Kinesis Mar 1, 2001

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 rf  ana  March 2001   CMPA $2.25 News about women that's not in the dailies  Wfat Mtttw  Freedom of Speech for Whom?   by Erin Graham   2  The Genocide Awareness Project: Redefining Hate Literature   by Erin Kaiser   3  The Emperor's New Clothes   4  by Robyn Kelly  FeA<M>e*  Prisons: Our Forgotten Fortresses - Guest Editor's Comments   by Amber Dean   5  This Woman's Perspective on Justice:  Restorative? Retributive? How about Redistributive?    by Kim Pate   6  Prisons Hit the Stock Market    8  by Emily Aspinwall  Letters from Prison   9  The Illusion of Freedom: An Experience of House Arrest   by Heather Ingram   10  AWAN's "Aboriginal Women, Violence and the Law" Project   by Fay Blaney   11  "Don't Let Them Break You"    12  by Charlotte Lajimodiere  Summing up the 'Just Us' System   by Marjorie Beaudry   13  Segregation    13  by Tona Mills  Involuntary Transfer Orders: An Interview with Treena Collins   As told to Amber Dean   14  Passing Pictures with Prisoners: An Interview with Edith Regier    As told to Terra Poirier   17  Advocating for Women in Prison   by Gayle K Horii   19  £e$4fa>*  Inside Kinesis    2  Bulletin Board    20  International Women's Day Calendar       Compiled by Natasha Mallal   23 ■Mil  Sm  I ^b j^^^^m^^^ ^m''  Hello everyone. In the ten months since the last issue of Kinesis, there  have been many events of great importance to Canadian women. The  World March of Women 2000 was a world-wide gathering of women's  strength and voices that culminated in New York on October 17, 2000 - the  UN International Day for the Elimination of Poverty. The women's movement  has been grappling with a number of troublesome issues and dangerous  trends, notably the resurgence of a 'law and order' agenda that uses violence  against women as a selling point; Father's Rights groups; the federal election,  with its weird emphasis on tax cuts and the seeming disappearance of  women's issues from any party's platform; the strange phenomenon called an  'election' in the US (proving once again the superiority of democracy...); and,  of course, the ongoing national debate about women-only space.  Marginalized women have been organizing too. Filipino nurses are working  together to insist that they be employed as nurses here and paid what they  are worth, while other Filipino women are also speaking out against the 'mailorder bride' industry.  This issue of Kinesis is about women in Canadian prisons, and the absence  of an article about the refugee women from China who were imprisoned here  in Vancouver is an omission we are sad about. The imprisonment of these  women is an example of the incredible damage that increasing globalization  and world trade are having on the lives of ordinary women the world over. We  regret we were unable to get a story on this topic into this issue of Kinesis.  What you will find in this issue are several articles from women who are  or have been incarcerated in prisons; an article by Kim Pate of the Elizabeth  Fry Society on redistributive justice; an article from Fay Blaney of the  Aboriginal Women's Action Network (AWAN) about the Fraser River Journey  for Justice last fall; an article about a Human Rights Tribunal in Vancouver,  the outcome of which will have national implications for women-only space;  and an article about UBC students' battle against the anti-choice Genocide  Awareness Project.  We thank all Kinesis readers for your patience and good wishes during the  long restructuring process. Subscribers should receive a letter from the VSW  Coordinating Collective explaining the decision to stop production of the paper,  and there is also a letter inserted in this issue. We are very sad about the end  of Kinesis. It is the close of an era and we all mourn the loss of the paper.  There is, however, an active and vibrant Feminist Movement in Canada and we  are all part of it. Kinesis may be gone for now, but women everywhere are still  working, fighting, shouting, and dancing our way to freedom. We still have a  lot of work to do. Kinesis is no longer a part of that work, but you can bet we  are still fully engaged and committed to Women's Liberation. Never give up.  ^hanA 9/ow  Thanks to all members, donors and subscribers who have  contributed to VSW or Kinesis over the past several months.  Your continued support and commitment means a great deal. Thanks to:  Carolyn Askew • Masoud Azarnoush « Roweena Bacchus • Wendy Baker  * Liz Bennett * Geraldine Boroevich • Sandra Brown * Judith Burke *  Dorothy Clunn * Jo Coffey ♦ Renee Cohen • Veronica Delorme » Joanne Fox  * Tanya De Hann « Karen Egger * Lynda Erickson * T. Fletcher »  Cristina Freire • Jeanetter Frost • Marianne Fuller • Julia Goulden  » Lynda Griffiths ♦ Bernice Hammersmith * Margit Hannah  » Marion Hartley • Hugh Herbison * Joyce Hooper • Yvette Ipsaralexi ♦.  Suzanne Jay • Faune Johnson * Robyn Kelly • Olga Kempo • Meredith Kimball  ♦ Bonnie Klein • Jackie Larkin * Lynne MacFarlan • A. MacPherson ♦  Nan Martin • Fraidie Martz » Maureen McEvoy • Sue Menzei  » Irma Mohammed • Margaret Mitchell • Denise Nereida • Margaret Newton ♦  A. Pannun • Sue Penfold • Marion Pollack * Marilyn Pomfret • J.C. Prior  • Sara-Jane Rice • Catherina Russell ♦ Mary Schendlinger • Rebecca Shields •  Linda Shuto • Kay Sinclair • Verna Splane •Susan Stout • Edith Thomas  • Hilda Thomas • Mariene Trick * Gale Tyler • L'Hirondelle Financial Services •  Nippon Express Travel • Rainbow Status of Women •  Samuel & Saidye Bronfman Foundation • Staff of the BC Federation of Labour •  Surrey Teachers Association • Vancouver Women's Health Collective ♦  Fr««doh% of Sp«ck for U/l*Oh\?  by Erin Graham  ,Q ittle Sister's, a gay and lesbian  ^^bookstore in Vancouver, has  been in a costly and exhausting battle with Canada Customs for fifteen  years. Since their opening in 1985,  Customs has routinely seized materials bound for the store. They  claimed the stuff they seized was  pornographic in nature. Some of it  undoubtedly was. Some of it was  not. Virtually all of it could be  found in other bookstores all over  the lower mainland.  In December of 2000, the BC  Civil Liberties Association (BCCLA)  was named as an intervenor in  Little Sister's fight with Canada  Customs at the level of the  Supreme Court of  Canada. BCCLA  argued that seizure  of materials was an  infringement upon  individuals' freedom  of speech. Little  Sister's maintained  that the seizures  were an infringement on Canadian  gay and lesbian  folks' rights to cultural expression,  and were also an attack based on  sexual orientation, a prohibited  grounds of discrimination. These  are clearly different agendas.  BCCLA was also an intervenor in  the case of John Robin Sharpe, who  was trying to avoid charges of possession of child pornography by  arguing that his constitutional  rights to freedom of speech and  expression had been violated by the  seizure of materials from his home  in 1995.  Is it really a win for Little Sister's  when the organization most solidly  behind them in their fight is also  defending pornographers? The Civil  Liberties people and Feminists  make strange allies. The BCCLA  aligns itself not on the basis of cultural expression, and freedom of  same, but on the side of individual  liberty, which often conflicts with  the needs of the greater good. Of  course I recognize that most of the  stuff Canada Customs seized from  Little Sister's was nabbed only  because of its destination, not  because of their belief that its  pornographic nature would or had  harmed someone (or even that the  material was always pornographic).  'Hothead Paisan,' for example, one  of my favourite comic books (and a  finer example of righteously raging  IS IT REALLY A WIN FOR  LITTLE SISTER'S WHEN  THE ORGANIZATION  MOST SOLIDLY BEHIND  THEM IN THEIR FIGHT  IS ALSO DEFENDING  PORNOGRAPHERS?  feminism you'd be hard pressed to  find), was regularly held back by  CC. According to a National Post  article, one intervenor on behalf of  Little Sister's argued that "sadomasochism performs an emancipatory role in gay and lesbian culture  and should therefore be judged by a  different standard from that applicable to heterosexual[s]." I hope  not. Sado-masochistic sexual practices are bondage and torture to  me, and there is much debate  among feminists and among lesbians over whether these practices  are in any way emancipatory.. .but  this is an issue that the community  should get to wrangle with.  I don't think Canada Customs  should decide  what is harmful  pornography, and  I know they will  be less likely to  hold as much  material at the  border now that  they have to  prove whether it's  pornographic and  harmful. Still, it  angers me that  Little Sister's carries pornography  that I believe is as harmful as  Maxim or Stuff or Playboy... I'm  disappointed that every feminist in  the country is not angry about the  increasing proliferation of porn  everywhere we look.. .and I'm angry  that our bodies are territory over  which men still fight. BCCLA was a  big help to Little Sister's, and I'm  grateful. I like that bookstore a lot,  but I don't go into the porn section  at all; I'm embarrassed and angry  that there is one. I wish there was  no market for Pat Califia's writings,  or Stan Persky's either. Then again,  I write erotica so where do I draw  the line? But you see, that should be  for us to wrestle with within feminism. Do means ever justify ends?  %  BC Civil Liberties will go to the wall  for the right of the entrepreneur to  sell what the market demands. The  market can demand some pretty  unsavoury stuff, though. Even in  the lesbian and gay market. When  we of the women's movement and  the dykes who read books and watch  videos have the room and the freedom to debate which images, words  and ideas are harmful or not, pornographic or not, that's when Little  Sister's will have won their battle. ■  Erin Graham, a former prairie flower, is an  acting up-and-out Vancouver lesbian feminist.  Kinesis  March 2001 Th  ((  "\he Genocide Awareness Project  . (GAP) is a travelling anti-choice  roadshow run by the Center for Bio-  Ethical Reform (CBR), located in  Mission Hills, California. Since 1998,  about two dozen university and college campuses in the United States  have been visited by the GAP display.  CBR is headed by lawyer Gregg  Cunningham and his wife, who runs a  'crisis pregnancy centre.' According to  its literature, the mission of CBR is to  "make it as difficult as possible for people to continue to maintain that an  unborn baby is not a baby and that  abortion is not an act of violence which  kills that baby."  For this purpose GAP was born - a  brutal visual reminder of how human  suffering can be exploited for political  ends. The display consists of dozens of  14ft by 16ft billboards that are displayed in high traffic areas of university and college campuses. A number of  volunteers stand near the signs and  attempt to engage passing students in  conversation about the display and  CBR literature. The signs consist of  images of historical genocide (emaciated and naked Holocaust victims, the  mutilated bodies of Rwandans facedown in a muddy river, mass graves at  Wounded Knee, Cambodian killing  fields, KKK lynching victims hanging  from trees, etc) juxtaposed with  images of fetal tissue and fetuses at  various stages of development.  Since UBC Students for Choice was  founded in 1999, the GAP has  returned to our campus four times.  From the outset, we have been fielding accusations that our position  against the GAP is contrary to freedom of speech and the ivory-tower  principle of 'a free exchange of ideas.'  These concepts are held in particular  esteem on a university campus.  Our challenge has been to provide  a feminist analysis of hate in this context. While the campus body (or society at-large) may be ready to accept  that racist or anti-Semitic literature  is not deserving of 'free speech'  rights, there exists a bizarre willingness to characterize any challenge of  sexist hate literature as an 'infringement of freedom of speech.' Further,  there is a lack of analysis of why hate  is counter-productive to a 'free  exchange of ideas.' It should be obvious that in an environment in which  a university allows women to be compared to Nazis, the ability of women  to 'freely' engage in a debate around  reproductive rights is inherently  hampered. Hate speech not only dis-  empowers the group it targets, it also  causes them to rightly fear for their  personal safety.  As of October 31, 1997, The BC  Human Rights Code states that:  (1) A person must not publish, issue or  The Genocide Awareness project:  Re-defining Hate Literature  BY   ERIN   KAISER,   UBC   STUDENTS   FOR   CHOICE  display, or cause to be published,  issued or displayed, any statement,  publication, notice, sign, symbol,  emblem or other representation that  indicates discrimination or an intention to discriminate against a person  or a group or class of persons, or is  likely to expose a person or a group or  class of persons to hatred or contempt  because of race, colour, ancestry, place  of origin, religion, marital status, family status, physical or mental disability,  sex, sexual orientation or age of that  person or that class of persons.  The reasons for this are clear: as a  society we have chosen a rational limit  to freedom of speech, which is invoked  when the free speech of one individual  is likely to impede on the safety and  that those who have abortions are perpetrators of that genocide. To say that  women who have abortions are like  Nazis or that abortion providers are  like the KKK is hateful and can only  be interpreted as a deliberate attempt  to incite violent reaction.  The clear equivocation made  between perpetrators of genocide  such as Nazis or the KKK and abortion providers should more than meet  the test of 'likely to expose a person  or a group or class of persons to  hatred or contempt.'  Since 1993 there have been seven  fatalities in the 'war against abortion'  in the United States, of both doctors  and clinic workers. Canada is not without violence either. In Vancouver, on  TO KNOWINGLY EXPOSES WOMEN  AND ABORTION PROVIDERS TO HATE.1  security of another individual or group  of individuals. This is a decision that  we have made as a society, one that  differentiates us from the United  States, with its KKK marches and  Neo-Nazi rallies protected under the  First Amendment. We have come to  understand how the hateful and dehumanizing language of many different  oppressive groups throughout history  has significantly contributed to so  many peoples' oppression.  This is not to be misunderstood as a  claim that without hateful language  oppression would not exist, because  this is clearly not the case. Oppression  has roots in a range of economic and  social factors of which hateful language is only one. Hate language is  the modus operandi of hate groups. It  is the means by which they recruit. It  is the means by which they exploit  fears of economic insecurity and  'moral decay.' It is also the means by  which they justify hateful acts.  GAP knowingly exposes women and  abortion providers to hate. By arguing  that abortion is genocide, GAP states  Remembrance Day in 1994, Dr. Garson  Romalis was shot and wounded in his  home. On July 11th 2000, Romalis was  attacked again, this time with a knife.  In 1995, Dr. Hugh Short of Ancaster,  Ontario was shot in the elbow. And in  1997, Dr. Jack Fainman was shot and  wounded in Winnipeg. In addition,  dozens of clinics have been bombed or  attacked with butyric acid, and threats  have been made against the lives of  nurses, doctors, receptionists, and pro-  choice activists.  The logical response to the assertion that an individual or group of  individuals is or are the perpetrators  of systemic genocide is to stop that  genocide. So when abortion is  described as genocide, this means  condoning the murder of women and  abortion providers. After all, our society regularly employs killing even  innocent civilians, to prevent or  punish ethnic genocide (the former  Yugoslavia, Iraq, etc.).  While groups like CBR declare that  "more killing is not the solution,"  their rhetoric undermines this asser  tion. If they were truly against violence, they would not bring GAP to  university and college campuses and  fuel the violence with rhetoric that  gives it justification.  What makes GAP all the more horrifying is how this thinly-veiled call to  violence is mixed with anti-Semitism  and racism. In Gregg Cunningham's  pamphlet, Why Abortion is Genocide,  he states,  "Those who murdered Jews and  blacks... denied the personhood of  their victims just as vehemently as  practitioners of abortion deny the  personhood of the unborn."  Statements such as these greatly  demean the memories of those who  have suffered real genocide. The GAP  reduces the victims of genocide to a  few anonymous images, which are  then exploited for CBR's political purpose, and it doesn't explain to the  viewer who these people were, or how  and why they died. Cunningham's  defence against charges of racism is to  declare that these allegations are  "beyond bizarre since, at various times,  15-20 of the volunteers who helped us  hold our signs were pro-life African-  Americans." This tokenist stance shows  the low level of concern (to say the  least) which these groups have concerning racism and anti-Semitism. It  also does little to account for the way  groups like Lifeline (an anti-choice  group) have displayed their arrogance  by quoting "The Letter From  Birmingham Jail" in their outgoing  correspondence, or using the 'Yizkor'  at their GAP display - they seem to  assume that they have the right to use  Jewish spirituality and compare themselves to Civil Rights leaders like the  Rev. Martin Luther King, Jr.  Students For Choice has written  articles, letters to the editor, distributed leaflets, held rallies, formed coalitions, negotiated with university officials, picketed GAP, engaged students  in letter-writing campaigns, and created buffer-zones around GAP with banners. It is clear to us that the vast  majority of students don't want hate  propaganda at UBC.  To support the work of UBC  Students For Choice contact:  AMS Students For Choice Club  UBC, 6-38 SUB Boulevard,  Vancouver, BC V6T 1Z1,  Email:  Tel: (604) 736-2800 messages (phone  of Pro-Choice Action Network) 'ñ†  erin kaiser is a founding member of UBC  Students For Choice. She is the Women's  Coordinator of the BC Young New  Democrats, the youth representative to the  NDP Women's Rights Committee, and  serves on the steering committee of the  Pro-Choice Action Network ofBC. She is a  member of the BC Government Employees  Union (BCGEU).  March 2001  Kinesis The women's movement towards  liberation has hit a fork in the  road. The trickery of this backlash  has had some initial success in confusing some basic feminist principles, with the result that the path  isn't clear to a few activists.  In Vancouver right now, this trick  is in the form of a Human Rights  Tribunal. Justice Heather  McNaughton, Chair of the Tribunal,  will hear arguments and try to apply  the merits of each to the Human  Rights Code and Canada's Charter  of Rights & Freedoms.  The plaintiff is arguing that gender is defined by the individual; that  anyone who defies the definitions of  gender they are born with, and lives  the way they feel they should, can  identify fully with the gender group  they choose to belong to. The defendant is arguing that women do not  get to define themselves, and that  this is a part of sexist oppression.  Women's imposed oppression can  only be deconstructed when we use  our shared experiences to make us  stronger, and to destabilize male  domination.  The fact that the Tribunal is taking place at all unveils plenty of the  same old forces at work. These  forces include Liberalism, the father  of modern sexism, which defines for  us the almighty power of the individual and the 'otherness' of being  female. They also  include the cooperative efforts of  the state and  media in tapping  the precious and  stretched  resources of an  established feminist group.  Nothing new so far, right? What is  intriguing is the discovery that  some of the otherwise radical feminists in my city are indeed tricked  by the emperor's new clothes.  The embedded liberalism in  Canadian law proceeds from the definition of 'autonomous person' as  male, white, and a landowner, which  functions to define the rest of us as  'other.' Before going to Tribunal,  this case was first heard in  Provincial court. The court capitalized on this opportunity to undo  more than a decade of feminist  struggle to define women-only space  as protected under the Charter. The  legislature argued that saying the  plain truth - that we share a common experience as women and girls  - is beyond the scope of existing  Charter rulings. In doing so, the job  of remaking law and reconsidering  the definition of the 'other' fell into  the lap of the Human Rights  Tribunal.  The Tribunal takes place in a win-  dowless boardroom in the Provincial  Family Court building. Media and  recording devices are not allowed,  work, Nixon sought out the protective and protected women-serving  organizations.  Like Nixon, I know the danger  and discomfort of being surrounded  by men. I can empathize with  Nixon's recognition of the danger in  naming the powerful as defendants.  and casual observers or court  watchers would never find the place.  There is space available for about 15  spectators, and from one of these  seats I have witnessed portions of  this boring drama unfold.  The plaintiff is Kimberly Nixon.  Nixon has told how difficult it  can be living the status quo, knowing that, despite the fact that he was  a celebrated athlete as a boy and a  commercial pilot with a successful  career as a man, he didn't truly  belong to this 'norm.' Nixon has  described at length the overwhelming fear of being caught in this lie  and the steps taken to undo it. And  now that his body, wardrobe, name  and some mannerisms have  changed, we  share the pronoun 'she.' We  also share the  reality of  appearing to be  the 'other,' one  who is born  into oppression.  Now Nixon lives  on the wrong  side of rape culture. The misogynists who would take any woman  down will attack Nixon now. Like  gay men, Nixon is a traitor to the  'norm.' Feminists understand that  the farther one gets from the  'norm,' the more offensive and disposable one becomes in this patriarchy. Nothing confusing here.  Boring really.  Pain-filled testimony revealed  that career goals have been thwarted and the pink ghetto is now a part  of Nixon's life. The airlines and golf  pro shop which Nixon named in testimony now saw Nixon as the  'other' In fact, they saw Nixon as so  far removed from the norm that  they weren't even subtle in refusing  any kind of employment. So, understandably angry and in need of  The legislature argued that saying  the plain truth-that we share a  cnmmon experience as women and  girls - is beyond the scope of  existing fete/rulings.  KELLY  I am still hesitant to name, here in  print, the national and local organizations that didn't bother to be subtle with me as they used embedded  liberalism to break the law and perpetuate wage inequality. I know  these companies, like Nixon's airlines, have the power of the penis  behind them, and I know that I  would need to be very prepared and  very powerful to take on that fight. I  would need to be ready to have 'otherness' thrown in my face, and to  deal with the pain of degradation  and the rage caused by injustice.  Like Nixon, when faced with that  menace, I chose to cut my losses  and flee. So, choosing the group  without that kind of power behind  them, Rape Relief  in response to male violence. In 25  years of organizing in Vancouver,  Rape Relief has proven what feminists all over the world agree on -  that the less we cooperate with the  lies of rape culture, the safer we can  be. When Nixon was recognized in  the volunteer training group as one  who does not have the same life  experiences of rape culture to  unlearn, the organizers took a  break. In another room, they  explained the dilemma to Nixon and  outlined options that are available  for supporters who have an entire  other set of rules to unlearn, and  went back to the task at hand without Nixon. The sensation of being  the 'other' that Nixon must have felt  in that moment is something that  any feminist can understand. We  know that feeling because we are  girls. Because we fight against the  definition of being the 'other' in  rape culture, we know it two-fold.  The women of the Rape Relief  Collective do not have the luxury to  share my opinion that the philosophy at work here is boring. The  emperor has been taking his toll  financially, intellectually, physically,  and emotionally on these women for  5 years now. As a community we are  grateful to their willingness and  ability to hold up in this effort, just  as they held up against the So-Creds  in the 80s and managed to remain in  operation when  is named as the  most powerful  force of sexism in  Nixon's life.  In spite of  Nixon's testimony, the only  organization on  the list of defendants is Vancouver Rape Relief and  Women's Shelter, an independent,  feminist owned and operated rape  crisis centre and transition house.  Rape Relief maintains that women  are born into the oppression that  allows rape culture to endure. Ours  is an oppression that trains girls  from birth to fearfully accept rape as  an unchangeable truth we all must  simply cope with. They have organized a way of training women who  are willing to be front line anti-  male-violence workers. The training  is based on unlearning the rape culture lies we've been expected to  believe all our lives. No small trick  to be sure, but when a woman can  see other options for herself, she  can see them for other women too.  She will be able to teach them to  the women who call the crisis line  If you are a member of a woman-  serving organization and your group  has not yet had conversations about  your position on transgendered  issues, start them now.  almost every  other rape crisis centre in the  province folded  under their  pressure. Just  as they held up  through the  90s and into  this decade against federal and  provincial government co-opting of  feminist-run organizations.  The temptation to move over is  strong, especially for those of us  born into oppression and raised  from birth without entitlement to  autonomy. I have found myself moving over, trying on new definitions  for myself, like 'woman-born-  woman,' rather than demanding  that Nixon be the one to rename  genders. I am, however, reminded of  my unlearning and I resist. FtMs,  MtFs and Trannys also resist. They  have grouped and organized to create their own safe places to gather  and to define themselves within  their difference, away from the rigid  rules of patriarchy, of male vs.  female. I admire their work and sup-  continued on page 22  Kinesis  March 2001 0E ■ ntil we have been inside a  m S prison and listened to the  ^0 experiences of the women  who are locked away there, it may  be difficult for some of us, as feminists, to understand why prisons  should concern us. After all, a lot  of our activism over the last few  decades has focused on trying to  ensure that the rights of women  who are victims of violence get  heard and recognized. Perhaps we  wonder if it's possible for us to support female victims of violence and  female perpetrators of violence at  the same time, without undermining our purpose.  I came to feminism through  doing crisis work at a sexual  assault centre and a battered  women's shelter in Alberta, which  provided me with a strong foundation for my activism around ending  violence against women. When I  accepted a job as an advocate for  women in prison, many of my  friends and former colleagues wondered how I could consciously  move from working with 'victims'  to working with 'criminals.'  Initially I wondered how I would  make this transition myself, until I  started visiting prisons and realized  that many of the same women I  counseled at the women's shelter  were also occasional or regular  prisoners at the jails. As many  front-line workers and researchers  have started to point out, female  perpetrators of violence are often  victims of violence first, and many  of their acts of violence are not  perpetrated at all but are committed in self-defense. Their shared  experiences of sexist, racist, hetero-  sexist, and classist oppression, to  list but a few, have a lot more to do  with how and why most women  end up in jail than their roles as  either 'victims' or 'perpetrators.'  Prisons are our forgotten  fortresses. Few of us know what  the inside of a prison looks like, or  what happens inside prison walls.  Few of us think to question how  our justice systems can possibly  strike a balance between the conflicting values of punishment and  rehabilitation, retribution and healing. What we know about prisons  in Canada is intentionally kept so  limited that few of us think to  question their effectiveness, let  alone their very existence. The  mainstream media tells us repeatedly that Canadian prisoners have  it pretty easy. They never mention  that the few glimpses of prison life  they provide us are, of course,  selected and condoned by prison  BY    AMBER    DEAN,    GUEST    EDITOR  authorities - people who have a  vested interest in ensuring public  support for harsher sentencing,  which would create more prisoners  and a 'need' for more prisons.  The situation for women in  prison in Canada has been deteriorating over the last few years,  despite the closing of the notorious  Prison for Women (P4W) in  Kingston last July. On the Federal  level, many women designated as  'mental health concerns' or 'security risks' are still locked away in  segregated units of men's prisons  (see the article by Marjorie  Beaudry on page 11). Despite an  earlier commitment to more  dynamic security measures, the  Correctional Service of Canada has  been re-fortifying its newer regional prisons, creating harsher conditions for all women imprisoned  there. In the provincial prison I  regularly visited in Alberta, conditions were far worse for women  than in the Federal penitentiaries  {see, for example, the interview  with Treena Collins on page 12).  And currently, Ontario is making  v,  plans to privatize their provincial  jails, a situation that has caused  dire circumstances for women in  the U.S. (see Emily Aspenwall's  article on page 8). Now more than  ever, we need to become informed  about the situation for women in  prisons and become allies with our  sisters behind bars.  then I first envisioned what  j this special issue on  I women and Canadian  prisons would look like, I anticipated that most of the feature articles  would have to be provided by prison  advocates, as I know how difficult it  is for women who are or have been  in prison to share their experiences  publicly. If you're on the inside, for  example, anything you send out as  mail will be read by prison administration, who will make the final  decision on whether or not you can  send it (for example, see "Letters  from Prison"page 9). There is no  privacy in prison. Not to mention  that the stigma of having a criminal  record or of 'doing time' is so great  that many people are afraid to go  public with this information -  it THEIR SHARED EXPERIENCES OF SEXIST, RACIST,  HETEROSEXIST, AND CLASSIST OPPRESSION, TO LIST  BUT A FEW, HAVE A LOT MORE TO DO WITH HOW AND  WHY MOST WOMEN END UP IN JAIL THAN THEIR ROLES  AS EITHER 'VICTIMS' OR 'PERPETRATORS.'"  and who can blame them?  However, I was overwhelmed by  the amount of writing that was  sent to us from women who are or  have been in prison, particularly  since we were working on a pretty  tight time frame. So, out of great  respect for how difficult it must  have been for these women to  share their experiences so openly, I  decided to compile most of the feature from writings by women who  have direct personal experience of  prison life. I figure it's the closest  you can get to going into a prison  and listening to women yourself,  which sure changed my way of  thinking about justice. If, after  reading their experiences, you'd  like to learn more about women  and prisons in Canada, I have a few  resources to start you off:  WEBSITES:  Canadian Association of Elizabeth  Fry Societies:  Joint Effort, a B.C. Women in  Prison Solidarity Group:  jointeffort.html  BOOKS:  • Hannah-Moffat, Kelly & Margaret  Shaw (2000) An ideal prison?:  critical essays on womens  imprisonment in Canada.  Fernwood Publishers, Halifax.  • Adelberg, Ellen & Claudia Currie  Eds. (1987). Too Few to Count:  Canadian Women in Conflict with  the Law. Press Gang Publishers,  Vancouver  • Faith, Karlene (1993). Unruly  Women: The Politics of  Confinement & Resistance. Press  Gang Publishers, Vancouver.  • Johnson, Yvonne & Rudy Weibe  (1998) Stolen Life: the Journey of  a Cree Woman. A.A. Knopf  Canada, Toronto.  • Martel, Joane (2000) Solitude  & Cold Storage: Women's  Journeys of Endurance in  Segregation. Elizabeth Fry Society  of Edmonton, Edmonton.  ITo purchase a copy, contact  Sara McEwan toll-free at  1-866-421-1175 ■  Amber Dean is actively involved in prisoner  justice activities in Vancouver. She previously worked as an advocate for women in  prison through the Elizabeth Fry Society of  Edmonton, relocating to B.C. recently to  begin her MA. in Women's Studies at  Simon Fraser University. Presently she is  writing a column on prison issues for  Mote magazine, found on-fine at She  can be reached by e-mail at  March 2001  Kinesis I want to start by situating  myself for you. I am the proud  mother of a budding pro-feminist prison abolitionist. My son  Michael teaches me about fairness,  personal integrity, and justice. Not  a sexist, racist, disrespectful, or jail-  oriented utterance or image seems  to escape his ears or eyes or fails to  elicit a comment from him. He  constantly reinforces my hope for  our future.  My paid work is with an organization known as the Canadian  Association of Elizabeth Fry  Societies. CAEFS is a national, voluntary women's organization that  focuses on women who come into  conflict with the law. The twenty-  one autonomous members of our  association provide a variety of services and programs with and for people, particularly women, who have  been or are identified as at risk of  being in conflict with the law.  After more than a decade of  working with youth, men, and now  women in conflict with the law, my  perspective on justice has certainly  evolved. Increasingly I have concerns about some of the tinkering  and tampering that has been  attempted-indeed, parts of which I  This Woman's Perspective on Justice:  Restorative? Retributive? How about Redistribute?  From a presentation given at a 1994 conference on Feminism and  Restorative Justice by Kim Pate, Executive Director, Canadian  Association of Elizabeth Fry Societies (CAEFS)  have been very much involved with  -in the name of justice.  I am writing this as a consequence of having been asked to  speak about feminism and restorative justice. As I thought about how  I would frame my comments, I first  struggled with what each of those  words mean. What is feminism?  What is restorative? What is justice?  Some likely regard the concepts as  consistent, while others might  regard them as mutually exclusive.  How we interpret these notions,  how effective we see the current  criminal and social justice mechanisms as being, and how we  approach the work we do (both paid  and unpaid) depends upon the lens  through which we view the world.  That lens is shaped by our life experiences and learning. One of the  single most significant factors in  the framing of such learning has to  do with where we are situated vis-avis the dominant values, morals and  JL  JUSTICE  INSTITUTE  OFB.C  Social Services  & Community  Safety Division  CelehratiA/v^ the/  90thAvwuA/erwwy of  I vrfernationcCh Women/y Vay  March8, 2001  The Social Services & Community  Safety Division takes pride in meeting  the training needs of front-line  workers providing essential support  services to women.  Complete course information may be found on  our Web Site :  orCall:528-5608  To registration call: 528-5590  71 5 McBride Blvd., New Westminster, BC V3L 5T4  Vi  understandings of our society.  To my mind, it is vitally important that we recognize that involvement in the criminal justice system  is more indicative of the extent to  which one is marginalized than it is  of one's criminality. This is no accident. Let us recall for and by whom  our laws have been (and I would  argue continue to be) developed  and enforced. It should come as no  surprise that laws developed by  white, relatively well-off men, serve  to preserve the dominance of that  sector of our communities.  } e must be careful not to  merely repackage and  recreate the inequities of  our current systems. Even the use  of such terms as "restorative" may  need to be reexamined through  others' lenses. Restore to what -  pre-existing inequities? Hopefully  not. Similarly, when we speak about  justice, what do we mean? Tritely,  many will proclaim that they want  "justice for all!" However, when discussions turn to redistribution of  privilege and power, too often that  stance begins to waiver and reframe  itself into one best described as "MY  justice for all."  By continuing  to accept notions  such as 'victims'  and 'offenders'  as well as by continuing to focus  on 'the crime,'  whether we use a  new term such as  'harm done' or  any other for that  matter, we continue to reinforce the status quo. We  are still tending to take what are  predominantly white, male, and  middle class mores and values, and  imposing them upon other members of our community.  Similarly, when we start to utilize such phrases as 'protection of  the public,' we feed in to the double  speak which condones and encourages the legal violence that characterizes our punitive criminal justice  system. Many well-intentioned  organizations have fed into this and  other seemingly victim-oriented  approaches that have been woefully  co-opted into what is fundamentally  a punitive political 'law and order'  agenda, rather than focusing upon  Even the use of such  terms as "restorative"  may need to be  reexamined. Restore  to what - pre-existing  inequities?"  putting an end to the creation of  more 'victims.' I speak now most  particularly of the victim-oriented  assistance bureaucracies that have  been built primarily on the pain of  the most marginalized, and mostly  these are our women and children.  The current criminal justice system, and most present-day alternatives, are built upon male-based  norms and rules that ignore  women's realities. Instead, they tend  to systematically reinforce women's  dependence on and subjugation by  men. By and large, men encourage  and support the development of  detached, autonomous and individualized conceptions of justice. This  has led to a perception of rights and  morality as geared to arriving at  rational, objectively fair or just resolutions of moral dilemmas. It is  posited that women, however, tend  to start from a more contextual and  holistic understanding of moral  dilemmas and search more consistently for inclusive and non-violent  means of addressing social problems  -an ethic of care and support, as  opposed to one of judgement and  control.  Even as non-governmental  groups, we in the "criminal justice  sector"-if I may describe it as that  -have not done well in these  respects. Rhetoric and tokenism  abound, but socially responsible  approaches to redistributing justice,  premised upon inclusive, non-violent and non-discriminatory means,  are noticeably lacking. Lip service is paid  to what is termed  "political correctness." Whatever happened to respect and  dignity? I get very  frustrated when I  hear people-often  those men or women  of relative privilege-  bemoan the fact that  they must be careful about what  they say and to whom they say it. I  reject the notion that the problem  rests anywhere but within themselves. Comments, actions, or  images that do not respect and  honour the dignity of any person  are generally reflective of both the  individual as well as systematic  biases of their communities. To  characterize them as otherwise or  to attempt to attack the person  impacted as 'being too sensitive' or  'misunderstanding', problematizes  the wrong behaviour and deflects  responsibility onto the recipient of  the disrespectful action, rather than  situating it with the transmitter.  Kinesis  March 2001 Jt o, how does this relate to  L feminism and what feminists  w have been doing about criminal justice? 'Feminist' still seems to  be regarded as akin to other 'F'  words. However, I know that the  criminal justice sector has much to  learn from, and indeed benefits daily  from the work of feminism, particularly the work of community-based  women in the grassroots independent women's movement.  How many of you work with or  represent community-based criminal or social justice groups? How  many of those groups support the  abolition of prisons? CAEFS is one,  if not the only, criminal justice oriented group to have  taken a clear and  comprehensive  stance against the  continued use of  incarceration. It may  surprise you to learn  that many of the  national women's  groups with whom  we work have also  passed resolutions in  support of the use of  alternatives to incarceration. These are  the same groups who  publicly argue the need for 'zero  violence.' While criminal justice  groups have not tended to support  the efforts of women's groups,  women's groups have done a great  deal to counter the increased use of  violent and ineffective interventions  in the name of 'justice.'  Unfortunately, too many individual men, as well as groups  that support the status quo  regardless of their claims-makings,  are so busy campaigning for parity  with privileged men that they have  forgotten and further alienated  women. I have yet to hear of men  campaigning for parity with  women. The irony is that most  activities, such as affirmative action  programs for women and/or racial  minority men and women, have  been shown to disproportionately  benefit poor, white men.  I mention all of this in order to  put in context the increasingly strident demands of women's groups  that men also take responsibility for  and own male violence as well as  the perpetuation of other forms of  patriarchy and oppression.  Feminists expect non-violent men  to start doing their share to stop  violent and/or controlling men.  They also expect men to be  accountable to women and  women's groups.  I have repeatedly faced the seem  ingly insurmountable roadblocks  and inequities of systems, communities and individual men and  women for whom it is easier to be  silent and witness abuse than to  bravely challenge the status quo  and risk one's own safety. I have  come to ever more seriously question the validity of merely removing  our current criminal justice system,  only to replace it with other models, particularly models that do not  address the sorts of systematic biases highlighted earlier. New models  with old philosophical roots will not  a just society create, nor justice  restore. Now, I issue the challenge  to each and every one of you to join  our efforts. Let's  examine how we  might apply all  of this to the  notion of community safety.  People do  criminal justice system is indeed fed  more indicative of the  It is vitally important  that we recognize that  involvement in the  extent to which one is  marginalized than it 'is  of one s criminality."  unsafe, and  women are especially fearful.  Their fear is not  unwarranted. All  research and  experience  shows that  women and children are most at  risk, not out in their communities,  but in their homes. The greatest  risk of harm is from those closest to  them.  What does this mean for those of  us who have devoted much time  and energy to the promotion of  alternatives to what we know is an  ineffective and unjust system; for  those of us who have looked to  "restorative justice" in hopes of  finding a better way to address the  harm or crime in our communities?  I believe we all have to approach  this in two ways - namely, on a personal, as well as on a professional or  more analytical level.  For a new form of justice-  whether we call it restorative, transformative or some other name-to  be able to "make things right," we  must first do our own work. Each of  us must identify, acknowledge, and  address our own biases. Men must  promote non-violence and model  anti-racist and non-sexist behaviour.  They must also confront and call to  account other men's sexism and  violence. Women must also unfortunately continue to challenge men,  while simultaneously supporting  and affirming the rights of women  and children not to be abused.  White people must challenge racism  and other forms of discrimination  every time we witness it. The list  goes on. These are the first and very  personal steps that we  must take to redistribute existing bases of  power and control.  In addition to challenging our own values  and standards of behaviour, we must ensure  that any new model of  justice does not merely  recreate or reinforce  some of the most  ingrained and systematic biases of the existing system. If we merely impose our values  and expectations on  others, we run the risk  of imposing, albeit  unintentionally or out  of ignorance, further punitive  approaches.  Many of us have attempted to  implement restorative justice  approaches in our communities, including such prototypes as  victim-offender mediation, circle  sentencing or community justice  panels. However, these are not  always seen by the participants as  more restorative and less punitive  than standard court-type procedures. This is particularly true if the  participants differ in gender, race,  class or ethnicity from those who  run or administer the programs.  This does not mean we should abandon the approaches; nor should we  stubbornly cling to our own notions  of what should be done. Some of the  most effective approaches are those  that are designed with, by and for  the participants. It is far harder to  perpetuate biases, intentionally or  unintentionally, if you strive to  include all stakeholders and actually  redistribute the power and the control by ensuring that all who may be  impacted, most particularly those  with the least power, are full and  equal participants in the process.  First we must achieve justice,  and then when things disrupt it we  may better be able to restore it. So,  my challenge to myself as well as to  you is that we continue to move  forward, questioning and testing  our own values and beliefs in addition to those around us. In order to  truly develop a more just and  peaceful community, we must open  our minds and extend our experiences to include the breadth and  richness of the diversity around us.  Let us all work toward more creative solutions. ■  Kim Pate applies her degree in law and  her innate humanity throughout her work  in organizations such as CAEFS. She has  singularly accomplished what no other  woman I know of who works in and  among bureaucracies has done - she  speaks and writes openly about the  causes of violence and champions the  sovereignty of each individual inherent in  the Canadian Charter of Rights and  Freedoms in an unwaveringly courageous  and eloquent manner.       — Gayle Horii  On International Women's Day 2001, the Canadian Association of  Elizabeth Fry Societies (CAEFS), along with several other National  Women's Organizations, will launch a Canadian Human Rights  Commission Complaint against the Federal Government of  Canada. This complaint is being put forth on behalf of women in  prison, asserting that they are being discriminated against on the  basis of sex, race, and disability. A press conference announcing  the launch of this action will be held at 11am on March 8th, in the  Charles Lynch Room in the Centre Block at Parliament Hill in  Ottawa. For more information or to lend your support, please  contact CAEFS at (613) 238-2422 or email  The Canadian Association of Elizabeth Fry Societies and the  Canadian Association of Sexual Assault Centres will host a  conference titled "Canadian Women's Critical Resistance:  From Victimization to Criminalization" in Ottawa from October  1-3, 2001. For more information, please contact CAEFS at  (613) 238-2422 or email  March 2001  Kinesis PRIVATE PRISONS:  CREATING A MARKET NICHE  Running prisons has become big business. People  are now sitting around boardroom tables planning how to make more money from poverty and  from imprisoning people. They debate about  growth in the next quarter and which prison  stocks to trade when. And as in all free market  enterprise, there are two main ways to make the  mandated profit: increase revenue and decrease  expenses.  Private prison companies are active in pursuing a broader definition of what constitutes  'criminal,' thereby increasing imprisonment  rates. The more crime, the greater the demand  for the 'product' of prison beds - and, of course,  the greater the revenue. Where do more prisoners come from? From pushing law-and-order  solutions to poverty, including escalating the war  on drugs, instead of addressing the social issues  underlying these problems.  The private prison industry has highly strategic  lobby movements that are growing in popularity.  They are constantly pressuring governments to  pass laws that increase criminalization. In the  US, both the Three Strikes Law (life imprisonment for a third violent felony) and the Truth in  Sentencing Act (inmates serve at least 85% of  their sentence, compared to 66% in Canada) can  both be directly linked to industry lobbying.  These lobby groups also have close ties to - and  often active membership in - right wing ideological organizations, including the Fraser Institute  in Canada and the American Legislative Exchange  Council (ALEC) in the US, who publish a variety  of material supporting prison privatization.  Such publications and lobbying help the mainstream media to inspire a sensationalized 'get  tough on crime' movement. All this crime is  good for business — it increases revenue.  It is in the best interest of the private prison  company to extend the stay of the prisoner, to  keep them coming back, and to cut programs  that could improve their situations. Counselling,  addiction services, and relevant, supportive programs all cost money. Access to education, recreation, proper medical attention, and healthcare  are all considered increased expenses. They cut  into profit. As another cost-cutting measure, the  staff of private prison companies tend to be poorly trained, extremely low-paid, and have a high  turnover rate, causing even more problems  behind bars.  Industry pressure has helped create a dramatic  increase in the number of Americans behind  bars. The number now stands at over 2 million,  an increase of more than 500% since 1970. The  majority of those incarcerated are young people  of colour from urban neighbourhoods who have  been convicted of non-violent drug offences. The  prison industry in the United States is now worth  $40 billion, with the private sector handling  more than 120, 000 beds (6% of the prison population) - an 8-fold increase since 1990.  A main player in the private prison industry is  the Corrections Corporation of America (CCA).  Together with their rival Wackenhut, they own  about 75% of the global market share in the private prison industry. They have contracts not  only in the United States, but also in Great  Britain, Australia, and Puerto Rico, and they're  pushing expansion.  Prisons hit  the stock market  by emily aspinwall  "If you build it, they will come."  Motto, Corrections Corporation of America (CCA)  "In running this company we just  focus on shareholder value and  the rest of it just works out fine."  Doc Crants, CCA founder and former Chairman  "You just sell (prison beds)  like you were selling cars  nr real estate or hamburgers."  Thomas Beasley, co-founder of CCA  CCA was founded in 1983 with backing from investors  behind Kentucky Fried Chicken. It manages 82 prisons  with 73,000 beds in 26 American states, Puerto Rico,  Great Britain, and Australia. CCA's profits were $365  million during the first three quarters of 1999.  CANADA'S FIRST PRIVATE PRISON  Unfortunately, the private prison nightmare is on  the move. Canada will soon begin to follow the  U.S. example, as Ontario Premier Mike Harris is  set to privatize the 1200 bed "super-jail" in  Penetanguishene, Ontario. The province has  already privatized a boot camp for young offenders and has plans to privatize another boot camp  in North Bay and another superjail in Thunder  Bay. There has been community concern and  opposition to this expansion, but the province is  pushing ahead with little or no consultation.  Both CCA and Wackenhut have been lobbying for  this opportunity for expansion.  A FEMINIST CONCERN  Women are particularly affected by the trend of  increasing criminalization, as they are most likely  to be in jail for non-violent "crimes" such as  shoplifting, fraud, and drug charges related to  addictions. And as poverty increases, women  become increasingly susceptible to imprisonment,  as circumstances routinely leave them few alternatives for ensuring their basic needs, and those  of their children, are met.  The private prison industry, despite its massive  political power and behind-the-scenes maneuvering, has recently suffered losses on the market.  Much of the loss can be attributed to increasing  awareness among the general public about the  horror of private prisons.  There have been many reports of sexual and  physical abuse of inmates, and lax security leading to an unusually high number of escapes and  murders. In one case in Tennessee, prison officials delayed taking a pregnant woman to hospital, allowing her to suffer for 12 hours until she  died from an undiagnosed complication. In  another example, the Colorado American Civil  Liberties Union filed a suit against CCA's private  prison transport company on behalf of a woman  who was repeatedly sexually assaulted by mem  bers of the all-male transport crew during her 5  day trip from Texas to Colorado. While similar  abuses happen in public prison systems, their  rates of occurrence increase dramatically in the  private system, due in large part to the variety of  cost-cutting measures needed to ensure the  industry remains profitable and competitive.  UNIVERSITY STUDENTS  BUY PRISON BEDS?  The truth about private prisons is spreading,  thanks to community activists. They are organizing in affected urban neighbourhoods, as well as in  rural areas where these new jails set up shop.  Student activists across North America are finding  a link of their own and fighting back on campus.  Sodexho Marriott Services is North America's  largest institutional food-service provider and  operates on more than 500 college and university  campuses. Students at both Simon Fraser  University and Concordia are just some of the  hungry folks forced (through virtual campus  monopoly) to contribute to SMS's $4.5 billion in  annual revenue.  Marriott supports private prisons through  Sodexho Alliance (SA). This French transnational  corporation took over Marriott Management  Services from the Marriott group and now owns  48% of Marriott stock. SA is also the single  largest investor in the world's biggest private  prison company, the Corrections Corporation of  America. It has a 17% investment in CCA and 9%  of the outstanding shares of Prison Realty Trust  (CCA's real estate holding company).  The 'Not With Our Money' campaign (a campaign of the Prison Moratorium Project based in  New York) is active on more than 40 campuses  across North America. Actions have included  occupations, creative protests, and ongoing  education campaigns about the connection  between Sodexho Marriott food services and  private prisons. They are exposing these links  and trying to force Marriott out of the private  prison industry.  Is the purpose of prisons to rehabilitate people  or to stimulate the economy and create more  wealth for the wealthy? The sad truth is that prisons have never been about rehabilitation, but are  used as a form of social control. Working to eliminate prisons is linked to addressing the social  problems that lie behind crime, such as social  inequity, racism, poverty, and sexism. As we continue to fight for freedom, we must expose and  oppose private prisons. ■  For more info contact the 'Not With Our  Money' Campaign/Prison Moratorium Project: c/o  DSA, 180 Varick St. 12th floor, NY, NY 10014,  (212) 727-8610 x23  For a good prison justice links page go to:  For more info about the fight against the  Penetanguishene Prison contact: Citizens Against  Private Prisons c/o  emily aspinwall is a prisoner justice activist from Vancouver.  She is a producer of Stark Raven, a radio program focusing  on prison justice issues, aired Mondays from 7-8pm on  Vancouver's Co-operative Radio 102.7 fm. She thanks  Louise Croft and Crawford for their help in editing this piece.  For more information email  Kinesis  March 2001 My name is Pawn Lawrence, and I would like to talk to you about the ongoing  problem of struggling with a drug addiction. I would like to emphasize how such an       1  addiction WILL spiral downwards so quickly that 'you' will ruin your life.  I would also like you to please listen and possibly identify with what an addiction of  this calibre will do to one's life, meaning their morals and relationships, whether with  family, friends, a career, or just stability in general it will result in poor health, jail,  and very possibly death. Everyone has morals and values, hopes and dreams. While  'you' are an addict these very personal things will diminish over a period of time,  'you' will not respect yourself or anybody else, and your' trust? What trust? You no  longer know how to trust, and as a result this will affect your family  Xou have very limited time with your spouse, family, and friends, because so much of  this precious commodity goes into getting high! This is your priority So you are either  alienated or pitied, but have begun the downward spiral If you had a career or job  before, you most certainly lost it by now, because you can't make it to work on time,  if you make it at all. And if you do manage to keep your job your peers will see how  tired you've become, because you're up all night getting high, usually for nights on end.  You're losing a lot of weight because you no longer eat, it's no longer a priority at this  point You'll be very lucky not to have caught any diseases that are lurking out there  just waiting for you! Now if you've made it this far, there's no turning back You  have no family, friends, home, car, partner in life, children. All of your stability and  loved ones you've given up or sold for your addiction, you've lied, cheated and stolen  or whatever else. 5ut congratulate yourself, it has 'graduated' you into a 'life of  crime'! There, you've self-destructed, you're probably in jail right now or even dead!  As you can see, the struggle with a drug addiction is a dramatic, destructive, and  moral-less move to a negative life style that will likely land you in jail or dead. Either  way, you're all by yourself. Hope this helps somebody, from someone who's been there...  'hbygirT Pawn Lawrence, Lethbridge Correctional Centre  fromprisi  These letters were mailed to us for publication L  in provincial prisons. Tucked in with one of then  that said "Sorry this is late, I had to make a few  the staff felt it reflected badly on them. Provinci  censored." In keeping with the author's original  however, 1 have tried to indicate the places whei  obvious she was forced to make changes.  1 Himyndn^is^xi'frKjtberred/rKlrnel/md  S from (ape Breton and fm serving a f3 month sentence in the HalHdx  I Correctional Centre for assault causing bodily barm. Growing up on a  f reservation, / hdve always practiced" my culture dnd" ndtive ways  J languages dnd traditions  I   Since coming to jdil, / find thdt J hdve lost some of my Jdngudge dnd  I   my culture. The only time / cdn spedk my idngudge is when / cdll  &   home dnd talk with -family dnd friends. I believe thdt thejdil  should offer ndtives more cultural activities such ds ndtive  h  i;; speakers for alcohol/drug awdreness or ds guest spedkers |  I   October is Mikmdcj cultural month. The jdil could get people in      1  I   here to Mdbcwt the rxitive wdys fcorr^fom^ ■■  dnd it's very hdrd for them to visit, becduse of the distance.  My plans for when / get out dre to spend  Ckristh^S fc.t tke Hfclifai Correction! Cehter wfcS \ Soh>ker fcfffcir, despite  efforts to let\d \ festive \th>ospkere to suck k desoUte pUce. Tke st^ff were  t'dis^ustit^ly is Scrfctcked out kere kut still le^iklel ckeerful *s tkey tried to  Tcoerce1 is scr^tcked out kere fchd replaced witk 'cajole'] ihtr^tes ihto  Jecoriktih^. No Ohe refclly wfchted fc tree fc»>d ^fcrUhds to rehxihd tkeh> of tetter  ye^rs, kut we felt Utter wken it wfcs do»>e.  Tke Siklviktioh r\r*y led \ii ih carols witk \ Spirited rehditioh of tke Twelve  D\ys of CkristhvfcS. It rebNihded h%e of door to door cfcrolih^ wkeh I UAS X kid.  Tke [cell! klock wfcs vtry <juiet wket\ tkey left. You could kekr tke odd sniffle or  wkiKvper tkrou^k tke hi^kt. Tke Elizkketk Fry Society h\io c\h*e ih witk treats  for tke \fterhoot\. Tke ivfikr VifV picked tkih^S up for X kit.  After CkristhNfcs Eve mss everyone weht to ted ekrly. You could really kefcr tke  Sokkit^ tUt hi^kt We didht h%ove to comfort ekck otker, tkou^k, kS we Ud  hohe to ^ive. Ckristms hxorhih^ wkS hvuck ketter. As Sooh ks tke cells opehed it  wkS \ r\ci to tke pkohe to cfcll koh>e or wkerever W*S ih>portfct\t to you.  My ^rfchdsoh wfcs too kusy to coh%e to tke pko*e kut tke souhds of kis tku^kter  i>nd s<jue»>ls of delist were tke closest I oas ^oih^ to <yet to \>i\wf tkere.  We efcck received 2w ^ift k^ witk skfchNpoo, So\p, or writih} p^per, tke few  luxuries we Xre allowed. Most of us tried to sleep kwi>y tke rest of tke &\y.  Everyone kere is considered ky society's sUhd^rds to ke \ violent, Urdehed  crtfoihM. Woh%en kere »*re Accused of klkhk rokkery, kidhikppih^, pihxpih^, fchd  ^ss^ultih^ witk k wei^poh. We even Uve x su^ested ihterh^tioivid terrorist Ikut  eveh tke Jud^e s\id ske w^s just fc greedy little ^irD. To t*e, it wikS just  h%otkerS, wives, dfcU^kterS, i.hd sisters \Vh\ \ Speht »> ^ilry Slkd CkristhNXS witk.  -AhonyirvOUS  myfimily  / siarted drinking when I was 16, dnd dt first / didn't like it. Then / starti  drinking more when / was \&. \ started drugs - marijuana - wKa» r ..«■- ■  thought thdt/' "      '  Is  ted  Siarted drinking when  y yk>, any Kind ot nerve rj whpn \ ,.,", 1-r  ,."vu ui w imoKingJoints wds my pastime.  / started taking pills any kind of nerve pill, when / was \7 years old / was  always walking around like a zombie and no one could understand a word /  was saying. Then / started mixing everything together, drinkirx  . pills, and smoking joints one after the other. Finally / starW ^  ./uwngjoints one after the other, finally, /stdrted bdvi  bldckouts and that's when the other side of me came out.  iking, popping  ' laving  . .,,<- uimci iiae ot me came out.  / dlwdys got into trouble with the cops for fighting people. / hdve been  clean for H months now on dlcohol/mdrijudnd / have been clean off of  'e pills for almost 7 months ft feels real good to be dean. Xou  ^ +" "«— respects  nerve pi/is tor almost 7 months It feels real good to be clean. >  have to remember to do it one day at a time. My family n  me more now that / have a sober life, /f / was ever given a choice  between alcohol and drugs, or being with my family, I would most  definitely pick my -family.  /our family loves you very much and always will, but for drugs  they don't love you, cause you choose to love drugs instead / will  | be very happy when / walk out these doors / will finally have my  | freedom back and live the fife / choose to five, with my -family.  March 2001  Kinesis Coming home from grocery  shopping one day in June my car broke  down. It was raining. Frustrating at the  best of times, but I was under house  arrest, so this problem had a whole  new dimension. I tried flagging someone down to no avail, then left my car  by the side of the road and started  walking. Did I walk to a garage? No,  because to do so would have been to  break the conditions of my sentence. I  walked and hitchhiked home, soaking  wet, and asked my partner for help.  Conditional sentencing has been in  place in Canada since 1996. It resulted  from a revision to the Criminal Code  which specified that too many people  who posed no danger to society, and  who otherwise could pay taxes instead  of being a financial drain (it costs at  least $60,000 to keep one person in jail  for one year), were being incarcerated  in overcrowded prison facilities. Thus  the concept of "house arrest" was  developed. Female offenders are given  conditional sentences more and more  frequently for offences they formerly  would NOT have received jail time for.  A judge now has the alternative of  applying a conditional sentence where  he or she formerly might have ordered  community service or probation.  Conditional sentencing works well  for people like me. Inherently responsible and unaddicted to any substance,  with a stable job and home life, the  sentence is simply a massive inconvenience and humiliation. It could be  much worse.  My sentence is a series of conditions, which I must follow to the letter  or run the risk of being "breached" and  possibly having to finish off my sentence in jail. I cope by being extremely  organized. If I run out of milk during  the week, or miss my one allotted hour  per week of grocery shopping because  of work, I must ask someone else to go  for me. It is punishment for punishment's sake, just like most other forms  of incarceration.  My sentence affects my primary  relationship, fostering dependence and  sometimes resentment. It also affects  relationships with family and friends. I  get tired of always needing, and having  to ask for help.  The RCMP can and do show up at  my door for random checks. Police and  my probation officer do not always  communicate. I was once outside my  residence on an approved activity, and  was surprised by an officer on my  *7Ae. OlUtMcut o/ <%>ieedo*n:  Heather Ingram made national headlines in 1999 when she was suspended from her  teaching position in Sechelt, British Columbia for admitting to an ongoing sexual  relationship with a 17-year-old male student. In May 2000, despite the protests of her  then former student and his family, she pled guilty to one charge of Sexual  Exploitation of a Minor. Heather is now serving a ten-month conditional sentence,  commonly known as "house arrest." She struggles daily with the effects of media  coverage; loss of employment; criminal record; confinement; and public humiliation  on her relationships, and on her new role as a supporter of civil liberties and of  women in conflict with the law.  doorstep demanding to know where I  had been. I have taken to taping copies  of permission letters to my front door.  When I first received my sentence  there was media attention to the effect  that if I had been a man in the same  situation, I would be in jail, as the system would need to make an example of  news. By contrast, my story and picture  ran on the front page of the Vancouver  Sun three times. My partner, his family  and I were hounded by reporters and  television cameras for weeks.  Rehabilitation is cited as a principle  for sentencing, but I have yet to see  any evidence that rehabilitation is con-  me. This viewpoint reflects the  of ignorance in society not only about  conditional sentencing, but about our  criminal "justice" system and how  charges and sentences are determined.  The fact that many men have received  similar or milder sentences for similar  or worse situations than mine, or the  fact that sentencing is based primarily  on balancing precedent, punishment  and deterrent is apparently irrelevant.  Shortly before my final court  appearance, a male teacher in Port  Coquitlam was sentenced to an eight-  month conditional sentence for the  same charge as me, except that he was  in his fifties and his victim was sixteen.  This story made the second section in  mainstream newspapers, with no pictures, because the media accepts that  this is 'the way things are' in our society, and so the story does not become  sidered in the sentencing context. If  you happen to get a reasonable and  compassionate probation officer then  you might be able to arrange counseling. However, as mine pointed out,  unless I am deemed a dangerous sex  offender by the psychologist who  administered the shockingly transparent test (a psychological evaluation  designed for male pedophiles, which,  among other questions, asked whether  I believed that "women who wear short  skirts are asking to be raped"), there is  no funding for counselling in our system at all.  There is no question that my life is  better under a conditional sentence  than in jail. I have nothing but respect  for women who can maintain their  spirits in 'correctional' facilities. But I  am still incarcerated, with all the inner  conflict this entails, plus more isola  tion. My generous employers, who  hired me knowing the details of my situation, gave me Nelson Mandela's autobiography Long Walk to Freedom for  Christmas. Describing the period of  "bans" which led up to his incarceration, Mandela says, "...(it) not only confines one physically; it imprisons one's  spirit. It induces a kind of psychological claustrophobia that makes one  yearn not only for freedom of movement but spiritual escape... The insidious effect of bans was that at a certain  point one began to think that the  oppressor was not without but within."  I don't know what freedom will  mean. I know that the roots of punishment and psychological incarceration  will stay with me long past the end of  my sentence. Far from turning me into  a meek and remorseful "good girl,"  which was my role through childhood,  my contact with this inane system is  turning me into an activist. My  remorse for compromising my teaching position and responsibilities is real,  but began long before I appeared  before a judge. I question whether my  actions, though inappropriate, fit the  definition of criminal.  Today my remorse is changing.  It stems from a realization of my  own naivete, from believing that if I  owned up to my wrong-doing I would  benefit anyone, and from allowing  myself, my partner and our families  to be so socially and psychologically  disadvantaged.  People have told me that I'm strong,  but I don't see it that way. Either I turn  my anger inside, a painful and self-  defeating practice, or I decide to turn it  outward, by talking to others and  showing people the face of a criminal  who doesn't fit the stereotype.  Resentment, anger, guilt, shame, low  self-worth and even lower confidence  are feelings I live with. Can I use them  to create something better? Somewhere  inside me is the faith that I can.  I have a new understanding of the  courage it takes to 'turn one's life  around' after incarceration, particularly for the many women who struggle  with additional challenges such as  addictions, violence, children, custody  and access battles, lack of employment, education and familial support,  and the stigma of a criminal record.  Whatever the end of my sentence  brings, I know I will never be the same  person, and that freedom, at least for  me, will always be an illusion.  Help women get what they want-VM DEFIANT WOMENS SUPPORT FUND  Created to provide interest-free loans to women for any project of their choosing  Projects funded so far are: two editions of a book of poetry - a pottery kiln ~ emergency rent for a single mom - $300  donation toward Women's Land bathhouse ~ seed money for a community newsletter on arts, culture and volunteerism ~  a massage table. All loans have been under $1,000. Only the last two are outstanding, and both are fairly new. To make a  donation or for information, write to: The Defiant Women's Support Fund, c/o #214-1098 Wilson Cr., Squamish, BC VON  3G0, Ph/Fax: (604) 892-5723; e-mail:, or send directly to Account Number: 296848 c/o  Squamish Credit Union, P.O., Box 1940, Squamish, BC VON 3G0. Created and co-directed by Verna Turner & Mary Billy.  laA&s  10  Kinesis  March 2001 It has been a very busy year for the  Aboriginal Women's Action  Network (AWAN). The series of  workshops on state policies and practices regarding violence, which started in early March and concluded in  late June, set the stage for our  "Fraser River Journey for Justice."  When women boarded the raft in  Prince George in September 2000,  we thought we were well prepared  for the focus groups that were to  come. We had learnt about protective  orders, the B.C. Attorney General's  Violence Against Women In  Relationships (VAWIR) policy, cuts to  legal aid, elder abuse, mandatory  sentencing, children-who-witness-  violence policy, and a number of  alternative justice models, especially  restorative justice. In addition to  having resource women presenting  on these topics, we read reports from  other parts of the country, policies,  and articles. In all, there were 16  workshops, at four hours each.  On our "Journey for Justice" we  rafted down the Fraser river from  Prince George and arrived in  Musqueam territory (Vancouver) on  September 25, which has been designated as "Aboriginal Women's Day of  Action." The launch on September 8  consisted of a panel discussion on  Aboriginal women's issues, hosted by  the National Action Committee on  the Status of Women (NAC). The first  of four "Aboriginal women's focus  groups" was held in Prince George on  September 10, with our departure  scheduled for the following day. Other  focus groups were held at Soda Creek,  Lillooet, and Yale. Additionally, we  held rallies that included our allies  and supporters at Quesnel, Lytton,  Cheam and New Westminster. With  the support of the World March of  Women 2000 steering committee of  the Vancouver area, we organized a  huge celebration at the culmination  of our journey.  The 16 women who made the  journey originate from the Natooten,  AWAN's "Aboriginal Women,  Violence and the Law" Project  Massage Therapy • Cranial Sacral Therapy • Energy Balancing  tfdtMrw  /h«aling centre  Sam STc'dtxer i^^m—,.Tkm^  10-2495 CommrcUl Dri»« • Broadm?  TttophoiM: 251*6879  WOMEN  IN PRINT  Discounts/or  book clubs  BOOKS & OTHER MEDIA  3566 West 4th Avenue  Vancouver BC  Special orders  Voice     604 732-4128  Fax        604 732-4129  March 2001  Cree, Tsilhquot'in, Stl'atl'imx,  Homalco, Anishnawbe, Metis, Sec  wepemc, Statlium, and Gitksan  Nations. The rafters were women of  all ages, including youth speaking  out about how they experience violence, and elders teaching on how  they understand and recognize the  links to residential school abuses and  the patriarchal Indian Act.  How does one begin to express  gratitude and respect towards the  women's movement have not filtered  down to Aboriginal women.  Many of us pride ourselves on  being educated about the conditions  that women live in. But possessing  knowledge and statistics is so superficial when one comes face to face  with Aboriginal women telling their  stories. Violence is experienced in a  broad array of manifestations,  including sexual, physical, verbal,  systemic discrimination, the loss of  proposed new arrangement is that our marginal status  in political terms ma{j place us in a vulnerable position/  many women who brought together  countless other women to each of  these gatherings? We can only reiterate age-old cliches about the  strength and resilience of women in  the face of such a difficult challenge  as stopping violence against us. At  this point, the full realization sets in  of how pitiful the English language  is in describing and explaining what  is in our hearts.  No amount of readings or workshops could adequately prepare  us for what we experienced on  the "Journey for Justice." Aboriginal  women described their own resistance, the resistance of their mothers,  sisters, grandmothers, and aunties.  And while the resistance of women is  not an unusual phenomenon, the  degree of the violations and suppression that these women faced was  extraordinary. The many gains of the  our children through state kidnapping, internalized self-blame, and  isolation. The lack of systemic  redress, both from within communities and from the dominant society,  has resulted in the normalization of  abuse against Aboriginal women and  children. The racist ideology of  Canadian society prevents our issues  from ever being adequately  addressed. These are just some of the  issues that AWAN is grappling with  in the reporting of our findings on  this "Journey for Justice."  The next phase of our work is to  organize a Provincial Symposium.  We are scheduled to meet at Lake  Sasamat on March 14 -16, 2001. The  facilities that we've booked can  accommodate up to 80 women.  Status of Women Canada has provided funding that will allow us to cover  travel and accommodation expenses  for women from throughout the  province to attend. Our task will be  to network and dialogue amongst  ourselves as Aboriginal women.  A draft of our "Comparative  Overview" report compiled from the  four focus groups held on the  "Journey for Justice" will be work-  shopped, and rafters and focus group  participants will have the opportunity  to provide feedback on this document.  A significant portion of our time  will be devoted to planning for future  direction for this work. Originally,  we had proposed to conduct participatory action research with  Aboriginal women, to share information and to articulate our perspectives on the issue of violence and the  legislation that governs the justice  system. The counter-proposal of our  funder, the Law Foundation, is that  we must be more broad-based and  inclusive in our approach, our organizing, and our structure. While this  is a significant shift from our original intent, we will take this to the  women at the symposium and seek  direction there. The Foundation's  view is that we are more apt to be listened to by authorities in the justice  system if we expand beyond ^just'  Aboriginal women.  A grave concern that AWAN members have about the proposed  new arrangement is that our  marginal status in political terms,  whether on or off reserve, may place  us in a vulnerable position. From a  socio-economic perspective, those  that are at the greatest risk of violence and victimization may very  well be the ones left out of the discussions. The situation that we find  ourselves in is one that will be familiar to many women's groups.  Symposium workshops will explore  future directions for this project.  While we have yet to confirm our  guest speakers, we have invited a  number of women to address such  topics as a general discussion on violence against Aboriginal women; the  current state of alternative justice  projects in the province; the outcomes  of alternative justice projects in other  jurisdictions; and the "law and order"  agenda. The intent of our panels is to  spark discussions and the bulk of our  time will be devoted to small group,  workshop-style dialogues.  Aboriginal women wishing to  attend the symposium may contact  Tamara at (604) 682-3269. Non-  Aboriginal women wishing to support  us can also call the same number.  Fay Blaney is from the Homalco First  Nation and is a collective member of the  Aboriginal Women's Action Network. She  is also on the executive of the National  Action Committee on the Status of  Women and the FREDA centre.  Kinesis Don't, lei them break you"  by Charlotte Lajimodiere  In October of 1998 I was sentenced  to serve one year for armed robbery. I served seven months of  that sentence in a provincial jail in  Alberta, before being released on federal parole. This wasn't the first peri-  . od of incarceration I've faced, but it  was my first real experience with the  destruction of life that takes place in  our justice system, as my other  experiences of 'doing time' were only  30-day sentences.  The mental and emotional anguish  that I had to deal with, from the time  of the crime until sentencing, was a  long and arduous journey not only for  myself but for my loved ones as well.  During this time I worked at getting  my life on track and making amends  to those people my actions had affected. I entered a Community Wellness  Worker Certification Program while I  waited for sentencing. I took this  course not only to help me reach my  long-term goal, but also to gain a  deeper understanding  of myself as a woman, a  parent, and an aboriginal person in society. I  can honestly say today  that if I hadn't had this  opportunity to educate  myself through the  Community Wellness  program prior to my  incarceration, I would  never have had the ability to cope with the  constant pressures,  injustices, and  immoralities of being  an inmate. Being an inmate involves a  daily destruction of one's remaining  pride, strength, and identity as a  human being.  From the moment I heard the  Judge's final sentencing, a feeling of  overwhelming loss encompassed my  being. As I sat in the cells of the local  lockup, that feeling grew to enor-  j mous proportions. What would my  c' husband and children do without  me? My children aren't infants, but  during the time between the crime  and my sentencing they lost their  father. I was all they had, the only  parent left they could reach out to.  They hadn't even healed within  themselves for what I had done, or,  had they found it within themselves  to forgive me, for how my actions  had affected their lives. The remorse  within me took its toll, emotionally,  mentally, and physically. As I made  the journey to the Remand Centre,  the routine process prior to being  placed in a provincial jail, the reality  was becoming unbearable. I knew it  would only be a few days before my  transfer, and I knew I still had the  strength to cope with the Remand  situation. Friends and loved ones told  me prior to my court sentencing:  "Don't let them break you." I kept  those words in my mind always and  often questioned what they meant.  I reached the provincial jail on  October 1st, 1999, and that day will  forever carry a negative impact in my  memory. It is totally amazing to experience professional people in authority positions 'getting off on their control. When they realize you're a new  inmate and you'll be under their  thumb for a lengthy period, the control freaks become instantly visible.  Basically these people don't know you  in any regard, other than what they've  read on your  warrant of committal. They initially speak to  you in a monotone as they give  you a quick  scrutinization  and point you in  the direction of  your cell. I  learned real fast  not to question  what you think  you might have  heard, as a loud  controlling voice informs you not to  cross the line of authority, not even  with a question.  The inner battle of my character,  not being able to be a wife, mother,  and grandmother to my loved ones,  was making me sick. One part of me  cried uncontrollably because I couldn't be there for them, and another  part of me was becoming hard and  bitter. There was no way I was going  to stray from what I believed to be  right and I refused to be somebody's  job security just because I had made  a mistake in society. I knew that the  overall purpose of incarcerating  criminals was to reform and rehabilitate them so they would no longer be  a 'menace' to society. It took almost  two months of dealing with what  tore at my heart and rolling with the  We aren't born  criminals; the impact of  poverty, abuse, racism,  inequality self-esteem,  conditioning, and social  structure should be  considered when looking  at crime and deviance."  punches of authority before I could  even begin to look at my debt to  society. By this time I had lost 30  pounds. I was threatened with being  thrown in segregation, for authority  deemed my loss of appetite to be a  hunger strike. I hadn't received any  mail, but knew that my husband and  children had been writing to me. I  also hadn't been allowed any visits  yet, as administration had somehow  lost four requisitions of my visitor's  list. I was beginning to understand  the statement: "Don't let them break  you" - these obviously intentional  acts by authority were their ways of  trying to break me.  Even though my inner emotional  being was still suffering, I  always wore a smile on my face.  This was suddenly 'wrong' and they  began to regularly do urinalysis tests  on me. They felt that someone had to  be on drugs to smile while incarcerated. When those tests were negative, I  once again had to submit to the control freaks, who grew harsher and  stricter towards me and at times treated me like a child. I never fell prey to  their game, I stood up for myself and  appealed the institutional charges of  disobeying authority. The road got  rockier before it got smoother.  When we look at the incarceration  of women, there are issues that our  capitalist society hinders and also  ignores. We aren't born criminals;  the impact of poverty, abuse, racism,  inequality, self-esteem, conditioning,  and social structure are in fact some  things that should be considered  when looking at crime and deviance.  If incarceration is meant to reform  and rehabilitate, then why does the  system work against that definition?  What must someone learn to make  them NOT be humble, empathetic,  or caring when they choose  Corrections as a career? My apologies  to those few that are respected by  inmates. History is a vicious cycle of  oppression, especially in regards to  being aboriginal, and this oppression  is not deserving of ignorance. With  all the hype that surrounds the costs  of jails, isn't there a better way to  successfully reform and rehabilitate  criminals? Ignorance doesn't have a  place in an issue that's so diverse,  and this system of justice calls for  restructuring. We are products of the  society in which we live, so why is  this system hindering and causing  further destruction to the gender  that nurtures and creates life?  Charlotte Lajimodiere is presently completing her first year of a university transfer program in Lloydminster, Alberta. She  intends to complete a Bachelor in Social  Work and then pursue a Master's degree  in the areas of policy and procedures,  women in conflict with the law, and youth  issues. Her life's experiences are her  sources of determination and her initial  educators, and through these learnings  she hopes to give back to society.  .   J    w<    M Emporium  Western Canada's  Lesbian & Gay  Bookstore  Open Daily 10am to 1 lpm  Our Books/Our Issues  Gay Fiction  Lesbian Fiction  Our Magazines & Journals  AIDS/Health  Humour  Erotica  Little Sister's Book & Art Emporium  1238 Davie Street,VancouverJ3.C^V6E 1N4  (604)669-1753 Phone Orders 1-800-567-1662  Internet Address:  Queer Theory  Feminist Theory  Biographies, Essays, Poetry  Religion & Spirituality  Art & Photography  Community  12  Kinesis  March 2001 Wfc/T/N<?,S PKOrA P*/30N  5ummin9 up "the just us' system  by Marjorie Beaudry  I miss my drum, the heartbeat. I  miss the songs, my eagle feather,  the ceremonies that nurture my  spirit, and my mother who soothes  my aching heart with cool, soothing  energy. My life as an American  Indian Woman is a struggle.  My name is Marjorie Beaudry, an  Ojibwa from Wikwemikang first  nation. I often question how it is that  I came to be in a place called jail.  The history of penitentiaries is  interesting. They used to keep  native people within these forts,  native people who would not conform to the treaties or to the laws  or regulations of these strangers  from the white nation.  My spirit comes from the land of  no surrender to the splendor of the  white race. My admiration is with  those who know...that every rock is  alive.  They tell me, the white race, that  I am too proud. That this pride is  my problem. They tell me, these  professionals, that I am superficial  and egotistical. But yet, I sit and  wonder, how do they know that?  Nobody here has ever asked me  "How are you today?" or "How do  you feel today?"  I feel like a ragin,' caged-in  woman. Humour keeps me in spirits. But if I am too happy, they say I  am on drugs. If I am looking too  sad, they call me suicidal. Don't  they remember I am too proud for  that? But I have seen my sisters  from the white and native races die,  awakening my spirit with fear and  respect.  I cried for the beautiful women I  survived from the infamous prison  they called P4W - the Prison for  Women in Kingston. Upon entering  that institution, I felt a rage reading  a sign that read: "You are now  entering a federal reservation,  reserved by the Federal  Government of Canada." How do  you think I felt with this new  awareness?  Upon the closing of the Prison  for Women, they had to do something with the women that had a  maximum security level. A strong  voice yells, "If your name is on the  list, go to the B-range common  room." Seven names were called,  and unfortunately my name was  among them. All the important people were there, Wardens,  Supervisors, extra Security. They  said, "You are the first seven designated to go to Kingston  Penitentiary."  My mind screams WHAT? Isn't  Paul Bernardo there? Rapists, child  molesters, monsters, woman beaters, child beaters. Another woman  screams and starts to cry loudly. I  totally blackout, from when I sat at  that meeting to when I am looking  at the face of this man, the Warden  of the Kingston Penitentiary. I  scream at the top of my lungs, "Are  "Of the first seven women  designated for Kingston  Penitentiary, six are North  American Indian women and  one is a black woman-"  you people fucking crazy!" Of the  first seven women designated for  Kingston Penitentiary, six are North  American Indian women and one is  a black woman. That about sums up  the 'Just Us' system. Just for you,  not for me.  The first white man I ever saw  was Jesus on the cross. I was petrified. Then the next one, in grade  school, slapped me across the face  because I could not count in his  language. That very day was picture  day. My eyes to the floor, head  down, the little girl in the picture is  scared. Then they sent me to live  with a preacher man, and I  screamed in Ojibwa for my mom. I  was placed in the hands of a child  molester, a child beater, a man they  called a man of GOD.  How is it that you call me proud?  Proud to me is knowing my grandmother never gave up anything,  including the land they call unceded.  Proud to me is that generations  before me died so I may live to use  the teachings.  Even before conception, I stood  beside the creator and we both  agreed that this was the life I was to  live. It does not matter who put me  here or how, I am here. There are  many Gods but only one Creator.  Proud is an American Indian  Woman in struggle. KamaPiishi. *  * We believe this may be Marjorie's Ojibwa  name. Unfortunately, the faxed, handwritten  version other article that we received from  Sudbury jail made deciphering the correct  spelling impossible, and our attempts to  contact Marjorie, or discover the correct  spelling or meaning from someone who  speaks Ojibwe, were unsuccessful. Our  sincere apologies to Marjorie if we have  mis-spelled or misrepresented the word.  The other night on the eleven  o'clock news I saw a story  about humans abusing dogs.  They showed the inside of the  Humane Society. Each cage contained a dog. As the camera crew  walked by, the dogs would come to  the front of the cages and jump up  and down and wag their tails and  whimper. These dogs were looking  for affection, to be touched by the  human hand. To be loved.  It made my heart ache to know  those dogs were spending time  alone, locked away from everything.  I know exactly how those dogs feel.  I have been locked in a cell before  for twenty-three months, in the  segregation unit at the Prison for  Women.  The prison staff consider me  dangerous and unpredictable  because of past assaults. They don't  understand that they are breeding  the very behaviour they punish.  Lock an animal in a cage and poke  and taunt it with sticks and it will  back into a corner. But when you  open the door the animal will come  out fighting for its life.  Segregation  by Tona Mills  The frustration and anger I feel at  being locked away is severe. There is  no way out. You either play the  game or suffer the consequences. I  am not allowed out of my cell  "The prison staff consider  me dangerous and  unpredictable because of  past assaults. They don't  understand that they are  breeding the very  behaviour they punish."  unless I first take heavy sedatives. I  ask myself all the time, "How will I  ever cope again out on the street?"  Sometimes I just crave a simple  hug. I am starved for affection.  Sometimes I get so depressed and  down that I resort to self-injurious  behavior such as slashing, burning  with cigarettes, or banging my  head off the wall. I am so desperate  to get out of this situation. At times  I just want to curl up in a little ball  and die. "I can't take it any more,  I'm going crazy. Am I so bad that I  have to be locked away from the  rest of the world?"  Segregation is no place for anybody, and only the strong survive. I  suffer from severe borderline personality disorder. There is no mental health facility for federal women  offenders so I must spend my time  locked away, just like the dogs.  Tona Mills is serving a sentence of /years,  10 months. She wrote this piece in August  1996. In March 1998, she was transferred  to the Regional Psychiatric Centre in  Saskatoon, a federal prison for male sex  offenders where a small number of women  are locked away in a segregated unit. She  is presently imprisoned in a segregated  unit for women at Springhill Institution in  Nova Scotia, a maximum-security men's  prison, where she lives in some of the  bleakest and most isolated conditions for  federally sentenced women in Canada.  March 2001  Kinesis  13 WIBER: I know you have lots of things to  say about the time you spent in prison,  but I wanted you to start by talking  about the time you were transferred  out of Fort Saskatchewan [Correctional  Centre], and what led up to that. Can  you tell that story?  TREENA: Oh God, where do I start? I  came home from work one day - came  "home," I mean came back to my cell  from work, and after supper two guards  came up and said to pack my things, I  was going. I didn't know why and they  wouldn't explain it to me. And they didn't give me time to pack all my shit,  they trashed the cell, just threw everything into boxes and some of  it into bags - even wet laundry, I had clothes in the  washer. I was running  around trying to let everyone know, told [my friend]  to get ahold of [my son], to  get ahold of E. Fry [the  Elizabeth Fry Society], and  then they threw me in the  back of the van and put me  in segforthe night.  A: And you were kept in  segregation?  T: Yeah, and I still wasn't told  why or what was going on,  and they told me if I wanted  to appeal this I'd have to do  it when I got to the other  end, but where the other  end was I didn't know  cause they wouldn't tell me.  I got up the next morning, I  don't think I slept all night  actually. The next morning, I think they  came with breakfast but I didn't want  any breakfast, I was too pissed off, I  just wanted to see [the manager of the  women's unit]. She asked me to sign  some kind of paper, I don't even know  what it was, I'm not sure if I signed it. I  demanded to know what was going on  and she said.. .something about violations but I didn't have any violations  [when a prisoner violates a rule, they  receive a "violation" from staff, which  is a written notice of the rule they've  violated]. She said I would have to fight  it at the other end, it was too late, the  transfer was already in place and I was  leaving. And I got put in the back of a  van...or should I say handcuffed and  shackled first, and then I was put in the  back of the van.  A: Were you in the van by yourself?  T: No, there was one other guy in there  with me, he wasn't shackled, he was  just handcuffed, and I didn't know  where I was going. You couldn't see  out of the van, the windows were all  black. We stopped in Red Deer and we  had lunch there, and they still never  told me where I was going or what was  going on, just more or less "keep your  mouth shut," and this whole time, by  now everybody was in handcuffs and  shackles. We got out of the van in  underground parking in shackles. And I  was the only girl in the van so I had to  eat in a cell there by myself.. .1 just felt  very alone and very scared.  A: How many men were in the van with  you by that time?  T: Twelve probably. Yeah, at least that  many, twelve. The van was full and I  was the only female, so.. .anyway, we  left after lunch and...I guess there was  four hours gone by now, so there was  another hour and a half I think in the  van again, and we arrived at Calgary  Remand. I didn't have any idea what  was going on after that, either, they just  said "you're here for the night," and  they fuckin' done the shower thing with  the guards, just went in there and took  everything off and stripped down  prison 'canteen' or store] was and my  money [kept in an account] and all this  shit, what was going on with that and  they had no idea. So I had no cigarettes, nothing.. .it was very stressful.  A: And at what point did you find out that  they were sending you to Lethbridge  [Correctional Centre]?  T: I was there awhile before I got transferred to Lethbridge, a couple of weeks.  I told them I didn't want to go there  cause there was gangs up there, that  I didn't want to have no dealings with,  I was afraid shit was going to happen,  and I had no family in Lethbridge, I  didn't know anybody up there, why was  INVoLuN-fc/4R<J TMNjfeR oRDeRj  AN INTERVIEW WITH TREENA COLLINS, AS TOLD TO AMBER DEAN  Involuntary Transfers are a routine part of prison life in both provincial and federal jails.  They have many negative consequences lor women, including disruption of programs or work placements; termination  ot planned visits without notice; frequent loss of personal property; disconnection from friends and family; removal  > community; increase:  classification; decreased chances for recei  ng temporary absences Oi  provincial^ sentence  romen are often subjected to long-distance transfers, while men are merely transferred to a  e prison or to a different prison nearby.  e didn't know who the father of her child was in order to receive income assistance. Years later, hoi  they discovered his identity.'  risen she was subjected to an  luntary transfer that u  I order ot the institution," because she was "suspected" of being a "troublemaker."  ,mber Dean was an advocate for women in prison at the time of Treena's transfer.  naked..."Bend over and spread 'em."  Even though I was in total custody the  whole time. They check you from one  end to the other, and gave me a change  of clothes and blankets and put me in a  holding cell and I was there for another  five or six hours and then finally they  brought me upstairs and gave me a  bed. I didn't know anybody up was 23 hours a day locked-  down [in your cell]. And that was just,  really scary. Even Edmonton Remand  wasn't that bad...I was in Edmonton  Remand before I went to Fort  Saskatchewan there.  A: When you were in Calgary for all that  time, from the time you got there until  the next day, were you asking to use  a phone?  T: Yeah, and I was told I wasn't allowed  to. The next day I think I got to use it,  after I got to talk to my caseworker,  and actually I don't even think it was  the next day, I think it was.. .how long  was it before I got ahold of you?  A: I think it was a couple of days.  T: Yeah, it was, cause you were the first  one I kept trying to get ahold of. And  I wanted to see the E. Fry Society of  Calgary and they wouldn't let me see  them either, and they wouldn't give me  no explanation of why. They wouldn't  answer the cell when I buzzed to get  out or come up to ask a question. So  I wanted to know where my canteen  [basic necessities purchased from the  I getting transferred there? And nobody  would give me any answers for anything, I had no violations for anything,  no charges...and it was just very fucking frustrating.  A: When you first called me and told me  what happened, I called [the manager  of the women's unit at F.S.C.C] and  she told me that she wasn't willing to  discuss it with me, because you'd  been transferred for "the good order  of the institution" and it was a "security matter." She wasn't willing to discuss it. It was at that point that I went  to my boss and said, "this isn't a  good enough answer, we need to do  something more about this."  T: Then I got transferred to Lethbridge.  None of my shit was there when I got  there, either. I had two confrontations  with the gang members when I was  there. This one girl, I was with her in  Remand in Edmonton, and they split us  up there. She confronted me in the  laundry room with a razor blade. And  then somebody showed up behind the  bubble [where staff sit], you can look  right through the bubble into the laundry room, and she left. And then they  confronted me again in my room, a  couple of them came in my.. .cause the  cell doors are, they're not like the Fort,  they don't lock behind you. The cell  doors are swinging, right. And the bubble's downstairs and my cell was over  in the corner so...they're not really  swift up there either, some of the halls  there you can't even see from the bubble, somebody could be killed down  there and they wouldn't even know.  A: I was just reading last night  was in the federal prison for women in  Edmonton, where the doors didn't lock  behind you either, where Denise Fayant  was murdered by two women, because  the guards behind the control panel  didn't see them go into her room.  T: Right, yeah, well this was the same  thing. So I had pop cans in a laundry  bag, cause I knew I was gonna get  confronted by them. I was gonna hit  them with them. I don't remember  what happened...! don't  know if I swung at one of  them or.... I just know that  they left the cell. So I  demanded that the cell be  locked. And I isolated myself  in the cell, I didn't want to  come out for anything. I was  forced to come out for dinner  and for breakfast and for supper, and it was just really  fucking scary. I was getting  no answers from the caseworkers up there, all they just  kept telling me was that I was  a troublemaker from Fort  Saskatchewan Correctional  Centre and just to sit and do  what I was told. And I didn't  agree with this, so I kept  fighting it. I think that's where  I first wrote the letter to the  [provincial] Ombudsman.  A:    Yeah, I think so.  T: And I was confronted by the warden in  Lethbridge, he came in and told me to  change my attitude, that I was nothing  but a snot and everything else and he  told me I was just being rude with  three guards there and I got up and I  went over to those guards and I just  asked them straight up in front of him,  I just said "have I been rude to anybody here today?" and all of them said  "no, you're probably one of the better  ones here for manner-wise and stuff."  Anyway, he kind of got pissed off with  me then. But all I wanted to know was  where was my stuff and why was I in  Lethbridge? And nobody could give me  a straight answer on it. And they  caught wind that the Ombudsman had  been brought into this, and that an  investigation was going on, and the  night they found out about that, I was  shipped out the next morning. Some of  my stuff, too, had come while I was  there, but I was missing a whole pile of  stuff, a big laundry bag full of stuff,  because I had three bags and there was  one missing. I never did find out where  that was. They kept telling me that that  was all that was in my cell, and  because I packed my cell there was  nothing they could do about it. And I  told them the guards that were in my  cell cleaned everything out and threw it  all in bags, I started to pack it but they  cut me oft and they continued to do  everything and then they threw me in  14  Kinesis  March 2001 the van. So nobody knew where my  stuff was. I had again written a letter to  the warden wanting to know where my  stuff was, demanding that it either be  replaced or somebody find it, and I  never did find out anything about that. I  was now being transferred back to  Calgary Remand.  A: And in the meantime I wrote a letter  to the warden at Fort Saskatchewan  Correctional Centre, arguing that your  transfer with no opportunity for appeal  before the transfer actually happened  was certainly not an example of due  process, and that they needed to  come up with a better reason for your  transfer than for the "good order of  the institution." That they shouldn't  have the right to just transfer people  out at whim without giving them at  least a reason for why they were  being transferred. We'd had a couple  of meetings with the warden and the  women's unit supervisor, not reaching  a good enough solution, so we continued pursuing it. It came out that they  had "suspected" you of "muscling"  other women, like throwing your  weight around or whatever. And it was  then I heard from you that you'd been  returned to Calgary, which was a surprise for me because when I'd asked  the unit manager about why you'd  been transferred, I just kept on asking  her questions until she got angry and  she said to me "look, it was my decision to ship her out, I made the decision myself, and she's not coming  back here to my unit."  T: And while I was in Fort Saskatchewan  before I got transferred, I was working  outside the wall. They never had a problem with me, I had an excellent work  record, because they do evaluations and  my work evaluation was excellent. They  had no complaints about anything, I was  very mannerly, I was out in the community, out around the city of Edmonton,  and I showed a lot of respect for my  boss, and I wasn't even handcuffed  while I was out in the community, I had  many opportunities to run and I did not.  And up in Lethbridge I was stripped of  my minimum security and upped to  medium security and was now not  allowed to go to work, I had to sit on the  unit all day, and there was no explanation for this at all, they just said "this is  the process that happens when you're  transferred," which made me even angrier. And they told me I couldn't go back  to Fort Saskatchewan so I told them I  wanted to go to Bowen [a minimum  security institution in Calgary], and they  told me I couldn't go to Bowen because I  wasn't minimum security, but yet I was  stripped of my minimum security for  reasons that nobody could explain to  me. I ended up back at Calgary Remand.  A: I was quite surprised when I went to a  meeting with the warden and the unit  manager at F.S.C.C, that same unit  manager who'd said she wouldn't  take you back on her unit, and I asked  the warden whether you would have a  chance to be transferred back to F. S.  CC, and at that point, I think because  the ombudsman was involved, the  warden said "well absolutely, if her  behaviour improves she could be  room. There were no drugs in my room,  but apparently they found a joint in my  room, I don't know if it was planted  there or what. But anyway, they told me  I was stripped of minimum security  again, I couldn't go back there cause it  was a minimum and I was up to medium. My head was all swollen up from a  blow to the head I got in Bowen, from  the girl who was hiding in my room,  who I think put the joint there. Then they  pulled me out of seg in a pair of  fuckin...whatever you call them...  A: In baby dolls?  T: In baby dolls, yep. And they took me  before this board of three people, I  don't know who they were either, and  this is where I found out that they said  they found drugs in my room and that I  was being charged with possession,  and I got fourteen days in the hole.  A: Did they take you in front of that  board in the baby dolls?  T: Yeah.  "They caught wind that the Ombudsman had been  brought into this, and that an investigation was  going on, and the night they found out about that,  I was shipped out the next morning."  transferred back here," and the unit  manager just nodded along.  T: Behavior changes.. .what behaviour,  cause they made me go from just  doing what I was supposed to do in  there to now totally fighting everything  there was against me, for no reason. It  was crazy. I was at Calgary Remand a  couple more days or weeks, I'm not  even sure, I think I was actually there  three days when they told me I'd be  transferred to Bowen, which is more  like a halfway house, you could wear  your own clothes in there, you could  have money, people went out and  worked in the community. So I went  there, but before I knew it I was locked  up in seg at Calgary Remand again.  A: What did they say?  T: Well, they said they found drugs in my  A: And can you describe what those are  like?  T: Baby dolls?  A: Yeah.  T: The ones I was in there didn't even  cover my knees, it was like a potato  sack down over your head with holes  for your arms and a hole for your head  and that was it, stark naked underneath. And the arms were pretty well  open to the waistline. There was three  men in there, I know that. I think there  was more than three people in there,  there was two male guards and there  was three men on the panel and there  was two people standing up behind  them, I don't...I think I had a fuckin'  concussion going on and I don't even  know. They never checked into me  medically to see what had happened  from the strike to the head I got.  A: After that you did fourteen days in seg?  T: No, I didn't do fourteen days. I had a  cyst on my ovary I guess, and I was in  segregation and I cried solid for twenty-four hours in pain after this, I had  pains in my side. Nobody would listen  to me, I wasn't eating anything, I  couldn't keep anything down. I was  curled up in a ball, I couldn't move and  I kept screaming out for someone to  come help me, and it wasn't 'till a day  and a half or two days later that they  actually got the doctor in there to look  at me, and they realized I had a cyst  rupture on my ovaries, and they rushed  me to emergency at the Foothills hospital, where they kept me in a wheelchair  in the front waiting room for fourteen  hours in a pair of shackles and a fuckin'  pair of handcuffs, shackled onto the  wheelchair. So anyway, they hooked me  up to a catheter or something, and they  drained the cyst anyway, kept me  whacked out on morphine the whole  time I was there. And then I got back to  Calgary Remand, I guess it was probably eighteen hours later, and they  brought me up to this special unit, the  sick unit, and the warden came and  apologized to me, for what I don't  know, that they put me in seg in the  first place I guess, and told me that  when I was feeling better and when the  pain was gone away from what I'd  gone through, that they'd put me back  into population.  A: At Calgary Remand?  T: Yeah.  A: And then I heard that they were transferring you back to Ft. Saskatchewan.  T: Yeah.  A: How did you feel about that? Were  you nervous about going back there?  T: Yeah, I was very nervous. I was afraid  I'd be put in seg back there or I was  gonna be picked on big time cause of  all the shit that I put people through...  A: You mean the staff?  T: Yeah, I was very sure staff was gonna  take it out on me. But I got transferred  and again I ended up at Edmonton  Remand, I must have been there a  week and a half.  A: And they wouldn't give you canteen  either, seems to me you didn't have  any cigarettes.  T: Yeah, I was waiting for my stuff to be  transferred from Calgary, and they held it  downstairs for a couple of days and  wouldn't give it to me, I think they were  testing me is what they were doing.  A: And then you came back to the Fort  and how were things for you there?  T: They were good. One of the guards  actually called me up to the panel there  one day, she wanted to know what was  going on, and I said I had no idea. I'd  been back to the Fort for a month at  least, and she said 'I was told to keep  an eye on you cause you were a troublemaker, but all I see you do is you  come in from work, you take a shower,  continued on page 16  March 2001  Kinesis  15 continued from page 15  and you sit in your room and read. You  never caused any trouble before you left  here." And she just wanted to know  what was going on, she thought the  system was fucked herself.  A: So the Ombudsman was still looking  into things at that point?  T: Yeah he'd come to see me after I got  back at the Fort there, my minimum  security was given back to me and I  was put back to work, given the same  job I had in the first place back out in  the community.  A: So he came and met with you...  T: And he wanted to know everything that  happened, details...  A: Although he said he didn't think there  was much he could do, it was pretty  much within the prison's control.  T: Yeah, but he couldn't understand it  because there was no violations and no  charges against me in the first place. I'd  just been through three months of hell.  A: By the time you were getting out,  had the Ombudsman come up with  anything?  T: No, they still couldn't find my property,  I still hadn't heard anything on anything. However, the unit manager was  now talking to me everyday, asking me  how I was doing, she was very nice to  me. She had called out to the guards  out where I was working, before - and  they told me this - she wanted them to  write stuff saying I was uncooperative  and that they had troubles with me, and  my boss who I worked for going into  the city, he told her that he wasn't  going to lie for anybody, that it wasn't  true and that I shouldn't ever have been  shipped in the first place. She didn't  like what he said and she wanted him  to put somebody else on the phone so  she got on the phone with the guy who  .: I always felt bad because at first  you'd wanted to call a lawyer and I'd  said to wait and see what the  Ombudsman could do first, cause  once a lawyer was involved the  Ombudsman had to back out. But now  I think a lawyer might have been able  to do a better job.  : Yeah, I definitely think so, cause the  Ombudsman's absolutely useless, all  he does is ease them off of you a bit,  Fucking 'justice for all'.. .more like ///justice  for all. There's no justice in there, it's all corrupt,  they run the place the way they want it.  ran the whole work program, he was in  charge of everything, and he told her  the same thing, that he wouldn't lie,  that all he seen me do was.. .that I was  probably one of the hardest workers  out there, and that I showed respect for  everything I did and everywhere I went,  that he never had a problem with me  and that he wasn't going to write anything on paper against me. And she  hung the phone up on him, she wasn't  very happy with that.  A: And then eventually we got a letter  from the ombudsman that said basically it was your word against theirs  so he didn't feel like there was much  he could do.  T: Yeah.  he doesn't actually fight for the inmates  like he states he's going to. Fucking  'justice for all'...more like ///justice for  all. There's no justice in there, it's all  corrupt, they run the place the way they  want it.  A: So what would you say you learned  about yourself, or about the world,  from being in there.  T: Absolutely nothing. I learned how to be  fucking tougher, and I believed in the  system of justice even less when I  came out of there. There's no rehabilitation in jail, it's fucking just totally  degrading in there, that's all they do is  degrade you. I lucked out, I had two or  three people, staff, out where I worked,  that actually looked inside of people for  what they were and treated you like  humans. And that was the only thing  that got me through that. And that unit  manager telling you that she got me  shipped cause she wanted me shipped,  for no reason let's just ship her. They  toy with people's fucking lives in there  is what they do, they toy with your  head. They drive you over the edge.  A: What do you think would have helped  you?  T: If somebody would have sat down in  there and, if I was doing something  wrong, told me exactly what it was. But  instead they take sides with certain  ones in there, they pick their favorites,  and if they like them they keep them.  And when the inmates don't like other  inmates, that's when the shit hits the  fan, and they'll do whatever it takes to  transfer someone out of there. They'll  make up any fucking excuse in the  book to get what they want in there,  and just walk all over your life. I couldn't even tell anybody I was being transferred, my family didn't even know, and  I wasn't allowed to make a call to let  them know.  A: Is there anything else you want to  say?  T: No. I'm just glad I'm out of there, and I  pray I never have to go back there. The  only thing I learned is how to survive in  jail. (Pause). And I feel sorry for the  people who are in there. 'ñ†  international women'A day  for pay equity, an end to  violence against women  and action against poverty  Angie Schira  BC FEDERATION OF LABOUR  Solidarity greetings to the BC womens movement \  16  Kinesis  March 2001 Passing Pictures with Prisoners:  AN   INTERVIEW  WITH   EDITH   REGIER,  AS  TOLD  TO  TERRA   POIRIER  TERRA: Do you want to start by telling  us a little bit about the two different  projects?  EDITH: There's actually been three parts  to the project. It started out as a studio  program about three or four years ago  in the Portage Correctional Institution,  which is a provincial prison in  Manitoba. I went out and did weekly  studio visits. I had about a dozen  women a week and we made drawings  and paintings. And from that I asked  other artists in the community to join  me and do a mentor-by-mail project,  and from that we had an exhibition  called Passing Pictures With Prisoners.  And currently I'm working with a group  of artists in the community. We do studios as well as five workshops over the  year. And we have a studio in downtown Winnipeg for women in conflict  with the law, women that are recently  released from prison or women who  have been charged and community-  sentenced.  T: Why is it important to you to support  women in prison, and how is it that  you got involved in this kind of work?  E: I was asked by the Elizabeth Fry  Association to do an art studio. The  women would make pictures that  would describe very deeply who they  were and what they had experienced,  things that I think are difficult to reach  by speaking. And most of the women  in prison have a lower education, like,  grade nine. I wanted to set up a program where women in prison could  communicate with the community. In  looking at it from the point of view of  restorative justice, I think the best way  to explain it is a quote that Kim Pate,  the National Director of E Fry, gave at a  conference in Calgary. She said a  woman in prison had said to her: "If  Edith R«gi«r is the coordinator and curator of the Passing Pictures With  Prisoners Project. She also coordinates the Crossing Communities Project, a project to  build connections between women in the Portage Correctional Institution and women in  the Manitoba arts community.  T«rr» Poirier is a member of Joint Effort, a women-in-prison solidarity group  that offers programs to women in the Burnaby Correctional Centre for Women.  you've come here to help me, then  don't waste my time. But if you've  come here because your freedom is  linked with mine, then we can talk"  [Editor's Note: As mentioned in Gayle  Horii's article, page 16, a woman named  Lilia Watson originally said this. The  "The women would  make pictures that  would describe very  deeply who they were  and what they had  experienced/'  woman in prison who quoted this passage to Kim Pate, however, was in fact  Gayle Horii herself]. And I think that's  really the root of the project: healing  the pain that comes from crime, and  healing for both communities.  T: Who is involved in the project, both  for the mentors and the women who  are in conflict with the law?  E: Well currently I'm in partnership with  the Elizabeth Fry Association so the  women who come to the program are  women from the Elizabeth Fry  Association — they are clients there or  they take programming there. And  they've either been recently released  from prison or they identify themselves  as having a possibility of being in conflict with the law. Or they've got community sentences. And I've asked five  artists from the community to join me.  Aganetha Dyck has just done a honey  bee sculpture workshop where we  made wax sculptures with bees. We've  just finished also with Diana  Thorneycroft a workshop called  Mapping the Body where we did large  body size drawings, and upcoming is a  ceramic mural workshop with Grace  Nickel. Shawna Dempsey, working with  Lori Millan, will do a performance art  workshop in spring and Reva Stone  will do a new media investigation in  late spring.  T: Were the women who were corresponding—for the Passing Pictures  With Prisoners Project—was there  ever any, were the artists ever going  in to the prison and doing workshops  in the prison?  E: Shawna did go in for one workshop. I  was going in on a regular basis at that  point, so I would work as a...I would  help the women when they received  their image from the mentor, encourage them, support them in how they  might respond and I'd act as a courier  to bring it back out. Now when our  program was dropped—the studio  program was dropped at Portage  Correctional Institution, it made it really  difficult to have the work couriered out.  The mail process took a long time. It  "People must know what is happening. They must care  about what is happening.They must begin to do  whatever they are capable of doing, individually and  collectively. Somewhere in the human organism there  is an ear that will listen, a mind that will open, a  heart beat that will quicken and a voice that will  clamour for the conversion of an order which exalts  "business as usual" over one which honours concern  for others. And when enough people realize this and      J  organize themselves to act upon their convictions, it      '  will change." ",.  - ,"        ■       /,  3 Claire Culhane, 1972        1J  Claire Culhane worked for the peoples of this earth as a prison abolition activist from September 2,1918 until  April 28,1996. Her words and her work continue to encourage us in our struggles to achieve human rights for all.  had to go through the administration  first and then they had to decide  whether they were going to censor it  or send it out.  T: So that was probably one of the difficulties that you had with that project.  Were there any other difficulties? I  mean, you said that the studio program stopped.Is that because the  administration stopped it or did it just  come to its end or...?  E: No, I would have loved to have continued going. It's funded by the Manitoba  Arts Council, and they were very supportive. But the prison administration  "The prison  administration wanted  me to stop the program  due to "overcrowding,"  which doesn't make a  whole lot oP sense."  wanted me to stop the program due to  "over-crowding," which as you know,  in the opinion of E Fry, and my opinion  as well, doesn't make a whole lot of  sense. But when things get crowded in  prisons, they just keep the women shut  down in their individual sections. But  they did stop it.  T: So their logic was that the prison was  getting overcrowded so they were  going to provide less resources?  E: Exactly.  T: Okay, I guess that's prison logic for  us, eh?  E: (laughs)  T: So the studio program was stopped  and then you continued with the  Passing Pictures With Prisoners  Project.  E: We did continue but it was very difficult. Things weren't received that the  women had sent to us, or women had  their supplies taken away from them. It  became very difficult to complete it,  although we did. We did finish it and  exhibited the work and some of the  women who were out of Portage at  that time came to the exhibition. It was  pretty wonderful for everybody.  T: It makes me think of the vulnerability  that's involved in doing art even just  on one's own, and then to go back to  what you were saying about how the  administration interfered with the  process—I can imagine that would be  very vulnerable for the women inside  continued on page 18  March 2001  Kinesis  17 Continued from page 17  to be bringing up such intensely personal stuff that, you know, obviously  there's a lot of healing that needs to  happen and then to have the administration interfering...  E: Well exactly. I think that's one of the  reasons why having a studio on the  outside makes sense at this point. I  mean to have that, I'd love to go back  into the prison and do a studio there  again. I think it would be very helpful to  have more support. I think sometimes  about when a woman would make an  image and then she'd have to go back  to her cell. All of the drawings and  paintings we made during studio were  held by the administration until they  decided and if they decided that the  women could have them. And as an  artist I know it's very difficult to make a  picture and then sort of give it up,  especially if it's one that has a lot of  emotional content. And then the other  "We exhibited the work  and some oP the women  who were out oP  Portage at that time  came to the exhibition.  It was pretty wonderPHl  Por everybody."  thing is that you know anything you  make in the prison can be used as documentation describing either your mental state or... So certain things couldn't  be addressed in prison. I mean we had  at one point done a photo-therapy  workshop and women talked about  wanting to reenact their crimes and I  think that that could be a very healing  thing but we, as a group, decided that  this wasn't a wise idea. It wasn't a safe  place to do this.  T: Can you tell me about how the difference in circumstances between the  women who are on the outside or are  not in conflict with the law who are  mentoring, how the difference  Paula Clancy, b.a.  Certified General Accountant  Auditing  Accounting  Financial Planning  Income Tax Services  for  Organizations  Small Businesses  and Individuals  Tel: (604)215-1720  Fax: (604) 215-1750  pclancy @  Aganetha Dyck,  honeybee sculpture  artist, and mentee  Pat Aylsworth during  the honeybee  sculpture workshop,  placing objects inside  the hives. The bees  then added honeycomb to the object.  between their circumstances and the  women who they are mentoring affected the mentoring and creative  process?  E: Well if I can answer that in terms of  process first and then in terms of the  differences. The process is really a listener-based art-making, looking to  communicate through making pictures.  So it's not where one artist, an artist is  making something and then offering  her identity. It's an opening up of your  identity and welcoming the other person in. And then creating together to  make something visual happen. And we  are differently—the two communities,  the women in the arts community and  the women in the prison community  are differently located for the most part.  Statistically the women in the Portage  Correctional Institution tend to be about  90% First Nations. Probably 90% have  been sexually abused. Lower incomes.  They don't have a grade 12 education,  often, like I said, a grade 8 or 9. And  the women who are working as the  artists in the program have bachelors  and masters degrees and have been  working professionally for many years.  We do have some First Nations artists  but predominately the women who are  mentoring, the artists themselves, are  white.  T: How did the artists come to the project? Was there an orientation  process? Did these artists already  have a background of doing prisoner  justice work, or as activists? I guess  what I'm curious about is how you  were able to ensure that there was not  sort of a missionary attitude—"I'm  gonna go in ..." —like you said  before— "I'm going to go in and help  these women, I'm gonna save them!"  How were you able to ensure that  there was going to be respect and  understanding?  "For most oP the artists  who are oPPering a  mentoring workshop,  it's been their First  encounter with women  in prison."  E: Well I know all the artists—the five  artists that are working on the project  right now—I know them personally. So  they're women that I respect and I  trust. One of them is an activist, a feminist activist, a lesbian activist, but otherwise they're not, and I chose them for  their integrity as artists and people. We  began the workshops by meeting with  the Elizabeth Fry Association and we  had a presentation from them about  who it is that was in prison. And there  were tears in a few eyes as we were  meeting. And I think that for most of  the artists who are teaching, who are  offering a mentoring workshop, it's  been their first encounter with women  in prison.  T: Are the women inside still doing art  inside? I mean, obviously there are  women who are still doing art outside  after the Passing Pictures With  Prisoners Project because they're  involved with Crossing Communities.  What about the women who aren't  involved with Crossing Communities?  What are they doing now? Are they  able to continue?  E: In terms of the women in Portage  Correctional Institution, supplies, art  supplies would probably not be available  to them. I had brought in all of the supplies, both for cost reasons and for just  having access to things. I mean it's very  difficult to get material things when  you're in prison. I know that Yvonne  Johnson, who is in Okimaw Ohci Healing  Lodge, still has access to a ceramic  workshop, which is wonderful. But  Portage has nothing like that and...We  have a few women that have come, well,  to the exhibition for sure, but now to the  Crossing Communities, that have been  making artwork with the project for several years now and one person in particular is doing quite well and looking at  going into a career in the arts.  Anyone interested in contacting Edith  Regier about her work can call (204)  955.9358 or send mail to the studio #24-  221 McDermot Ave. Winnipeg, Manitoba,  R3B 0S2 or Email  Joint Effort is hoping to start a similar  artist-mentoring program at the Burnaby  Correctional Centre for Women, and they're  interested in hearing from any women  artists who would be interested in working  with women in the prison, possibly to go  into the prison or to correspond. Contact  Joint Effort at:  or leave a voicemail at (604) 682.3269  ext. 3019.  A Song of Lilith  A Shout of Light, A Powerful  Utterance of Transformation.  An Interdisciplinary Performance of Music,  Poetry, Art and Theatre featuring  Moira Wylie, actor  Erika Raum, violin  Clare Scholtz, English horn  Julie Baumgartel, violin  Kathleen Kajioka, viola  Kristine Bogyo, cello  Visual Art: Lilian Broca Poetry: Joy Kogawa  Music: Larysa Kuzmenko  Directed by: Kristine Bogyo  SUNDAY, March 18, 2001  At the Norman Rothstein Theatre  For Tickets Call: (604)257-5111  18  Kinesis  March 2001 QiflSt  ■ ,  What should the governing principles of any  prisoners' advocate entail?  as To pursue justice  i To understand that any information collected  and/or given by a prisoner is confidential unless  told otherwise  ■ To use a vocabulary which reflects at all times  the reality of imprisonment  s To uphold a focus on truthfulness  a To reject any means/ends rationality that is  indifferent to culture, society, personality and  Constitutional entitlement, in particular the guarantees under section 15 of the Charter of Rights and  Freedoms of the Constitutional Act of Canada.  PRISONS  Advocating for women in prison  When confronted with a problem concerning the  Tightness of a woman's "treatment" in prison and  the willingness or unwillingness of an advocate to  speak for the cause of the prisoner, one needs to  ask the questions:  i Does the matter evoke in the prisoner a deeper  respect for another person, or enhance his or her  own interpersonal, social, cultural or spiritual evolution  towards becoming a better member of humankind?  * Does the matter contribute towards a good opportunity for  an effective and permanent method of preventing recidivism  (repeat offences)?  * Is the "power exercised over the prisoner by the prison seen  to be legitimate, and not power which is divisive, oppressive  or exploitative?" (from Margaret Shaw, 2000, "Women,  Violence and Disorder in Prisons" in An Ideal Prison?)  A response of  BY GAYLE K. HORII  Excerpted from the introduction to a paper on advocacy written  for the Canadian Association of Elizabeth Fry Societies (CAEFS).  If you have come to help me,  You are wasting your time  But if you have come because your liberation  is hound up with mine  Then let us work together.  Lilia Watson, Australian Aboriginal Woman  The most help youcan  provide to a prisoner is  to assist them in building  on their own strengths.  'NO' to any of these  questions affirms  the need for advocacy. Advocates  wish to strengthen  bonds of human  solidarity.  Decreasing the  dominance of systems is one method  of doing this.  How does a prisoners' advocate work?  Upon the acceptance of assistance offered to those with no  voice or those whose voice is not heard, enabled or accepted  ^to be legitimate, the advocate works by seeking justice on  their behalf:  i By showing the same respect to the prisoner as you would to  any person you may be acting on behalf of  * By asking the prisoner what she thinks could remedy the  situation before making suggestions of your own. Sometimes  the prisoner knows what to do, but doesn't know how to begin  the process. Often the prisoner may not have any ideas, but it  shows respect to ask first.  • By assisting the person to become productively pro-active in  his or her own situation through education and example. The  most help you can provide to any prisoner is to assist them in  building on their own strengths. Often the prisoner simply  does not understand that she does have strengths and  therefore can make choices positive to her existence. Most  prisoners need help in understanding that for the time being,  prison is their existence, but regardless of how long or how  short a time they're there, it is mainly in their hands how the  time is spent.  m By understanding that you are not expected to know the many  nuances involved in the prison experience. Use care when  using descriptive terms. If you are unsure of the application of  any descriptive, refrain from using it until you are sure.  * By acting as a resource person in the capacity that you are  most comfortable with. The needs of prisoners encompass  all aspects of existence, however each prisoner has her own  priority list.  a By always asking permission of the prisoner to request the  assistance of another person and/or group. If you are  referring any question or request to another person, ask the  prisoner if that is acceptable before involving anyone else.  * By quickly acting to refer the matter to another advocate,  specialist or group when in an emergency situation i.e.: If the  person you are assisting is held incommunicado causing you  concern.  An advocate does not:  a Ask the prisoner what she is doing time for. This is  considered by prisoners to be extremely rude,  s Betray anything considered by the prisoner to be confidential  * Ask a prisoner anything about any other prisoner  ■ Seek counsel from prison authorities  a Make promises she cannot keep. When agreeing to find  information, etc. give yourself a reasonable amount of time to  obtain results and communicate the length of time required in  a clear manner, i.e. "This may take (specified period of time)  to find out for you. I will get back to you on (day & date)."  a reinforce the ideal of penal authority  a rationalize punishment particularly when euphemized as  "treatment"  s assist in the control of prisoners  a accept any oral or written statements concerning a prisoner  and/or her behaviour as the complete and unmitigated truth  of the matter without first listening to the prisoner's perspective in privacy  a participate in the searching of a prisoner and/or her  belongings  * speak "down" to a prisoner. It will be obvious to the prisoner  if you are doing this, and your attempts at helping may be  rejected. On the other hand, don't expect that all prisoners  will understand terms that you use. If you are unsure, affirm  their understanding from time to time when in dialogue.  Conclusion  Criminal law is based on Roman law, which is rooted in  Hammurabai's 1927 (be) Law of Retaliation - "an eye for an  it ^'  eye." Even after nearly 4,000 years there are still  many who subscribe to this form of 'justice' and  in fact at present the subscribers' numbers  appear to be growing. Even if a part of you  believes in a form of retribution to right wrongs  done, but also believes that permanent psychological, physical or mental impairment should not  result, then prisoner advocacy is the correct path  to improving the outcome.  "If you are to punish a [woman] retributively you  must injure [her]. If you are to reform [her], you  must improve [her]. And [women] are not  improved by injuries."  from Mick Ryan (1978) "The Acceptable Pressure  Group." in Inequality in the Penal Lobby: A Case  Study of the Howard League and Radical Alternatives to  Prison (RAP). Westmead: Saxon House.  In many ways, the position of a prisoner's advocate and the activities of advocacy are among the  most abstract conundrums. When should an  advocate speak out? What are the 'unwritten  rules' with regard to assisting prisoners? When deciding to  speak out, who is the dialogue best directed to? What are the  repercussions if one stands against a seemingly insurmountable bureaucracy as well-funded, staffed and technologically  supported as prison regimes?  An advocate is often caught between 'a rock and a hard  place,' not knowing if one's actions are indeed helping or hindering the process of seeking justice. And it is true that sometimes one believes one is performing an act of advocacy but  in fact is only  maintaining 'the  status quo.' You  will learn by experience what is  what. Ask others  for advice without  divulging the person involved if  confidence was a  precondition of  your advocacy.  At this point you may say, "yes, what's the point of carrying  on when it seems that the more I try to help, the less I am  helping." I heard someone say the other day that "There are no  perfect people, only perfect intentions." This is a credo one  can live and work by. Just do your best and be sincere and you  will gain respect from all involved. Have confidence that the  efforts of all advocates are sources of wonder and inspiration  to those who are locked inside the walls. All prisoners benefit  when one benefits.  Gayle Horii is a lifer on full parole since 1996, after  serving seven years in prison. Three of those years were served  with women, both in provincial custody and in the now closed  Prison for Women (P4W) in Kingston, Ontario. The four remaining years were served with men, as Gayle was segregated in the  hospital unit in Matsqui men's prison in Abbotsford, B.C. Gayle  presently sits on the boards of the West Coast Prison Justice  Society and the Strength In Sisterhood (SIS) Society. She writes  for various publications, including the Journal of Prisoners on  Prisons, and presents at different venues, both governmental  and non-governmental. Her activities are based on the belief  that every person is entitled to live without fear, and that prisons  do not stop violence in society — in fact they are a factor overlooked in the ongoing cycle of violence.  The effort of all advocates  are sources of wonder and  inspiration to those who  are locked inside the walls.  March 2001  Kinesis  19 BULLETIN   BOARD  alt  ■ ■»»«.»«■  VETERANS OF THE WOMEN'S MOVEMENT  Become a member of the Women's  Movement Veterans Association. Exchange  your war stories! Judy Chicago is expected  to be the guest speaker for the inaugural  dinner in the fall. Be a part of the organizing  of the dinner. Call Ruth Lea Taylor @ (604)  254-1779 or email  PEER COONSELLOR TRAINING  Battered Women Support Services (BWSS)  is offering a Peer Counsellor and Support  Group Facilitation Skills Training from March  21-June 27, 2001. Please call Rain for more  information at (604) 687-1868.  RAPE RELIEF TRAINING  Vancouver Rape Relief and Women's Shelter  is offering its Winter/Spring Training  Sessions to women who would like to  volunteer their time to an organization that  has been actively fighting violence against  women for over 25 years. We run a  24-hour crisis line and a transition house for  battered women and their children. Training  sessions are every Tuesday evening.  For more information and to schedule a  training interview please contact us at  (604)872-8212.  VSW SEEKS ADMIN ASSISTANT  The Vancouver Status of Women requires  a volunteer to assist the Administrator/  Fundraiser with administrative duties in the  office. The position is available immediately  and requires a time commitment of four to  eight hours per week. This is an excellent  opportunity for women looking for office  experience or someone who wants experi-  Announcing the new and final edition of  FACING THE HORROR:  THE FEMICIDE LIST  by Mary Billy  A list of 1850 women and girls in  Canada murdered by men, collected  over the past 10 years. Also includes:  • an index by family name;  • a database with 17 fields of data;  • a list of boys murdered as part of  family violence, and more.  400 p., 2 volumes. ISBN: 0-9699731-2-8  Cost: $100 plus p.&h.  Other payment arrangements are possible. The  price has been kept at what will cover costs.  To order a copy or for information on  this publication, call, write or e-mail:  Herspectives Publishing  #214-1098 Wilson Cr.  Squamish, BC VON 3G0  Ph/Fax: 604) 892-5723  E-mail:  Please make money orders/cheques out to  Mary Billy. Thanks to all who have supported this effort in the past, and I hope  you will continue with Yvonne Maes who  has taken over as Keeper of the Femicide  List. She can be contacted at:  3161 Westmount Place  West Vancouver, BC V7V 3G4  E-mail:  Ph/Fax: (604) 922-1913  ence working in a women's centre.  Interested women should contact Audrey  Johnson @ (604) 255-6554.  VSW TORNS 30!  2001 marks the 30th anniversary of the  Vancouver Status of Women. Many events  and activities are in the works, including a  retrospective video project and a gala in  November. Please contact Audrey @ 255-  6554 to get involved or for more information.  U1HI  ABORIGINAL WOMEN'S STODY GROUP  This study group will address the issue of  how restorative justice and alternative measures will impact Aboriginal women and children in cases of violence. For more information call (604) 682-3269 box 3263.  QUEER MOMS GROUP  Facilitated queer moms support/discussion  group starting in March at Britannia  Community Centre. Child care provided.  Call 255-1996 for more information.  SUPPORT EDUCATION  AND ACTION GROUP  Wednesdays 6pm-9pm. FREE 10 week  group for women who have experienced  male violence. This group is about women  getting together in a safe, confidential space  for peer support, to raise consciousness  and to bring about change. Wheel chair  accessible. Child care available. Call (604)  872-8212.  WAVAW GROUPS  FREE confidential one to one counselling as  well as support groups for women who have  experienced violence. Our Stopping the  Violence Counsellors speak Hindi, Farsi,  Punjabi and English. WAVAW Sexual Assault  Centre will be holding a support group for  women (19 or older) who have been sexually assaulted. Contact Wendy P or Parm. For  further information please call WAVAW at  (604) 255-6228.  THE RADICAL WOMEN MANIFESTO  Weekly study group on socialist feminist  theory and effective activism. The text is  a new, updated edition of a women's  liberation classic. Mondays, beginning  March 26, 7-8:30pm. University of  Washington, School of Social Work Room  306, 4101 15th Ave. NE, Seattle. Free.  Everyone welcome. Wheelchair accessible.  For more information call (206) 722-6057 or  (206) 524-9353.  SINGLE MOTHER'S GROUP  Examine future goals, find a supportive environment, gain strength through sharing  common experiences, and find a sense of  belonging. Saturdays 10am-12pm Ridge  Meadows Women's Centre, 12229 Harris  Road, Pitt Meadows. Free child minding and  snacks provided. For more information or to  register, please call the Women's Centre at  (604) 460-0064.  WOMEN'S SUCCESS COURSE  For women who are redirecting their lives by  returning to school, the Women's Success  Program provides an opportunity to examine  barriers to succeeding, as well as an opportunity to learn practical skills and strategies  for success. Facilitator: Linda Forsythe, BC  Benefits Project Coordinator. Free. Mondays  10am to 12noon and Fridays 2pm to 4pm @  Douglas College New Westminster Campus.  For more info contact Carolyn Jerome at  (604)527-5148.  FIRST NATIONS TALKING CIRCLE  Douglas College Women's Centre is offering  a support group for First Nations women.  Weaving family, friends, school and often a  new environment can present multiple  opportunities and challenges. Share your  experiences in a safe environment. Co-  facilitated. Wednesdays 2-4pm @ Douglas  College New Westminster Campus. For more  info contact Brie at (604) 527-5148.  SOUTH ASIAN WOMEN  Douglas College Women's Centre is offering  an educational discussion group for South  Asian women to get together to share experiences and to talk about issues that matter  in a safe and confidential atmosphere.  Coffee and tea provided. Facilitated by  Vancouver and Lower Mainland Multicultural  Family Support Services Society. Third  Thursday every month, 12pm-2pm (March  15 and April 19) @ Douglas College New  Westminster Campus. For more info contact  Carolyn Jerome at (604) 527-5148.  PARENTING GROUP  Re-Discover Parenting, a group for women  who have experienced violence and who are  parents and/or were parented. The group is  13 weeks long and looks at parenting from  the outside in. Topics discussed include  myths and stereotypes about gender,  culture, class, race, ability, etc. and how they  impact us as women and parents, how we  were parented and how that experience  impacts our current relationships, the  impact of violence in the family, and  exploring the ways we cope as women with  anger, trauma, etc. and making the changes  we choose. Call Linda at (604) 531-9100 for  more information.  CREATIVITY CIRCLE  A Creativity Circle is being held for women  who have experienced violence. Please  call Jacquie at (604) 501-7210 for more  information.  iiiinri  RETREAT FOR HIV+ WOMEN  The New Brunswick Partnership of AIDS  Service Organizations (AIDS Saint  John, SIDA/AIDS Moncton, AIDS New  Brunswick & Healing Our Nations) will be  hosting a weekend retreat for HIV+ women  May 25, 26, and 27, 2001. This retreat will  bring HIV+ women in New Brunswick  together for a weekend of support & networking. All expenses with this retreat will  be covered. For further information, call  AIDS Saint John @ (506) 652-2437. Collect  calls will be accepted and all replies will be  confidential.  SOCIAL ECOLOGY COURSES  The Institute of Social Ecology in Vermont is  holding the following course: Ecology and  Community (June 23—July 21) This intensive  course offers workshops and practica including: Understanding Capitalism: Global  Perspectives, Ecological Movements & Social  Activism, Feminism and Ecology, Radical  Agriculture and Ecological Technology,  Toward Directly Democratic Communities,  and Public Education and Community Action. or 1  (802) 454-8493 for info on this and other  course offerings.  FRASER VALLEY WOMEN'S SHOW  Fraser Valley Women's Show: Celebrating  the Sprit of Women will take place in  Abbotsford, BC on April 7 at the Tradex  Centre 9 am-5pm. For tickets please call  (604) 524-8443;  ANNUAL CONFERENCE AND AGM 2001  The BC/Yukon Society of Transition Houses  will be holding their annual conference  and AGM in Chilliwack, BC from May 24-27  at the Best Western Rainbow Country Inn.  Contact for further  info.  HOLISTIC FORUM  A Forum on a Holistic Approach to Working  with Women Who Experience Violence will  be held by the Justice Institute of BC in collaboration with Atira Transition House in  New Westminster, BC from January-June  2001. Contacts: (604) 528-5626; Fax: (604)  528-5640;  WRITER'S SERIES  SFU Women's Studies at Harbour Centre  presents an evening with Kerri Sakamoto on  March 15, 2001 from 7 to 9pm at SFU  Harbour Centre. Lorna Goodison will speak  on April 19, also from 7 to 9pm. Both events  are free. Sponsor and Contact: Simon Fraser  University Women's Studies  at Harbour Centre; (604) 291-5100;  Fax:(604)291-5098.  LEGACY OF HOPE  The BC/Yukon Society of Transition Houses,  a non-profit organization that represents  transition houses and children's counseling  programs, is presenting their "1st Annual  Walk to Prevent Violence Against Women  and Children: Creating A Legacy of  Hope." The main objective of the event  is to bring people together to raise awareness on issues of domestic violence. The  walk will take place at 10:00 am on April 28,  2001, at Burnaby's Central Park, during the  "7th Annual Prevention of Violence  Against Women Week." For more info on  this family event please call: (604)  669-6943, or email:  WOMEN OF DISTINCTION  The 18th Annual YWCA Women of  Distinction Awards Dinner will take place  May 17 at the Westin Bayshore Resort and  Marina. Call the YWCA of Vancouver @  (604) 895-5305 for tickets or check out  POETRY GATHERING  Poetry Matters: A Gathering of Poets will  take place at SFU Harbour Centre from June  8-9. Contact Simon Fraser University  Women's Studies at Harbour Centre (604)  291-3333; Fax: (604) 291-5098 for more  information.  NATIONAL ROUNDTABLE  The National Council of Women of Canada  will host a National Roundtable at the  University of British Columbia on June 9.  Contact (613) 232-5025; Fax: (613)  232-8419 for more info.  WOMEN IN TRADES AND TECHNOLOGY  Join Us At The Top!: A National Conference  for Women in Trades and Technology will  take place in Banff, AB from March 23-26  at the Banff Centre for Conferences.  Sponsor and Contact: Women in Trades and  Technology (WITT); 1-800-895-WITT; Fax:  (519) 453-2087;  WOMEN INTELLECTUALS  A Symposium entitled: "Roles of Women  Intellectuals in Society: Paid, Unpaid and  Underpaid" will be held in Laval, Quebec on    ,  May 28 at the Universite de Laval. Sponsor  and Contact: Congress of the Social  Sciences and Humanities; (506) 458-7411;  Fax: (506) 453-5069;  CHILDREN AND DOMESTIC VIOLENCE  The 7th International Conference on Children  Exposed to Domestic Violence  will take place in London, Ontario June 6-8.  Location: London Convention Centre  Sponsor and Contact: Centre for Children  & Families in the Justice System,  London Family Clinic; 519 679-7250;  WOMEN'S HEALTH CONFERENCE  "Women's Health and Diversity: A National  Conference" will take place in Montreal,  Quebec from April 26-28 at the Radisson  Hotel (Longueuil). Sponsor and Contact:  National Network on Environments and  20  Kinesis  March 2001 BULLETIN   BOARD  Women's Health, York University and  Universite de Montreal Consortium, Centre  of Excellence for Women's Health;  PERSPECTIVES ON VIOLENCE  A conference entitled: "Perspectives on  Violence Against Women in Relationships:  Culture, Inequality and Difference" will take  place in Montreal, Quebec from May 3-6 at  McGill University. Sponsor and Contact:  Canadian Anthropology Society;  REFUGEE WOMEN  An International Conference on Refugee  Women Fleeing Gender-Based Persecution  will be held in Montreal, Quebec from May  4-6. Location: tba. Sponsor and Contact:  Canadian Council for Refugees;  TECHNOLOGIES OF GENDER  A conference entitled: "Computer  Technologies: Technologies of Gender" will  take place in Quebec City from May 25-27  at the Universite de Laval. Sponsor and  Contact: Canadian Women Studies  Association;  LIVED ENVIRONMENTS  "Lived Environments of Girls and Women:  An Interdisciplinary Conference" will happen  in Saskatoon, Saskachewan from July 4-8 at  the Delta Bessborough Hotel. Sponsor and  Contact: Women's Studies Research Unit,  University of Saskatchewan; (306) 966-  7524; Fax: (306) 966-8597;  MOTHERING, SEX AND SEXUALITY  A conference called: "Mothering, Sex and  Sexuality" will take place on March 3 at York  University in Toronto. Sponsor and Contact:  Association for Research on Mothering;  (416)736-2100x60366;  BRIDGING GENDER DIVIDES  A conference entitled: "Bridging Gender  Divides: Educational Access, Leadership  and Technology" will take place in Ann  Arbor, Michigan from March 25-26, at the  University of Michigan. Sponsor and contact: Centre for the Education of Women;  MOTHERING: POWER/OPPRESSION  "Mothering: Power/Oppression: An  International Conference" will take place in  Brisbane, Australia from July 7-8 at the  University of Queensland. Sponsor and  Contact: Association for Research on  Mothering;  WWW AND GENDER  A conference called: "World Wide Wisdom:  Socially Responsible and Gender Inclusive  Science and Technology" will happen in  Copenhagen, Denmark from July 1-6 at  Aaloborg University. Sponsor and Contact:  Gender and Science and Technology  Association; http//  SYMPOSIUM ON IMPLICATIONS  OF RESTORATIVE JUSTICE  The Aboriginal Women's Action Network has  received funding to host a provincial symposium for Aboriginal women to discuss  reforms to the criminal justice system in  cases of violence against women and children. Our voices must be heard! For more  information and to register, please contact  Tamara at (604) 682.3269 box 3263 or  email The symposium  takes place March 14-16 at Lake Sasamat  (1 hour east of Vancouver). Non-Aboriginal  allies can contact the same number.  THE ART OF HEALING OURSELVES  Gallery Gachet is offering "The Art of  Healing Ourselves 2001," a workshop series  on alternatives for coping with mental and  emotional disorders. Workshops are free to  consumers and survivors. Call Eva Waldauf  at (604) 687-2468 for more info.  VAGINA MONOLOGUES  Coming soon to Vancouver is Eve Ensler's  ground-breaking, eye-opening play-a  collection of riotously funny and thoroughly  human stories. It's playing at The Vogue  Theatre, 918 Granville Street, March 6-25.  Call Ticketmaster 280-4444, or check out  GLOBALIZATION AND POVERTY  Vancouver Status of Women is holding a  workshop on globalization and its relationship with the increase in poverty in Canada,  as part of its Participatory Action research  on women and poverty. It will be facilitated  of Lilith. Production is scheduled for  Sunday, March 18, at 8 PM in the Norman  Rothstein Theatre at the Vancouver Jewish  Community Centre, 950 West 41st Ave.,  Vancouver. Tickets are $25. Early booking  recommended. Please call 257-5111.  CONFLICT MANAGEMENT FOR WOMEN  Presented by SkillPath Seminars. This one  day seminar for women-only will be held  March 30th in Vancouver. Please call  1-800-873-7545 for more info or to register.  Cost $149.  SPRING FLING 2001  Womenfriends Spring Fling 2001 Music and  Creativity Camp is a gathering of women of  all ages, stages and styles for the purpose  of exploring playful creativity. Sing, dance,  Coming  by Jessie Smith of RAIN (Real Alternatives  Information Network) on Saturday March  3rd from 10 am to 4 pm (location tba).  Please call Olatz by February 28th @ 255-  6554 to register. The event is free but there  are limited seats.  WOMEN IN PRINT: UPCOMING EVENTS  Blanche Howard, Tuesday March 6, 7:30  pm. Blanche Howard will join us to read  from her latest novel, Penelope's Way. This  beautifully written book tells the story of  Penelope, a seventy-year-old woman who  decides to explore the meaning of life.  Penelope's Way is a moving story of love,  lust, family and friendship.  Daphne Marlatt, Tuesday March 20, 7:30  pm. Critically acclaimed Canadian author  Daphne Marlatt and photograptier Robert  Minden will be here to celebrate the release  of a new edition of Steveston. Complete  with new photographs from Minden and a  new poem from Marlatt, this newly formatted book tells two separate but connected  stories with images and words. All events  are free, 3566 West 4th Ave. Info 732-4128.  A SONG OF LILITH  Enjoy this unique collaboration of music,  poetry, visual art and theatre. Distinguished  Canadian composer Larysa Kuzmenko  created the musical score and celebrated  Canadian author Joy Kogawa wrote the  libretto, a passionate poem entitled A Song  The all new  | Single Mothers'  Resource Guide  published by  the Vancouver  Status of  Women.  Call  255-6554  jam, paint, write, swim in the pool, or relax  in the hot tub! The camp runs March 30,  31 & April 1st at Camp Squamish, 20  minutes north of Squamish, BC. For more  info call Penny Sidor (250) 247-7344,  email or check out  HOUSING FORUM  A community forum for lesbian, gay, transgendered & bisexual people of all ages with  concerns about seniors housing will be held  on Saturday, March 3, 200I from 10am-2pm  at 411 Seniors Centre, 411 Dunsmuir St. (at  Homer). This forum is free. For more information call 684-5307.  2001 NOVA CONFERENCE  Only once before in 1981, has the National  Organization for Victims' Assistance held its  conference outside of the United States. It's  been 20 years and the time is right to bring  Canadians and Americans together to share  and learn from each other around the many  facets of victim assistance. This conference  is for crime victims, their allies, advocates  and justice system personnel everywhere.  This years conference will be held in  Edmonton, Alberta from August 19-24.  Contact 2001 NOVA conference c/o  Edmonton Police Service Victim Services  Unit Toll free: 1-877-747-NOVA email: website:  http://www.nova2001 .net  WORKSHOP WITH RAGING GRANNIES  A Weekend Workshop: Creative Activism  with the Raging Grannies will be held March  9-11, 2001 (Friday at 7 pm until Sunday at  1pm) at the Tatamagouche Centre,  Tatamagouche, Nova Scotia Cost: $205  (includes registration, tuition, meals and  accommodations) To register, please  contact: the Tatamagouche Centre;  Phone 1-800-218-2220;  E-mail:;  Website:  SEMINARS ON GLOBALIZATION  AND EDUCATION  All are free. No pre-registration required.  March 12, 2001 Think Globally, Teach  Locally- the "No Sweat" Campaign. Miriam  Palacios, B.C. Program Co-ordinatorfor  Oxfam-Canada How can issues and actions  on globalization be incorporated into the  curriculum and school activities?  April 2, 2001 People's Summit of the  Americas - an alternative to the Free Trade  Area of the Americas (FTAA). Steve Stewart,  Co-ordinator of the Civil Society Network in  Defense of Public Education in the Americas  and Larry Kuehn, Director of Research &  Technology at the BCTF. A People's Summit  in Quebec City in mid-April will develop  alternatives to the FTAA. Find out about the  education proposals being discussed at an  Education Forum and topics such as standardized testing, decentralization, gender  issues, as well as a declaration of principles  about public education in the Americas.  May 14, 2001 Canada and the Asia-Pacific:  APEC and Education John Price, Canada  Asia Pacific Resource Network and Faculty  of History at the University of Victoria.  British Columbia has significant links with  the Asia-Pacific-both through our economy  and the makeup of our population. One of  the institutions of globalization-Asia Pacific  Economic Co-operation-identifies education  as an important aspect of economic integration and maintains an APEC Education  Network. Find out more about these links  and their relationship to developments in  B.C. For further information, please contact:  Leona Dolan at BC Teachers' Federation:  (604) 871-2250, toll free: 1-800-663-9163,  fax:(604)871-2294  e-mail:  YWCA WORKSHOPS  "Women in Non-Traditional Jobs"  Career Exploration session  March 13, 6:30-8:30p.m. YWCA One Stop  Career Shop in partnership with North Shore  Neighbourhood House. A panel of women  £    Never Buy Tampons or Pads Again!  IfFFPFD -Small rubber cap worn internally  —Y/— -Sanitary & reliable       -Comfortable, easy to use  W     -Lasts at least 10 years -Safe for overnight wear  -Great for sports, camping, backpacking,, overnight  wear, etc. -Accepted FOA1987, Health & Welfare 1992  -No more pads or tampons to pack  -No more worries about running out of supplies  "This is a hidden treasure. It's clean and odorless." (Keitha)  "I can 1 believe every woman in the world isn I using The Keeper! " (Chris)  Menstrual Cap  Free Brochure  8004634)427  >♦♦♦♦♦♦♦♦♦♦♦♦♦♦♦♦<  March 2001  Kinesis BULLETIN   BOARD  working in non-traditional jobs will speak  about their careers. Free, child care available. Call 988-3766.  YWCA Aromatherapy for Relaxation  Workshop  March 14, 6:30-9:30p.m. Learn effective  aromatherapy relaxation techniques to use  every day. Cost: $42.80 Call 895-5777.  ONGOING  FOCUS at Work  Free full-time Employment Assistance service to unemployed women. Support  includes career and job search workshops  as well as peer, professional and office support. Info sessions every Wednesday at  1:00. Call 688-4666  Women's Information Centre  Information referral, resources, and reference library on community issues, specializing in women's issues. Open 9-5 Monday  to Friday at the YWCA 535 Hornby Street.  Call 895-5790. For more info, visit  ■ II ■!■■ 1 111 HIM ■■■  CALL FOR PAPERS  The Canadian Research Institute for the  advancement of women (CRIAW) invites  the submission of manuscripts for its publication series - Voix feministes/Feminist  Voices. You are invited to submit your  papers on scholarly research, action  research, commentaries and analyses in  either French or English. Prior to May 2001  CRIAW is particularly interested in reviewing manuscripts on the following topics:  Young feminists: their priorities, their  visions; Analysis of events associated to the  World March of Women; Violence against  women (impact on women in the North,  women living in rural areas); Women and  the environment (women in mining, environmental degradation). For more informa  tion, please contact the Publications  Committee, CRIAW, 151 Slater Street, Suite  408, Ottawa, Ontario K1P 5H3 Tel: (613)  563-0681 Fax: (613) 563-0682 E-mail: Web site:  RACIAL EXCLUSION AND STEREOTYPES  CRARR (Center for Research-Action on  Race Relations, Montreal) is launching litigation based on racial exclusion and stereotypical depiction of minorities in Canadian  broadcast media. Anyone having empirical  studies or other reports on the issue in  Canada and the US is invited to contact us  or to forward titles and references to be  considered as expert evidence. Contact Fo  Niemi Executive Director (514) 939-3342.  YOUNG WOMEN OF COLOUR  Writings by women of colour between the  ages of 13 and 30 are needed for an  upcoming anthology. Voices of young  women of colour are neatly packaged away  and marginalized by the voices of mainstream American (read: straight/white) girls  and women. This anthology is being put out  in hopes of allowing young women of  colour to speak and document their own  lives and experiences for themselves. Now  is the time to send your rants, feelings, and  views about topics such as: * culture and  identity * violence * community, family,  neighborhoods * pop culture and the mass  media * sex and sexuality * feminism and  activism Writings should be kept within the  1-10 page limit. Please include your name,  address, phone number, and bio along with  yoursubmission(s). DEADLINE: September  1, 2001 Contact: Wendy M. Thompson,  Editor, PO Box 11764, Santa Barbara, CA.  93107  HEALTH ANTHOLOGY  There are many Black women, First Nations  Women and Women of Colour suffering  from physical, mental, and emotional and  spiritual illnesses everyday. Many reasons  We Bmpcm't Wen/ Cbtfat  continued from page 4  port it, although it is not my fight.  I can't empathize with Nixon  right now. I am suddenly less bored  and become very interested in how  exactly some of the women I've  worked and struggled beside can  think Nixon's current behavior is  brave, or is getting to the root of  anything that will forward women's  freedom, or is progressive in any  way. Since when is using legalese  and the power of the state to pick  on feminists unique? The emperor  is fucking naked ladies. This division between the 'trans-phobes' and  the 'trans-pals' in the women's  movement is a trick (recall the first  rule of war: divide and conquer). If  you are a member of a woman-  serving organization and your  group has not yet had conversations about your position on transgendered issues, start them now.  Keep in mind that this issue is still  all about sexism, so no one needs  to be re-inventing the wheel. Break  out the coffee pots, corkscrews,  crayons, and computers - whatever  your meeting tools are - and make  a decision about maintaining your  women-only space. Talk about your  ability and willingness to share  your knowledge of grassroots  organizing with groups of people  trying to carve out their own space  in this war-torn country. Let's get  down to the real work of preserving  our right to organize and support  each other based on the knowledge  that we have both learned and  unlearned rape culture much differently than anyone born and  raised fitting the definition of the  'norm.' In solidarity, feminists as a  group are going to survive the  attempt to define 'real' women just  as we survived R.E.A.L. women.  Robyn Kelly is a radical feminist living  and working in the downtown Eastside in  spite other life's privilege.  contribute to this; one of the objectives of  this anthology is to bring to light some of  these reasons and give solutions as to how  women can improve their overall health  care. The anthology is to draw on personal  experiences. Professionals within the health  care system can also contribute.  Please contact Sophie Harding, Editor,  61 Markbrook Lane #702, Toronto, Ontario  M9V 5E7, Canada; (416) 746-5802;  ■ I ^m  SPINSTERVALE  Work exchanger(s) wanted at Spinstervale,  on Vancouver Island. Three hours a day for  cabin and food. Opportunity exists in salad  business for local farmer's market.  Apprentice also needs to care for goats.  Or, rent cosy cabins for $7.50 night/person.  Contact us at Box 429, Coombs, BC  VOR 1M0. For more information call (250)  248.8809 or e-mail  SINGLE?  Smallworlds is a Vancouver-based email  singles club. Yearly membership is $25.  Free events list. Email or contact Carol  Vialogos @ (604) 731-0758. The website is  located at  Art Therapist &  Counsellor  Joyce Chong  For information or  a free consultation  call (604)601-9931  EMPLOYMENT  & LABOUR LAW  CIVIL LITIGATION  HUMAN RIGHTS  Munro Parfitt Lawyers  A Law Corporation  407. 825 Granville Street  Vancouver, B.C. V6Z1K9  Tel. 604. 689 7778  Fax. 604. 689 5572  INNOVATION  LEGAL SERVICES Quality advice in rrr*  ters of civil litigation, human rights, a..-  employment, from pre-employment  negotiations to departure or dismissal.  MEDIATION SERVICES Skilled and  knowledgeable, party-centred conflict resolution in employment matters.  Melinda Munro & Clea Parfitt  689. 777S  »/>/>'  VtmensDt  £rzz-fih«s fro**  4"Ut ilixabth* Banska.*/ Clfwc!  Celebrating 25 years   j  of keeping our money  working in our community!  i^Trrfi'mni  2250 COMMERCIAL DRIVE, VANCOUVER, B.C. V5N 5P9  TEL: 254-4100 FAX: 254-6558 WEB:  22  Kinesis  March 2001 BRIT I S H  OiilMJ  Uta  TUESDAY, MARCH 6  Roots Daughters SoulSistah Productions,  CiTR 101.9 FM and present  ROOTS DAUGHTERS, a showcase of  Vancouver's premier women in Reggae.  Line-up includes Soul Sistah, DJ Girl, Ndidi  Cascade, Omalara, Lady Precise, DJ Vyb,  Krystabelle, Sistah Souljah, plus special  guests. Purple Onion Lounge, 15 Water St.,  more info call 73SISTA or  WEDNESDAY, MARCH 7  SisterFunk The Funktion and CiTR 101.9  FM are excited to present SisterFunk, the  Grand Re-Opening at the Lotus, and a celebration of International Women's Eve.  Special guest DJs Ariel & Jan-9 alongside hosts Nat X & Lush  bring you the finest licks  and most voluptuous  beats with a spotlight on  the funkiest women of  our century. The Lotus  (455 Abbott St.), doors @  9:30, cover $5, partial  proceeds benefit the  Downtown Eastside  Women's Center. Info:  (604)893-5519.  Iw} CftLWtfift0fiVikJf5  office at Suite 200 -15210 North Bluff  Road. Only 200 tickets are available. For  more information call (604) 531-9100.  Sistah'Hood The Soulfly Collective presents Sistah'Hood @ Sonar - An Evening of  Women in Local Urban Music, Art and  Spoken Word in Celebration of International  Women's Day. Performing: *Ndidi Cascade  *Kia Kidiri *QB the Matriarch *Zenobia *T.L.  Cowan *Susan Cormier Tanya Evanson  *Laurie Bricker *Adrien Moore "One Trick  Rodeo * DJs Ariel, Soulsistah, & Hancunt  *Local breakdancers *Madass (graffiti) + a  screening of Racheal Raimist's digital documentary on women in hiphop, titled Nobody  Knows My Name. Advance tix:$10 at  SATURDAY, MARCH 10  Struggle and Celebration Rally and  March Gather at 11am at Grandview Park  (Commercial Drive & Charles Street). The  rally begins at 11:30 followed by the march.  Info fair at Britannia High School Cafeteria  from 1pm-3pm. Dance 8pm Mt Pleasant  Community Centre 3161 Ontario St. (16th &  Ontario). Tickets available at: Little Sisters,  Vancouver Status of Women and Co-op  Bookstore. Sliding scale from $5-$20. All  events are mixed. Free on-site childcare and  Sign Language interpretation. For more  information or to book information tables,  call (604) 708-0447.  iiiiMiin.n  Study Release As part of  International Women's  Week, the Women's  Creative Network releases  its study titled Lesbian  Issues in Canada: A Profile  of Victoria. Funded by Status of Women  Canada and written by Judy Lightwater and  Jannit Rabinovitch, this research analyzes  the responses of 125 Victoria lesbians to  questions about health, legal, discrimination, economic and training issues. For  copies please contact Status of Women  Canada at or call  1-800-811-1511.  THURSDAY, MARCH 8  West Coast LEAF 14th Annual Equality  Breakfast at the Hyatt Regency Hotel (655  Burrard St.). Doors open at 7:00am and  breakfast is served at 7:30am. Our keynote  speaker is Dr. Dionne Brand from Simon  Fraser University. Tickets are $53.50 including GST. For more information and ticket  purchase, please call (604) 684-8772.  Health for all! March and Rally!  Women and children's march and rally  against the privatization of health care! Meet  at Oppenheimer Park (Powell and Jackson)  @ 12 noon. March to Health Canada  (Granville St. and Hastings). Rally at  Granville square (foot of Granville St.).  Celebrate our resistance! Slide presentation, discussion, and celebration! 7:30pm  Kalayaan Centre 451 Powell St. (between  Jackson and Dunlevy). Sponsored by the  .Grassroots Women's Discussion Group. Call  (604) 215-1103 or (604) 253-4047 for info.  South Surrey/White Rock Women's  Place invites the community to celebrate  IWD from 6:30pm-8:30pm @ Whitby's  Bookstore and Coffee Shop, Marine Drive,  White Rock. Refreshments. Entertainment  by the Raging Grannies and the Fat Lady  Singers.  "A Woman's Place is in the Kitchen..."  Atira Transition House Society and the  Culinary Arts program at Earl Marriott  Secondary School (EMS) are joining forces  to celebrate International Women's Day by  hosting a sit-down dinner called (tongue- in-  cheek) "A Woman's Place is in the Kitchen."  Appetizers will be served at 6 p.m. followed  by dinner at 7 p.m. Tickets are $40 and can  be picked up at the Peace Arch News, White  Rock Travel, Surrey Metro Savings - White  Rock Branch and at the Atira administration  tO&AUZ-ATIO*  FWUH, Bassix, Boomtown, Zulu, and Otis  Records; $12 at the door. Doors @ 9pm.  Free tix for low-income women available  at The Vancouver Status of Women and  The Downtown East Side Women's  Centre. Proceeds benefit the Downtown  Eastside Women's Centre.  IWD Open House The Douglas College  Women's Centre is hosting an 'Open  House' from 11am-3pm at its Royal  Avenue Campus (close to New West  Sky Train). It will include a film screen  ing, discussions and more. For more  information contact Carolyn Jerome,  Douglas College Women's Centre  Coordinator at (604) 527-5148.  "Together We Can Make A Difference"  You are invited to Langley's First Annual  International Women's Day Dinner and  Celebration, taking place at Newland's Golf  and Country Club, 21025 48th Avenue.  There will be an open bar from 5:30 to 6:15  with dinner served @ 6:15pm. Tickets:  $25.00 per person available until February  28th, at the Langley Teachers' Association  office. Please call (604) 533-1618 for more  information. Guest Speaker- Lorrie Williams-  Retired Teacher and Founder of the African  Harambee Society on "Women in the  World." Women of all ages welcome.  For other IWD Events listings in BC please  check out and  click on Calendar.  FRIDAY, MARCH 9  "Celebrating all of Who We Are and  the many hats women wear" This IWD  dinner celebration will be held from 5:30pm  to 9:30pm. Dinner will be at 6:00pm, at the  Douglas College Campus Cafeteria, 700  Royal Avenue, New Westminster, and will  feature Indian and African cuisine. The  Raging Grannies will be performing the  main entertainment for the evening. Our  guest speaker will be Cindy Willett, a feminist activist and community worker. A mixed  media artist, Nancy Denomme, will display  her work. Tickets are $12 for students and  $17 for others. Wear a hat! For more info  call Carolyn Jerome at (604) 527-5148.  February 13-March 16 Twice Posted  The Centre Gallery will be celebrating  Women as Innovators for IWD 2001.  Women everywhere are invited to mail us  postcard size works made of recycled material for this exhibit entitled "Twice Posted."  The address is: 2nd floor, 924 6th Ave. SW,  Calgary, Alberta, T2P 0V5  Tel: (403) 262-8498, email:  FRIDAY, MARCH 2  7th Annual IWD Oneg Shabbat Kabbalat  Shabbat service at 8pm; Kiddush and Social  Hour at 9pm at Bloor JCC, 750 Spadina  Ave., Toronto, Ontario, main floor lounge.  Our service is conducted in both Hebrew  and English, and held in a comfortable set  ting. Free  childcare by reservation. For information,  please leave your name, phone number and  confidentiality needs on the Rainbow line at:  (416) 925-1408. Wheel-chair accessible.  MONDAY, MARCH 4  Panel Discussion Immigrant Women of  Saskatchewan - Saskatoon Chapter will be  holding a panel discussion on the significance of International Women's Day as an  event to celebrate women's strength and ability for building peace. For more information  contact Nayyar Javed at (306) 655-8872.  MARCH 5-11  Her-icane Caroline, the Third Annual  Women's Arts Festival 25th Street  Theatre Centre Inc., Saskatoon This event  will gather Saskatchewan women artists  together to present their work. They will be  paying tribute to women in history. The festival is named after Caroline Heath, one of  Saskatchewan's literary artists who did much  during her lifetime to give status to women.  For more information call (306) 664-2239 or  e-mail  THURSDAY, MARCH 8  IWD Teach-in The federation des femmes  du Quebec presents an all day workshop on  issues that have global impact on women,  tying in women's issues with the People's  Summit of the Americas. For more information contact (514) 876-0166 or check out  IWD Luncheon The Body, Mind & Soul  Women's Conference Committee of Flin  Flon, Manitoba are hosting a women's  luncheon celebrating the many roles a  woman plays during her life. For more  information contact Catherine Hynes at  (204)687-1338.  For more information and an extensive  listing of IWD events in and around  Saskatchewan please check out  www. womensec. go v. sk. ca/heard8. html  MARCH 7, 8, 9  Graduate Symposium on Gender  Research The Institute for Gender  Research and the Faculty of Graduate  Studies at the University of Calgary proudly  present: The 8th Annual Graduate  Symposium on Gender Research, a conference in celebration of International Women's  Day. Email: or phone  (403) 220-7130 for more info.  MARCH 8-10  Pictou County Women's Centre 25th  Anniversary Celebration 1976 - 2001  March 8th. 7:30pm Catch Faith Nolan -  singer, songwriter, activist at Sam's Lounge  in Stellarton. $ 10 waged $5 unwaged.  March 9th. 7pm Collective Members  Gathering/finger food & punch.  Women's Centre, 35 Riverside St. New  Glasgow, free (RSVP would be appreciated).  March 10th. 7pm Variety Show/Dance  women only, Heather Motel, Stellarton, free.  Contact the centre by: phone (902)  755-4647; fax (902) 752-2233;  e-mail:  35 Riverside Street, New Glasgow, NS.  SATURDAY, MARCH 10  International Women's Day Fair 2001  Globalize the Resistance/Linking our  Struggles 12-6pm Metro Hall, 55 John  Street (King and John). Free daycare. For  more information and to book tables/rooms  contact: (416) 932-1718 ext. 22. Dance  from 8:30pm-1:30 am at Scadding Court  (Bathurst & Dundas). Tickets $10 (sliding  scale). Cash bar and snack.  FRIDAY, MARCH 23  2001 International Women's Day  Banquet The National Action Committee on  the Status of Women (NAC) wishes to invite  friends and supporters to: Bright Pearl  Seafood Restaurant, 346 Spadina Avenue,  Toronto, Ontario @ 7pm. Tickets: $45  Tables: $400. Please call the NAC office @  (416) 932-1718 for more information.  LjlUUiltfyUUiAfcliU  MARCH 8  2nd GLOBAL WOMEN'S STRIKE On  International Women's Day 2000, waged &  unwaged women in 64 countries joined the  first-ever Global Strike, called & coordinated  by the International Wages for Housework  Campaign. On March 8, 2001, women &  girls will strike again to demand that society  Invests in the enrichment of every life rather  than for the enrichment of a few. E-mail:  womenstrike8m@server101 .com Website:  http://womenstrike8m.server101 .com  MARCH 10  Feminism and Revolution—Alive and  Inseparable IWD Celebration and Book  Launch for the new edition of "The Radical  Women Manifesto: Socialist Feminist  Theory, Program and Organizational  Structure" at 7:30pm. Buffet available at  6:30pm for a $9.95 donation. Sliding scale  and work exchange available. New Freeway  Hall, 5018 Rainier Ave. S., Seattle,  Washington. For more info, rides or childcare call (206) 722-6057 or 722-2453.  Everyone Welcome. Wheelchair accessible.  March 2001  Kinesis  23 HEU  women  INTERNATIONAL WOMEN'S DAY  1936-2001


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