on a  club-membership basis (with nominal fees) in order to retain its  women-only environment. Memberships will be available on an annual or lifetime basis. Sage's will  initially provide paid employment  for three women and possibly more  later.  VLC offers community services  and does political work as well. As  part of the Lesbian Network, they  help organize international lesbian  week and co-sponsor the annual  gay and lesbian conference. VLC  works on the quarantine laws and  other human rights issues such as  same sex benefits, violence against  gays and lesbians and international discrimination issues. These  are women who care about our  community and are willing to work  hard to see that things get done.  The idea of starting a restaurant for all women came about  from a desire to be self-sufficient  and not rely on government funding. All profits generated by Sage's  would go back to VLC for the continuation of their work.  A major fundraising campaign  is now underway with a goal of  $30,000 by the end of October.  Lifetime memberships cost $100  and entitle the bearer to a significant discount on restaurant prices.  Call VLC at 254-8458 for more information.  ?MfilU#um(  an apprehension could take place  a month or more before term."  The Women's Legal Education  and Action Fund (LEAF) presented arguments in the case. According to LEAF's Isabel Grant,  all the judge really did was reiterate that, legally, the word 'child'  does not include fetus.  "The Baby R ruling is consistent with a long line of common  law interpretations," said Grant.  (As Kinesis goes to press,  the baby's mother is awaiting a  court decision re: custody of her  child. The superintendent's re-  apprehended the infant immediately after the ruling.)  In another case, midwives Mary  Sullivan and Gloria LeMay were  relieved of a charge of causing  death by criminal negligence when  the B.C. Court of Appeals ruled  that such a charge could only apply to "a person."  The charge against Sullivan and  LeMay stemmed from the death of  a baby being born to Jewel Voth  on May 8, 1985. The baby died  from complications during labour.  They were convicted of causing  bodily harm to the mother. "The  fetus is part of the mother," commented Isabel Grant, "and they  [were judged to have] damaged  that part of the mother."  GAIN from pg.3  goes to MSSH for income assistance and, boom, she has two  lawyers.  "She no longer has any right to  instruct [the ministry] lawyer, her  spouse is dealing with two lawyers  ... it's not a great position for  her."  Since estranged spouses often  make trade-offs with one another  when juggling access, property  and support agreements, Findlay  foresees another hazard. The ministry's goal of securing hefty maintenance orders may produce "a  straight conflict between her inter  est and the ministry's. They may  say, you can't make that deal . "  Then there are the women who,  Announcing British Columbia's New  Family Maintenance  Enforcement Program  \l»)//       .       WeowcKtoour  ■"*•»• J | —«   How to register.  S\/^-~s. \^    660■*}*' ",  *    \    \\ l'8C0^6J-3666  Families are the strength of our future.  for many very good reasons, don't  want to have any dealings with  their ex-mates or children's fathers.  "Women have 'disappeared' because their ex-husbands are violent and can't know where they  are," said Pat Chauncery. There  are fears that women may be  beaten, or children abducted,  when the ministry tries to collect.  Both Marshall and Chauncery  are deeply concerned the new program will further separate women  on welfare from other women.  They are angry that something  voluntary has been made mandatory for poor women. As Marshall  said, "One's rights are again taken  away. You are monitored, your privacy is taken away.  Family Maintenance Coordinator Gus Assonitis gave assurances  the government was sensitive to  those fears and would waive maintenance collection if there was a  threat of violence.  Georgina Marshall is not so  sure. "On the face of it, the waiver  makes sense, but experience we've  had with the ministry shows it  won't work ... We might trust the  [family maintenance] workers, but  not the government managers."  "It's a subtle form of violence  against women."  Daily sexism  Write soon,  write often  by Terri Hamazaki  When women gathered outside  the Pacific Press building on June  24th to protest a Vancouver  Sun article trivializing child sexual abuse, their demonstration was  watched from within by supportive newspaper employees.  Soon after, Vancouver Status of Women received a call  from Anne—the pseudonym for  a Province writer who wishes  to remain anonymous. She described herself as "one of a group  of women fighting sexism in the  Sun and Province" and called for  "support from women whenever  they read sexist articles in the paper, in the form of letters to the  editor."  Not just Trevor Lauten's "misogynist article" (June 18, mentioned above) was cause for her  concern. She also cited Jim Taylor's column on the Miss Grey  Cup Pageant ("Call him old-  fashioned," Province, July 26),  and Denny Boyd's commentary on  breasts ("Men tired of being chastised for gauging women by breast  size," Sun, July 26).  "Why aren't women writing  in about these columns?" asked  Anne. "The paper is waved by  public opinion, but unless the public writes in response to consistently chauvinistic papers, it will  continue to print such articles."  Asked if perhaps women do  write in but their letters go un-  printed, Anne replied, "That is always a possibility. I am always receiving letters addressed to myself  personally. And other writers do as  well."  Perhaps "women dread writing"  as Anne ventures. Her message,  however, is, let your anger motivate you to take pen in hand and  dash off a letter addressed directly  to the editor. Let the papers know  what you want. But most importantly, let them know what you  will not stand for.  KINESIS Hyou attended this year's Peace  Walk in Vancouver, or the La  Quena Fiesta in July, you will have  witnessed the Raging Grannies in  action.  Recently, the Grannies went  into action again at the Wind-  chelsea Island military facility  near Nanaimo. Protesting the  nearby Nanoose weapons testing  range, five Grannies were arrested  for trespassing. When they get  up on stage in their flower print  dresses, sunbonnets and grannie  glasses, The Grannies (ages 48 to  71) deliver an anti-nuclear message with humour and intelligence.  Their performances mix old familiar tunes with lyrics Hke, "Oh  we're just a gaggle of grannies/  Urging you off your fannies/ We're  telling you boys/ We're sick of  your toys/ We want no more  Cruise."  Add to this a deliberately corny  presentation, a number of interesting props and, in their own words,  " we're non- threatening. We feel  powerful up on stage, and we tell  other people they don't have to be  impotent."  The Victoria-based Grannies  (Fran, Betty, Doran, Bess, Mary,  Linda,  Joyce, Hilda, Moira and  Recently arrested  Just a gaggle of Grannies  by Joni Miller  Lois) don't claim to be a musical  group; some of them say people  singing out of tune can be beautiful. However, they are serious  about their non-professionalism  and commit themselves to once-a-  week rehearsals.  Their  song  list,  which   takes  on various aspects of the nuclear  Women most affected  Severe crisis in  B.C.'s Long Term Care  by Kathie Sommer  It is almost impossible to put  into words the severity of the crisis facing elderly citizens requiring  Long Term Care facility placement  in B.C. The crisis has emerged  from a multiplicity of problems,  too numerous to address here.  What can be discussed, however,  is the effect on Long Term Care  residents of new policies, and the  fee schedule recently introduced  by the provincial government.  To do that, let me introduce  Martha Owens (a pseudonym),  one of the approximately 2500  women (compared to 1300 men)  residing in Long Term Care facilities in Vancouver.  Martha, a 71 year old widow,  lives in Berry Cove Extended Care  Unit (again, a pseudonym). Due  to the complexity of her medical problems, her general debility  and inability to function independently, Martha is no longer able to  live in her home of 40 years where  she and her husband Stan enjoyed  raising their three children.  At least, that's what her assessment says. The reality is, insufficient homemaker services exist to  maintain Martha safely and comfortably at home.  As someone functioning at the  'extended care level,' Martha qual  ifies for the maximum amount  of homemaker service—four hours  per day. Martha is unable to get  herself in and out of bed, on or  off a chair or the toilet, and is unable to walk without support. She  is unable to stand to cook a meal  and she certainly can't navigate  the stairs to the laundry room. No  homemaker, no matter how efficient, would be able to attend to  all of Martha's daily household,  personal care, social and safety  needs in a matter of four hours.  There is no one else who can  help: her children reside elsewhere,  many of Martha's friends require  home help themselves. So, although she remains alert, witty  and mentally active, begrudgingly,  Martha is forced to live in an extended care facility.  Days Get Long  This spring, the provincial government raised the cost of residential Long Term Care from 75  percent of the basic federal pension (Old Age Security and Guaranteed Income Supplement (GIS)  combined) to 85 percent. That  amounts to $598.30 out of $691.48  per month (or $19.30 per day) going toward residential care.  These dollars entitle a person  to a bed, all necessary nursing  and personal care, prepared and  served meals, some personal care  items and—we would hope but  arms race—uranium mining, nuclear subs and missile testing—  also includes tomes on Free Trade  and the CSIS. The lyrics are  mainly written by a behind-the-  scenes member who prefers to remain anonymous.  Most of the women met through  a mixed street theatre called "Extenuating Circumstances." When  that organization came to an end,  there was a desire for a new form.  As one Grannie pointed out, "We  were sick of protests that don't  work, so we decided to poke fun.  "Face it—the arms race is a  joke, they can already kill us 50  times over, and they keep going!"  From the start, the Grannies  were an all-women group. Partly  "there were no men eager to come  out and look ridiculous with us."  Also, some of them had been reading feminist authors such as Mary  Daly and were inspired by her  message. The death of Margaret  Lawrence, who devoted her later  years to saving the planet, was also  cited as an influence.  The Grannies are not unanimous on whether or not they are  feminists; some say yes and some  say no. ("Don't ask about abortion," I was warned.) However,  they all agree they are against patriarchy, sexism and hierarchy, and  believe women need to influence  the political process.  The organization of the group  is fluid—women take turns at being the "director," but if you don't  want to play that role, you don't  have to. They say growing older  for them means more free time and  more opportunities for activism.  They also acknowledge that they  are all middle class and as a group  are well educated.  Go Grannies Go  A primary goal of the Grannies has  been to reach people who wouldn't  go to a traditional protest. Thus,  their first performances were right  out on the street, cheap movie  night line-ups being a favourite  target.  Their first 'official' appearance  was at an anti-uranium rally held  February 1987 in front of the Legislature Buildings. In response to  the usual official clutter of papers  on the topic, they arrived with  their own "briefs"—a clothesline  of men and women's undies—and  proceeded up the stairs to the halis  of government where a security  guard blocked their way.  The crowd began chanting "Go  Grannies Go" until eventually security was forced to let them in.  "The Powers-That-Be don't know  what to do with us," one granny  remarked.  Since then, there have been  many adventures. They described  with relish one incident in which a  local Victoria TV cameraman accompanied them into the harbour  to serenade visiting nuclear subs.  He was in a row boat with one  See Grannies page 6  >n't always see—a clean, well-  maintained environment.  Martha receives the basic pension. As a recipient of the federal  GIS, Martha automatically qualifies for the provincial Guaranteed  Annual Income for Need (GAIN):  $49.30.  Her disposable income after  the Long Term Care fee is  $142.48. The provincial government would have Martha believe  that is enough for her needs.  Martha can't get herself out  of bed and the staff aren't always readily available to help.  To avoid trips to the less-than-  private lounge to use the pay-  phone, Martha would like a bedside phone to maintain contact  with her friends. She would also  like cablevision since TV reception without it is very poor. Besides, it provides more variety—  the days can get long otherwise.  But, combined, these cost approximately $30/month, an expense  that would take away from other,  perhaps more important things.  What could be more important  when, as Martha is continually reminded, all her needs are taken  care of? Well, Martha would like  to buy some new clothes since she  lost 40 pounds during a recent hospitalization. And there's the new  seat cushion for her wheelchair—  the wheelchair she bought herself.  Martha also has to buy her own  Please see Crisis pg.6  KINESIS Across Canada  WHAT' S NEWS?  by Gwen Bird  P4W: Shut  it down  A recent report by the Canadian Bar Association (CBA) reiterates the recommendations of  some 13 previous private- and  public-sector studies, urging that  Canada's only women's penitentiary be closed down.  The Kingston, Ontario prison,  P4W, built in the 1930's and intended to house 100 prisoners, currently holds 150 women. Within  the prison, minimum- medium-  and maximum-security prisoners are all housed in maximum-  security facilities and, as of last  year, P4W has no protective custody wing. The CBA report points  out that in these, as well as  other ways, the penitentiary system discriminates against women  prisoners: men prisoners have  more specialized—not to mention  local—faculties.  The report also states that the  current situation impedes efforts  to rehabilitate and treat women.  "The time has now passed when  another Royal Commission or another committee report is required  to urge its closure," the CBA says,  recommending that legislation to  close the prison be introduced "in  a timely way."  Dalkon Shield  settlement  disappoints  A majority of claimants in the  case against Dalkon Shield manufacturer A.H. Robins have voted to  accept the company's settlement  offer to establish a $2.26 billion  trust fund.  300,000 women around the  world who used the IUD in the  1970's and suffered abnormal pregnancies, septic abortions, PID,  sterility and other disorders have  been suing the manufacturers.  However, many women—and  especially women from among  the estimated 6500 Canadian  claimants—are unhappy with the  settlement. They are worried the  money will never come their way.  Says Toronto claimant Elizabeth  Mueller, "There isn't any guarantee the claimants will see anything,  partly because no one has ever determined the scope of the damage."  Members of the international  Coalition of Dalkon Shield Claimants point out the settlement provides for reimbursement of Robins'  shareholders and payment of $350  million to the Robins family before any compensation goes to  Dalkon Shield victims. The Official Claimants Committee also testified in bankruptcy court that it  would take between $4 and $7 billion to repay known claims.  Court rules  daycare okay  The Manitoba Court of Appeal  has set an important precedent  in a custody case involving day  care. The Appeal Court reversed  an earlier decision which denied  custody to a mother because she  used paid day care and babysitters  to care for her children while she  was at work. The original decision  granted custody to the father because his second wife was available  to look after the children "24 hours  a day."  Court of Appeal justices stated  that the trial judge "committed a  palpable error" and that "day are  and home care arrangements are a  fact of life which many parents and  children face, and there was no evidence ... that the children would  suffer the least harm."  Few women  in sciences  The Council of Ontario Universities has released a report citing gender bias in classroom materials, lack of female role models  and sexist attitudes on campuses  as reasons for the low numbers of  women in science and engineering  programs.  According to the study, although 53 percent of 1985 university graduates were women, only  12.3 percent of science and engineering graduates were women. At  the doctoral level, only 7.6 percent of students in these fields are  women.  University of Waterloo Chemistry Professor Doreen Brisbin  states more female faculty members are needed in the sciences to  provide role models. She headed  a committee that urged the university to allow lighter work loads  for new faculty. Under current  conditions, women faculty members with families often have to  choose part-time or sessional appointments instead of the full-time  jobs that lead to tenure.  Canada Post  stamps out  women  The Canadian Union of Postal  Workers (CUPW) has launched a  campaign denouncing the establishment of sub-post offices in drug  stores, delis and grocery stores as  particularly harmful to women.  CUPW points out that the  spread of these smaller, non-union  stations will help the federal government to "dismantle Canada  Post," and to save money only  by relying on cheaper, untrained  labour.  With almost 80 percent of Postmasters in rural Canada being  women, the loss of these jobs  will force more women into lower-  paying jobs or unemployment.  Furthermore, CUPW points out  that workers in the federal public  sector are protected by legislation  calling for employment equity and  equal pay for work of equal value,  and that the union also fights for  women employees' rights.  In Vancouver, CUPW local  President Marion Pollack and others have protested outside a 7-  Eleven store where a sub-post office was established. Says Pollack,  "While it may be more convenient,  the final result is the slow death of  Canada Post, piece by piece.  The union proposes that Canada Post expand services and keep  post offices open longer, and urges  Canadians to do their business  with the post office only in unionized postal facilities.  Real help  needed by  young hookers  A conference of child welfare  groups has taken a stand calling  for the decriminalization of child  prostitution and for better services  to get young prostitutes off the  streets.  A recent report on the National Consultation on Adolescent Prostitution was released  by the group of social workers,  youth workers and government officials. They point out that current programs tend to overwhelm  young prostitutes instead of providing the services they need.  Health care, job training, drug-  rehabilitation, counselling and safe  housing should all be available in  one place and preferably through  one person so trust can be built up  over time.  Delegates from the Canadian  Child Welfare Association criticized Bill C-49 which makes soliciting an offence, and therefore  blames the child for child prostitution. They said, "Rather than going after the kids, the customers  ... need to be penalized ... H  (we) don't ... charge the customers, then as a society, we are  condoning sexual abuse of children."  They estimate the number of  child prostitutes in Canada to be  between 5-10,000.  Law unfair  to common-  law spouses  A common-law father in Alberta who claimed his child support payments as a deduction on  his income tax is taking the federal government to court for refusing the deduction.  Under current law in every  province except Ontario, separated or divorced spouses can  claim child support on their income tax, but common-law parents cannot. Murray Grigg of Calgary has raised a Charter of Rights  challenge in federal court over this  issue.  Federal officials admit that a  new precedent could be set by this  case, and that deductions policy  may change. That, in turn, could  result in higher court-ordered support payments for children of separated common-law parents.  Crisis from page 5  shampoo, toothpaste and other  personal care items.  Speaking of toothpaste, Martha  still has her own teeth and some  of them are bothering her. She'd  hke to see her dentist but doesn't  think she can afford to because her  glasses don't seem right anymore  and she may have to get new ones.  They, she feels, are more important than teeth.  Without them, she can't pass  the time watching TV or reading the mysteries she so dearly  loves. And she wouldn't be able to  see the cards at her now all-too-  infrequent bridge games, or read  the letters from her children and  grandchildren.  That's a reminder. Four birthdays are coming up soon. Then  comes Christmas. Martha would  dearly love to send 'a little something' to all of them but there just  doesn't seem to be enough money.  Martha regrets that cards will simply have to do. She hopes she has  some stamps on hand and can find  someone kind enough to get the  Grannies from page 5  Granny, while the others paddled  out in a canoe. On the way back,  the reporter grabbed the oars and  insisted on a race.  "As you know," I was told, "canoes are much faster than row  boats, so naturally we won, but  was he ever mad! He couldn't beheve that a group of "old women"  could beat him."  Once they hired a horse and  carriage to take them out to Legion Park in Esquimalt where they  ceremoniously placed peace flowers on the cannons. Another innovative action involved setting up  a street vote on Douglas Street  in Victoria People were given  play money and a choice of three  jars in which to place it, labelled  nuclear submarines, education or  health. The final tally was nuclear  subs $640, education $24,000 and  health $16,000.  They also crashed a reception  sponsored by Conservative MP  Pat Carney and sang her their  Free Trade Trot. ("Who needs a  culture/ or an identity when we  have Dynasty/ on our TV?")  Ms. Carney's face reportedly  turned from "very nice" to "beet  red" to "outright angry."  They say their main impact is  on the young. Last year in Victoria they were invited to appear  at a number of high schools. Most  of these schools have subsequently  declared themselves "Nuclear Free  Zones."  The Grannies consider themselves role models of hope and say  they have no monopoly on the concept. With their encouragement,  Granny Groups have sprung up on  Gabriola and Saltspring Islands,  Sechelt, Vancouver and Edmonton. The first "Raging Granny"  convention was held this August  on Saltspring Island. Among other  activities, the women are planning  to meet with the Greenpeace Ship  "Vega" to sing a rousing chorus of  "Well, Hello Greenpeace."  cards for her because she knows  she certainly can't afford the cost  of the taxi to take her shopping.  And the HandiDart, although only  $1.25 each way, has to be booked  a week ahead of time.  Schedules! Bingo on Monday,  bus trip on Tuesday, pub night on  Friday. Martha enjoys them all;  they get her out of her room, but  they cost money. No, there isn't  enough money—only enough for  the basics.  Martha knows how often she  must choose between some of the  basics. She also knows that if she  can't have or do the things she  wants because there isn't enough  money, at least she'll have lots of  time. Maybe she could sleep.  Martha laughs at the irony. It's  just Hke it was when she and Stan  were starting out, raising their  young family in a new city—no  money, but lots of time. Well, it  was a little different back then.  At least Stan and the kids were  around and there was hope for the  future. Yes, Martha thinks she'll  just sleep a lot.  KINESIS Across Canada  In custody cases  Court fails to protect abused children  by Noreen Shanahan  There's a dangerous trend happening in family court.  If a woman charges her child's  father with sexual abuse in a custody battle, there's a good chance  she'll be branded vengeful and manipulative, her child will be called  a liar, her lawyer will wish she'd  never brought it up—and her husband will walk off hand in hand  with the child.  In a recent call to the Vancouver Status of Women (VSW)  one woman expressed frantic concern for the safety of her children,  a seven-year-old girl and nine-  year-old boy, after a judge's ruling  sent them packing to their father's  for the summer.  "He beat me up for ten years,  was charged three times with sexually abusing my daughter, and the  last time we saw him he was chasing us down the road with a shot  gun."  Like countless other women, she  was forced to either abide by the  court ruling and hand over her  children, or risk jail if she refused.  "I don't care what happens to  me, I just want somewhere safe to  leave my kids." She was calling for  an address.  Lea Dawson of VSW says the  majority of the calls they receive  are from women losing their children in custody decisions. "We of  ten feel frustrated to help these  women because we don't have a legal background, and if a woman is  told by the courts to give the father visitation rights, she has no  choice but to go to jail."  In a custody battle presently  being fought in Edmonton, a five-  year-old girl's father is arguing  for unsupervised visitation rights  while her mother is presenting  proof of sexual abuse.  The mother, in seeking support from women's groups across  the country, distributed information on the case. It says her daughter was sexually assaulted over two  years by the woman's ex-husband  and, despite medical and other  evidence, the police haven't laid  any charges of sexual assault. After eight court appearances, he  continues to demand unsupervised  visiting rights because "men have  rights too".  These men have found a friend  in Dr. John Bradford, an Ottawa  child psychiatrist, who says false  allegations of child sexual abuse is  increasing at an alarming rate, resulting in a 'new phenomena' in  child custody and access cases.  "The cases overwhelmingly involve a mother accusing the child's  father of abuse. And some fathers  are being wrongly convicted of molesting their children," he said.  "Being accused of child abuse is  worse than being accused of murder."  Buffy Ste. Marie (above) was one of several thousand who gathered  in B.C.'s Stein River Valley in early August for the fourth annual  "Voices For The Wilderness" festival.  The Stein Valley, under threat of first-time logging, is a sacred  site of the Lytton and Mount Currie Indian bands. Addressing the  crowd, Chief Ruby Dunstan of Lytton said, "If [loggers] go into the  Valley, [they] might as well peel off all of the Indian's skin."  In custody fights, some say it's  smart to enter the ring armed with  a few statistics—just to keep it  straight about who has rights, and  who is abusing the rights of other  (often younger) people.  • one girl in four/one boy in seven  will be sexually abused by their  twelfth birthday;  • 97 percent of sexual offenders  are adult or adolescent males;  • one in five convicted sexual offenders is the child's father; and  finally  • two-thirds of all children born  in Canada in the 1980's will see  their parents divorce.  Women  are increasingly  convinced, however, that their silence  in court will better protect their  children.  "Women are being told by their  lawyers not to talk about sexual abuse," said Ruth GilHngs of  WAVAW (Women Against Violence Against Women). "H they  do, they'll appear to be manipulating the child into lying, just to  win the case."  As well as the 'lying to make  mommy happy' perception, there's  a tendency in family court to  doubt a child's testimony simply  because 'kids he'—and a growing awareness about child sexual  abuse gives them ammunition and  shock value.  Barb Brett, of Vancouver Incest and Sexual Abuse Society  (VISAC) is concerned about the  growing number of cases where  children are not believed and defendants not charged in allegations of sexual abuse. "I won't be  pushed to the wall by saying there  are never improbable allegations,  but in our experience they're extremely rare, and they're not malicious or conniving."  She's alarmed by media reports  on the so-called rise of false allegations. "As a society, we seem  to have a need to deny it (sexual  abuse) and this is played up in the  media."  (Recent media reports say a  B.C. man killed himself after being 'wrongly accused' of sexually  abusing his foster child. And earlier this year a Toronto school janitor lost his job and 'good reputation' after false allegations of sexual abuse were laid. Both of these  highly publicized and sensationalized cases lead to an increased suspicion of children's testimonies.)  A pattern is emerging in which  children are first talking about  abuse at the exact time their parents are getting divorced. The  child is faced for the first time with  the prospect of being totally alone  with the abusive man.  In a Globe and Mail commentary Toronto psychologist Paula  Caplan and lawyer Mary Fassel  with  the  anti-  See Custody page 8  Surprise, disappointment  greets new Broadcasting Act  by Pam Galloway  Recent government proposals  for a new Broadcasting Act gloss  over equality provisions, leaving  MediaWatch, national watch-dog  on sexism in the media, surprised  and disappointed.  Recommendations   by   MediaWatch were supported by the government's Standing Committee on  Communications and Culture, set  up to evaluate the need for new  legislation. But the call for provi-  | sions to significantly increase the  7, number of women and minority  groups at all levels of broadcasting  , was met by the government in a  vaguely worded section of the proposed Act, lauded as the Human  Rights clause.  Linda King of MediaWatch says  the only reference the government  makes to equahty provisions comes  in the statement "the Canadian  broadcasting system should strive  through its operations and programming to reflect the circumstances and aspirations of Canadian men and women."  King says the inclusion of  broadcasting operations is a step  in the right direction as it  brings CRTC jurisdiction, for the  first time, to behind-the-scenes  employment practices. But she  doubts it effectiveness: "It is more  likely to provide women with false  hopes and battles with the CRTC  and the courts than any actual  changes."  She also sees the possibility of  the broadcasting industry using  the clause to support the status  quo. Programmers could argue the  aspirations of women are to be  primarily depicted in traditional  roles and as sex objects. Employers could provide equal access to  jobs, but deem women applicants  unqualified.  The bill is in parliamentary  committee stage and King will ap  pear as a witness to present further evidence. MediaWatch cites  research studies showing the inequality of on-screen representations of females. In 1985, Erin Research found that, in hve drama,  78 percent of characters were male  and 22 percent were female. Other  research shows that women make  up the lower echelons of the broadcasting industry, and are noticeably under-represented in positions involving the selection of material and people.  King is hopeful it is not too late  for the bill to be changed, "but  that depends on how well the pub-  he makes its support known."  MediaWatch urges all women to  write to parliament in support of  clearly stated equahty provisions  in the Broadcasting Act.  Address your concerns to  Flora MacDonald, Minister of  Communications, Room 324-  WB, House of Commons, Ottawa KlA OA6.  KINESIS International  In Nicaragua  The emotional crisis between women and men  by Sofia Montenegro  Sofia Montenegro is a Nicaraguan  feminist and senior editor of the newspaper Barricada. She was active during the final stages of the revolution  against the Somoza dictatorship, delivering messages and running safehouses.  Last March, on the occasion of International Women's Day, Montenegro did  a speaking tour of nine Ontario cities.  The following is a transcription of her  speech, edited by Nancy Farmer of Tools  for Peace.  Capitalism came late to Nicaragua in the  1950's in the form of large plantations of  cotton and coffee under the control of rich  landowners. This had a wide social impact  on our country as it disrupted the traditional peasant family: men were forced to  migrate from plantation to plantation according to the harvest.  This created a nomad male population  who, wherever they went, would create a  new family. This naturally left great masses  of women and children deeply impoverished and women then became a very cheap  labour reserve for the landlords.  Women began to move to the cities  where again they became exploited as cheap  labour in the factories. Middle class women  were restricted to careers in the hberal professions such as teachers or lawyers. The  seal of a Spanish and Catholic culture further restricted the rights of women.  Over 20 years ago, coinciding with the  growth of feminism in western society,  women began to organize. Women developed a pohtical attitude towards equahty  and decided they were one of the most exploited and impoverished parts of the population. By 1969 women were involved in the  guerrilla movement, which finally liberated  the country in 1979.  By 1977 the women's movement took another step and organized itself into what  was known prior to the revolution as the National Association of Women. Women took  to the streets not only because of their demands but because their fathers, husbands,  brothers and sons had been either killed  or imprisoned and tortured by the Somoza  regime.  Women had begun to realize that to  change their status it was necessary to  change the system. This was a period when  upper class women were not supposed to  go out without a chaperone; so imagine the  shock when thousands of women took up  arms and started fighting side-by-side with  men.  Transcending their role of servitude,  women became fighters themselves. For  women it meant gaining a great deal of self-  respect.  After the revolution one of the first tasks  was to make some sense out of the chaos.  First and foremost, education of the population was undertaken. Women were central in this campaign that had one half of  the population teaching the other half how  to read and write. The more we advanced  the more we were changing our vision of the  world and women's consciousness evolved  to an understanding that a nationalist and  patriotic attitude was needed to solve the  problems of the country. A new sense of alliance began with women from all classes  and with men.  Choosing Revolution  Our situation became a little more difficult when the aggression increased in 1984  from the U.S. mercenary forces and rem-  for many women but slowly, slowly they became confident and acquired a greater sense  of personal dignity. They also realized they  were not as dependent on men as they had  thought and this created another problem.  War doesn't civilize anyone and the men  hadn't been hving through the same process as the women. There was a large gap  between the level of consciousness achieved  by women and men. When men returned to  their homes after two years of military service, they often didn't recognize the women  they had left behind.  Many men resisted these changes and  the response has been violent. We have  the social syndrome of "beaten women" in  Nicaragua. Part of this stems from the violent times we are hving in.  nants of the Somoza regime. The women's  movement had developed under the direction of AMNLAE; however when the fighting increased, it centered its efforts on what  we call "backing up the mothers." Our organization began to shrink as some thought  we were treating all women as mothers and  not as women. But time has proven this was  historically necessary.  The Reagan administration had built up  a force of 30,000 soldiers of fortune who  were fighting against our revolution. Since  100,000 men a year were called to defend  our country, it practically left control of the  economy and production in the hands of  women—women who were recently hterate,  women who were full of enthusiasm but who  lacked experience.  It also created another phenomenon—a  triple work day. Women had not only to do  their own work but also the work of the man  who was missing. This was very stressful  So today we are not only facing a military and deep economical crisis, but also  an equally strong emotional crisis between  men and women. The foundations of our society have been really shaken and the old  role models will not be tolerated.  In time of war it is difficult to think  clearly and sort all this out. It's an emotional crisis for men to discover that their  relationships with women won't last. The  divorce rate has increased and women are  looking for another alternative to marriage.  If they are going to get involved with a  man they want to sign a "Peace Accord"  first. Men are resisting the new social roles  women are playing. Many men are demanding that a woman choose either the revolution or him and naturally women are choosing the revolution.  It is true that the revolution has opened  many doors for women; however we have  found there are ideological barriers of cul-  CustOdy from page 7  woman backlash happening in family court,  too often resulting in danger to children.  "The truth is that sexual abuse of children is under-reported and it is rarely raised  in custody disputes, even when the abuse  was a major reason for the marriage breakdown."  They said most women do not expect  their husbands to contest custody and  therefore may see no reason to raise the issue at the start. But when the husband pursues custody of a child he has abused, the  woman has no choice but to come forward  with this information.  "Considering the pervasiveness of child  sexual abuse and its traumatic, often lifelong effects, it is worrying that people concern themselves with blaming women when  the crimes are committed almost exclusively  by men."  Well, fathers have rights too. The recent  emergence of fathers' rights groups, arguing most vociferously for joint child custody,  may be warping the sensibilities of family  court judges across the country.  One Montreal group calling itself "Fathers for Equahty in Divorce" says that  "luckily for our children, there are over 100  militant fathers' groups in North America  today fighting for their inalienable rights as  a parent."  Says a spokesman, "Your ex-wife only has  to not agree to shared custody and she has  86 percent chance of getting the kids, the  house, the car, handsome alimony and child  support, half of his assets and anything else  she can rape him for."  Perhaps the most significant impact fathers' rights groups are having in the custody/access arena is in terms of a 'friendly  parent' clause instituted in the federal Divorce Act of 1986.  Section 16 (10) requires judges determining custody to consider each spouse's willingness to facilitate the child's contact with  the other spouse. This makes a mother who  wishes to limit her child's access to a father  who has fondled or raped his daughter vulnerable to loss of custody.  According to Barb Brett, what's infusing  family courts these days is a swing back to  the older values of 'the family'; having both  a mommy and a daddy in the picture—even  if they aren't necessarily in the same picture.  "But the father doesn't always know  best, not if the father is sexually abusing his  daughter. One has to wonder if we're not  hitting on a theme as a society that we've  a lot of difficulty facing, and a lot of investment in denying."  ture and customs. Officially we have equality established in our constitution. The  problem is how to make it a social reality.  Still Machismo  For the last three years the women's movement has been engaged in a hot debate with  the government about the women's agenda  There was a current which wished to postpone this debate until we have peace or  until socialism comes. Others would attack  feminism and others argued about how best  to implement these demands. The challenge  the Sandinista Government has presented  to us—the women's movement—is to devise  a strategy, to create a proposal for feminism  for an underdeveloped country, underdeveloped in the conditions of war, crisis and  poverty, without endangering the national  unity. This is no easy task!  A major gain was won March 8, 1987  when the government established its official position on the women's question. It  stated that "women's problems" were society's problems. It took the position that the  struggle for emancipation should be continued together with the military task of defending the country.  The Sandinista Frente gave us a year to  develop a blue print for emancipation. We  have been studying the different experiences  of women around the world. We do beheve that any gains made by women in the  western countries have an impact. In socialist countries, women perhaps have better  conditions and better status, but they still  aren't emancipated. Socialist men are still  machismo—more refined, more eloquent-  but in their souls still machismo. Our advantage is that we have a type of laboratory  to experiment in, to see what will work best  in our situation, and we have a government  that has no dogmatic attitudes.  So we have decided that our strategy  must consist of three pillars. Firstly, in order  to emancipate women, the revolution must  survive, therefore we must defend it. Secondly, it is necessary to break the sexual divisions of labour as well as class divisions.  Thirdly, it is necessary that women claim  the ownership of their own bodies and the  state must provide the conditions to make  this possible, through laws and access to  health care. We see this plan of struggle for  the next 20 years as moving from the most  basic demands to the more complex.  On the question of abortion, we cannot  lead a fight for its legalization until we have  educated the population. If it is not fought  for by the base of women and is decreed  from above, it will mean an automatic confrontation with the Vatican and more problems for the revolution. The state has told  us to start this campaign and it will back us  up.  Just as we will not accept a larger nation's attempt to destroy us, we will not  accept this from men either. We are beginning to monitor the media and public  speeches made by our leaders. Women are  encouraged to speak out against mistreatment. The Minister of the Interior, who  is responsible for regulating the media, is  a woman. This March one of the smaller  newspapers published an exploitative picture of a woman. This is illegal so the publication was fined. Another newspaper which  was critical of the government making such  a fuss over a photo of a woman with almost  no clothes on, reproduced it. They also were  This is more or less the way women are  thinking in Nicaragua and now we must  change the way men think. As women we  have the responsibility to devise an alternative way of thinking for men, something  with which men can identify. This is necessary to establish a pohtical alliance with  men, to change the world. This is the way  a new man and a new woman will be born  KINESIS International  In Iran  Retribution... and the Party of God  by Edna Rahim  In late 1978 and early 1979 when  the revolution that overthrew the Pahlavi  dynasty was peaking, thousands of Iranian women participated in demonstrations  against Shah. However, most of these activists were not very concerned with how  the revolution would affect women. Many  of them assumed that since Iranian women  had participated and sacrificed to overthrow the monarchist regime, there would  be a better status for them in the post-  revolutionary society.  Women's influence on the anti-Shah  movement was so obvious even the most  fanatic mullahs (Muslim 'priests') could  not deny it. Khomeiny himself praised the  role of women in the movement against  Shah. Unfortunately, realities soon proved  that, without firm standing on their rights,  women will be repressed again in a deeply  patriarchal society hke Iran.  Considered Suspicious  Most Iranian women wiih a feminist consciousness joined different leftist groups  such as Fadayan Khalgh Organization,  Peykar Organization, Tudeh Party, Komala  in Kurdistan, and other smaller groups.  Women with Islamic behefs joined the Mu-  jahadeen Khalgh Organization which had  more egalitarian ideas about women than  the fanatic Mushm organizations.  The leftist groups condemned the traditional role of women which was defined as  dual exploitation of women at home by their  husbands and in society by the imperialist-  backed regime of Shah.  They promised equal rights for women after the revolution. In spite of this rhetoric,  women's independent organizations were  considered suspicious by most of these  groups. Leftist and Mushm organizations  knew women-only groups were going to be  formed sooner or later. They wanted these  groups annexed to their own, and set out to  infiltrate them.  Mushm fundamentalists under Khomeiny  formed the strongest opposition to the Shah  and, after the insurrection of February 12,  1978, a coalition of this current and the liberals governed the country. At that time,  a major part of the left supported this  government. The fundamentalist Mushm  current claimed the way to independence  from imperialism and communism would be  through the fundamental values of Islam.  Less than a few weeks after the new government took power, most women broadcasters  in the government-run TV stations were either fired or were required to wear Islamic  cover. All the arts and entertainment programs were cancelled. Women singers were  banned.  Mullahs in important positions in the  ministry of justice banned women judges  since, according to Islamic laws, women  were incapable of judging other Mushms.  These mullahs also intended to cancel  the family protection law which restricted  men's sole right of divorce and polygamy  and obliged them to pay child support after separation. The Association of Women  Lawyers formed to oppose these repressive  measures.  t this time, Khomeiny called for  women's Islamic veils in one of his speeches.  A few newly-formed women's organizations  decided to demonstrate against the mullahs' attacks on women's rights and set up  rally for the 8th of March 1979, International Women's Day. The rally took place  in Teheran University and around 15,000  women participated: university and high  school students, teachers and housewives.  "In the dawn  of freedom,  women's rights  are  missing."  No cease-fire for Iranian women  I recently interviewed a midwife, a refugee claimant who left Iran in March 1988. She  provided valuable information on the situation of nurses and other working women in Iran.  • Women doctors and nurses are required to strictly obey Islamic fundamentalist rules.  For example, in operating rooms, female surgeons must wear Islamic cover under their  surgical gowns. This makes it unbearable in hot summers.  • Any disobedience of Islamic rules are reported by the Islamic Societies in each hospital  to higher security organizations. One example the midwife remembered clearly was the  sexual relation between a male physician and a female nurse in a hospital in the southern city of Bandar Abbas.  The Islamic court sentenced them to flogging in public—in front of the hospital: a lesson  to other employees. The couple was also forced to marry.  • There are vigilante groups of fundamentalist Islamic women, organized by the Islamic  Revolutionary guards, called the Sisters of Zaynab (Zaynab was one of prophet Mohammed's daughters).  These groups move in the streets of Tehran and other major cities, in Toyota vans, especially in summer. H they see any woman not wearing complete Islamic cover or with  make-up on her face, they arrest her. She may be either flogged of fined.  • Women cannot be seen by men when they are practicing sports, nor are they allowed  male coaches or lifeguards. Therefore, women's sport is in very bad shape.  The team from Iran always has a 100 per cent male face at international games. At the  Seoul Olympics, the Islamic Repubhc of Iran will have its banner carried by a man: all  other nations have women carriers.  The rally was disrupted by reactionary  forces and soon the women headed out towards the ministry of justice where women  lawyers had a sit-in. The demonstration was  condemned by the government as an act of  the prostitutes and pro-imperialist women.  In the next few days, women's organizations such as the National Union of Women  and Women's Emancipation continued their  marches to protest against compulsory veiling of women and layoffs in different government institutions. Fundamentalist Mushms organized the so-called Hezbollah (the  Party of God) thugs to attack these rallies  by stoning and stabbing women and doing  other indecent acts.  It is worthwhile to mention that the  Mujahadeen Khalgh Organization and the  Tudeh Party, a traditional pro-Soviet Union  party, criticized the women's demonstrations for playing into the hands of imperialists and endangering the revolution.  At this time, Mushm fanatics under the  leadership of Islamic Repubhc Party were  not only attacking women, but also viciously attacking different leftist parties,  workers councils and national and religious  minorities. Women activists were mainly  busy fighting a powerful faction of the  government that was attacking the overall  democratic rights of the society; they could  not concentrate their energy on the issue of  women's liberation.  As the result of Islamization of Iranian  society, in less than seven months the coeducation of male and female students in  colleges and technical schools was banned.  Since women were the minority in these  institutions, they were the ones who had  to quit. There were large demonstrations  and occupations of these schools by female  students V/ho opposed these rules. Demonstrations were frequently attacked by the  Hezbollah; even Hezboilah women partici-1  pated in the attacks to show that women  have no right to refuse a fundamentalist Islamic government.  Opposing God's Rules  In less than two years, the fundamentalist Mushms, after repressing all opposition  groups, started to arrest women on the  streets for failing to wear Islamic dress. In  the summer of 1980, government banned  the employment of unveiled women in all  public places including the private sector.  Shopkeepers were instructed to refuse service to unveiled women and government institutions denied entrance to any unveiled  women.  In June 1981, the government started its  final, bloodiest attack on left and hberal organizations. Every day the official government newspapers published the names of  hundreds of men and women pohtical prisoners who had been executed for opposing  the rules of god.  Soon afterward, the Law of Retribution  was passed by the Islamic parliament. This  law based the criminal code on primitive Islamic codes. Consequently, married women  were sentenced to death by stoning in case  of adultery, and many other barbaric rubs  were enforced.  After these attacks, many activist women  fled Iran, becoming exiles in Europe and  North America. For the first time, the question of having independent women's organizations was raised seriously among these  women. Exiled Iranian women have been  working on different aspects of patriarchal  society and its effects on the inferiority of  women in these societies. Iranian women's  support groups were formed in major European cities. Equipped with a progressive  idea on women's liberation, Iranian women  may be able to force any future government  to recognize their rights.  KINESIS  Sept. 88 9 Commentary  In Peru, in Canada  Where is our worth,  how happy can we be?  by Alicia Barsallo  Being only three feet away from assault  policemen and military men in order to take  their pictures while they attacked demonstrators almost made me shake with fright.  Like the other reporters, I made sure to  be part of a group in hope of not being assaulted, but unlike them I had httle confidence in the oppressors' respect for press  correspondents. In my several years of Peruvian activism before coming to Canada,  I had always been on the demonstrators'  front, running away from the police. This  visit was a time to learn.  I had never before been a reporter. I had  never before seen so many soldiers, pohce,  armoured cars and tanks in Lima. If it had  been for me, I would have run—except no  one else was running.  Peruvians' bare struggle against their  economic system would have been enough  to keep me there, attentive to their every move. But there was more than that.  Alongside their struggle was their developing thought and the advancement of their  individuality.  There were people everywhere with a  strange sparkle in their eyes, completely disillusioned with the system and weary of its  institutions and its morals, but vibrant with  the possibility of victory, with the daily discovery of what they were capable of, with  their new friends, with their new ideas.  Why Are We So Different?  When I left the Lima airport, I knew I would  particularly miss t&&t continuous questioning of values which forms part of Peruvians'  struggle against the capitalist system.  We have yet to see signs of such inquiry  in Canada. Why are we so different. How  is it that our dissimilar socio-economic con  texts and pohtical dynamics influence our  way to search for happiness?  Peruvians' pohtical clarity derives mainly  from their harsher reality.  Peru's incipient capitalism leaves most  people without a say over most aspects of  their hves. It is only through strong mobilizations and repeated acts of heroism  that Peruvians gain some influence over the  availability of food and transport and over  the increase in prices and pohce and government violence.  Peru is a highly inefficient society. There  is httle access to modern technology, and  success in achieving any one task depends  not only on one's effort but on the good  will of others—and on luck. Deadlines are  flexible and people are used to last-minute  breakdowns, successes or failures.  Bribes and corruption are a way of functioning in all of Peru's government institutions. Justice is fragile. The most unimaginable crimes take place right in front of people's eyes and go unpunished.  The Cathohc church as usual, sides with  Peru's creditors impassively watching as  thousands of "its children" are killed in order to maintain the status quo. Part of the  church's preaching has always helped to exacerbate Peruvians' misery: in an overpop-  ulated society of sick, hiiiigry children and  many unskilled aiiu mistreated women, the  church Yi^ stood firm against the use of contraceptives, it has condemned abortion and  divorce, and has promoted male chauvinism.  So Peruvians are aware they depend on  other people for their survival. Accordingly,  they organize themselves at local and national levels. No strike is devoid of overall slogans: "End the State of Emergency!",  "Withdraw the Troops from Ayacucho!",  "Don't Kneel Before the Boot!", "For a De  crease in the Cost of Living!" The victory  or defeat of a group of squatters, a union, a  community, is literally felt as the victory or  the defeat of everyone.  The Illusion of Control  Canadians, on the other hand, seem to rely  on their individual resources to achieve happiness.  The vast wealth of Canadian society gives  us the impression we will all be able to succeed if we work hard enough. We do not  have widespread starvation and homeless-  ness in Canada (although they exist and  are growing); we have, to varying degrees,  access to modern technology; and we are  members of a society which is oriented towards efficiency. It is still possible to achieve  personal goals such as going on holidays or  taking a course, and to have some capacity  for planning.  The relatively high standard of hving we  enjoy gives us some control, but this limited power tends to give a great many of  female/male roles and values have been long  accepted. But it is happening.  Feminist groups with the most advanced  positions on female/male equahty are penetrating the middle-class milieu, trade  unions, shanty towns, communal kitchens,  mothers' clubs, Andean cities. Women's  committees that promote equahty in trade  unions and peasant organizations are formed almost as a matter of course. Women  are elected leaders of organizations struggling for water, electricity, milk for children,  a place to hve, and as leaders of the defense  committees.  Feminists, marxists and mass leaders in  general, however, are acting only to speed  up and deepen a process of questioning that  is inherent in the current Peruvian politi  cal dynamic. It is the mass movement that  gives people an identity, a sense of justice,  an opportunity to create, a glimpse of the  new values. It is within the mass movement  that they can share their suffering, their disillusionment and their visions.  f   j'%-}  Lima, in the su  of 1988  us the illusion of having complete control  over our hves. We are into accomplishing  tasks which respond to individual goals. We  hold jobs, build things, get degrees and so  on.  If we fail, it is our fault. It is not the  system that must be changed, but we who  have to become more efficient. On the road  to achieving our personal goals, we work at  mastering a pragmatism that must, at many  points, ignore our feehngs. Feelings will often keep us from doing our work, so they  are not allowed to be freely expressed, they  are assigned a niche.  Any criticism of society's values is also set  aside. The very intellectual power that suggests to us what must be changed convinces  us any attempt to do it must be abandoned  because it puts us at a disadvantage in the  race. Roles must be played, canons foUowed,  images kept up.  We have relatively mild and disjointed  pohtical movements that mainly seek to  maintain or enlarge the benefits of one sector of the population or another. The difficult task of questioning values is done  by small groups: feminists, marxists and  progressive sectors of the churches, which  themselves must fight—and at times be neutralized by—the conservativism of Canadian society.  In Peru, traditional hfe-styles and morality itself are undergoing questioning. This  is surprising, for Peru is a country where  some of the most backward expressions of  Traditionalists march side-by-side with  feminists, catechists with prostitutes, to discover who they are, who others are, what  is possible. People can no longer be defined  in the same old way. There are too many  fine human features, too much heroism, too  much uniqueness for the old capitalist slots  to be used again.  One notices in Peruvian society a much  more relaxed attitude regarding the old  morality. Individuals will abide by one  moral principle or other because it proves at  the time to be convenient for them, with httle concern that such principle be followed  by anybody else. The individual is examined instead. Institutions and rules being on  shaky ground, actions tend to be defined '  the people who perform them and not the  other way around.  The embryo of a new morality that recovers the right of everyone to her own uniqueness is clear: the conception that everyone's  happiness depends on everyone's commitment to work and to risk one's hfe to aid the  collective good, to aid the struggle against  hunger, oppression, repression, depersonalization.  Within the next two years, Peruvians will  have to survive an invasion of armoured cars  and military tanks. However many of them  die, they will not die only for more bread.  They will die to keep open the door to freedom that is allowing them to bury the capitalist values and find their own. For where  is our worth or how happy can we be, if we  cannot be ourselves?  OPEN SEVEN DAYS A WEEK,  10am to 7:30pm  • KIDS play space  CMt^        • FRESH produce —incl. organic  NEW convenient location  10% OFF for seniors. Wed. & Thurs.  1034 COMMERCIAL  254-5044 ////////////////////^^^^^  //////////////////////^^^^  Life Stories  Shaking  those "Talkin'  to Claude"  talking blues  by Nora D. Randall  Pat, Colleen and Linda went to Victoria  as spokeswomen for the Child Poverty Action Committee (CPAC) to talk to Claude  Richmond, Minister of Social Services and  Housing, about the proposed $50/month  cut to mothers on welfare. When I ran into  them on the ferry home, they were busy  dealing with the load of contempt that had  been dumped on them.  This particular dumping action started  when Claude announced that, as of October 1, 1988, mothers with a single child six  months or older, and. mothers with several  children but only one under six years will be  classified as employable. All mothers with  children who fall into these categories will  lose $50 off their monthly welfare cheques.  Claude described this move as a "motivator" for those mothers to find jobs. Linda  said this was a perfect example of how the  Socreds thought poor people were different from rich people. Rich people, hke investors, they motivated by tax cuts and  cheap labour, thus giving them access to  more money. Poor people they motivated by  taking money away.  Things are already desperate for mothers  on welfare. Taking from them seemed to be  one of those mistakes that gets made when  the decision-maker doesn't have the right  information. So CPAC decided they would  go to Victoria and tell the people making  decisions just what that $50 was doing in  their hves.  They called Claude's office and the Socred caucus office and said they wanted to  meet. No problem, they were assured. So 20  mothers who are on welfare and will lose the  $50, or who have been on welfare and know  what it's hke, or who are looking for work  but can't find affordable daycare, rounded  up all their kids and set off for Victoria.  Crystal Gardens, Fantasy Gardens  When they arrived at the Socred office, they  were told no one was available to meet with  them because the Socreds had no idea they  were coming. In fact, at that very moment,  Claude Richmond was over in the Crystal  Gardens holding a press conference to re-  announce a program he had announced a  month earlier. It was a program to put people on welfare to work in the parks.  Pat, Colleen and Linda knew the Socreds  knew they were coming because they'd  made at least four telephone calls and had  been assured they were expected. Pat and  Cora, with her baby wearing a heart monitor, went up to Claude's secretary and  asked for an appointment. The secretary  gave them one for a month down the road.  Pat was standing around wondering what to  do next when a reporter saw Claude walk-  ture because they do it for visiting bigwigs  and delegations—the mother of the governor general, or the president of Exxon, or  the boy scouts from Surrey. The NDP did  a great job. All fourteen MLA's from the  lower mainland introduced them, first as a  committee of mothers who were raising children on welfare and then individually by  their names.  Pat's idea was that the next time they  talked about lazy mothers on welfare who  didn't take care of their kids, they would  know better. But the Socreds were unable  to hve up to Pat's modest expectations.  ing down the hall. She said, I'll get him to  see you. The reporter walked up to Claude  and spoke to him.  He beamed a big smile, strode down the  hall and extended his hand to Pat. Pat  beamed back and shook his hand. I'm so  happy to meet you, she said, I've been trying to get a chance to talk to you. I'm Pat  from the Child Poverty Action Committee.  Claude's beam disappeared, his hand  loosened, he looked stunned. Pat found out  later the reporter had told him Pat was a  reporter from Ontario interested in his enlightened social pohcies. But it was too late.  Pat and Claude were totally surrounded by  media. Pat told him that taking $50 away  from welfare mothers wasn't going to motivate them, it was going to make their children even more hungry.  She asked him to rescind the program.  Claude said he didn't think he would because the cut had been very carefully considered. Pat took the opportunity to thank  him in front of all the reporters for agreeing  to meet them again in a month. He smiled  and said, oh. She thanked him for his time  and went off with the rest of the group to be  introduced in the legislature by the NDP.  Pat said it had always been a fantasy  of hers to be introduced in  the legisla-  They oinked as the mothers were being introduced. They said, whine, whine, whine.  They all looked at their desks and refused to  look up except for Brian Smith who glared  at them. Pat thought it was a blatant intimidation tactic.  Afterwards they met with the NDP caucus who sat with them and hstened to their  stories and fed and helped watch their kids.  Pat said it was so different from the Socreds  who would not even talk to one of them. But  then, the NDP has no power. But the mothers at least had been hstened to before they  went back to Vancouver and started organizing for the meeting with Claude.  They called at least twice a week to make  sure the meeting was still on. They could  only afford to send three women. They decided they would take over a budget and ask  Claude to show them how to feed the children on that budget. They also took a study  on daycare showing it was too expensive for  mothers who could only get low paying jobs.  Claude had one other advisor with him  so they could play good cop, bad cop with  Claude being the good cop. Claude and  the advisor took every opportunity to talk  about what a good thing it was to stop "sitting back" on welfare and get a job. Pat,  Colleen and Linda struggled to get them  to look at the budget, to get them to read  the study, to talk about the cost of daycare,  to talk about how inadequate welfare rates  were already making kids go hungry.  There was a discrepancy in information.  Pat, CoUeen and Linda said a mother with  two children on welfare receives $480 a  month maximum shelter variable and $385  a month for support. Claude and his sidekick took all the possible support programs  and rolled them into one and divided across  the board and said that a person "sitting  back" on welfare receives $1600 a month.  The mothers said they wanted the government not to take the $50 away. Claude asked  them how he could justify a "raise" in welfare rates.  He told a story about a woman in Barrier who worked the midnight shift for minimum wage to raise her kid and how angry  she had been when Claude told her what her  benefits would be on welfare. She was angry  at the people on welfare for taking money  from the government to take care of their  lrids in a way she couldn't. The women said  it was terrible that a woman should have to  work that hard to take care of her kids and  that when a single mother has to work the  kid loses both parents, because the father's  not around and the mother is working and  doesn't have enough money or enough time  to raise the kid.  i Pat asked if he was going to rescind the  order. Claude said he didn't think he would  because the cut had been very carefully considered.  They got on the ferry to go back to Van-  • couver and start organizing again. Claude  says he has 1600 letters telling him how  . pleased people are with the new pohcies.  > Pat, Colleen and Linda say what he needs  is 5000 letters saying Stop the Cut.  Child Poverty Action Committee  321-1202 or 435-7624-  O&feffjffiJfct^naW* U±QetMbwb&%£&.  THE TOxuS9... <$-  THE  mNCOUVER  OUTDOOR  CLUB  FOR WOMEN  ORG ANIZED AND RUN BY WOMEN  FRIENDLY, NON-COMPETITIVE  ATMOSPHERE  LEARN NEW SKILLS  SHARE THE EXCITEMENT  OF THEOUTDOORS  Monthly meetings are held  the first Wednesday of each  month at Sitka Housing Coop (common room) 1511  Graveley St. 7:30 p.m.  KINESIS To incest survivors:  A message of hope: healing is possible  by Kim Irving  Laura Davis, a San Francisco writer and  radio producer, at age 28 recalled the sexual assaults by her grandfather when she  was a young child. Fighting the denial of her  mother and other family members, Davis  attended a workshop led by Ellen Bass,  which explored the traumas of child sexual  abuse through the writing process.  Ellen Bass had been doing writing workshops for 10 years. Through these workshops, women confronted Bass with their  experiences. The results of some of the  workshops were published in 1980 in /  Never Told Anyone (Harper and Row).  Together, Davis and Bass combined their  experiences and those of other survivors to  produce The Courage to Heal. Their goal,  beyond sharing their skills and experiences,  was to reach as many women as they could  with the message: healing is possible.  The following interview was held in San  Francisco, July 1988 during the authors'  book tour.  Kim: What motivates a woman to  heal?  Ellen: Sometimes she is motivated because the way she has been coping isn't  working anymore. It may happen at a  different life stage, such as a birth of a  child, a new job, moving, someone dying—  whatever. Today, motivation can come from  external forces. Perhaps someone has given  her a book on incest or there has been some  news coverage about incest on TV and then  she begins to remember.  Laura: Last night we spoke on a radio program. A man called in and said, "I  think my mother was sexually abused as a  child. How do I talk to her?" Also during  our speaks we've had mothers come forward  saying their daughter or son was abused and  wanting tips on how to talk to them. So, in  many cases there are family members who  want to talk to the survivor rather than the  survivor needing to talk.  Kim: Laura, you've been very open  and honest about your survival. Do you  feel you've completely healed?  Laura: I'm not finished healing. There's  no such thing as finishing. When I look back  at the person I was years ago I almost don't  recognize myself. I thought then that my life  was destroyed and I was damaged beyond  repair.  I absolutely do not feel that way anymore. Now, when a crisis happens, when  I feel those same emotions coming back, I  know I have the skills to deal with it. And  I don't hate that part of me anymore.  Working on this book has been incredible, in terms of my own feehngs. Taking the  action to do the book was the most powerful  move I could make. It really felt hke fighting back. Now that we have finished and are  touring, I'm in a totally different place than  before. Healing is hke a funnel—you start  out really big, then you go through this narrow part and then it opens up again.  Kim: Ellen, you're not a survivor of  incest, nor a therapist ...  Ellen: (laughs) What am I doing here?  That's a good question.  Laura: And no one's ever been that blunt  before (laughs).  Ellen: I've asked myself a thousand  times—a million times—"Was I abused?"  I'm pretty sure I wasn't.  I suppose the skills I have are right for  working with this issue. My interest be  gan when working with women in my writing workshops. I was very moved by the  women's experiences as well as the amount  of healing women were doing in the workshops. Women were benefiting and that  was rewarding. I hke watching women heal.  Then, I wrote / Never Told Anyone. I  had all this information about healing and  I wanted to share it.  Laura: TeU her about the wedge ...  Ellen: (laughs) Sure, the wedge. In the  last couple of years there have been times  when I've needed a lot of courage. One difficult period, when we were working on the  book, I was feehng bad. I hadn't fulfilled  my part of the work and began crying while  driving to Laura's house.  Ellen Bass  I began to picture all the women who  I have worked with, who had so much  courage. I pictured them as a wedge behind  me. My personal friends, my partner, were  at the tip; women I have worked closely with  were next and the women I've worked with  once or twice were after them. As I cried, I  called out their names—if so and so can do  it, so can I.  You know, I get an awful lot of appreciation for doing what I do. And I've definitely  gotten back as much as I've given.  Kim: Recently, in Sojourner, Louise  Armstrong wrote that even though the  feminist movement has done a lot of  work on incest, it still hasn't changed  the status quo. It's only provided a new  topic for the talk show hosts. Would you  agree ?  Ellen: I didn't read the article so I can't  comment exactly. But from that principle,  I disagree. I don't see how we can be doing  what we are doing without all the work that  has been done. If the point she is making is  we need to do more work, then I agree. But  I always feel sad and disappointed when the  work we did to get to a certain point is discounted in some way. Rather than supporting those who have done the work and say,  okay, this is good, but we can't stop here.  Laura: I did read the article. The gist of  her article was not only about how just as  many children are being abused, but also  about how they are being encouraged to  talk, only to run into the hands of the law,  which abuses them again. And that mothers are having to flee with their children.  I agree that we are still in a bad position.  But I also beheve that as survivors heal,  they will be in a better place to protect their  own children. Survivors are out there lobbying for a change in laws and legislation. But  this all won't happen over night. We have  a long way to go before we learn to protect  children.  Kim: Yes, an important part of her  article was about the sanctuary movement of mothers being forced to hide  in order to protect children from the  courts.  reason to allow abuse to exist within your  community.  Ellen: It really means a huge shift in your  world view to admit to yourself that lesbians can be sexually abusive and damaging  to other women and children. I've heard so  many stories in this area. When I was speaking in Chicago a woman came up to talk  with me. Her daughter had been abused by  her ex-woman lover. She said she had gotten no support from her community and her  daughter was now in a mental hospital. This  woman was afraid that her ex would commit suicide if she confronted her.  Now, I looked at this woman and said,  "You better ally yourself with your daughter and protect her now. Whatever your  ex does, it's her business. Stop protecting  her." This woman looked at me—with this survivors heal, they will be in a better place to  protect their own children. Survivors are out there  lobbying for a change in laws...  Ellen: And I agree with her on that. The  legal and judicial system is quite prehistoric.  It's horrible.  Kim: An issue that is consistently  avoided within the women's community  is that of women who sexually abuse,  whether it be a mother, therapist or another lesbian ...  Laura: When you're in a minority culture, you will want to protect yourself from  what others think. Being in a minority, such  as the lesbian community, people already  think you're twisted and sick, so you'll go  to any means to protect your image.  And that's not just for lesbians. It's much  harder for women of colour to step forward  to talk about incest because there is this assumption that all abusers are men of colour.  So if she steps forward, she faces reinforcing  that stereotype.  In the lesbian community there are  women who do not want to acknowledge the  violence: that a lesbian close to them, or  perhaps they themselves could be violent.  Protecting yourself from the outside is no  sponge-like stare—because no one had ever  told her that she had a choice.  In our book we've tried to be very clear.  We are talking about abuse—it doesn't  matter who is doing it.  Kim: In the past few years we 've seen  and heard more from incest survivors  within the S/M community. They claim  S/M is a means of healing from incest,  of reclaiming their power.  Ellen: The idea of healing from incest—  which is about an imbalance of power,  degradation and shame, pain and humiliation—the idea of healing from that by recreating it is, to me, double-speak.  Theoretically, it makes no sense. I am  aware of what the arguments are: that, this  time, you are in control. But to me, that  would be hke a burn victim saying, "Okay,  that was really traumatizing. I think what  I'll do is keep burning myself and that will  Where to start  The following is a list of resources available in the Lower Mainland for adult child sexual  abuse survivors.  24-HOUR EMERGENCY SERVICES  • WAVAW (Women Against Violence Against Women), 875-6011 Counselling, referrals to therapists, peer counselling groups.  • Rape Relief and Women's Shelter, 872-8212 Counselling, shelter for women and  children, referrals.  • Crisis Centre, 733-4111 Emotional support, suicide prevention, referrals.  FOR SURVIVORS  • SEPSA (Support, Education and Prevention of Sexual Assault), 873-6766 Support groups for adolescents and adults who were sexually abused.  • VISAC (Vancouver Incest and Sexual Assault Centre)/ Family Services, 873-  3510 Individual therapy, special programs and support groups.  • SARA (Sexual Abuse Recovery Anonymous), 597-2525 Self-help support groups  based on AA's Twelve Steps.  make me feel better. Rather than an accident, it will be me lighting the matches."  When you are a child and your first sexual experience is pain and humiliation, your  sexual arousal system gets hooked up to  that. So, as an adult, you feel aroused by  pain and humiliation. Also, for women who  have been numb for a long time, who have  never had good sexual feehngs, then it may  be a way to get off. And these women may  conclude that, "I'm gonna have my sexual  feehngs any damn way I feel hke and stay  out of my business."  I understand that feehng. It makes sense  to me. Especially everyone should have the  right to sexual feehngs. I do not think  there should be laws saying what consenting adults can, or cannot do. But, what is  happening for these women is not healing.  What a lot of women are not aware of is,  they can have it all. They can truly have a  choice in their sexuahty that will not only  get them off, but will feel good to their bodies.  I have worked with women who have tried  S/M as a way of reclaiming their sexuality, as well as just for the experience. Many  were told it was a way to heal, therefore  they tried it. Yet, they found this not to be  true. An exciting part of my work is seeing  women who have reprogrammed their sexuality and chosen a sexuahty that not only  reflects immediate sexual pleasure but also  the deepest values of what life is about.  It's real hard work—and it's  Laura: In my experience, it's incredibly  rare for family reconciliation to happen. If  it does happen, well, that's great. But, it is  unusual. Generally, the survivor has to heal  with what she needs and that often is in conflict with what the family wants. Reconciliation cannot be a goal for healing. The goal  should be getting yourself back together as  an independent person.  Kim: Is gaining a political consciousness through healing necessary?  Ellen: There is the chance to become pohtical because you are looking at your whole  hfe. So if you extend the meaning of pohtical to the more simple issue of respect, you'll  certainly get a lot of that. Children need to  be respected, women should be respected,  people should be respected. I do see that  much pohtical growth.  Yet I don't think everyone who heals  needs to see it within the world view. Personally I connect it all—either you're destroying hfe, or you're not.  Laura: It's great when survivors do become pohtical because that's how things get  changed in the world. So many survivors  have spent their hves just hanging on they  haven't had the time to look around and see  what's going on in the world. I think the  largest pohtical change made to survivors is  empowering them with the healing process.  Kim: A lot of therapy programs are  geared towards the preservation of the  "family". What is your feeling about  this ?  Towards a women's  healing movement  by Teresa D. Gibson  THE COURAGE TO HEAL  by Ellen Bass and Laura Davis  New York: Harper & Row, 1988  $19.50  The Courage to Heal, a two-and-a-  half year project, has it all. Co-authored  by Ellen Bass, a highly-skilled counsellor,  and Laura Davis, a child sexual abuse survivor, this book single-handedly explodes  the myth of an already-saturated market in  incest and women's self-help writings.  With great clarity, and a diligent commitment towards being all-inclusive, the work  weaves its way along—creating, directing,  and truly inspiring a women's healing movement. Its rich and powerfully-written pages  are a virtual wealth of knowledge about  this, one of the most devastating of all personal sufferings.  As an incest survivor myself, I found  the discovery of this book an emotionally-  charged experience. While absorbing the  material was easy, my reactions were not.  There it was. Somebody had taken the trouble to write it down, every bit of it. They  dared plunge into a not-so-bottomless pit  and changed us all forever because of it.  To help explain, I'll briefly highhght each  of the book's five major divisions.  "Taking Stock" has two subsections. "Effects: Recognizing the Damage" stresses  that the abuse permeates all areas of our  hves: self-esteem and personal power, feelings, our bodies, sexuahty, children and  parenting, and families of origin. After an  exploration of each, there is a hst of informed, thought-provoking questions entitled "Where Are You Now?" These are invaluable in assessing where we're at today.  "Coping: Honouring What You Did  To Survive" takes the personal inventory  one step further. It emphasizes that we  shouldn't minimize (make hght of) what  happened, rationahze (explain it away), or  criticize ourselves on our survival tactics.  Whether we denied; forgot; split off from  our bodies; became addicted to control;  spaced out; made jokes; busied ourselves;  became super-alert; escaped via mental illness, self-mutilation, suicide attempts, eating, lying, stealing, gambling, avoiding intimacy; became religious fanatics; compulsively sought or avoided sex—we were doing our best at the time.  "The Healing Process" does a comprehensive job of mapping. With the utmost  care, the milestones are identified, spaced  appropriately and discussed. These include:  the emergency state (how we are after the  decision to heal); remembering; believing it  really happened; breaking silence; putting  the blame where it rightfully belongs; learning to love and forgive the child within;  trusting ourselves; grieving; allowing anger;  disclosures and confrontations; forgiveness;  spirituality; and the resolution stage, or  moving on.  Imperative to note here, is that all of  this is just a guideline. The authors approach the whole picture from a humanistic, survivor-oriented point of view. More  specifically, this means at no time is it stipulated one must do things such as confronting and/or forgiving the abuser. Seeing  this in black-and-white generated much confidence in me. No longer need a vulnerable  survivor fall into this trap—go against their  gut instincts about what is and isn't good  for them. Sadly enough, there are places  where women feel coerced in this way. no time is it stipulated one must do things  "Changing Patterns" is an in-depth analysis of the effects of abuse uncovered in  "Taking Stock." The authors immediately  launch into: internalized messages; setting  limits with friends/family; creating a positive self-image (through affirmations and visualizations); choosing relationships which  mirror us healthily; discovering our nurturing parent; handling feehngs; letting addictions go; intimacy; a truly chosen sexuahty;  and parenting children (and ourselves).  Part four is "For Supporters of Survivors"—family members, partners and counsellors. Though a survivor's needs from each  individual (or group) are somewhat unique,  the groundwork is pretty basic. New to a  non-survivor might be: never sympathizing  with the abuser (the child-victim deserves  absolute loyalty), and learning the difference between safe and sexual touching.  "Courageous Women" breathes reality  into the whole thing, guiding us through the  true stories of 15 child sexual abuse survivors. While the women represent a wide  range of child-victims (economic classes,  ethnic backgrounds and coping mechanisms), their similarities are often striking.  Never do we struggle to feel compassion, respect, or awe at our resiliency as a whole.  Always we are moved.  "Writing Exercises" also contribute to  the overall effectiveness of the book. Strategically placed, I find the instructions on the  use of this tool almost revolutionary. This  is because it is reinforced that all answers  are within us. We are encouraged to probe  our memories; stop assuming we are 'making it up' or 'blowing it out of proportion';  and not to censor the writing process with  concerns hke: "my spelling is awful," "this  sounds stupid," or "somebody might read  this!" Though awkward at first, doing these  exercises in the proposed manner can be  most beneficial. It can trigger movement  again—especially if we've been stuck.  Finally The Courage to Heal does not  leave us hanging. We are presented with  a complete resource hst—names and addresses of self-help programs and national  organizations, and a bibliography outlining  each and every publication with the potential to be useful. The needs it creates—  complex as they appear—are channelled to  the appropriate outlets.  .^KINESIS  KINESIS Arts  VOvXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXX^  ^S^J^xxxxxxxxxxxxxxxxxxx^^  At the Fair  \Ne will speak in our own voices  Memory. Power. Strategies of Feminist  Thought. Thus were named the theme  days at the Third International Feminist  Book Fair held in Montreal, June 14-  18. Hundreds of writers, publishers and  readers from around the world attended  workshops ("Writing As a Dangerous Profession"), readings ("Multilingual Lesbian  Readings"), exhibits and performances.  In coming months, Kinesis will 'cover  the fair' with features on various international feminist hterary projects. This  month, our coverage starts with impressions  of the fair, by BC women of colour (Native  and Asian) who were there, as panelists and  as visitors.  We Are Still A Colony  It is inevitable when women of colour and  European women come together, discussions centering on racism will figure rather  large. For myself, as a Native writer, it was  my intent to put racism in the feminist publishing industry on the agenda Invited as I  was to give a workshop, this was not difficult.  The feminist movement that arose in the  70's has gone through a number of personal struggles (personal only in the Canadian sense of the word). In the early days  of feminism, arbitrariness and white exclusivity were common. Today, this is slowly  changing. The feminist movement is struggling to reach out to women of colour—  particularly Native women—and find some  common ground.  This is not easy. For Native women, the  National Question is still foremost on our  agenda. We are still a "classical colony" replete with a colonial administration, and  racism is still a powerful obstacle to our self-  The nature and strength of patriarchy is  different for Native women and the potential for unity with white women still depends on the alteration of the consciousness  of the Euro-feminist movement.  StiU, a great deal of emotional work was  done at the fair and Canadian and Native  women lurched forward somewhat in the direction of that much covetted unity.  It is a covetted unity. From the attitude  of the women that attended the fair and  from the organizers, it was clear to me that  this unity between all women is a much desired one.  —Lee Maracle (Author of Bobbie-Lee—  Indian Rebel and I Am Woman; co-  founder of Write-On Press)  IIIMIMIIIIIIIIIIIIIII I Illllllllllll in  A Strong Catalyst  Beneath the pasty, whitewash reality of  Canadian hfe, you don't get many ghmpses  of the smoldering anger of women of colour.  At the Third International Feminist Book  Fair, I got an eyeful.  It was a theme that emerged throughout the workshops and readings. It nourished me to see this anger, to hear Audre  Lorde address a tearful audience of 400 and  say, "The transcendence of women's power  means nothing if it is not used to confront  racism."  This anger was present but tempered at  the women of colour reception by the beautiful sense of unity I saw among the Black  women. Some women sang their songs of  welcome. Others affirmed that until South  Africa is free, none of them were free.  I got a big lump in my throat and all that  emotion got stuck in my chest because I'm  not used to going about my everyday hfe  and wanting to weep because I witnessed  the spirit the most oppressed survive on.  It was harder to hold onto my impassive  face, however, after hstening to Lee Maracle  challenge Anne Cameron with love and respect "to move over," after hstening to Gloria Anzaldua talk about healing and making whole all the broken parts of the self  through the hving and writing of it.  At the Native writers' reading, I think everyone at one point or another just wanted  to put their heads down on their desks and  have a good bawl. There was just too much  raw pain mixed in with the poetry, too  much beauty, strength or something in that  room with Chrystos, Jeanette Armstrong,  Joy Harjo, Lee Maracle and all the other  poets, warrior women and shamans.  I guess I cried a lot at the book fair. The  event was very emotional, a strong catalyst for me to look at some of my own pain  around racism. One thing I missed though  was the presence of Asian writers. I got to  learn about the anger of Black women and  the anger of Native women. I would have  hked to hear more about the anger of Asian  women. I hope this changes at the next book  fair.  —Lorraine Chan (Member of the Asian  Women's Group which writes and performs short plays for the Vancouver  Asian community)  ii n i hi mini iiiiiiiiiiniiiiii  Revenge Is Not Justice  The International Feminist Book Fair was  an exciting event and a rare opportunity to  meet and get to know other women writers  and publishers. It was exhilarating to have  so many intelligent and earnest women in  one place. Considering so much of my expe-  IMFEMMSJE  W HAU19 JWNim ♦ MONTREAL  ;\1  i  liNftTBOQKFAtR  jyH£14TOM;m8-MO>ITltBAL\  yftiiiiifflai, JiaiaiiiiuiiiHumiiiiiinni  rience at the fair was positive, I feel focusing  on a negative incident does not adequately  represent the fair but it's something I have  to do.  There was a lesbian poetry reading featuring a number of writers whose work I had  read or had heard of. I went with my lover  who happens to be a man and a writer. The  reading was not scheduled as lesbian-only.  I entered the room followed by my lover. It  was a matter of seconds before the shouting started. "There's a man in the room!"  "Get him out of here!" "Are we agreed  that no men are allowed?"  I sincerely regret our presence was so distressing and I do realize the importance for  certain lesbian-only events, but two months  after the fair, I still cannot understand why  a poetry reading of published works should  be segregated. Nor am I convinced that  writing's effectiveness is enhanced by restricting the audience or that discrimination  against men is a reasonable route to the dissolution of sexually determined inequahty.  The lesbians present must have felt very  satisfied 'getting back' at the enemy, driving him out of their space. When you've  been disempowered for so long, it's exhilarating to feel yourself in ascendancy. Revenge, however, is not justice, nor is it a useful tool for social reform. Were the few men  who were interested enough to attend the  fair really the enemy? Are straight women  really second-class feminists?  Throughout the fair, I repeatedly heard  the phrase, "lesbians are in ascendancy."  The very term in ascendancy shows a mode  of thinking that is vertical and based on the  old assumption that the only alternative to  the role of victim is that of aggressor. This  binary model oversimplifies the complexities and varieties of human existence and  leaves no room for cooperation and growth.  Feminism, as I have always understood it,  is a movement to breakdown assumptions  and social restrictions based on sexual difference or sexual orientation. At the fair,  however, people were evaluated in terms of  Women over Men, Lesbians over Straight  Women, 'Coloured' over White. Nothing is  ever that simple.  There were several other incidents such  as the one I've sketchily set down here. This  rage has a source, it has a history, but what  has to be considered now is how to vent  it productively, creatively, in ways that will  not simply escalate mutual hostility.  Perhaps because I'm young and most of  my lesbian friends have come out with less  fear than joy and revelation, I was not adequately prepared for the anger of an older  generation who've suffered traumatic ostra-  cization. Still, I'm shocked and disappointed  that a faction of the feminist community  should in turn exercise the same kind of ugly  and arbitrary discrimination I thought we  were fighting against all along.  —Jean Yoon (Poet)  Fanning The Fire  At this women's book fair, women of colour  had a very strong voice. There were times  when I was moved to tears by their words.  Strong women who have struggled such a  long time, such a long way, came to this fair  and spoke out on their experiences so that  women hke myself could go home empowered and enhghtened.  There were so many women to hear, I  couldn't get to them ah; the panels were  crowded, one on top of the other; the  keynote addresses and plenaries overflowed  with information. Often the chosen topics  were dry and academic, with httle relevance  to the movement as it is happening today.  Please see Fair page 16  .KINESIS  Sept. 88 Arts  ///////////////////////^^^^^  Interviews with the "forcibly poor"  by Alex Maas  NO WAY TO LIVE  Poor Women Speak Out  by Sheila Baxter  Vancouver: New Star Books, 1988  Sheila Baxter spent several years working out of Vancouver's Downtown Eastside  Women's Centre as a welfare rights advocate before writing No Way to Live: Poor  Women Speak Out, a book about the reality of poor women's hves in the BC of the  '80's. She interviewed more than 50 women  in East Vancouver over a period of a couple  of months in 1986. They were Black, white,  Asian and Native Indian; they were lesbian  and heterosexual; some with university degrees, others with httle formal education;  and they were in varying stages of physical  and mental health.  Baxter asked them each the same three  questions: Why are you poor? What needs  to be done to change this? Do you think  you will always be poor? The answers to  the first two questions share several common threads, but the answer to the third  was "yes" more often than not.  The is a book about what it's hke to  be "forcibly poor" in BC. Baxter coins  the phrase in her introduction and it's a  very good one. It captures what Dorothy  O'Connell later reiterates in her essay "The  Lighter Side of Poverty" (hghter purses,  hghter children) "... it is government policy to keep a certain portion of the population poor. The Conservative government in  Ottawa made a conscious decision to fight  inflation by having a large number of people  unemployed." The statistics themselves are  no longer shocking, we've heard them before  and, in any case, they are only numbers.  The fact that BC welfare rates are as  much as 50 percent below the poverty hne  begins to have some meaning once translated into personal hardship of individual  women and children: when one of the 4290  single mothers hving below the poverty hne  in BC is the single mother hving next door  to you in the co-op or standing in front of  you at the check-out counter. For anyone  who doesn't know and wants to, No Way  to Live provides an appreciation of what  it means to struggle to subsist; for those  who know, it provides an analysis that takes  poverty out of the realm of the personal and  makes it everybody's problem.  And everybody should read this book,  but mostly because it's a great book, almost everything about it is weU done: the  content, the format, the analysis. It com-  The sensuality of  skin and ink and stone  by Persimmon Blackbridge  "Luscious Lesbian Lithographs"—prints  by Marsha Arbour—aren't actually all  lithographs, but we won't go into that. You  don't need to have studied lithography for  10 years to appreciate it. It's very direct and  accessible.  It's all body prints. Arbour would roll  litho ink on her body or on a friend's body,  and then roll on a hth stone (first step for  hthographs) or on paper (for monoprints).  The colours range from dehcate pastels to  harsh reddish black. They are incredibly  sensual. I've seen this technique used in  shallow gimmicky ways, but not here. Arbour's solid sense of form gives strength to  the detailed textures of skin and hair.  Her process mirrors her content: an exploration of some of the ways we see ourselves as women. "Beautiful Lesbian Cunt  #1" is a pubic triangle (a fine filigree of  curly hair with a httle bit of belly and thighs  around it) in black, red and metallic gold  on white. People sometimes criticize work  that fragments women's bodies and focuses  on sexualized parts. But in this case, fragmentation is used to create images of female  power.  When I asked her about her pubic imagery, Arbour said, "I was coming to terms  with myself and my sexuahty. This was  quite a while ago, you understand. I didn't  really know what these pieces were about  until later. But I knew I wanted to show  bines personal accounts and photographs       ing children is nothing. So getting welfare is  with selections from speeches and essays by       getting something for nothing."  welfare rights advocates plus facts, figures And she doesn't shrink from applying a  and information about the welfare system d^ analysis to her sisters in the women's  in Canada in general and in BC specifically. movement. To the AGM of the National Action Committee on the Status of Women,  she remarks that there are relatively few  feminists among poor women. The middle  class career ambitions of many modern day  "•lllliANr^' feminists offer precious few alternatives for  iwl' \l'l the majority of women hving below the  ,,,,. y> h    poverty hne with or without children to sup-  — fiT"   pori .  «u- ^        While encouraging the support of "other  TMi^    women ...   to help them attain a place  from which they can help the rest of us,"  fe    O'Connell makes clear the system is de-  I    signed so there are a limited number of  *     places at the top and the people in them are  only at the top by virtue of everybody else  hving at the bottom.  Jean Swanson, the co-ordinator of End  Legislated  Poverty,   a  coalition  of anti-  poverty groups, has contributed an essay in  •   :' • ••'• • • • ' • • •" which she describes how, as a young mother  in the US, she lost a child to the cold-  ",,.       . ,., .,    .    . blooded cash basis of the American med-  lnis variety readily covers tne topic pro-       icaJ      t       and how this t     ht her the  viding one of tne best overviews of tne rel-       ■      . . t .       i ■•     • j-°j    i  ,6. •        j i importance of translating individual expe-  evant issues, economics and personal expe-        rience ^ &    ^ ^ * *  nence I have encountered on any subject. Uw ^ oth£stoxies Hke that> so ^ it  becomes obvious that tragedy is not an iso-  r\      u        -r- lated incident, but the commonplace expe-  One Hand Tied ... rience of daiIy po^ty.  Particularly effective are the texts of two This is the lesson of the book. Poverty  speeches by Dorothy O'Connell, an Ot- is not an accident of circumstances but the  tawa poverty rights activist and writer of wilful exploitation of women and children  three books including the hilarious Chiclet for the benefit of business and pohtical in-  Gomez. She exposes the tenaciously held terests (otherwise known as monopoly cap-  belief that "raising wheat is work. Driving a italism). And it will not go away by help-  garbage truck is work ... But raising kids— ing poor women to "feel better about them-  any woman should be able to do that with selves." It will only go away when we make  one hand tied behind her back, right? Rais- it do so.  women's genitals as beautiful, to be pleased  with my body, not embarrassed."  The breast self-examination and lump series are more difficult. The hthograph called  "Lump" is raw and frightening—the head is  tiny, the arms dwindle away, the flesh seems  hfeless, rotting. It's not pretty; it reflects  our fears.  The pieces in "Breast Self-exam Suite  #1" are also disturbing. Along the edge of  each print are embossed eight small torsos  looking hke they came right out of a chart  on how to do breast self-exams. Depersonalized. Beside them, the central image is overwhelmingly personal and immediate: a body  print of a woman's torso and arm in one  of those same classic breast self-exam positions. The gesture is frozen, tense. At times  the flesh is charred looking.  The second breast self-exam series is  more gentle and lovely: self-exam as caring  for ourselves rather than as fear of cancer.  There is a wide range of work beyond  what I've described, from decorative, to  stark, to playful. Though most of it deals  in some way with sexuahty, Arbour doesn't  find it erotic.  "To me, it's more about sensuality," she  says, "the sensuality of skin and ink and j  stone. But for some people it's erotic and -  that's great. It's a bonus." "  "Luscious Lesbian Lithographs" will i  be at the Vancouver Lesbian Connec- ".  tion, 876 Commercial Drive, from Sept. <  2-30, Monday to Friday, 11 am-4 Vm 1  and Tuesday evenings, 6:30-9:30.  KINESIS  Sept. 88 15 Sxxx<SSSx^**SSS^^  ARTS  From Mexico  A voice full  of life's passion  by Maura Volante  Every time I go to the Vancouver Folk  Music Festival, I end up following someone  around, drawn again and again to a voice, a  style or the lyrical content of the songs. This  year that someone was Amparo Ochoa, one  of Mexico's pre-eminent interpreters in the  New Song Movement.  Ochoa brings to her hard-hitting pohtical  songs a voice and a style that captures everyone's attention and holds it. At an open  air gathering of this size, with as much socializing as hstening going on, it is diffi  cult to take the focus and silence the crowd.  Ochoa accomplished this as easily as if she  were performing in a concert hall.  With her clear, fluid voice full of passion  for hfe, Ochoa could have reached prominence in any field of music. Fortunately for  those of us who crave content, she chooses  to sing songs of struggle and change in real  people's hves, particularly those of women.  "The songs talk about the daily struggle  of women for respect," she said, speaking in  Spanish with an interpreter, "and the lack  of respect women face. Women are ignored.  The Mexican woman has no right to decide  if she's going to have children or not. She is  abused by the authorities.  Ochoa doesn't write her own material,  but has found wonderful songs which deal  with these issues in a poignant and personal  manner. She is consequently in high demand  by Mexico's feminist movement, singing not  only in concerts and conferences, but also at  rallies and picket fines.  "The last strike I participated in was that  of the seamstresses," she recalled. "They  formed a union called the 19th of September. The name comes from the September  19th, 1985 earthquake in Mexico City. More  than 300 seamstresses lost their jobs because their buildings came down. They had  a rally in downtown Mexico City and I was  there."  Born in the northern Mexican state of  Sinaloain 1946, she taught school and sang  locally before moving to Mexico City at the  age of 23. Here she did radio, television, bar  and folk club singing, while studying at the  National Music School. She also performed  for worker, peasant and student organizations throughout Mexico.  Rustling The Still Water  She spoke about the birth of the New Song  Movement, downplaying her reportedly major role in its conception.  "It wasn't only my work, but that of a lot  of other companeros," she said, going on to  describe the situation before the movement  began. "For awhile there was lethargy, a still  water, in the Mexican songs, with all the  boleros, in which they were talking about  trivial things. I have nothing against it because I hke boleros a lot. It is a music that  talks about the countryside and how the  Mexicans think. I'm a big fan of that music.  "...these songs came up  again...with the arrival  of the exiles..."  "But there wasn't another option for  the Mexican people, songs that would talk  about our roots and our problems. That had  been forgotten. It was sleeping. From 1971  to 1972 these songs came up again which  talked about our things.  "It started with the arrival of the exiles  to Mexico, people from Chile, Argentina,  Uruguay. They turned around the Mexican  people, gave them a taste for Latin American music, particularly from South America. That's how the recognition came for the  artists working in Mexico. Their songs has  as much value as those from South America.  "So the taste, ears and eyes of the people came to the Mexican protest songs. Now  this movement has matured, not only on the  part of the songwriters and interpreters, but  also on the part of the public."  Amparo Ochoa sees much of today's  feminist movement as having roots in the  New Song Movement, because it has helped  spread information about the history and  struggles of women.  "There is a lot of force in the women's  movement today," she said, "with many  coalitions of women's groups, not only in  Mexico City but in the rest of the country."  Though she is quick to point out the  women's movement is independent, run by  women for women, she also maintains it  is respected and supported by companeros  in the New Song Movement. As weU as  links with the feminist movement, Ochoa  reported a growing unification of what she  calls "the plastic arts—song, dance, literature and independent cinema"  Committed as she is to pohtical education through her music, Ochoa doesn't confine herself to adult topics and audiences.  "I like to sing songs of  love that transcend the  individual..."  Fair from page 14  I felt it was women of colour (participants  and speakers) with their incredible energy  who came and fanned the fire. And when  they sat around to tell their stories, their  warmth drew others in.  —Sky Lee (Writer and nurse)  The Whole Ugly Question  My recent attendance at the Third International Feminist Book Fair left me with  some impressions that, while there is perhaps some hope for change, a lot of work  is ahead. There is no doubt in my mind  there was a feehng of solidarity on some issues. More importantly, there were issues  that arose which continue to plague, and we  must have the courage and compassion to  confront.  The whole question of racism surfaced  clearly and the role we each have as writers to rage against it. Underlying that was  the whole ugly question of cultural imperialism and oppression of people. The role  that clearly emerged of feminists of privileged white Euro-western cultures is to act  as catalysts and enablers, rather than ap-  propriators of information and opportunity  for writing's sake.  The fact that the Black women of Concordia [university in Montreal] chose to boycott the fair was indicative of the expression  of those women of colour who did attend  that we will speak in our own voices. The  participation of Native women spoke to this  in a gentle but firm voice, as the need to understand sharing as a means of hberation.  Very noticeable was the absence of Oriental  women from Asia and elsewhere. In the vast  numbers of participating countries, including the host country, Oriental women are  there writing. I wanted to hear their views.  Some views which were perhaps spoken  loudest and which I hoped represented a minority were those who chose to misrepresent non-sexist thinking with extreme sexist rhetoric. Chauvinism is chauvinism and,  from either male or female, is repugnant to  hberation and true non-sexist thought.  —Jeanette Armstrong (Author of  Slash)  If You Are Willing To Listen  The Third International Feminist Book Fair  provided me an opportunity to witness for  the first time since the inception of the  fair, and first time ever to hear so many  indigenous women writers partake in such  an event. It challenged the women who attended to provide active support to the indigenous people of Kahnawake, Quebec to  fight the erosion of sovereignty over their  territory by the federal government and  RCMP. As a result $1,500 was raised and  a formal petition was ratified in support of  the people in Kahnawake.  I have always felt strongly that the struggle of cultural imperialism and appropriation of our people's knowledge must and has  to be dealt with. The book fair was a baby  step in that direction.  It is my hope that the fair provided the  impetus for a beginning, and better understanding, as well as more recognition for  indigenous women writers. It was hke finally, after many years, letting feminists  know there are very articulate, intelhgent  and strong indigenous women writers out  there, if you are willing to hsten and search  them out.  —Viola Thomas (Sewepenic Nation,  Penticton, B.C., works at Theytus  Books)  My first glimpse of her performing at the  Folk Festival was at the Little Folks stage  where, with animated gestures and her dynamic voice, she was charming young and  old alike with songs about animals and children. Not that she left her pohtics behind  when performing for children. One song was  about racism seen through the eyes of a  young black girl.  And she also sings of love. "I beheve in  love," she said, going on to define the land  of love song she prefers. "I hke to sing songs  of love that transcends the individual, not  songs that treat people hke worms."  Amparo Ochoa clearly recognizes the  power in her voice, and makes choices of  material with a sense of responsibility. This  clarity and commitment shine through in  her face (stunningly beautiful, especially  when she sings), her movements on stage,  and always in her voice.  Although she travels more than she  would hke to (she has a four-year-old daughter and a 17-yeai-old son), Ochoa stressed  the honour and privilege she feels in performing at festivals hke the one in Van-  "I can share the stage with other artists,"  she said, "and meet others hke you, too.  That affirms that women are not alone in  Mexico. We have the support—not only  mental—but also moral and sometimes  physical support as well. There are many  women who are conscious of the struggle of  women for their rights."  .KINESIS Arts  /////////////////////^^^^^  On the wall  A delicious display of lesbian sex  by Pat Feindel  DRAWING THE LINE  by ICiss k TeU: Persimmon Blackbridge, Susan Stewart and Emma Stonebridge  Women in Focus, Vancouver  I came away from "Drawing the Line"  overcome by a wave of emotion. I confess,  I cried.  Many of Susan Stewart's photographs  are of ordinary sex. Between lesbians. They  are totally extraordinary to experience in  a show. To see them is to realize, to feel  the absence of images hke this—images of  sex between lesbians, sex that is honest and  alive. I felt overwhelmed by an awareness of  that absence, that silence.  I also felt moved, exposed and excited  to see the images hanging there, brave and  fragile on the walls. That fact was beautiful, exhilarating. I had been given a gift.  I saw the photos early opening night, and  then the room filled with women, mostly  lesbians. It filled to bursting with the electric excitement (not to mention body heat)  of women gathered over the subject of lesbian sex. Women mingled and jostled under  bright fluorescent hghts, sweated profusely  (it was a hot summer night... ) and looked  at lesbian sex together.  There was historical, cultural significance  to this social event. The power of the  evening undoubtedly affected how I reacted  to the photographs. But the context of art  is always a part of how art is perceived  and understood, and opening night was certainly part of the context for this show.  As the artists point out in their statement, the larger "hystorical" context is the  discussion about sexual representation—  "this painful angry long thing we're in"—  that started centuries ago, but has recently  arisen from looking at men's images of sex  and wanting to make something different.  The show was set up with several wall  panels of photos, moving more or less from  "nice" sex to explicit depictions of butch/  femme or dominant/submissive sex roles.  They ranged from soft and gentle to hard  or styhzed, from tender to sadomasochistic.  The same two women were shown throughout.  The artists wanted people's reactions.  Grease pencils were provided so women  could write—on the walls—their comments,  reactions, likes, dislikes: where they would  "draw the hne" between what is acceptable  or enticing, and what is not.  There were many levels on which the  show broke with tradition (photographic,  erotic, artistic), and writing on the walls  was the first. I thought it might not work:  women wouldn't do it, or I would find it  distracting or uninteresting. But the walls  filled up quickly with comments that became just as interesting as the photographs.  Interacting with sexual images is—dare  I say it—empowering, breaking the convention of passivity in viewing. I love the fact  that the artists thought of including the act  of writing on the walls in their work.  I enjoyed seeing the variety of sex practices: different positions and settings, from  sex in the bushes and beside waterfalls, to  sex on garage floors and car hoods. There  was a relaxed, open mood to them. The  women laugh and play and really look at  each other.  Though the content and mood varied,  the emotional tone stayed within a range  of friendly, casual hghtness. This worked to  demystify the whole subject of sex somewhat, to break from the choices of heavy  Hollywood romance, raunchy formula porn  or purist rustless art. It also added an edge  of humour to many of the pieces.  But it seemed emotionally cool, too. I  wanted to see more passion, more intensity, more of a repertoire of touching, a  wider portrayal of the whole body's eroticism. More wild abandon, more urgency.  I would have loved to see more tongues  kissing necks, ears, sucking fingers, more  hands under clothes, hands undressing  (oops, is this fragmenting women's bodies?  Well, I won't go on ... )  There were written reactions to all the  panels: "... I hke the fun and tenderness  on this wall ... this is not for me ... I  really hke this group—no clothes, no costumes, no props, just sex, just women ...  gorgeous ... exquisite ... dehcious ... it  is the faces that work for me ... "  The controversy started around panel  four: "... you didn't stick your necks out  ... garters are a distancing phenomenon  ... why garters? ... they hold up stockings, silly ... why must we comment on another's opinion ... men's magazine images  ... sexy ... too posed ..."  The final wall, the S/M wall, got the  lion's share of comments. On that wall grew  The difference between these photographs and other erotic or porn images was  fascinating. For one thing, the models do  not look out: they are engrossed in each  other, so the camera is not acknowledged.  Usually in porn there is an explicit acknowledgement of the viewer. You see a performance going on, for your benefit. Often—  especially in still photographs—the models  the debate about S/M imagery and practice that has gone on in a disorganized  and very personalized way in Vancouver  (and more generally, across the continent).  Women expressed both positive and negative responses—their fears of the images,  their attraction to the images, their judgments, their fears of judgments.  But, on the wall, the debate was removed  one step from individual people and seemed  to make it easier for women to hear and  speak the arguments.  I know many S/M dykes found these images tame. Other women clearly found them  way past "the hne." I thought they were  sensitive, compromise choices given that lesbians and women of all persuasions would  be seeing these photos and reacting to them.  They pushed the limit, but provided a safe  ground to react and begin looking, talking  and hstening.  are looking out at the viewer—inviting you  in, teasing you, offering themselves up to  you.  Here, the women aren't there for the  viewer, they are there for each other. The  camera is documenting their interaction,  rather than directing or portraying it.  At the same time, you know they are  modelling. The sets, the costumes, the fighting are all staged with great attention to detail. The blend of staging and spontaneity  reflects, in fact, the process of the artists.  According to their statement, they would  "be getting really hot and Susan would say,  'Hold it, I have to change the film,' or 'Okay  great, now try something else.,"  These photographs didn't make it possible to possess the subjects in the voyeuristic way porn usually does. Perhaps it is the  open, relaxed way the women interact, perhaps because it is clear you will not be pandered to or performed 'to' that you can look  without shame or inhibition. Your looking  will not violate or invade anyone.  The texture and design of the photos are  a dehght. They frequently use the black-  and-white medium to its fullest in costume and setting: white satin underwear,  black satin camisoles, satin sheets, leather  jackets, black garter belts and stockings,  shiny black motorcycles, a white porcelain  bathtub, metallic foil as background. The  artists used cliches from traditional erotic/  pornographic imagery, but played with their  edges in interesting and sometimes humorous ways.  There are striking elements—shocks of  long curly hair, the sensuality of hair sweeping over a partner's face, perfectly classical  nude bums, the placement of a hand, the  mixture of fabric and skin textures.  These are sensual, pleasing photos. Some,  are stunning. Some made me laugh, two or  three made my heart thump, some surprised  me with a thrill.  As a whole, the show made me want to  have sex—made me want that in a really different way than other sex photos have. Often when I've seen porn or even mainstream  movies, I've felt a kind of empty wanting, an addictive give-me-a-fix feeling. This  show made me want in a different way—an  embracing, expansive, adventuring, playful  and honest way.  It made me feel hopeful.  So thanks Susan, Emma and Persimmon  ... and all the women who helped them.  KINESIS .xxx^i^^^^S^^^^^^^  ARTS  South African theatre  The only place you can say what you feel  by Antoinette Zanda  The Vusisizwe Players want to wake up  South Africa through their play You Strike  the Woman, You Strike the Rock. They  want to revive the memory of when 20,000  women marched on parliament in Pretoria,  August 9th, 1956 to state that Black women  would not carry identity passes as legislated  by the white controlled government.  They are saying if women practiced that  kind of solidarity again and again, the South  African government would be defeated.  The acting cast of the Vusisizwe Players  is made up of three women: Poppy Tsira,  Thobeka Maqhutyana and Nomvula Qosha.  They are. the first group of Black women  actors ever to leave South Africa and tour  with a play.  The play is set in everyday scenes—a  market place, a bus trip—but each reflects  daily tension resulting from the pohtical oppression in South Africa. Central to the play  the way the Pass Laws affect Black people in urban areas. The Pass Laws in South  Africa restrict the movements of Black people to benefit white controlled labour needs.  Most often Black families are split up in the  The Black people in South Africa endure to survive, such as not knowing the  whereabouts of family, the pohce raids, lack  of housing, pohce surveillance, poverty exploitation, and confusion from changes in  laws.  Although the play is clearly pohtical,  the actors say it just reflects some of the  daily experiences in the hves of Black South  African women.  Through this dynamic play, Thobeka,  Nomvula and Poppy are saying to all of us,  "This is our reality, wake up, unite and do  something."  Antoinette: What is the meaning of  Vusisizwe ?  Nomvula: It means "Wake up the nation."  Antoinette: What is the significance  of the title?  Poppy: It was a protest song that was  sung in the march on Pretoria [a capital  *.ty] in 1956 for the abolition of Pass Laws.  It was sung by 20,000 women from all over  South Africa—Black and white.  Antoinette: How was the script of the  play written?  Poppy: We interviewed people, then  went to workshops and improvised what  they told us. We did this in Cape Town at  the market—sometimes we would even help  them—work with them so that we would  The Vusisizwe Players: Nomvula Qosha, Poppy Tsira and Thobeka Maqhutyana  know what we are talking about. Sometimes  we would show the workshop to people who  had the personal experiences.  We worked on the script for four or five  months. The first performance was in 1986  in May. We went to the Market Theatre in  Johannesburg and kept changing it to make  it easy. For example, we did not want to  carry a lot of props. We never changed it  since we went on tour.  Antoinette: Were you concerned with  censorship ?  All: No.  Nomvula: When we were putting it together, we knew we were talking about  our hves—our own experiences. We would  worry about censorship later. We had a  shght problem when we played for a year  and they banned one of our songs about Mr.  Botha.  Antoinette: How did you get involved  in political theatre ?  Thobeka: When we started this play we  never thought it was going to be a pohtical  play. I don't see it as a pohtical play—I see it  as Black theatre or protest theatre. We talk  about our fives, we talk freely about what  we have experienced and our history without anything happening to us. It is better  to be in Black theatre—we are telling people about our hves artistically.  Poppy: As a Black person in South  Africa you have no right to say anything.  If you are doing theatre you are allowed  to say everything, say your feehngs and express yourself. It is the only place where you  can say what you feel.  Nomvula: You may call it a pohtical  piece but it is not. It is our hves. I'm hving  pohtics. We are just meeting people, talking  to people. I also see it as protest theatre.  Antoinette: When you left South  Africa to go on tour, what personal situation did each of you leave behind ?  Thobeka: I'm staying in Langa, a township outside of Cape Town. I was born there.  We hve in matchbox houses. I've got kids  but theatre is what I do full time.  Poppy: I'm from Guguletu [also a Black  "township" outside Cape Town]. I also hve  in one of those houses. I have kids and call  myself the breadwinner of the home.  Nomvula: I hve in a squatter camp  called KTC [near Cape Town] and I've got  four children but they are not with me;  they are staying with my family in the rural areas near King Williamstown [over 1000  km away]. I don't know what is happening  now—things were bad when we left home.  We ah have teenagers.  Thobeka: We went through too many  difficulties and sacrificed ourselves to do this  play without funding. Many of us would hke  to keep on doing this work but there is not  even a room to rehearse in the "townships."  Nobody must work for nothing.  Nomvula: When I talk about my kids—  Black people never have enough money to  put it in the bank for them. I would say  we are unfortunate because our parents and  grandparents worked, but for such httle  money they could only buy food.  We want to create work in the "townships." We haven't got creches [daycares]  for our children where they would be safe.  Sometimes things happen to them during  the day when you are not at home.  Antoinette: What do you want the  women in Vancouver to remember?  Thobeka: Women generally, I'm not just  talking about Black women, must be united.  Poppy: I would say the same. Solidarity  of women is necessary so that we help each  other. They have problems too and before  they start on South Africa, they may just  as well help themselves first.  Nomvula: I agree. Women just clean  here in Canada first. If we can then work  together and do what the women in 1956  did, we could join together and defeat the  Botha regime.  Poppy: Women should not take this as a  piece of theatre full of slogans. They should  think of what is behind the slogans. These  words come out of the stomach, out of the  heart.  Antoinette: What real changes do  you see happening politically in South  Africa?  Nomvula: Changes. There are no real  changes. They are just talking but not doing. They say they have got rid of passes but  we are still carrying identity cards. They  number them so that they know what colour  people are. So we cannot go freely in our  own country of birth.  Poppy: They say now that if we want to  marry a white guy we can, but I am worried  about where you are going to hve. What are  your kids going to be identified as? I don't  see any change.  Thobeka: I don't see any changes.  Nomvula: If they let us do what we want,  you will see changes.  If you want to support the Vusisizwe Players and other actors in South  Africa, money can be sent to: SAWAA  (South African Women Against Apartheid) c/o Kinesis, #301-1720 Grant  St., Vancouver B.C. V512Y6.  A1NES1S Arts  //////////////////////^^^^^  The tragedy is not about incest  by Jeannie Lochrie  and Heather Wells  SEE BOB RUN  by Daniel Maclvor  directed by Ken McDougall  Firehall Theatre, July 12-23  See Bob Run is enjoying wide critical acclaim across Canada. A dramatic expose of one woman's incest experience, the  play has been nominated for the prestigious  Chalmer's Award, voted best play of the  1987 Vancouver Fringe Festival, and cited  as one of the year's best theatre productions by the Toronto Star. Fine staging  and direction, excellent acting from Carolyn Gilhs, and poetic dialogue make it easy  to see why audiences and critics alike have  been seduced by Daniel Maclvor's well-  crafted play.  Not surprisingly, we went with high expectations, despite See Bob Run being the  work of a man. Unfortunately, the tragedy  in See Bob Run is not about incest.  Bob, short for Roberta, is the play's only  character. The set is a highway where this  likable young runaway speaks directly to the  audience, telling funny, sad and poignant  stories. Bob is an incest victim although she  never uses the word incest. It is up to the  audience to figure out Bob's "secret." And  it's not hard to do.  Through what becomes the play's central  metaphor, a fairy-tale, we discover Bob is in  a classic state of denial. Early on she states:  once upon a time there was a King "who  was good most of the time," a Princess to  whom the King was devoted, and a stupid  ugly Queen.  Bob has left home because the wicked  Queen figures out the incest and has had  the "good" Father-King exiled. Bob is on  her way east to find her father who, she tells  us, she loves dearly.  Through flashbacks Bob describes the  big monster coming out of her bedroom  closet at night. He wants only to have "his  handle" touched. He's sad, not mean, and  she feels sorry for him. Then we watch as  Bob writhes around in pain, moaning quiet  protestations whilst her father-abuser rapes  Carolyn Gillis as Bob  In one of the more chilhng scenes,  Bob pulls out a pink dance dress, glitter  trimmed, bought by "dad" for a dance they  attend together. Dancing around the stage  she reminisces over this "wonderful" time.  Tenderly she puts the dress on the stage  floor; one gets the impression she is laying  it on a bed. Spotlight on the dress. It would  appear this is the incident that tips off her  mother who finally calls in the authorities.  Fringe Festival  fraught with females  by Hazel Mad ley "  Leave some room in your date book  between September 9th and 18th. You'll  want to catch the Fourth Annual Vancouver  Fringe Festival, an unpredictable, high calibre collage of alternative theatre and performance art.  The festival takes place in eleven unique  venues located within walking distance of  the Fringe Club at 185 East 11th, the refreshment and information centre of it all.  While the Fringe has blossomed since 1985  to include over 100 local and international  performers, the admission prices have not.  All shows are $5 or less. Tickets must be  purchased at individual venues just prior to  each performance.  Here is a sneak preview of some of the  scheduled acts by or about women that  caught the eye:  SPEND THE NIGHT—Asks the question: what finally killed Marilyn Monroe? A  fatal injection or the misogynist chmate of  the times? Norma Jeane and Marilyn confront each other in the last 45 minutes of  their hves. By Jennifer Martin.  HOW SHE PLAYED THE GAME—  From Women Heroes, the 1986 New York  Women's Project poses the question, can  women be heroes? Examines the hves of six  exceptional women athletes. Performed by  Marilyn Norry.  LETTERS HOME—Illustrates the struggle of Sylvia Plath both as a woman and an  These images, evoked as they are in the  dark, dreamlike space of the theatre, rivet  one to the incest layer of the play: complete  suture, total identification with Bob. We are  Bob, she is us.  All this she tells us as she hitch-hikes  east, "to the water" where she hopes to  find the exiled father-abuser. To the countless male drivers who pick her up, Bob is  charming and witty. Between rides she begins to tell us about her boyfriend Timmy  who wooed her with "lilacs and a card with  the moon on it." He's a romantic figure, a  singer, a catch.  Then we get an interesting anecdote. Bob  had been hving with a girlfriend with whom  she had many erotically charged cuddles in  bed. She likes this, she admits, but is won  over by the charming hero and goes to hve  with him. Problems arise when sex enters  into things. Bob hates it. Not surprisingly.  "It's Greek. It's Freudian. It certainly isn't  feminist."  More images of her tortured sex hfe are  displayed to us. But it's the audience who  makes the connection between her sufferings  and her past incest with "dad." Not Bob.  Us.  Audience betrayed  In what can only be described as a moment  of high theatrical flourish, Maclvor delivers  a very clever twist. Out of the blue, Bob  takes off her sweatshirt to reveal a blood-  soaked green tank top. She has murdered  Timmy with a gun her father left behind.  Bob tenderly cradles Timmy's imaginary  head as she talks about how his brain was  blown out in neat httle triangles of bone.  artist, and her mother Aurelia's attempts to  come to terms with her daughter's hfe and  death. Written by Rose Leiman Goldem-  berg.  POTATOHEADS AMONG US—Serious and hysterical one-woman show about  hfe and times in the Nuclear Age. Written  and performed by Kimelly Anne Warren.  RETURNING TO BALANCE—A light-  hearted look at the balance in male/  female relationships. Writer/performer Bat-  yah Fremes tips the scales with laughter in  her improvisational stories.  DR. FRANK'S CREATION THEORY—Concerns two women of genius in  the 1870's. Doctors Almira Frank and  Sarah McFee, scorned by their colleagues in  medicine, succeed in their strange experiments. Written by Catherine Young.  TRANSFORMATIONS—Wives Tales  Story Tellers explore the boundaries of their  art with stories of change. Pieces are acted,  told, sung and chanted.  CRYSTAL BALLS—An exciting, emotional drama between friends. This controversial one-act play written by Jan Steen is  about a close encounter with four women.  Is Kate destined to be a lesbian?  Remember, this is a preview of probables, g  so check before you go. Complete festival in- Q.  formation on who's playing where and when _g.  can be found in the Fringe Program, a sup- s  plement to the September 2nd issue of the •§.  Georgia Straight. Or call TheatreSpace at  873-3646.  What exactly has happened here? Our  emotions, our identification with Bob are  now completely cut off. We are appalled—  but not because of incest. Because of murder. Our sympathies go from Bob the murderer to Timmy, the innocent victim. We  are betrayed as an audience. Essentially, we  are forced into an identification with male,  not female pain. And there is to be no  catharsis, either for us—or for Bob.  See Bob Run has a male-bonding subtext. All the men are "nice guys." The  father-rapist, in Bob's imagination, didn't  mean to hurt her. Timmy is swell and all of  the men who pick her up are fab. Not one  of the drivers makes even the shghtest pass  at her.  The women are another story entirely.  Bob hates her mother for exiling the King  of the castle. Her erotic interlude with her  girlfriend is ruptured by Timmy; it's too  good to be true. But the most abhorrent  part is the lesbian scene. The first of only  two women to give Bob a ride makes a pass  at her. Bob extricates herself quickly. The  next ride is also a woman. "You married?"  Bob asks. "Yeah." "Good." The audience  laughs. What comedy!  What playwright Maclvor has done in  See Bob Run is far from new. He has presented the same old male story: the Elec-  tra complex; the woman who loves her father and hates her mother. It's Greek. It's  Freudian. It certainly is not feminist. And  it is not avant garde.  It is dangerous to use one of woman's  most important issues—incest—without allowing any catharsis for the disturbing images and memories that at least some of  Maclvor's audience must feel. In a sense we  are abused: it's an incest within an incest.  See Bob Run is not about incest. It is a  play about how a male writer needs to perceive it. Maclvor did research at rape-crisis  centers (a woman he knows is a survivor),  yet he gives us no sense of the collective process feminists have created for our healing.  Let men write about their own abuse issues  and leave women to create art out of our  pain. As women we have to hold this play up  to the hght of our own experiences. We did  and found that See Bob Run betrays us.  Marilyn Norry in How She Played The Game  KINESIS  Sept. 88 19 .xxSSSSSxxxx^xxx^x^^  ARTS  ^fcoll  Following V.Woolf's advice  by Michele Valiquette  Thousands of new books by and about  women are published every year, and not  only by our own presses. Even mainstream  houses seem to have figured out something's  going on. Several have seen the hght—or is  that the cash register—and added women  writers series to their fists. At this point,  there's such an array of titles for the feminist reader to choose from, she may weU  have difficulty deciding what to add to her  bookshelves.  Virginia Woolf believed, sensibly enough,  it is the reviewer's job to help the pub-  he make these decisions. But for the feminist reader, the review pages of newspapers,  magazines and even literary journals aren't  especially useful.  Consider the statistics. In 1982, Sharon  Nelson reported that only 21 per cent of  the books reviewed by Canadian newspapers were written by women. At 26 per cent,  literary magazines proved only slightly better. A recently-released study by the English group "Women in Pubhshing" draws  attention to a similar situation in the U.K.  If the chances of a woman's book making it on to the review pages are low, the  chances that, once there, it'll be reviewed  by a feminist reviewer are lower stiU. A  1986 analysis of Canadian general readership magazines by journalist Liss Jeffrey  found that under five per cent of the total  editorial content touched on feminist issues.  Tales of women's books mistreated by male  reviewers-are legion.  All of this means that not only are women  readers deprived of intelligent information  about new books, but women writers do  without the feedback and public discussion  they need to develop writing skills and to  build reading audiences. And ultimately,  the culture as a whole loses.  Feminist reviewing, then, is a pohtical act  essential to the survival of women's writing. And in recent years, several feminist review publications have been created to fill  the void left by the malestream press.  Careful, Informed  The Women's Review of Books is prob  ably the best-known of these. In the five  years since the monthly began publishing,  its circulation has grown to 11,000. Every  issue of this tabloid-format review is packed  to overflowing with in-depth analysis of current women's books from every imaginable  field. In addition to reviews, many issues  also feature interviews and articles about  women and publishing. The latter have been  especially fascinating, covering topics ranging from authors' rights to the fate of feminists in the mainstream.  In this publication, women's books are  given the careful, informed readings they  All of the pieces in The Women's Review of Books are substantial and at times  they can be heavy going. But they're invariably worth the effort. The letters section  is often the liveliest part of the paper and  one of my personal favourites. Here readers,  and often authors whose work has been reviewed, respond to points raised by reviewers.  Debates can span several issues and often revolve around questions central to the  practice of feminist reviewing: how can we  deal with the tension between sisterhood  and hterary standards? On what basis do  deserve. Reviewers for The Women's Review of Books have a thorough knowledge not only of their subject areas but of  feminist issues. Whereas reviewers in the  malestream press often seem eager to do  combat with a new text, here reviewers  are more likely to approach it asking: what  can this book add to our understanding of  women's experience? How is it linked to  feminist discussions currently underway?  we decide some writing is "good" and other  writing is "not so good?" The letters are an  important means of helping to ensure the  publication is responsible to a larger community of feminist readers and writers.  I have one complaint. The paper describes its audience as "the feminist intellectual community." But judging by contributors' bios, the editors are holding to a  fairly traditional, and narrow, understand-  Back  to  School  Sale  Until  Sept.  17  Maureen McEvoy ba ma (Cand.)  Counselling  Psychology  732-3227  Areas of expertise:  sexual abuse, relationships,  sexuality, depression, ACOA  I VANCOUVER WOMEN'S  BOOKSTORE  315 Cambie Street  Vancouver, B.C. V6B2N4  684-0523  Hours: Monday - Saturday  11:00-5:30 pm  ing of the term "intellectual." Although an  encouraging number of reviewers are creative writers and some are women who work  in the publishing industry, a majority seem  to be women who teach at universities. I'd  expect a journal that seeks "to represent  the widest possible range of feminist perspectives" to work a httle harder at drawing in feminist thinkers who work outside  academic circles.  Individual copies are $2.10 (Canadian)  in bookshops. Subscriptions are $18 (U.S.)  Write: The Women's Review of Books,  Wellesley College Centre for Research on  Women, Wellesley, MA 02181.  Belles Lettres  A newer feminist review publication, but  one quickly building an avid readership, is  Belles Lettres. The editors describe the  intended audience as non-specialist readers  who enjoy a well-written review as much as  they do a good book.  Reviews of non-fiction fall within the  scope of this publication but, as the title  suggests, Belles Lettres leans more toward  discussion of creative writing. The editorial  statement evokes images of the hterary salons of an earlier era: "Our purpose is to  promote and celebrate writing by women  and in doing so, to inform and entertain."  The contents of the bi-monthly are often  organized around one or more themes. Over  the three years Belles Lettres has been  running, these have included: Asian, Canadian, Native American, Irish, and South  African writers as well as mothers and  daughters, women and work, and women  and war. In addition to reviews, each issue of Belles Lettres includes an interview. Judy Grahn, Linda Ty-Casper, Sheila  Fugard and Bharati Mukherjee are among  those who've discussed their work here. In  the next issue, a regular column devoted to  women's detective fiction will debut.  Some Belles Lettres reviews are essay  length, others as brief as 250 words. This is  a balance I appreciate, especially when my  reading time is limited. Like other review  publications Belles Lettres tends to run to  large blocks of print, but it is printed in two  colours which provides visual rest.  Like The Women's Review of Books,  Belles Lettres is a must for any feminist  reader who has ever wondered what to read  next. It has a permanent place in the pile of  favourites next to my bed.  Subscriptions are $15 (U.S.) and sample copies are available for $1 (U.S.) Write  Belles Lettres, PO Box 987, Arlington, VA  22216.  AINESIS ////////////////////^^^^^  /////////////////////^^^^  Letters  Some thoughts  on language  and disability  Kinesis:  As a woman who at the age of 25 became disabled as the result of a freak accident, I felt empowered reading about Ashley Grey. ("Disabled we stand," July/Aug.  '88). Indeed, Grey's narrative should reinforce in us all—'dis'-abled and 'able'-bodied  alike—commitment to the belief that mutual acceptance, understanding, validation  and support of our differences, enables us to  recognize the intrinsic similarities we share  which connect us to one another.  While on the whole my reaction to the  article was a positive one, some of the language used by Brooks and Mitchell left  me feehng uncomfortable. The use of "deformed" seems to be contrary to the very  tone of, and assertions put forth in the article.  Grey, herself, is quoted as saying "...  one of my hands is not properly formed" but  reading that statement brought two considerations to mind: was this remark made  with sarcasm that the printed word has  failed to convey? Is such self-description a  tool of empowerment that should be hkened  to defining oneself as a dyke, i.e., a reclaiming of language?  I also had difficulty with the phrase "she  has learned to cope with the body that belongs to her." My interaction with physically challenged folks has shown me that  persons born with such a body do not  "cope." Would we use that language when  speaking of one's hved experience and self-  image if one is born Black? Female? It seems  to me that speaking in such a way ascribes  some degree of inadequacy to the person  whom one speaks ot (Those of us who were  not born with differently-able bodies may  have to cope with our self-images for we  have had them cultivated in a society that  is ripe with prejudices and fosters suspicion  of difference: now, we too are different!)  It is more to the point that one "copes"  with the realities one experiences hving in  a society constructed for the white, hetero  sexual, able-bodied male when one is only  some/none of these things.  Finally, the word "cope" suggests a resignation to 'limitations': Grey doesn't seem  to embody such an attitude.  Thanks for providing the opportunity for  women's dialogue.  Shelley Tremain  Hamilton, Ontario.  Lets not  kid ourselves  Kinesis:  With all due respect to sex trade workers,  I do not see the "absolute parallel" Chrystos talks about between "being a hooker and  being a feminist." Being a whore, hke being  a wife, is a participation in a patriarchal institution, invented by men, for men. H this  were not so, there would be male prostitutes  available to women. The implication is that  women don't really enjoy sex so men must  buy it from us one way or another. Also,  the patriarchy wants to divide women into  wives and whores, one kind of woman to be  mother and unpaid drudge and the other  kind to be a toy for recreational sex. To be  a feminist is to reject either role and to be  one's own person.  Prostitution is more honest, in ways, than  marriage—at least it owns up to being a  business proposition!  Her point about the economic necessity for prostitution is well taken, but this  should not be confused with choosing to  sell your body, because economic necessity  negates the "choice" part.  Those of us who have endured oppressive  relationships with men have no right to look  down on prostitutes. Both patriarchal marriage and prostitution are things we do to  survive either emotionally or economically,  but let's not kid ourselves that either one  has much to do with hberation.  Sincerely,  Anne Miles  Gibsons, B.C.  S///////////////////////S/////////////S///////////////S//////////////////S///////////S//////////////-'  ///////////////////^^^^^^  ///////////////////////^^^^^  BULLETIN BOARD  Read this  All listings must be received no later than  the 18th of the month preceding publication. Listings are limited to 75 words and  should include a contact name and telephone number for any clarification that may  be required. Listings should be typed or  neatly handwritten, double-spaced on 8 |  by 11 paper. Listings will not be accepted  over the telephone. Groups, organizations  and individuals eligible for free space in the  Bulletin Board must be, or have, non-profit  objectives. Other free notices will be items  of general public interest and will appear at  the discretion of Kinesis.  Classified are $6 for the first 75 words or  portion thereof, $2 for each additional 25  words or portion thereoL Deadline for classifieds is the 18th of the month preceding  publication. Kinesis will not accept classifieds over the telephone. All classifieds must  be prepaid.  For Bulletin Board submissions send  copy to Kinesis Attn: Bulletin Board, 301-  1720 Grant Street, Vancouver, B.C. V5L  2Y6. For more information call 255-5499.  3:Ho€>u  TAKE BACK THE NIGHT  Women will take to the streets to protest  violence against women on Fri. Sept.  16. March starts at 8 pm at Park'n'Ride  lot, corner of hastings and Windermere,  across from PNE. All women welcome.  Wheelchair pushers available. To preregister for childcare, call Rape Relief  872-8212.  TAKE BACK THE NIGHT DANCE  Will be held on Fri. Sept. 16, at Capri  Hall, 3925 Fraser St., from 8 pm-1 am.  Organized  by VLC. Childcare available.  Sliding scale $4-$6. Bring banners.  VIDEO EXHIBITION  Video In presents FLV: the first international feature length video exhibition at  the Video In and Robson Square Media  Centre, Sept 15-18. Screenings include  Playing With Fire, by Marusia Bociurkiw,  on Sept. 16 at 6:30 pm, and Gertrude  Stein and Companion by Ira Cirker at 8  pm at Robson Square Media Centre. For  more info on additional screenings and  workshops, call Karen 688-4336 or Helen  291-7630.  PfT Mti7  WON'T we£-  WOMEN IN TRADES  From Oct. 1-4 the Naramata Centre  near Pentiction, BC will host the Canadian Conference on Women in Trades and  Technology. Organized by the Kootenay  Women in Trades and Technology Assoc.  See Movement Matters for more info.  CUBAN CONFERENCE  The Federation of Cuban Women is  hosting the Third Continental Women's  Meeting in Havana Oct. 3-7. The theme  is Latin American Women in the 80's.  Cuban Airlines is offering reduced flights.  For more info call Susan at 254-9797.  EROTICA NIGHT  On Sept. 2 the VLC is sponsoring a  showing of lesbian erotic videos by Blush  Productions of San Francisco. Tix are $3-  $5 at the door. For details call 254-8458.  VLC CELEBRATES 5th YEAR  On Sept. 11, starting at 7 pm, there is a  special coffeehouse anniversary party featuring Donna-lee, Doreen Maclean, Nadine Davenport, Carol Street and others.  Call 254-8458 for more info.  HUMAN RIGHTS LECTURES  The United Nations Assoc, in Canada and  the BC Human Rights Coalition present a  lecture series marking the 40th Anniversary of the Universal Declaration of Human Rights. Sept. 19, Francine Fournier  addresses human rights in global context. Oct. 3, Mayors Gretchen Brewin  and John Laird give municipal responses  to human rights needs. Both lectures at  Robson Square Media Centre at 7:30 pm.  Call 736-8965 or 736-8963 for info.  LUSCIOUS LESBIAN LITHOS  Is a show of prints by Marsha J. Arbour.  Printed directly from women's bodies, her  images explore sexuality in its broadest  sense. At VLC, 876 Commercial Dr., Sept  1-30, weekdays 11-4 pm and Tues. eves  6:30-9:30 pm. (See article this issue.)  NUKSINerSTUPENT5;  .1 SEE WE HRVE fl-  SEhfOENlWJ V*tlHUS.  THIS ^EAR ANP TM  - SURE. AU-V0U  |l\, Lf\DtE£> WILL  IfiE SEEMSSWEETP  ^ftNlO CUTE TOO  WOMENFUTURES  WomenSkills Development Society is  holding a benefit dinner on Oct. 24 at  Isadora's Cooperative Restaurant, 1540  Old Bridge on Granville Island. Tix are  $35-$ 15. Proceeds will be used to establish WomenFutures, a non-profit society  to help women get financing for cooperative and non-profit enterprises. Send  cheque to 4340 Carson St., Vancouver,  V5J 2X9 or call 430-0450 for other tix locations.  1/  ^EE, SUgEjf  'TGREflno BE-  HERE lA/fTft ALL}  MtTAl\l<  rteSHOL  ,1*1 BE I  . TAKEW <  EjUDIt1"  GAY/IESBIAN CONFERENCE  Planning is underway for '89 BC Conference. First meeting will be held on Sept.  6 at the Gay and Lesbian Centre, 1170  Bute St.. at 7:30 pm. For more info call  Keith on Friday afternoons at 684-6869.  #♦       BETTER/  ($2jffiM2 9804235  KINESIS Bulletin Board  HII:MlbHMiSk  GALS NIGHT OUT  SWAG and the Hot Flashes Coffee House  are co-sponsoring a dinner-entertainment-  dance extravaganza on Saturday Oct.  15 at the Crystal Garden Ballroom in  Victoria. Limited admission, advance tix  only. For tix info contact Ariel Books or  Vancouver Women's Books. Victoria residents can call 381-1012. All women welcome.  Seattle's a capella trio in concert Fri.  Sept. 23 at 8 pm, La Quena. For info  call 251-6626.  PEACE CONFERENCE  The fourth annual BC Peace Conference  will be held on Oct. 1-2 at University of  BC. For input on workshops and info, call  736-2366.  WOMEN IN CELEBRATION  NFB presentations, displays, guest speakers, networking and entertainment will be  held Saturday Sept. 10 from 8:30 am  to 5 pm at Hastings Community Centre,  with no fee. Directory of Lower Mainland  women's groups available for cost. Preregister by Sept. 5 for childcare and special needs assistance 525- 7246.  WHAT PEOPLE ARE CALLING PMS  An NFB film about premenstrual changes.  Vancouver premiere on Sept. 8, 7:30 pm,  at the Cinema, Robson Square Media  Centre. Discussion to follow with director  Haida Paul. Co-sponsored by NFB and  Van. Women's Health Collective. Free admission, for info call 666-3838.  NW LESBIAN CONFERENCE  A group of lesbians in Seattle is holding  monthly planning meetings for a northwest Lesbian Feminist Conference in fall  of '89. Need reps and input from Alberta  and BC. For more info, write NWLFC at  120 E. 32nd, Seattle, Wa. 98112, or call  (206) 324-1708.  JOINT EFFORT  Benefit for Joint Effort, a group of women  in prison and outside working on prison  issues, will be held on Fri. Sept. 30 at  Ms. T's Cabaret, 339 W. Pender St. $2-  $4. Sponsored by Thivia productions. For  info call 251-1764.  ICELAND WOMEN'S STRIKE  Oct. 24 will be an international day of  celebration and action on anniversary of  the world's first strike to shut down an  entire country. A planning meeting will  be held in Van. on Sept. 8. For info, call  Ellen at 253-3345.  MAYWORKS BENEFIT  Will take place Sept. 3, 8 pm, at the Van.  East Cultural Centre. With the Humdrums, Kokoro Dance, Judy Radul, Nora  D. Randall and more. Tix $10/$8 at Van.  Folk Music Festival, Octopus Books. For  res. call VECC 254-9578.  VLC FUNDRAISER  The VLC is launching a Pledge Campaign ,  to raise money to maintain the centre—  Canada's only lesbian centre—and provide services for women. Pledges of $2,  $5, $10 or more a month are urgently  needed. Send to: VLC, 876 Commercial  Dr., Vancouver, V5C 3W6. For info or  pledge sheets call 254-8458.  A  FILM  ABOUT  PREMENSTRUAL  CHANGES  VANCOUVER PREMIER  Co-sponsored by the Vancouver Women's Health Collective  7:30 pm, Thursday, September 8,1988  Cinema, Robson Square Media Centre  800 Robson Street  Discussion and reception to follow  with director Haida Paul  Free admission Info: 666-383*  ^JV    National Office  ^r     Film Board     national du film  I       of Canada      du Canada  RACISM/ANTI-SEMITISM GROUP  We are five white lesbians, two Jewish  and three non-Jewish, who have been  meeting for a year. We are looking for new  members—women of colour and white  women—Jewish and non- Jewish, lesbian  and straight. We meet every two weeks to  discuss readings and individual concerns  about racism and anti-semitism. For more  info call 253-6792.  FAMILY SERVICES FOR WOMEN  The New Westminister office of Family Services has expanded to include several new groups for women. They offer  subsidies and free child care for support  groups. Course topics include: Women  Who Love Too Much, Dealing With  Anger and Confidence Building. Courses  start Sept. 19. Pre-registration is required, call 525-9144.  FEMINIST COUNSELLING ASSOC.  The Western Canadian Feminist Counselling Assoc, is holding their AGM and  elections on Sept. 15 at 1254 W.7th  Ave., at 6:45 pm. Guest speaker will be  Helen Rayne. For info call 732-8013.  SINGLE MOTHER'S SERVICES  Weekly support groups in 14 locations,  childcare available. Bi-annual newsletter  written by and for single mothers (contributions welcome), annual conference—  organized by single mothers, seasonal  events throughout the year. For more information call Single Mother's Services  683-2531 ext. 316.  RESOURCES  THREE DEALS, ONE GAME  An 88-page book by Women's Economic  Agenda on the implications of free trade,  Meech Lake and privatization of government services. Cost is $3 for individuals,  $5 for groups (free if you can't afford).  To order contact WEA, c/o BC PIRG,  TC 304, Simon Fraser University, Burnaby, BC, V5A 1S6, or call (604) 253-3395.  LESBIANS OF COLOUR  Are looking for articles, poetry, photos, graphics for Nov. Angles issue on  "Racism and the Lives of Lesbians and  Gays of Colour." Deadline Oct 1. (Sorry,  submissions cannot be returned.) Send to  VLC, c/o Lesbians of Colour, PO Box  65951, Stn. F, Van., V5W 5L4. For info  call Margaret at 876-7152.  EDMONTON FILM/VIDEO FEST  The In-Sight Collective is asking for fill  or video submissions from women for the  Festival of Women's Film and Video in  Edmonton on Oct. 28-30. For info cal  NFB at (403) 495-3013 or write c/ol  Women's Program, 11019-90 Ave, Edmonton, AB.T6G 2E1.  WESTCOAST ARTISTS  A multicultural women artists society is j  forming in New Westminster. Some services they want to offer are: studio and  gallery space, shows and workshops and a  resource library. Women artists throughout BC are invited to send slides for their  registry. Call 520-3078 for info.  HEY CARTOONISTS  Kinesis wants to hear from/see you. II  you're female, feminist and funny (serious  or whimsical would also do) show us your  wares. Drop by the office, write (send a  SASE) or call for further info: 255-5499.  M   I    S   C  WANT REVENGE?  On a sexist bully family court counsellorl  in the Vancouver area? It's probably too  late for me—the incident took place over  5 years ago and, at the time, it was his  word against mine. If you have been harassed and it turns out to be the samel  guy, I will gladly be a witness to your  complaint. (A tape recorder in your purse  is recommended.) Call Anne, 886-7988  (Gibsons).  CCEC CREDIT UNION  "Keeping our money  working in our  community."  When you bank at CCEC,  you are investing in a neighbourhood  business, in the co-op down the street,  and in the whole community's growth.  CCEC CREDIT UNION  33 EAST BROADWAY  VANCOUVER, B.C. V5T 1V4  MON. & WED. 11 am-5pm  FRIDAY 1pm-7 pm  876-2123  BOOKS  POSTCARDS,  AND FREEBIE  NEW TITLES  AINESIS //////////////////^^^^  /////////////////////^^^^^  Bulletin Board  CLASSIF ED  EMPLOYMENT NEEDED  Progressive, feminist nanny from New  Zealand urgently requires live-in nanny  position in Vancouver. One year sponsorship is required. Terms of work and  wages can be negotiated. Maybe interested? Please call Sue Harris 255-6644.  SHIATSU MASSAGE  So I said to myself, I said, "the only thing  this here womin's paper doesn't got is  a recipe or two." So here's a recipe for  FEELIN GOOD: In a large, comfortable  space mix a willing body and a receptive mind with a large dose of Shiatsu.  Sprinkle generously with Reiki and Jin-  shin. Mix well with sensitivity and a dash  of intuition until the body is a soft and  mushy consistency (at least one hour—  maybe an hour and a half). Serve warm.  Astarte 251-5409.  INDEPENDENT WOMYN'S COMMUNITY  Is looking for lesbians interested in founding the 1st Canadian Homeland. We are  a group of 4 lesbians who are interested  in starting a corporation directed towards buying land for an all lesbian community. Anyone interested in becoming  a founding member/shareholder, please  contact Linda (403) 235-5169 or Marlis  (403) 678-5947 or write to Independent Womyn's Community, P.O. Box 237,  Canmore. Alberta, TOL 0M0. First meeting planned in Calgary July 2nd or Sept  4th. Please state your preference and reply or call as soon as possible. Billets will  be provided.  WOMEN'S COUNSELLING  My specializations include depression,  sexuality, sexual and emotional abuse,  adult women survivors of childhood sexual abuse, identity issues, self-awareness,  relationship issues, decision-making and  career explorations. I work using verbal and expressive therapies, gestalt and  guided imagery. Sliding fee scale. Janet  Lichty. B.A. M. Ed. Counselling Psychology. 874-6982.  FINISHED MANUSCRIPT?  Not sure if it's publishable? Professional  reading and assessment of long or short  manuscripts. Fiction, non-fiction. Ten  years experience teaching creative writing  at U.B.C., author of two published books,  numerous articles and stories. Call Joan  Haggerty at 255-2895.  J Wasn't Born Here (Historias de viajes inesperados) is an original production of the Belfry-Puente, six Latin American  immigrant women who presently live in Victoria. Performed in English and Spanish, the play is touring the lower mainland:  Sept. 9 at Kitsilano Neighbourhood House (8 pm), Sept. 10 at the James Cowan Theatre in Burnaby (8 pm), and Sept.  11 at the Vancouver East Cultural Centre (7 pm). The Sept. 11 performance will commemorate the murder of thousands  of Chileans on that day in 1973. Suggested donation $5. For information call 525-0089.  CLASS IFIEDBCLASSIFIEDICLASSIFIED  GOLDEN THREADS  A contact publication for lesbians over  50 and women who love older women.  Canada and U.S. Confidential, warm, reliable. For free info send self-addressed envelope (U.S. residents please stamp it).  Sample copy mailed discreetly. $5 (U.S.)  Golden Threads, PO Box 3177, Burlington VT, 05401.  ALCHERINGA  Come to Salt Spring Island and stay in a  very special guest cabin for women where  privacy and accessibility blend with rustic charm and convenience to create an  atmosphere of Old Mexico. Walk to the  beach and popular Vesuvius pub, sunbathe nude in the private patio, and take  a sauna and shower under the stars. There  is electric heat, TV and tapedeck, double bed and single futon, the neatest  outhouse on the island, and funk. Treat  yourself! Summer rates (til November 1)  are $50 double, $40 single, with the seventh night free. Phyllis Tatum, PO 1332,  Ganges, BC, VOS 1E0. 537-4315.  LESBIAN HOUSEMATES WANTED  To complete a 5 bedroom co-op house  near Jericho Beach. The house has a fireplace, washer/dryer, 2 bathrooms, yard  and garden and is a smoke and pet-free  space. Rent is $260/month plus utilities.  Rooms available Sept. 1st & Oct. 1st.  Call 737-0910.  SITKA HOUSING CO-OP Three bedroom, three level townhouse in women-  only housing co-operative available Sept.  1st. Roofdeck and enclosed patio facing attractive courtyard. Housing charge  $652 per month. For more info please call  Jackie at 255-7363 or Tova at 255-0046.  SITKA HOUSING CO-OP  Two bedroom, two level townhouse in  women-only co-operative available Oct.  1st. Suite has private entrance and two  balconies, one facing attractive courtyard.  Housing charge $544 per month, includes  heat and hot water. For more info please  call Jackie at 255-7363 or Tova at 255-  0046.  IN THE SWIM  For lesbians and gay men interested in organized swimming with a social flavour,  there is a group for you. English Bay  Swim Club offers stroke improvement and  swim workouts on four levels of intensity.  The team coach will also make up individualized programs for swimmers interested in competition training.  English Bay Swim Club celebrates its  sixth season this fall and will be hosting the International Gay and Lesbian  Aquatics meet in March 1989 as well  as planning for the 1990 Gay Games  swim events. Despite these competitive  involvements, the focus of the Club is  firmly on swimming as a social recreation.  English Bay Swim Club invites more lesbians to join and would especially like to  find a woman coach to share training responsibilities. EBSC meets Tuesdays and  Thursdays 6:30-8 pm at the Van. Aquatic  Centre, starting Sept. 20th. For more  info call Dirk at 669-2382.  JOB OPENING AT VSW  Part-time Fundraiser/Administrative Assistant  Start Date: October 3,1988  Primary Responsibilities:  organizing and implementing fundraising activities and systems; co-ordinating fundraising  committee; recruiting, training and supervising volunteers for fundraising; processing Kinesis  subscriptions; designing efficient subscription systems; assisting in general administrative tasks;  sharing in internal organizational tasks.  Qualifications:  experience and interest in fundraising; ability to work independently and provide initiative to  organization re: fundraising; basic understanding of computer systems (familiarity with DOS,  PCFILE and PCLABEL an asset); ability to follow through on detailed work; ability to work  collectively in feminist organization.  Closing Date: September 16,1988  Send resumes to:  Vancouver Status of Women  301 - 1720 Grant Street  Vancouver, B. C. V5L 2Y6  For more information  call 255-5511  Press Gang Printers  603 Powell Street  Vancouver, B.C.  V6A 1H2  253-1224  SUPPORT YOUR  LOCAL WOMEN'S PRESS  FINDING SELF  RAISING SPIRIT  How many times have you wished you  could change your life? How often have  you thought—I wish I knew what this  feeling is about?—or—Why am I doing this again and again? You want to  know but the circumstances seem too  overwhelming. Fear, anger and depression keep you distant from your understanding. There are simple, direct and  grounded ways to help yourself. You can  develop new skills. Using a few new tools,  your ability to take charge will be in your  own hands. There is no miracle. It is a  step by step process that starts now. I am  offering a 10 week workshop in Finding  Self-Raising Spirit. Designed for the participants, we will focus on goal-setting,  body-mind integration, creative visualization and much more. I am a feminist  working for social change by supporting  the individual woman to find her inner  light. I also work on a wide range of  political issues as a cultural/community  worker, and I am a certified Hypnotist and  Polarity Therapist. Deadline: end of Sept.  For more info call Brenda R.Bryan 732-  8927.  KINESIS H  Ihi^^^-^  ^^^^^^^^^*  •  Preserve your future.  Get a subscription;  :  ^>*r0  Published 10 times a year                                                  ^^     |  by Vancouver Status of Women  #301-1720 Grant St., Vancouver, B.C. V5L 2Y6  □ VSW Membership-$25.50 (or what you can afford)'-includes Kinesis subscription!  □ Kinesis subscription only - $17.50       □ Sustainers - $75  □ Institutions - $45                                  □ New  □ Here's my cheque                                 □ Renewal  D Bill me                                                 D Gift subscription for a friend  Second class mall #6426  h - -*  -:


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