Kinesis

Kinesis, April 1985 Apr 1, 1985

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 K/MEJIS  news about women that's not in the dailies  April 1985  Disabled Women April '85   Kinesis   1  Feds let  porn in  by Janice Hearty  On March 14th, 1985, the Federal  Appeal Court reached a unanimous  decision in the case of Tom  Luscher, a Vancouver man who  tried to bring a pornographic  magazine into Canada on January  4th, 1982. At that time customs  officials had seized the magazine on the basis that it fell  under the Tariff Act prohibition  of "immoral or indecent".material.  The recent Federal Appeal Court  judgment did not assess the immorality or indecency that was  the subject of the original  charge and a subsequent appeal  before County Court Judge John  Anderson of Vancouver, who rejected the appeal. Instead, the  appeal court justices decided  that Item 99201-1 of the Customs  Tariff Act which prohibited the  importation of materials of an  immoral or indecent character  was too vague and subjective to  qualify as "a reasonable limitation upon the freedoms guaranteed by Section 2(b) of the  Charter".  The fundamental freedoms listed  in Section 2(b) of Canada's  Charter of Rights and Freedoms  are: "freedom of thought, belief, opinion and expression,  including freedom of the press  and other media of communication".  With the loss of the banning and  seizure powers that customs officials had regarding obscene  material, which included pornography and other kinds of  hate literature, any private  individual may now bring any  type of literature or video,  ostensibly for personal use,  across Canada's borders. Customs inspectors now only have  the authority to detain commercial shipments of 'goods which  might be in contravention of  the Criminal Code,  which has  more clearly defined prohibitions against obscenity and  hate material.  As customs officials do not  have the power to enforce the  Criminal Code,  their only recourse is to bring detained  goods to the attention of their  local police or the RCMP.  In response to the court ruling,  Pat Feindel of the Vancouver  Status of Women said, "We agree  that customs officials have  exercised far too. much subjectivity and inconsistency in the  control of materials crossing  the border. However, we are  dismayed that the legal system  can come up with no better solution to these inconsistencies  than to swing the door wide  open to every kind of abusive  or hateful material available.  "Clearly what is needed is some  kind of control at the border  to prevent open season on women  or any other group vulnerable  to the abuse of hate propaganda.  Eatons strikers visit BC  Eaton's workers at six Ontario  stores are still without a first  contract, a year after certification into the Retail, Wholesale and Department Store Union.  Last month two of the Eaton's  employees, on strike since November 30, visited Vancouver in  an effort to publicize their  struggle.  Linda McFann and Claudia Gio-  vetti spoke to Union Sisters,  the B.C. Federation of Labour  women's committee, the Canadian  Union of Public Employees women's  conference, the Vancouver and  District Labour Council, the International Women's Day rally  and information day, and did  several media spots.  The speaking tour, sponsored by  the Canadian Labour Congress and  with organizing and<ipromotion  from Women Supporting the Eaton's  Strike, highlighted the key issues of.the dispute.  The high point of the speaking  tour came when about 1200 International Women's Day marchers  circled the downtown Eaton's  store. McFann spoke to the  gathering, emphasizing that the  strike is a women's issue. She  called for listeners to bring  their Eaton's credit cards to  the front to be cut up. About  50 people responded, bringing  national media attention to the  event.  The outcome of the strike will  be significant for retail workers across Canada. This is the  first organizing effort of Canadian retail workers since a  drive by the RWDSU to unionize  Eatons continued page 4.  Disabled Women Supplement  "While the wome&'&'Bpvejnattt in the United  Stat  ea has acknowledged  and organized t  D help disabled women for J  ears  ,  the movement In  Canada has been  fairly indifferent until t  eceti  tly,^ says Jill  WeiSfc in het ax.  txele this issne* In an eff  orr  £.cf>%br;k against'-  this lndif.fe.ren  s.et,  this month'* supplement  is  on disabled wnmen,  with fxrfat: pers  >n accountsr and articles c  n ed  ucrfLiGn* .tratts^or-  tatlan,  housing  , forced sterilisation, sessusl  sEssanJe' ka&-j$&t?"-'-:'  »Mity.;:/-,  This supplement  has been a conseiotmesa n  iser  •£#■£" =tne women a^fe."*-"  *!{'tps"$t and w&  hope to -do more to combat  the  $i^S§$&iifcy--o£ Ttae"  disabled* "Watch  for an article on hearing  iittpa  Sx&S. Tjogiaaflii-ft'fcganis!;-^-  ing* in Hay, He  ating, lA^ar-enes* Month.,.  ~-§$}@0$M~ fcarr-le^'  a-feature supplement every  tSEe, 'and- xjGe naed''   . -  input -£ rem <jur7<  readers.  Supplements coming  Up  %$@&~fiJ$&$t> ~ Jfctfoets  '  '2BBI,' i^bljfe^fini^  rune, Women and the Right;  J^ily/Angust^ Women and   _-  Music; and September    Younger Women. Dead]  ine  I5t£-o£;pz#vi,0us _  .  'indi&frj.?-'; '•  It is a perversion of freedom  of speech if abusive hateful  material can be defended by the  Charter'of Rights while women  pay the price with our freedom."  Robert Giroux, deputy minister  of Customs and Excise, stated,  "If this stands, all kinds of  pornography could be coming  across the border - child pornography, bondage, bestiality.  The implications are very  serious."  In contrast, John Dixon, president of the B.C. Civil Liberties  Association, said his group is  "delighted" by the decision.  Many anti-porn activists felt -  that the now void customs law  "was applied randomly across  the country depending on what  officer you hit". Jack Pedlar,  the manager of operational ser  vices for Canada Customs along  the B.C. border, said that the  Tariff Act as it related to  materials of an "immoral or indecent" character was implemented on the basis of "previous  court decisions and departmental  rulings".  Due to the Federal Court of  Appeal ruling, hard-core pornography currently in possession  of customs officials will now  be allowed to enter Canada,  whether the material is "the  property of retailers, distributors, or individuals", announced  Robert Pater'son, Revenue Canada's  director of tariff programs on  Wednesday, March 20th.  The end result of the March 14th  ruling is that Canada now has a  void space at her borders, allowing previously prohibited porno;-  graphy to enter the country.  Morgentaler  Clinics  under  attack  by Emma Kivisild  Expected protests by anti-  abortionists have forced escalated security preparations  for Henry Morgentaler's visit  to Vancouver this month. The  Concerned Citizens for Choice  on Abortion (CCCA), who are  bringing in Morgentaler as a  speaker on April 13, ended up  going to the Vancouver police  to conduct a bomb check prior  to the meeting, and to make  sure that anti-abortion picket-  ers don't prevent people from  attending.  Morgentaler will be speaking  on the need for free-standing  abortion clinics at a time  when both his Toronto and  Winnipeg clinics are under  attack. His Winnipeg clinic  was raided for the second time  in eight days on March 23,  only six hours after it reopened. The raid led to three  more charges of procuring a  miscarriage. He said Winnipeg  police now have enough of his  equipment "to build two clinics  at police headquarters."  Morgentaler says he will resume abortions as soon as he  can raise the money to buy the  equipment, and that he considers a seven day suspension of  his practicing privileges by  the Manitoba College of Physicians and Surgeons to be harassment. Marva Blackmore of  CCCA told Kinesis  that the  group has always considered the  raids themselves to be harassment, "especially when they  go in for a second raid. At  this rate, they'll be able to  get hundreds of charges pending ."  The raids sparked telegrams,  letters and demonstrations by  pro-choice activists, including  a march on the home of Manitoba  Attorney-General Roland Penner.  At the same time, Manitoba anti-  abortion activist Joe Borowski  is urging his supporters to  disobey a number of minor laws,  including the province's mandatory seat belt legislation, to  protest the re-opening of the  clinic. He was seen driving by  the clinic with his seat belt  unfastened.  Also appearing with Morgentaler  in Vancouver will be Carolyn  Egah of the Ontario Coalition  for Abortion Clinics. She will  be bringing news of the newly  re-opened Toronto clinic and  talking about the work the  women's movement in Toronto is  doing is support of the clinic.  Organizers are expecting a sellout crowd, as at press time  tickets were already going fast.  John Oliver School, where the  talk is to be held, seats 930  people. Kinesis   April '85  MOVEMENT MATTERS  IMJIDE  Movement Matters 3  Across BC 4  Across Canada 5  Andrea Dworkin 6  International Women's Day 8  Uranium 10  Pat Smith 12  El Salvador 13  International News 14  Disabled Women  Jill Weiss, BCCD 15  Education 17  Transportation  18  Housing 19  Forced Sterilization 20  Living with a disability 22  Sexuality 24  Violence 25  Mentally Handicapped Love 26  Development. 27  Arts  Rubymusic: Emily 28  Videos, nag   29  Mothers and Daughters    30  Fibre artists 32  Julie Duschenes 33  Publication in Review 34  Letters 35  Bulletin Board 37  KIM£SiJ  . PRODUCTION THIS ISSUE: Kim Irving, Meredith  Bolton, Michelle Clancey, Nellie Popov, Angela  Wanzcura, Valerie Clark, Baylah Greenspoon,  Heather Harris, Libby Barlow, Susan Elek, Karen  Hill, Nicky Hood, Fatima Correid, Heidi Hueniken,  Ruth Harding, Marion Grove, Marrianne van Loon  (co-ordinator), Aletta, Dorothy Elias.  COVER DESIGN BY Marion Grove from a photo by  Kim Irving, taken at the B.C. Coalition of the  Disabled.  EDITORIAL GROUP: Libby Barlow, Jan DeGrass,  Kim Irving, Emma Kivisild (Editor), Barbara Kuhne,  Sharon Knapp, Janie Newton-Moss, Cy-Thea Sand,  Connie Smith, Marrianne van Loon, Michele  Wollstonecroft, Heather Harris.  EDITORIAL BOARD: Carol Bierenga, Jan DeGrass,  Patty Gibson, Punam Khosla, Emma Kivisild,  Michele Wollstonecroft.  CIRCULATION/DISTRIBUTION: Judy Rose, Joey  Schilbild, Vicky Donaldson, Margaret McHugh, Cy-  Thea Sand, Esther Shannon, Cat L'Hirondelle, Kim  Irving, Angela Wanzcura, Heather Harris, Heather  Campbell.  ADVERTISING: Jill Pollack, Emma Kivisild,  Heather Harris, Vicky Donaldson.  OFFICE: Cat L'Hirondelle, Kim Irving.  KINESIS welcomes volunteers to work on all  aspects of the paper. Call us at 873-5925. The next  story meetings are Wednesday, April 10 and  Wednesday, May 8 at 7:30 at the VSW offices. All  women welcome.  . KINESIS is published ten times a year by  Vancouver Status of Women. Its objectives are to  enhance understanding about the changing  position of women in society and work actively  towards achieving social change.  Views expressed in Kinesis are those of the  writer and do not necessarily reflect VSW policy.  All unsigned material is the responsibility of the  Kinesis editorial group.  CORRESPONDENCE: Kinesis, Vancouver Status  of Women, 400 A West 5th Ave., Vancouver, B.C.  V5Y1J8.  MEMBERSHIP in Vancouver Status of Women is  $23/year (or what you can afford). This includes a-  subscription to Kinesis. Individual subscriptions  to Kinesis are $15/year.  SUBMISSIONS are welcome. We reserve the  right to edit, and submission does not guarantee  publication.  WEST splits from Wen-do West  by Ivy Scott  Vancouver's favourite women's self defense  training group has broken off from its  larger Toronto-based organization.  Wen-do West has become Women Educating in  Self-Defense Training (WEST) in a split  over the lack of democracy in Wen-do.  Alice Macpherson, a WEST instructor, says  that Wen-do is a "benevolent dictatorship."  "There's no process to effect any change,  basically, within the organization," she  said.  Wen-do is a corporation with the majority  of shares controlled by Ned Page. Page, with  his family, developed the beginnings of  Wen-do, as a self defense system, in the  early 70's.  None of the family has been involved in  teaching Wen-do since the mid 70's but Page  still controls decision-making.  WEST emphasizes that they have no conflict  with any of the women still teaching Wen-  do. Their disagreements are solely with  the structure of the organization.  WEST will operate as a collective with  seven coordinator positions to administer  functions like finance, training, and  emotional support. The coordinators are  elected by the collective and have no more  decision-making power than the group.  Macpherson said they've written this  structure into their constitution as a safeguard against the group becoming hierarchical again. The collective is applying for  non-profit society status.  WEST classes will continue to be based on  the principles of awareness, avoidance, and  action.  "This is awareness of not just attack  situations, but of what precipitates them;  who attacks, who gets attacked," Macpherson  said.  |-W\et©'swty°Uv  mwmm  rates  She says the group plans to be more flexible, however, in adapting classes to changing situations.  "The classes have changed in response to  the students in them, and they'll continue  to do so," she said. "We're, not wanting  to be constrained in what we're doing.  .That's been a problem with Toronto." The  classes will remain women and children  oriented.  Macpherson began Wen-do West in August,  1978. Since then, the combination of  consciousness-raising and easy-to-learn  techniques which are tailored to each  woman's needs and abilities has increased  demand to the current 30-50 courses a  year. There's also an ongoing Monday night  Major debates about membership in Wen-do  have happened in Wen-do branches across  Canada. Women have split from the corporation in some of the other Canadian and  U.S. cities where the self defense system  is taught. The Vancouver split is the  first, however, that is simply over structural disagreements.  WEST can be contacted at 876-6390.  Toronto conferences:  gays get together  Lesbians and gays from around the world  will converge on Toronto this summer for  two international conferences planned.to  coincide in early July.  The International Gay Association will hold  its annual conference, from July 1st to  7th. The IGA organizes regional conferences  throughout the year, a recent one being  held in Northern Italy to discuss a perceived north-south split in the European  lesbian and gay movement. They are planning  a festival to celebrate lesbian and gay  culture to accompany the Toronto conference.  In association with the IGA conference an  international lesbian and gay history  conference is being organized for July 3rd  to July 6th, to be held at the University  of Toronto. The proposed theme of this  conference is "Sex and the State: their  laws, our lives." Organizers see the topic  encompassing the various ways the law,  state policy, and morality have restricted  and controlled lesbian and gay behaviour,  as well as the ways in which lesbians and  gays have resisted these restrictions and .  controls.  For more information, contact the Canadian  Gay Archives, P.O. Box 639, Station A,  Toronto, Ontario, M5W 1G2.  KINESIS IS AVAILABLE AT:  VANCOUVER AND AREA:  Agora Food Co-op  Ariel Books  Beckwomans  East End Food Co-op  English Bay Books  La Quena Co/fee House  LitlleSisters  Mall Book Bazaar  Manhattan Books  McLeods Books  North Shore Women's Centre  Octopus East and West  Peregrine Books  Press Gang  Reach Clinic  Simon Fraser Studen Society Bookstore  Simon Fraser University Bookstore  Spartacus Books  UBC Bookstore  Vancouver Women's Bookstore  Montreal  A ndrogyny Bookstore  LibrairieA Iternalive  Sherbrooke  BiblairieGGCLtee.  Winnipeg  Dominion News and Gifts  Liberation Books  Thunder Bay  Northern Women's Bookstore  Thunder Bay Co-op Books  South Surrey/White Rock Women's Place Globe Mags and Ciga  Terrace Women's Resource Centre  Unemployed Action Centre, Nanaimo  VanguardBooks  Women's Health Collective  Women's Resource Centre  IN B.C.:  Chetwynd Women's Resource Centre  Every woman's Books, Victoria  Haney Books, Maple Ridge  NDP Bookstore, Gibson's Landing  Nelson Women's Centre  Pt. Coquitlam Women's Centre  Quesnel Women's Resource Centre  MagsandFags  Octopus Books  Ottawa Women's Bookstore  IN CANADA:  Halifax  Atlantic News  Red Herring Co-op Books  Edmonton  Aspen Books  Common Woman hooks  DEC Bookstore  Lichtman's News A Books  Longhouse Book Shop  Pages  SCMBookroom  The Book Cellar  Toronto Women's Bookstore  World's Biggest Bookstore  York University Bookstore  IN U.S.A.:  Chosen Books, Detroit, Mich.  I.C.I. -A Woman's Place, Oakland, Ca.  It's About Time, Seattle, Wash.  Old Wives Tales, San Francisco, Ca.  Room of One'sOwn, Madison, Wise.  NEW ZEALAND  Broadsheet, A ukland  Women's Bookshop, Christchurch April '85   Kinesis   3  MOVEMENT MATTERS  Single mothers have housing problems  Society is changing. The city  is changing. And families are  changing too. As little as 15%  of the families in. B.C. remain  structured as traditional nuclear families. In 1981, Statistics Canada reported 64,180  single-parent families in B.C..  31,905 in the Lower Mainland  alone. Of these families, the  majority are female-led, and  although 75% of single mothers  work outside the home, 69% live  below the poverty line, j  For these families, adequate  and affordable housing is a  major concern. Whether adequate  or otherwise, housing costs in  Vancouver often account for an  average of 40-50% of these already limited incomes. Housing  that also inorporates a safe  and nurturing environment for  children may seem an impossible  and unaffordable dream.  The importance and pressing  need for housing in Vancouver  for these families of the 80s  was identified in a 1981 Vancouver YWCA survey of single mothers. The need for appropriate  housing was in fact cited as the,  issue of greatest stress for  these women. This finding was  further corroborated by a survey conducted by the Single  Mothers Action Committee in  1983, and a Task Force of the  YWCA on the housing needs of  single mothers, reported in  September, 1984.  To address this need, the Single Mothers Action Committee  has fostered the information  and incorporation of a nonprofit society - Entre Nous  Femmes Housing Society. The  mandate of this new society,  in brief, is:  • to improve the quality of  life for single parents and  their children.  e To meet the crucial need of  single parents for appropriate  and affordable housing.  Entre Nous Femmes Housing  Society  has made application  and been accepted through Phasi  I Approval for 1985 Social  Housing Allotment by Canada  Mortgage and Housing Corpora-  tion(CMHC). Proposed is the  development of 42 units of  stacked townhouse, non-profit  housing on Adanac St. near  Commercial St."in East Vancou  ver. The society is currently  preparing submissions for Phase  II Approval of this development,  deadline March 31, 1985.  The completion of this development will mean housing for a  minimum of 60% single-parent  families with the remaining  housing reflecting a cross-section of society (disabled, seniors, older singles and couples,  and two-parent families). Plans  are to accomodate a mixture of  incomes, with some subsidized  suites.  Sooperative principles incorporated into the tenancy agreement  will provide for cooperative  management and child-minding,  and will encourage a cooperative  atmosphere through ease of interaction among the tenants. The  building will be highly child-  oriented for optimum growth  and development of a nurturing  atmosphere for the children.  Future plans, after completion,  call for the possible development of 24-hr childcare and a  resource centre for single  parents.  Entre Nous Femmes  believes that  this housing will provide single  parents with a greater sense  of community and control of  the:  The  parents will also gain the ne  cessary stability to assume  greater work commitments and  responsibilities in the community at large. The opportunities  will be greater for these parents  and their children to reach their  full personal potentials.  Families are changing. And housing can change in response.  For further information,  to  become involved, or to be housed  call Entre Nous Femmes Housing  Society at  734-1306.   Or write  to #201-1587 W.   8th Ave.,   Vancouver,   B.C.,   V6J INI.  S. African film profits on racism  The Gods Must be Crazy  was made  in South Africa with the backing of white investors, and is  being distributed in the U.S.  by 20th Century Fox, and in  Canada by Famous Players Thea- .  ters. It is currently playing  at the Fine Arts Theater on  West Georgia in Vancouver.  The Gods Must Be Crazy has  sparked demonstrations around  the U.S., focusing on its  racist content, and on the  flow of its profits to whites  in South Africa. The film deals  with the discovery of a Coke  bottle by a tribe of native  Africans who have never encountered white culture. It  includes portrayals of white  South Africans and black revolutionaries, with predictable  results, considering the  Stop R.E.A.L. Attacks  Right wing women claim to have  the support of sixty MP's for  their charge that the National  Film Board's (NFB) Studo D  puts out "immoral propaganda."  Studio D is the Women's Programmes branch of the NFB, and-  they are being attacked by  R.E.A.L. Women of Ganada.  Studio D is planning a solidarity dinner on April 12 to  counter the R.E.A.L. attacks.  They are asking women's groups  and individual women to send -  telegrams of support to be read  at the dinner, as MP's and members of the media will be in  attendance. They hope to designate Studio D a "national  treasure."  Send telegrams to: Sasha Mc-  Innes, 237A Dundas St., London, Ontario", N6A 1H1, (519)  435-5307.  VSW Forum  Feminists examine the right  Who is the 'new Right'? What are  they saying about women? How can  the women's movement fight back?  These are some of the questions  B.C. feminists will be discussing at Through Fear into Power:  Feminists Examine the Right, a  forum being planned by the Van-  Status of Women (VSW).  PUBLIC MEETING  Dr. Henry Morgentaler  speaking on his campaign for  LEGAL ABORTION CLINICS  SATURDAY, APRIL 13  John Oliver Secondary School  41st Avenue and Fraser, Vancouver  8 pm - doors open at 7:30 pm  ADMISSION: $5 employed, $2 unemployed  Sponsored by  ms for Choke on Abortion — 876-9920  The two-day event will be held  June 8th and 9th at Capilano  College in North Vancouver, affg  will include speakers, discussion, workshops and theatre on  sexuality, reproductive rights,  the feminization of poverty, and  women in the workforce. Organizers say they hope the weekend  will provide new analysis and  generate strategies for future  action. A key goal of the forum  is to move women through the  fear many of us feel in the face  of increasing right wing power  locally and worldwide.  Volunteers are needed to help  organize transportation, (shuttle service to North Vancouver)  childcare, food, and site planning. All events will be wheelchair accessible. To help out,  or for further information contact VSW at 873-1427, or write  400A West 5th Ave., Vancouverj  B.C. V5Y 1J8.  movie s origins.  Debra Cook of the Eugene (Oregon) Coalition Against the  Sale of South Africa Products  says South African whites are  trying to establish a moviemaking industry there. This  movie is a test, she says, to  see if North American audiences will accept products of  the apartheid regime.  Publishing  Human  Rights  A new national publication hit  the newsstands in late 1984  with the aim of increasing  human rights advocacy and networking among minority groups,  women, people with a disability, advocates, unions, and  students.  Tlie Canadian Human Rights  Advocate  will be published ten  times a year by the Canadian  Human Rights Reporter, and  will provide information on  cases and decisions under  human rights legislation and  the Charter of Rights and Freedoms, analysis of legislation,  reports on affirmative action,  and reviews of publications  . relevant to human rights.  Articles in the first few issues of the Canadian Human  Rights Advocate  dealt with  such issues as racism in Montreal's taxi industry, the  abuse of individuals with mental handicaps, and the federal  Human Rights Tribunal ruling  ordering i CN to change hiring  practices that discriminated  against women.  Subscriptions to the publication are $15 for ten issues  for'individuals, and $25 for  institutions. 1703 Murray Ross  Parkway, Downsview, Ontario,  M3J 2Z3, (416) 663-8510. 4   Kinesis   April'85  ACROSS B.C.  Welfare recipients win retroactive CIP  by Emma Kivisild  Unemployable welfare recipients  in the Lower Mainland won a  victory against the Ministry  of Human Resources that resulted in $80,000 to $100,000 in  retroactive benefits going to  200 Community Incentives Program (CIP) workers.  The CIP program paid $50 per  month for twenty hours of volunteer work in the community.  It was available to single parents, temporarily disabled,  and older welfare recipients  classified '.unemployable' by  MHR, as well as people receiving assistance because of. a  permanent disability.  The program was cut under the  Socred budget of July 1983, and  funding was officially terminated ort August 31 of that year.  Workers who had contracts with  MHR going beyond August 31st  were allowed to complete them.  The provincial government neglected to legally repeal the  program when they cut its  funding, which meant that the  workers could appeal the fact  that they weren't getting paid,  so long as they did so within  thirty days of the termination  of their contract. The program  has since been legally repealed.  It has taken 19 months and two  court cases (MHR appealed the  B.C. Supreme Court's first  decision) for the government  to begin paying back the money  owed the CIP workers.  Administration of the appeal  procedure, developed by the Socreds, is described by Sue  Harris of the CIP fightback  campaign as 'a mess'. Files  have been lost, appeal forms  have been misplaced, and many  of the people entitled to  cheques because of the court  decision have not received them,  eived cheques for  less than the full amount to  which they were entitled.  These people will have to  appeal again, something which  infuriates those connected  with the fightback.  MHR will also be held accountable to the other 2,300 or so  CIP workers in the Lower Mainland who didn't manage to  appeal in time. These people  fall into two groups, says  Harris: those who asked for  appeal forms and were told by  their worker that appealing  would be a waste of time, and  those who were not made aware  of the possibility of appeal.  The former will be able to  make a case in court if they  can identify the particular  worker who discouraged them,  and Harris hopes to take the  latter cases to the provincial  ombudsman.  Burstyn argues against censorship  by Patty Gibson  Toronto-based writer and researcher Varda Burstyn spent  the first weeks of March in  Vancouver speaking out against  censorship as an acceptable  method of combating violent  pornography. In her keynote  speech to the March 1st conference on Pornography held  at Douglas College she urged  feminists to resist using any  legislative route in the anti-  pornography fightback. Burstyn  spent the rest of the week  meeting With feminists and  the media to discuss her recently-published collection  of essays, Women Against Cen-  "If we want to change porno- ,  graphy, we have to'change the  way people live," she told  Kinesis,   citing existing  inequalities between women  and men, escalating poverty,  and problems within the nuclear  family as the fundamental  roots of the pornography issue.  Burstyn called the family a  place of isolation and pain,  where relationships between  parents and their children are  strained to the breaking point  'Ģ because of the conditions in  which they are supposed to  manage. "People are increasingly brutalized by these conditions", she said. "Individual  men and women are expected to  cope without any real social  support."  In this context she says anti-  pornography work should be  used to highlight, not distract,  people from the issues affecting their lives. Burstyn called  upon feminist activists to  place their primary efforts into demanding that governments  re-instate and improve on social  support programs.  ; watchdog, the ombudsman will probably be very interested in how the appeal procedure is functioning," says  Harris. "We hope he'll be able  to embarrass the Socreds into  giving these people the money.  The appeal procedure is their  procedure."  Harris credits public outcry  with the gains made so far.  "It was crucial to the whole  thing. It gave strength to the  organizing, and gave the CIP  workers a sense of worth, which  is important when you're being  victimized by MHR."  She  also ;  top le^  Burstyn also takes issues with  the way feminists are increasingly defining pornography as  "violent" or "degrading" material. "These terms are not useful", she said. "To me, pornography is a multi-faceted  genre that can be broken into  three categories: sexually  explicit material that is not  sexist; sexually explicit  material that is sexist and is  characterized throughout all  media, what I call 'garden-  varienty'; and hate literature,  material that is full of hatred toward women."  Burstyn believes the third  category is relatively small  and for that reason cannot  be targetted legislatively  without risking judicial interpretations that would remove artistic or educational  material as well.  She also says she finds very  little difference between the  damage done women by the values  in violent pornography and  sexist advertising that promotes male dominance.  As a final plank in her arguments against censorhsip,  Burstyn reminds people that it  is the Right and not the Left  that is ascendant politically.  Laws against pornography  brought in by right-wing  governments, she says, will  most certainly work against us.  If we want legislative change,  she says, call for equal pay  for work of equal value so women  do not have to work in the sex  industry, call for legislation  that combats sexual harra:  and make a clear distinction  between laws that can be usei  against us and laws that cannot.  Watch future Kinesis  issues  a review of Women Against  Censorship.  ays the inefficiency  el MHR administration with regard to the appeal  has built new solidarity between benefit recipients and  their workers that could lead  to a better working relationship.  The Downtown Eastside Residents  Association has been doing  most of the work on the CIP  campaign, with support from  many community groups, including First United Church,  Carnegie Centre, and the Red  Door.  EatonS from page 1.  Eaton's workers in the 50's  failed.  The strikers are seeking a basic  seniority system for promotion  to replace current promotion  criteria. Eaton's now promotes  workers on the basis of favouritism and the personal appearance  of its 80% female staff.  They want to see part-time workers, who make up two thirds of  the staff, receive the same  benefits as full time workers.  Predictability and consistency  in assigning hours is an important demand. At present, hours  are assigned arbitrarily, and  employees do not know how many  hours or what shifts they will  work from one week to the next.  Eaton's is refusing to negotiate  on benefits which the employees  already have. As sick leave,  pension, vacation, and meal break  policies are already in place,  the company does not want to include such policies in the contract. The union, however, says  these must be in the contract to  ensure their retention.  Strikers are asking supporters  to boycott Eaton's and to demand  that the department store sign  a fair contract with its employees.  Women supporting the Eaton's  Strike is an open committee of  Vancouver women and women's  groups. In addition to arranging  the speaking tour, they've had  several information pickets at  Lower Mainland Eaton's stores.  They plan to do more leafletting  and to produce buttons and  stickers. To get involved, write  Box 65366, Station F, Vancouver,  B.C. V5N 5P3, or call 255-1963. April '85   Kinesis   5  ACROSS CANADA  Native women:  Reinstatement bill doesn't go far enough  by Pat Feindel  After more than ten years of  native women's protest, on  February 28, 1985, Minister  of Indian Affairs David Crombie  introduced legislation (Bill C-  31) designed to eliminate provisions of the Indian Act which  are sexually discriminatory, to  provide for Indian First Nation  control of band membership, and  to restore rights to those who  have lost them under discriminatory and unfair "enfranchise-  'ment" provisions of the Act.  (See KinesisWaxIZb  - '12(1)(b)  Must Be Repealed'). Native women are encouraged by this  legislation, but not convinced.  In presentations to the Stand-  ind Committee on Bill C-31, native spokeswomen agreed that  eliminating future discrimination against women who marry  Update  on the Five  Sentencing on the last of the  charges involving the Vancouver Five came down in a Toronto court on March 19 when Brent  Taylor pleaded guilty to the  1982 bombing of Litton Industries in Toronto. Taylor was  sentenced to nine years on the  Litton charge, to be served  concurrently with the 22 year  sentence he is already serving,  Taylor's lawyer, Clayton Ruby,  pointed out the difference between acts committed against  people and violent acts committed against corporate property.  He also noted Taylor's longtime involvement in the peace  movement, including the,fact  that Brent was one of the first  organizers of Vancouver's annual Walk for p'eace. Taylor will  be appealing the severity of  his 22 year sentence later this  year in Vancouver.  Another member of the Five,  Julie Belmas, is also currently  launching an appeal of her sentence, 20 years, and has also  been fighting for the right to  serve her sentence in B.C.,  close to family and friends.  Belmas and Ann Hansen, who was  also sentenced in connection  with Five actions, are among  those protesting the creation  of a new administrative Segregation Unit and screened visitit  visiting area at the federal  prison for women In Kingston  The Free the Five Defense Group  is asking for donations for  both Brent's and Julie's appeals. To send money, or for  more information on the Five,  write the defense group at  P.O. Box 48296, Bentall Station, Vancouver, B.C. V7X 1AK  non-status men is a step in the  right direction, but they say  the Bill does not go nearly far  enough in correcting current injustices that have arisen from  the Indian Act:  "Although Bill C-31 reinstates  Indian women who lost status  under Section 12 (1) (b) and  grants immediate band membership to them, it does not allow  reinstated women to transmit  band membership to her children  in the same way as an Indian  man (in the same circumstances)  is able to transmit band membership to his children," says a  report to the Standing Committee  by the Indian Homemakers' Association of B.C.  "Furthermore, the descendants of  reinstated women do not have the  same entitlement to Indian status and band membership through  each successive generation as do  the descendants of Indian men."  In other words, while the proposed Act confers status and  band membership on a woman who  has lost status through marriage, it confers only status  and not automatic band membership on her children, while her  grandchildren and all successive  generations are accorded no  rights to either status or band  membership.  This is not the case for men  who have married non-status  women: their children and grandchildren continue to be entitled  to status and band membership.  The new Bill, then, still penalizes women for having married  non-Indian men, by denying  rights to their children. These  rights are crucial to native  people who want to maintain an  Indian identity and participate  in their own culture. Whereas  status rights in the new Act  would now allow primarily for  access to government benefits  such as education grants and  health care, band membership  governs a native person's  rights to live on a reserve, to  participate in band decisions,  to share in band resources,  and to inherit property on a  reserve.  Ultimately, this limitation on  reinstatement allows for the  ironic situation in which a non-  aboriginal woman who has acquired status and band membership through marriage has more  fully protected rights than an  aboriginal woman who is reinstated-.  "Non-aboriginal women can transmit band membership to both.  their children and their grandchildren," while aboriginal  women who are now reinstated  cannot, points out the Native  Women's Association of Canada.  Native women's groups agree that  the new legislation appears to  have eliminated the problem of  future sex discrimination with  regard to status, but has failed  to fully correct gender-based  differences in inherited rights  or eliminate favouritism towards  male lineage.  One speaker to the Standing Committee, Winnifred Nahanee of the  Professional Native Women's  Association, characterized how  this affects relations within  and between Indian families:  "My brother and I both married  non-Indian people and we both  have children. My children, and  I lost our status and associated  rights, while my brother retained  his rights and conferred them to  his wife and children. Under the  proposed legislation, my children and I will be reinstated to  status. However, my children are  not entitled to automatic band  membership. On the other hand,  my brother's children presently  enjoy band membership.  "Further, my children cannot  transmit status to their descendants unless they marry a registered (i.e. status) person. However, my brother's children will  be able to transmit status no  matter whom they-marry, since  their mother retains her acquired  (status) rights."  Another important area of the  Bill's impact, which has given  rise to much controversy, is  the question of band membership  and who controls it. Formerly,  when the federal government conferred status, band membership  automatically followed. In the  new Bill, status and band membership are separated, with the  Canadian government controlling  the criteria for status, and  the bands having the option to  develop membership criteria  within a two-year period(by  April, 1987). This appears to be  the Canadian government's concession to the principle of  self-government.  Though band membership is automatically conferred on a reinstated woman, it is not altogether clear what rights follow  given the fact that membership  would now be under band control.  •Several women's groups have  pointed out that nowhere does  the new Act insure that reinstated women will be allowed to  participate in the development  of band membership criteria  some of which will affect the  lives of their children. Many  bands allow voting rights only  to those members living on  their reserve, a rule which would  effectively exclude many reinstated women due to widespread  shortage of housing on reserves.  The Professional Native Women's  Association took a clear stand  on the issue: "the PNWA both  recognizes and supports the  •rights of Indian Governments to  determine their own citizenship;  however, our position remains  that reinstatement must occur  prior to the development of Band  Membership Codes...Indian women,  no matter who they marry, have  a role in Band Governments, a  role in creating new relationships between Canada and our  First Nations. We require a  voice in our Band Governments  to assist in the creation and  achievement of that reality....  "We want nothing more than what  your society currently grants  Indian men - a place for ourselves and our children in our  home and a voice in the Governance of Affairs. Certainly, this  is the meaning of self-government ."  While much of the impetus for  amending the Indian Act's discriminatory clauses has come  from the impending enforcement  of section 15 of the Charter of  Rights pertaining to women's  rights, the Indian Homemakers'  Association drew attention to  the fact that no requirement is  clearly laid out in Bill C-31  that band membership criteria  be consistent with the Charter.  A further criticism from several  groups is the Bill's failure to  legislate any kind of financial  commitment to support the costs  of reinstatement.  It appears that the government  has made a minimal effort to  eliminate discrimination against  native women in order to meet th<  provisions of the Charter of  Rights which come into effect in  April of this year, and in order  to escape further international  censure from the United Nations  Human Rights Commission . In the  area of reinstatement, however,  it has failed to fully remove  sex discrimination and rectify  past wrongs; and it has only  selectively addressed injustices  created by earlier "enfranchisement" provisions that it considers "unfair".  Supporters of full reinstatement  for all those who have lost  status, and their descendants,  would do"well to write their  MP's and to the Minister of Indian and Northern Affairs, David  Crombie and insist on full  equality rights in the new  legislation.  Errata  Last month's article "12(l)(b)  Must Be Repealed" named the  Minister of Indian Affairs as  John Crosbie. It should have  read David Crombie. 6   Kinesis   April '85  RIGHT-WING WOMEN  'These are life  and death issues'  by Barb Findlay  In mid-March, Andrea Dworkin, author of  Pornography: Men Possessing Women,  Our  Blood,   and Right Wing Women  addressed a  sellout crowd at the University of British  Columbia.  Dworkin was in town to speak on right wing  women, and she tackled the issue of the  right from several different standpoints.  Much of her message was that it is time  for the women's movement to take the right  more seriously, which includes taking ourselves seriously as the threat we are.  She criticized divisions within the women's  movement on such issues as pornography, and  pointed out that the right presents a  united front. Their ideology and program  match, she said, and ours don't. She also  noted some of the reasons the movement of  right wing women is growing so rapidly in  the United States.  Barb Findlay interviewed Andrea Dworkin for  Kinesis  on the day following her talk.  Kinesis: Can we start with the question of '  censorship? In Vancouver currently there  is a debate about whether censorship laws  are effective as a way to deal with  pornography,  and the anti-censorship folks  say no, because the way those laws get  used is not against the pornographers but  against lesbians and homosexuals and people  like that.  There is in fact a front-page  story in the paper today that the provisions of the Excise Act regarding importing  of pornography have, been thrown out as  being against free speech.   What do you  think?  Andrea: I think that it is fairly complicated in this way.  I think that generally  criminal laws are not successful in dealing  with the problem of pornography.  Certainly  the history of obscenity law in the United  States is that it is used against political  dissidents.  It is calculated to that end.  Its history is involved with the development of blasphemy laws, for instance. It  comes from an archaic, feudal world in  which a bunch of gentlemen judges sat around  and decided who could say what.  It was  also a world of very limited literacy,  and one where literacy and property went  hand in hand. So obscenity laws tended to  be used against anybody who suddenly used  literature to change social rules. It really  had to do with stopping dissent.  In the contemporary world, obscenity laws  which are criminal laws used against pornography are simply useless. They don't  work. Nevertheless...you know, in the U.S.  we don't have any regulated state censorship. We don't have censorship boards.  The last one that existed was disbanded  several years ago.  When I went to Ireland, talking to feminists  in the Republic, they don't want to see  their censorship laws disbanded. They want  the definition of the material to be changed  to have to1deal with sexual violence. And  what they -said to me was something which  I had never thought about before, which  was they said, "We don't really want to be  stupid the way you women in North America  have been stupid. We don't really want to  find ourselves in a situation where we  really are surrounded by all of this crap.  And we don't think that it's really true  that censorship laws are used primarily  against us. We think that they actually  keep out of our country a whole lot of  stuff that hurts women. We just want the  definition to reflect reality." And I  thought that in their situation they were j  right.  Now, maybe...I don't feel like I'm talking  to you exactly on the point, but the point  that I'm trying to say is that it made me  incredibly aware that our politics were  emerging from a situation in which we were  already buried under so much sexual violence  that was protected by our First Amendment  in the U.S. that our point of view was  already very askew by any reasonable stan-  I mean, we were in the middle of a disaster  trying to figure out what was going  to hurt us most, and what was going to hurt  us least, not how we could have any dignity  or freedom, but how if we moved a little to  the right we were going to get killed, how  if we moved a little to the left we were  going to get killed, we moved forward we  were going to get our necks broken, we moved  backward we were going to get raped, and  that in fact there has been a history that  has led us to this point". And a lot of the  history had to do with not taking seriously  and not putting first women's interests, but  instead putting first on the basis of real  bad analysis essentially male-identified  interests.  Assuming that we put women's interest first,  and assuming further that we could get a law  that defined pornography for its violence  rather than for its sexuality,  is it worth  making an attempt to get such a law?  What I think is, and I guess the reason I  told the story about Ireland, is that I think  there's a real good criticism against what  I think, and that the Irish women have It.  But what I think is that a censorship law  should not be used and will not work, and  is antithetical to what our real values  and goals are. The kinds of criminal laws  that should be used against pornographers  are racketeering laws, and I think that they  are appropriate to be used.  to address the real injuries of pornography.  And that is why we chose that strategy.  So in terms of censorship laws, I would  always oppose them.  But what I really hate is the hysteria that's  generated by people who are talking about  this is used against us, that is used  against us, everything that we do is going  to be used against us... Not on the basis  of an analysis of what is really going to  happen if you put X, Y or Z in place but  simply on the basis that we're always going  to be hurt if we do anything that essentially  they want to protect.  What I'm trying to say is that they're lying  about what their real interests are. That  they want to protect pornography. That they  have a real.sexual interest in pornography  that is what they are protecting, and that  it's also always been a diversion to say to  lesbians in particular that the state is  going to get you, when the fact of the matter  has been that lesbians have been so invisible in reality.  Talking about reality— no the state does  not go after lesbians. And when you find  yourself in a situation where the law is  after you, you have risen to a state of  high visibility in a society that- says that  you don't exist. And I have a lot of trouble  understanding what people think that political struggle is all about, if they don't  think that it also involves being willing  to fight for the work in a whole lot of  ways that involves exactly this kind of  confrontation with the state.  A censorship law should not be  used and will not work, and is  antithetical to what our real  values and goals are.  And I think that people should demand that  if the state is going to do anything at all  against pornography that that is what it  does. Because that really hurts the pornographers in terms of what they do, for  instance their distribution networks, which  are entirely controlled by organized crime,  which are racketeering, should be hit by  the police. And if the police were in any  way concerned with the rights of citizens,  that's what would happen. Of course the  police aren't. Which brings us back to what  are we really going to do about the problem.  Catherine Mckinnon and I have proposed civil  laws becuase we 'think that the collusion  of the state with the pornographers is  absolute. We think that the cops protect  organized crime. We think that only women  can be counted upon to try to use the law  So in summary you would say that as a  strategy,  assuming that the goal is to  eliminate violent pornography,  fighting  for a criminal law that would outlaw pornography is not going to be effective  because it doesn't work.  That on the other  hand,  the ordinance that you developed as  an alternative civil mechanism is more  likely to work because it means that, women  take the initiative rather than relying  upon state whose interests are identical  with the pornographers.  You're saying it better than I did. And also  that another thing that censorship does  that is bad for women is that it pushes  pornography underground, further eroticizing it. The more taboo it is, the sexier  it is; the sexier it is, the more it's  used, whether we see it or not, and we're  the people that it's used against. So what  McKinnon and I tried to do was instead of  hiding the pornography , bring it out into  the spotlight where everybody had to take  a look at it, and also redefine it as  contempt, as hostility, and so on.  Feminists are suspicious of power because  they don 't want to see a situation where  we 're the ones with the power over other  people any more than currently where men  have the power over us. That poses both a  dilemma for strategizing and an ambiguity  about the ultimate goal.  I think that it would be more appropriate  to feel that distrust of power when we are  closer to having some. The situation that  we're in now is that we're so powerless  •and we spend so much time worrying about  how we would be corrupted by power and how  we would misuse it that we simply remain  powerless. Our situation is absolutely  static. And I do it and have done it as  much as any other feminist. I sit around  worrying about how I'm going to abuse  power that I'm never going to have in my  whole life. And I come to wonderful pristine solutions to this problem that doesn't  exist in the real world.  What we have to do now is push on power  and try to make it move or break or bend.  And if you have a totally reform vision  and you think that what women's liberation  is about is simply taking over the slots  that men have, then this is a question of  high moral importance to you. But if you   ^ : : April ^5   Kinesis   7  RIGHT-WING WOMEN  think that what we're talking about is redistributing society, changing it so that  it is an egalitarian society, which is  what I was talking about last night, then  the problem becomes how you break up concentrations of power that now exist. It's  not how do you take it over. It's how do  you change it.  In relation to that,  how do you see the  Right to be vulnerable now?  I think that the Right is extemely vulnerable on the issue of pornography, because  I think that right-wing" women are interested  in what we're doing and what we're saying,  in a way that they have never been interested in what feminists have done before.  I think that they are potentially a powerful contribution to make to feminism  because they are not sentimental about  power.  I think that the Right is also extemely  vulnerable in this way, which is around  the private deal that women make, when they  are right-wing women, for the protection of  one man, for his money, for his house, all  that they give away in order to get that.  The ideal family described by the right  doesn't exist: Women are battered, 50% of  the women in the U.S. who are married are  battered; women are raped in marriage;  husbands and fathers abuse their own children; and that's the real world of women.  That's the real world of right-wing women  just as it's the world of all other women.  And so they're very vulnerable there  because what they're being promised doesn't  When you say that they're vulnerable,  in  terms of a political strategy, what can we  do with that vulnerability? What kind of  attack turns that vulnerability into a  victory for us?  I'm not sure that there's a simple solution  to that, because the process of change is  extremely complex, difficult, and long term.  If you think about the process involved in  left wing women becoming feminists, and the  extraordinary pain of recognizing the betrayal of one's own brothers around the  issues of justice and equality—I don't  think that there is one answer. I think,  They come to our demonstrations against  pornography. They don't march in them, they  just sort of hang around on the outside  and then will approach me in private.  And especially what they want to know from  me is why obscenity laws won't work. And  they ask and it's a serious question. Because they're being told by right-wing men  that obscenity laws will work. Right-wing  men are not supporting our ordinance. They  support obscenity laws. And these women  are questioning for the first time...well,  maybe if we say that right-wing men aren't  understanding the real situation around  pornography maybe we're right.  The first thing that we're  going to see... is right-wing  women being highly critical of  what they're being told is  reality by right-wing men.  And so what I'm saying is that they're  beginning to question the politics that  they've accepted before, and in doing so  they're questioning the authority of right-  wing men. And at some point in that conversation when I ask them back I say do you  know that right-wing men use pornography?  Do you know that the men that you work with  use pornography? And they say to me, yes.  And that is already the beginning of a  schism. Now there is nothing that can be  more to the advantage of feminist politics  than creating a sex-based schism on the  right.  Can you talk some about the reproductive  technologies issue that you mentioned last  evening, and why it is so important in the  context of control over our bodies?  I will try. I don't have any answers to what  I think the problems are and what I think  the questions are. Basically now what's  possible is that someone can take an egg  from one woman, implant it in another  woman, grow a child, and that a market is  developing for those babies. And that the  plan is for there to be a sort of subclass  of women, probably racially based—poor  black women—who can be the incubators for  these babies because they need the money.  Laws are changing in the States to enable  that to happen. It is basically a prostitution of women based upon reproduction  instead of just on sex. And the kind of  notion of equality that is being built into  these laws and that legislators are using  to defend them is if a man can sell his  ejaculate, a woman can sell her uterus.  As if, you know, an ejaculate—that's like  a tear falling from your eye. A uterus,  that's like your eye. And they're saying  that if a man can sell something, a woman  can sell something, and that's what equality  Andrea Dworkin  though, that we have brought into the  world ideas that have had some sort of  impact on right-wing women, especially the  thing about spurring their own ambitions  to be important in the making of public  policy. I think that's for real, so what  we need to do is to be consistently presenting an analysis of power that has to do  with sexual inequality which is persuasive  not because we lie but because we tell the  truth.  The first thing that we're "going to see, and  I believe that I've already seen this,  although I don't think that it's that  publicly visible yet, is right-wing women  being highly critical of what they're being  told is reality by right-wing men. And in  particular the example that I would give is  that right-wing women approach me a lot.  So to begin with we have this incredibly  pernicious idea of what equality is. Second,  we have legislation that's already happening that's already creating this class of  women to sell their bodies for this purpose.  And the third thing is that the reproductive  technologies in the next 15 years will  determine the characteristics of the people  who are going to be born. The genetic engineering aspect of this is real. This is not  science fiction any more.  So up until now what men's control over  women's reproductive reality has been is to  colonize all the women. You have to get  everybody having babies whether they want  them or not because that's the way you  control reproduction. Because of the technologies now the possibilities of control  are much more sophisticated. You don't need  all the women. You only need a few of the  women. And control of reproduction is  entirely in the hands of male technocrats  and doctors in a way that it never has been  before in the history of the world.  The implications of this for women are  staggering. What we're going to do about  it when we don't even know about it,"  haven't even thought about it, are essentially uneducated on every aspect of it,  I don't know. But if you take seriously  male hatred of women, and if you look at  the carnage that men have visited on huge  populations of women, the possibility of a  genocide is real, and the possibility of  a slave class of women to reproduce is  real.  So here we are, and we're worried about  abortion—we have to worry about abortion,  because we're real people and abortion is  fundamental.to our mobility in society  and our sense and rights of self-determination. But the reality is that somebody can  take somebody's egg and do all this stuff  with it and we can't stop them. We don't  have anything to say about it. And because  of the powerlessness of women in society,  we are not making those decisions, as  women, about social policy.  You said earlier that you didn't have any  answers.  Do you have any suggestions about  how to go about developing the answers?  Some sense of what we ought to start doing?  The first thing we have to do is to learn  what those reproductive technologies are  and start taking them seriously. There's  a book coming out by Jenna McCorria called  The Mother Machine.  That is a good beginning. I think it'll be out in April.  She's going into both the technologies  behind them in some depth. The politics  behind them are totally women hating.  100% misogyny.  And then what we have to do is to deal with  this reality: that we are an inferior group  of people who don't have power. When we  look at this we can see that we don't have  power because we can't change it. If we  can't change it, what's going to happen to  us? And our problem consistently is that  we're issue-oriented in a way that is  totally reformist. And we absolutely refuse  to understand the concrete reality of what  sex inequality is in society. We settle for  anything anybody throws our way, and call  it a victory. We call it a victory every  time we lose a major battle. And we don't  understand that we don't have any future at  all unless we actually really accomplish sex  equality in society.  How should women be acting politically?  With whom should we be making our alliances?  What would make it more than an issue-  oriented,  reformist movement?  What we need to do, first of all, is to  have real politics that motivate us, that  we're willing to live for and we're willing  to die for, instead of having a kind of  lifestyle approach to what feminism is  about. We have to understand that these are  life and death issues. We have to care  enough about our own lives, to think that  that matters. If it doesn't matter to somebody else, at least it matters to us.  And then, we let our allies find us. Basically, if you have politics that is strong  enough, radical enough, speaks to real  equality issues in society, what you find  out is that the powerless in society gravitate to your politics because your politics  speaks to them. Feminists have been beggars  in a marketplace of political ideas and  groups, saying let us do this for you and  then you do this for us. Of course, we  never get around to them doing it for us.  We just do it for them first. And that's  wrong. Our politics have to be strong, and  visionary, and uncompromising. And that's  the way you mobilize people.  What do you see as the feminist vision? Can  you talk about how you see the world if it  were not misogynist? I ask you that also  because you have said that feminists tend     Dworkin continued page 31 Kinesis   April '85  INTERNATIONAL WOMEN'S DAY  Gathering of  information  by Sue Mclllroy  and Shari Dunnet  On Sunday, March 10th, the IWD Committee  held an information-packed day of workshops and information. Overall, many impi  tant issues concerning women were addres:  and the day left us with many thoughts and  ideas for future political actic  The event, held at the Vancouver Technical  School, included three sets of about  eight workshops as well as noon-hour  entertainment and information tables concerning women's, political and community  groups and trade unions. There were also  continuous showing of films and videos  dealing with  continued below  1,200 march  on IWD  1200 women gathered on a bright and sunny March 9 in Vancouver to march in celebration of International Women's  Day.  Marchers carried bright placards, giant cardboard acrobats and long magic wands, sang songs, blew bubbles,  played accordians, and travelled on everything from stilts  to motorcycles (though police soon forced bikers to dismount) .  It was an exhilarating day, with the definite highlight  coming from a surprise detour to march around Eaton's.  Marchers stopped in front of the store to hear speakers:  Anne Harvie ot OTEU, and Linda Mcfann, one of the striking  Eaton's workers. A call to close charge accounts prompted  about fifty erstwhile shoppers to give in their Eaton's  cards to be cut up before the cheering crowd.  From Eaton's the crowd moved to the Old Courthouse  speakers and singers dealt with this year's IWD theme  'Women Take Back the Future.'  photo by Heather Har  IFlPfe  Ma  WmMm  tl&M  There were eight morning workshops - 'Why  Be Pro Choice', 'Midwifery: A Woman's  Right', 'Jewish Women: Celebrating Our  Unity', 'Unemployed Organizing', 'Immigrant Women.in the Workplace', 'Young  Feminists;and the Future', and 'Still  Sane'.  'Why Be Pro Choice' was presented by two  women from Concerned Citizens for Choice  on Abortion. During the workshop, a paper  was presented which was an examination of  some of the ethical and moral issues  which must be considered in taking a stand  on the abortion issue.  'Midwifery: A Woman's Right' was presented  by Linda Knox from the Midwifery Task  Force. This workshop included a discussion  focussing on the many aspects of birthing,  both political and medical. It presented  a closer look at the practice of midwifery.  The 'Still Sane' workshop consisted of a  slideshow of the recent art show by Persimmon Blackbridge and Sheila Gilhooly,  who were present for a discussion. 'Still  Sane' is a moving testament to the three  years Sheila spent in and out of mental  institutions because she was a lesbian.  The second set of workshops were 'How to  Fight and Win on Abortion', 'Alcoholics  Anonymous/Al Anon: There Is A Solution',  'Pornography & Militarism: What Is The  Connection?', 'Organizing For The Future:  Why Will Women Want A Union?', 'Fighting  For Our Lives', 'Women & Latin American  Liberation', 'Politics & The Printed  Word', 'Asian Canadian Women: A Minority  Within A Minority', and 'Sharemothering'.  'Fighting For Our Lives' was presented by  Rape Relief. It began with a film in which  women talked about their feelings about  the night and clips were shown of a Take  Back the Night March and a Red Hot Video  demonstration. In the discussion afterward women were asked to imagine a world  where men would change and would stop  raping.  'Pornography & Militarism', given by  Women Against Nuclear Technology, included           continued next page April '85   Kinesis   9  INTERNATIONAL WOMEN'S DAY  IttSSr  a powerful presentation on the objectifi-  cation of and attitude towards women in  pornography and how these are both linked  to and used by the military to desensitize  soldiers and promote hatred. A discussion  followed where women shared their feelings  and ideas for strategies. A guided meditation was also presented in which women  imagined a world without violence.  'Women & Latin American Liberation' included talks by two women doing support work  for Chile and three women from El Salvador.  Both groups spoke about the present role  of wo'" .a in Latin American society and  the'. contributions, both modern and her-  s jrical, to the many liberation struggles.  The third set of workshops were: 'Lesbian  Culture', 'The Changing Role of Women In  Religion', 'Women In Ireland', 'Street  Life: Prostitution and Alternatives',  'Singing For Ourselves', 'India Mahila  Association', and 'Racism'. The workshop,  'Disabled, But Still Women' had to be  cancelled because the school buildings  were not wheelchair accessible.  'The Changing Role of Women In Religion'  was presented by Barbara Blakely, Chaplin  at SFU and Linda Ervine, minister of First  United Church. In this workshop, women  exchanged their ideas about spirituality  and religion, and what these topics mean  to their lives, and also questioned whether  women have a place within traditional  Christian Religion. Barbara and Linda  talked about their struggles and experiences  working within the patriarchal church  as it exists today.  'Women in Ireland' was presented by  Maggie Thompson and Maeve Moran of the  Irish Prisoner of War Committee. They  spoke of the many deaths of civilians,  including children, from the use of  plastic bullets by riot police. They also  talked about the strip searches which  are being inflicted on the women of the  Armagh Women's Prison. Another topic was  the incredible oppression which women  suffer in Ireland, a country which Thompson and Moran grouped among the Third  World Countries of the world.  Chile: protesters stand firm  200-300 IWD demonstrators defied police water cannons in Santiago, Chile at  a demonstration focusing on gathering food and clothing for 200,000 people  left homeless by Chile's recent earthquake.  The women unfurled banners, sang, spoke, and called for donations, boldly  ignoring the presence of some.100 policemen who lined the walkways of the  park. At one point a police sargeant approached the organizers and told them  they had five minutes to clear out. Fifteen minutes later the women were  still collecting donations as people pulled up in cars and dropped off large  plastic bags with food, clothing and household items.  A helicopter then appeared overhead as a water cannon tank pulled up and  began to hose the women. They formed a chain in front of the donations, and  stood firm for at least ten minutes as the cannon soaked them from a distance of thirty feet.  When the water cannons stopped, police clad in riot gear charged the crowd  and batoned the demonstrators, but the women did not budge. During the confusion of the police attack, pickup vans got through and women managed to  load up the donations.  Police finally fired I  six were arrested.  gas bombs into the crowd. People scattered, and  -Guardian.  On IWD over 600 women toured downtown San Francisco. They did  actions at various points of interest, including weapons maker General  Electric, DES manufacturer Eli Lilly Corporation, war contractor  United Technologies and the Immigration and Naturalization Service  which recently arrested and deported 60 El Salvadoran and  Guatamalans. The last stop before their rally was CIA headquarters  where women condemned CIA torture and repression. 10   Kinesis   April'85  PEACE  Resisting Uranium genocide in Canada  by Frannie Ruvinsky  People used to live off fish and berries.  People didn't die from cancer in the  old days...what I'm concerned about is  the kids in the future.  If the water is  not fit to drink and. fish not fit to  eat,  what are the children going to  live on?      "  .,  "  ,        ., ,  -Helen Besskaystare, elder  Wollaston Lake, northern  Saskatchewan  Uranium exploration and'mining have been  taking place in northern Saskatchewan since  the 1950's. Late in the 1970's some of the  world's richest uranium ore deposits were  discovered in the Athabasca Sandstone Basin  (a huge area almost l/7th the size of Saskatchewan itself), propelling northern  communities to centre stage in the executive  boardrooms of energy moguls the world over.  The provincial government, eager to share  in the spoils, has facilitated the wholesale leasing of the north to transnational  uranium interests, global rapists who leave  a trail of devastated land and communities  behind them. ^'^p^-,.  In the pattern typical of colonization, the  major roads in northern Saskatchewn have  been built directly to the mine sites,  often named after the lakes which were  drained in order to extract the uranium.  This corporate land-grabbing continues  unabated, in blatant disregard of unsettled  native land claims and questions of aboriginal rights. While millions of dollars are  poured down the maw of the nuclear beast,  the most basic needs of native communities  go unmet.  This tragic reality is not an inevitable or  accidental side effect of development, but  part of a systematic genocidal policy of  relocation designed to facilitate resource  exploitation. It is absolutely necessary  in order for the rape of the northlands to  continue that the people who are on the land  and of the land be removed and disconnected  from their traditional source of power.  Just as centralized communications systems  attempt to negate the struggle of womyn by  isolating them in socio-sexual ghettoes,  dissociated from herstorical toots, the  policies of land theft and forced assimilation practised by centralized resource  conglomerates constitute a direct assault  on the identity of indigenous cultures.  The Dene people of northern Saskatchewan   All  had no word in their language for uranium;  in 1977, an elder called it "dada-the"—  literally, "death-rock." All over the world  (in the United States and Canada, in South  Africa, Australia and Namibia) uranium  has been found on native land, on traditional and often sacred sites, such as the.  Paha Sapa (Black Hills) of. South Dakota  and Big Mountain, in Arizona.  large quantities of  Everywhere the traditional wisdom of myth  and legend warns against disturbing the  deathe rock. Australian aborigines tell the  story of a rainbow serpent lying coiled in  its nest of stone. It its home is violated  the serpent, it is said, will spring from  the mountain base to devour the world. The  ominous insight of this ancient counsel is  sadly vindicated today in the wasteland  that remains when the corporations have  gone—beaches of radioactive waste, tons of  liquid and solid waste dumped into people's  drinking water and dead lakes as acidic as  vinegar, where no fish live.  In the remote and beautiful northlands of  Saskatchewan the uranium boom is in full  swing. Annual production of yellowcake has  more than doubled since 1983. In 1984,  Canada was the world's number one exporter  of uranium. A recent discovery at Cigar  Lake (containing 115,000 tons of uranium at  an average grade of 10%) makes the Key Lake  deposit, originally billed as the world's  largest uranium mine, look insignificant.  The Cigar Lake ore body is so "hot" that it  will require robotic technology to mine.  The native community of Wollaston Lake is  home to 700 people, living mostly by hunting and fishing. The lake is their source of  drinking water, as well as their traditional  fishing grounds. The people of Wollaston  fear for the health of their lake, the life-  blood of their community. And with good  reason.  Mine wastes from the nearby Rabbit Lake  uranium mine have been dumped into Wollaston  Lake since operations began there in 1975.  A subsequent waste management program has  failed to halt the spread of contamination.  At a public meeting in 1981 the Gulf executive in charge of the mine was unceremoniously shamed into admitting that a water  sample taken four miles downstream from the  mine (the Rabbit Creek system feeds into  Wollaston Lake) was unsafe to drink—he  wouldn't even taste it!  and has a devastating effect on nearby  aquatic communities. Mining had so seriously  contaminated both surface and groundwater  channels in the Black Hills of South Dakota  that the Oglala Sioux, unable to find any  clean water, finally declared a state of  emergency on the Pine Ridge reservation. A  WARN (Women of all Red Nations) report from  1980 says:  To contaminate Indian water is an act  of war more subtle than military  aggression, yet no more deadly. It is  calculated, not uninformed, and...  will be resisted by Women of all Red  Nations and Indian people throughout  the energy belt.   Water is life.  In 1983 Gulf Minerals sold the Rabbit Lake  Mine to Eldorado Resources, a federal crown  corporation. Eldorado is now developing the  Collins Bay B-Zone deposit six miles north  of Rabbit Lake. This represents an even more  dangerous intrusion for the indigenous  people, since the ore body extends 500 feet  Everywoman's Peace Camp  Women from Canada and the United States are  organizing a peace camp for women and children to coincide with the annual Vancouver  Walk for Peace. The purpose of the camp -  Everywoman's Peace Camp - is to provide a  much-needed women's focus within the peace  march.  Activities will begin on Friday April 26 at  noon, and will continue through to the following morning, Saturday April 27, when the  women who have gathered will join the Walk j  for Peace.  The peace camp is being dedicated to an  often-forgotten women's-action by Vancouver  women in 1971. A group of mothers in the  Raymur area, who had been pleading for  months with authorities for an overpass of  a dangerous rail line near their homes,  finally.got results when they took direct  action and pitched tents on the tracks,  refusing to let any trains pass until they  got firm guarantees for the overpass.  The action helped unify the group of mothers,  who went on to organize a community centre  and food co-op in their neighbourhood. It  also served as a model for other local  groups fighting for day care and other needs,  Everywoman's Peace Camp will take place at  Kitsilano Beach Park (actually the northside  area called Hadden Park) in Vancouver. The  program will include workshops, speakers,  banner-making, child care activities, and  lunch, supper and breakfast gatherings. We  are hoping that the peace camp will provide  atmosphere where women can share experiences  and ideas on how to express women's participation within the peace movement and at the  Walk for Peace.  The large activity tents set up for daytime  programs will be used for overnight camping.  Women are asked to bring their own lunch and  dinner - breakfast will be provided Saturday  morning. This will be a drug and alcohol-  free event.  Anyone who is interested in more information  or would like to help out (!) call, 254-7923.  Everywoman's Peace Camp invites all women  and children to join this celebration of  peace. April '85   Kinesis   11  PEACE  offshore, under Collins Bay, which forms  the southwestern extremity of Wollaston Lake.  On July 13, 1984, the Lac La Hache Band  Administration issued an open letter on  behalf of the residents of Wollaston Lake  asking concerned groups and individuals to  support their efforts ot stop the Collins  Bay mine. This represents a critical turning  point in the history of anti-uranium work  in Sa ska t chewan .an  ...The uranium mines that were  operated by Eldorado at Uranium City,  Saskatchewan, have permanently contaminated the land and water.  Three lakes  are now dead: nothing will grow in.  them.  Huge piles of waste rocks and  mine buildings have been left to  release radiation into the air,   land ■  and water.  Most of the people moved  out when the mines closed in 1982.  We do not want the same thing to  happen here.. .  Only five people have permanent jobs  at Rabbit Lake and five are now  employed at Collins Bay...  Employment  for a few people is not adequate  compensation for the destruction of  the environment.  Citing the overwhelming evidence of cancer  fatalities among uranium miners and the  intransigence of the provincal government  in response to the public opposition of the  Wollaston Lake community to uranium mining  since 1972, Band Councillor Martin Josie  stated:  We...will not agree to have the Collins  Bay Mine opened.  This mine concerns ■  everybody because Wollaston Lake  flows everywhere,  North,   South,  East,  and West...   If people protest in  other places,  not only Wollaston Lake,  it will be good.  -Open letter from the Lac La Hache  Band Administration, Wollaston Lake,  July 13, 1984  During the mining of uranium, two highly  carcinogenic, radioactive substances are  released: radium and radon. If dust particle:  from uranium mines are swallowed, the radium  is absorbed by the intestine and carried to  the bone marrow, where it can cause leukemia  or bone cancer. Radon is a gas. Inhaled,  it can cause lung cancer. 20-50% of American,  German and Canadian uranium miners have  already died or will die fr  The most fundamental lie at the base of the  issues raised by uranium exploitation is the  carefully engineered illusion that there are  two nuclear industries—one which produces  electricity and one which produces bombs.  This lie has in turn been used to justify  industry and government secrecy.and lack of  accountability in the putative interests of  national security. For instance, uranium  sales contracts, even those of crown corporations, are confidential information,  inaccessible to public scrutiny by any means,  including the recently legislated Freedom  of Information bill.  The Atomic Energy Control Board (AECB), the  government body responsible for regulating  the nuclear industry, has no overall accounting system for yellowcake, considering it a  non-strategic material. In 1979 the AECB was  unable to account for 500 tons of the uraniun  produced in Saskatchewan, according to  provincial government figures. It is possible  that uranium is being stock-piled in Saskatchewan in order to manipulate market conditions. It is also possible that the  laissez-faire approach to yellowcake has  invited its diversion.  No problem for the authorities though—they  can simply hide behind a shroud of military  secrecy, all the while continuing to loudly  disclaim any connection between nuclear power  and bombs. In 1958, as the people of Saskatchewan marched to "Ban-the Bomb", millions  of pounds of uranium were being shipped  secretly out of northern Saskatchewan, under  cover of the War Measures Act, for use in  U.S. NATO weapons programs.  This charade has profound implications not  only for the proliferation of nuclear  weapons, but for the social organization and  freedom of the entire human community.  Nuclear commerce reinforces not only the  operative structures of empire -building, but  also the assumptions underlying the "ideology of the cancer cell"—the belief in  unlimited profits and exponential growth.  This societal malignancy is manifest in  political control by ruling elites who must  resort to increasingly brutal forms of class,  race, and gender based repression in order  themselves.  After mining, the ore is ground, crushed and  chemically treated to produce yellowcake.  The remaining sand-like waste, called  tailings, are generally discarded in huge  piles outside the mill with little or no  attention paid to preventing contamination  of local ecosystems. These tailings  contain almost all of the original rock in  terms of volume, as well as 85% of the  original radioactivity of the ore. The radon  gas which is continually seeping out of the  tailings, is highly carcinogenic, and easily  transported by prevailing winds, travelling  as far a 1,000 miles in 3 days.  There is no such thing as a safe dose of  radiation.. There is no such thing as a  peaceful uranium mine. From the front end  of the fuel chain, to the so-called low-  level routine emissions and high-level wastes  produced by commercial and military reactors,  all radiation is harmful to living organisms.  Although grave environmental dangers exist  at every step in the industry from mining  to bombs, the issue is primarily and profoundly political, involving huge interlocking systems of investment capital and  the elite transnationalized management of  global resources.  The technological priesthood offers up the  golden egg solution of limitless energy in  order to deflect serious probing into the  real root causes of human misery. /Nuclear  technology is not the problem—it is a  symptom and the logical extension of institutionalized subordination of the collective  good to the vested interests of a privileged  (armed and dangerous)few. The technocracy  advocates rule by the experts in order to  divert attention and resources into minute  considerations of technical detail so that  the fundamental causes of poverty and other  forms of violence remain obscure and un-  addressed. At the same time, the pouring of  precious resources into the nuclear death  machine forecloses the possibility of  developing sane social alternatives. This is  not a conspiracy of individuals; it is the  inevitable result of the internal logic  which animates monolithic hierarchies  striving to maximize profits.  Uranium kills a long time before it is  .used in the manufacture of atom bombs. It  shares that unique quality of other nuclear  devices: it constitutes an instrument of  mass murder before it's used. It is also  helpful in the production of the most  expensive electricity ever made.  But to ask if this particular uranium is  destined for use in atom bombs is like asking a munitions manufacturer if these  bullets are going to be used in guns. He  just might look you straight in the eye,  suggest you're being over-emotional, and  say that 10% of his bullets are part of  a first-aid service to political prisoners  —they bite down hard on them when  rehabilitation becomes unbearably painful.  Just as nuclear weapons begin with uranium,  real social change begins by asking  radical questions, appropriate questions  that go to the root of the issue and the  heart of the matter.  The genetic effects of radiation have  been known since at least 1944, when  Hermann Mueller received the Nobel Prize  for his investigation into radiation and  human heredity. Dr. Rosalie Bertell's  pioneering work into the genocidal impact  of loW-level radiation on the entire human  gene pool has reached thousands of concerned  people. She uncovered a twofold increase  in miscarriages, stillbirths, infant f1  deaths and congenital malformations among  the children of Navajo uranium miners in  New Mexico.  Nuclear pushers are the old colonizers in  new suits. They collaborate with indigenous  ruling elites to ensure that, despite  nominal political independence, the third  world remains locked into virtual dependence on the rule and manipulations of  multinational energy concerns. The same  process is taking place in northern Saskatchewan.  While energy consortiums attempt to obscure  the connection between nuclear power and  nuclear weapons, the military establishment works to obscure the distinction  between nuclear and conventional arms.  Counter-insurgency techniques refined by  the American army in Vietnam are used to  coordinate military and police action  against revolution at home. Russ Redner  of the American Indian Movement called  Wounded Knee "a test site to develop  counter-insurgency operations in the U.S."  Is northern Saskatchewan to be a proving  ground for the final assault on the  natural world and the indigenous people of  this country?  All this investigative work and grassroots  education is an essential aspect of resistance. Information is a powerful tool, but  like any tool it must be applied. If I  had a hammer I might use it to build a  real available alternative, or smash  something, but until I pick up that hammer  and use it, in a manner directly appropriate to my own situation, it remains a  neutral object, infinitely malleable.  The Collins Bay Action Group (Box 8536,  Saskatoon, Saskatchewan) was formed in  December 1984 in support of the people of  Wollaston Lake. The Group is coordinating  a Northern Survival Gathering, June 1-14/85,  to be followed by a rolling blockade aimed  at stopping all traffic into and out of the  uranium operations. All action will be  accountable and subject to approval by the  community of Wollaston Lake. Here in Vancouver, the Uranium Resistance Network is  coordinating a support network of local  organizers, as well as preparing for the  action itself. We have a slide show and  speakers available. Take it personally:  no contribution is too small, no  involvement insignificant.  You can reach us by phone (604)254-7923 or  mal *  Uranium Resistance Network  Box 3183, Vancouver, B.C.  V6B 3X6 12   Kinesis   April'85  by Nancy Pollak  Pat Smith, an activist for over ten  years in the women's movement and other  progressive struggles, was killed in  late February on her motorcycle. Nancy  Pollack was her co-worker and friend.  Pat was a woman who gave stories. In the  fall of 1984 she regaled women at an  I.W.D. fundraiser with the saga of how  she single-handedly halted bus service  on the Main/Kingsway line for 2% hours  by refusing.to pay 65c during a fare-  hike protest. As memorable as her story,  is the experience of Pat telling it:  her wonderful golder hair, the leisurely  pace at which she let out the details,  her slightness, her stride, her confidence,  her sense of life as being "pretty weird",  our sense in watching and hearing her  that this was a bold woman with a great  capacity for observation and humour.  Pat came from a working-class Ontario  family. Her older sister remembers her  painting in the backyard cherry tree:  . Pat, in the branches, dripping paint onto  the paper on the lawn. In her teens,  she worked in a textile mill and purchased  her first motorcycyle.  Moving to Vancouver, Pat went to art  school, got involved in student politics,  came out as a lesbian and lived in a  legendary funky house on Cambie. She was  an original member of the Vancouver  Women's Bookstore collective, called the  first meeting of the Lesbian Caucus of  the B.C.F.W. at the founding convention  in 1974, and arranged various feminist  cultural events, including a series of  poetry readings at the Ms. Club called  "A Month of Sundays". The Women's Centre  and The Pedestal,  Vancouver's first  feminist newspaper, were other places  where Pat made contributions as an organizer and writer. In 1974, she went to  work at Press Gang.  Pat lived off and on in Toronto in the  70's, becoming active in Latin American  struggles, interning at the Women's Press  and creating many important friendships.  She used her newly acquired skills to  help launch Press Gang into feminist  publishing.  That Pat would establish a long-term  relationship with Press Gang is understandable on many levels. The Press is  as much a set,of possibilities as a  collection .of women, paper and machines,  and the possibilities appealed to Pat's  sense of politics and art. Press Gang  also offered a grotty, high-adrenalin  environment where Pat's imagination,  practicality and "tough roll" approach  to life were well-served.  At the Press, Pat worked as an. editor,  production coordinator, press operator,  stripper, graphic designer, writer, layout artist, trouble-shooter, publisher,  interior decorator, impresario, teacher,  cook, p.r. woman, veterinarian, systems  analyst, mediator, sales rep., troublemaker, political'mentor, brainstormer and  friend. She combined a solid commitment  to feminism and political art with a hard-  nosed pragmatism about keeping the Press,  an unfunded organization, economically  afloat. She could be the most unyielding,  infuriating, individualistic woman at one  meeting and, at the next, show remarkable  sensitivity and diplomacy in guiding the  collective out of some fog. She could hold  forth with vigour on the different comma  philosophies (auditory and visual) in use  throughout English-language presses.  With the rest of us occasionally succumbing  to our sense that feminist printing and  publishing was nothing but 19th century  equipment, accounts payable and crummy  manuscripts, Pat would make a public  speech somewhere that proved beyond a doubt  that the women's liberation movement was  on a roll and we  were really good and  essential. She could devote much time to  making something not altogether useful  altogether beautiful. She was the woman who  introduced many of us to thinking analytically, to believing we were at least as  smart as a machine, to seeing Third World  liberation movements as part of our own, '  to class consciousness.  Pat was a rare woman who,' within the confines of paying the rent and negotiating  with a dangerous, unfair world, conducted  herself exactly as she saw fit. She seemed  unafraid of taking unpopular stands, of  quarreling with people if a quarrel was  in order, of being uppity with authority.  She lacked the niceness that gets a lot of  us in trouble. People were drawn instead  to her obvious intelligence and an  eccentricity that was both delightful and  calming.  Pat tended to create rather exceptional  domestic scenes: motorcycles - many  motorcycles in many states of repair, large  sculptures of questionable beauty, artistic  and educational projects in various stages  of readiness, home-made plastic models  of diners and space shuttles, flowers and  gardening books and mail-away iris catalogues, little heaps of found objects,  butts, political journals.  Pat's fascination with projects and plants  and things was matched by her love of  people. She knew, drank beer with and  helped a tremendous number and range of  people. Pat had good friends and colleagues  in the Chilean community, older friends at  the Astoria, many women in Toronto and Montreal. She maintained close ties with her  family and had a particularly happy relationship with her mother. The women who  were her lovers hold her in a unique place  in their lives.  Poster designed by Pat Smith.  In recent years, Pat had gone on to become  the coordinator at the Student Society  print shop at Simon Fraser University.  She had acquired a few more motorcycles,  taken up with an oboe and written a one-  act play that was performed by a women's  theatre group in Seattle in 1984. The Oldest Living  concerned itself with an older  lesbian couple and employed as its dramatic devices indoor plumbing and bingo. It  was Pat at her wryest and most gentle.  Losing Pat has been terribly hard. Her  dying made many of us realize just how  rich and instructive our experience of  her had been. At the memorial on March 3rd,  hundreds of people came together to share  some of the stories and songs that marked  our time with Pat. It was a gathering  that, in many ways, did Pat proud: there  was honest talk and emotion, a good blend  of feminist, socialist and Third World  politics, tears, excellent food, laughter,  music, love and strength.  [\[66oi -fo qet^ortt prin-tinq done r  press gang  offers a-P-fordabk pick iK+Artr-pritth'nj  and. high eiueJihj offset printing  603 Powell St.  Pat Smith at Stepping Out of Line book launching. April '85   Kinesis   13  INTERNATIONAL  Central America: Women in revolutionary struggle  by Wendy Solloway and Colleen Tillmyn  In the last issue of Kinesis   (March '85),  Wendy Solloway and Colleen Tillmyn transcribed the story, in her own words, of an  El Salvadorean woman. She described her  experience in the popular movement in  El Salvador, which she joined in her early  teens. She worked in the student movement,  the union movement, and finally became a  guerilla.  She now lives in Nicaragua, where she continues to work, in exile, for the El Salvadorean people.  This month Wendy and Colleen talk with her  about the role of women in the revolutionary struggle.  Can you talk about the role of women now  in the revolution and the gains they have  made?  Women occupy a very important place in the  revolutionary struggle and they have made  great strides. For example, women do not  only stay in their homes as in the old  days. They go out into the streets; they  fight in the streets; they've developed  the capacity to confront problems within  their own homes and without. They participate in all aspects of the revolution.  Right now there is a squad of women fighting in one of the liberated zones. They  have-much more experience. They used to go  into their homes and cook and when they  became involved in the revolution they  were sent out to cook also. Now women  know that they are capable of doing many  things - there are many women who have  children who are carrying and using weapons  as well. There are young women and old  i wpmer1|&arid if they are unable to take up  arms they work in the fields of health,  production, and in literacy brigades for  example. I believe women are the bastion  of the revolution.  Now there are women involved in deciding  the actual direction of the struggle. At  this time there are five women.involved  in these key positions working in one of  the zones, with the full support of their  companeros. From the very beginning women  have always played an important role.  Many women became involved in the struggle  Many women became involved in  the struggle from the age of  fourteen or fifteen.  from the age of fourteen or fifteen. Such  was the case of one commandante named  Juanita. She became involved when she was  fifteen and was the first woman to die in  the fight in San Salvador. She died at the  age of twenty-three, fighting with a gun  in her hands. She proved that women could  accomplish all the necessary tasks.  Can you talk a bit about the special  problems women face in the revolutionary  struggle?  Yes. For example when we were organizing  the structure of the armed struggle, I was  sent to one of two groups located in a  particular zone outside of San Salvador.  I was the only woman in that zone fighting  in the front. When they saw I was a woman  they thought I couldn't do a lot of the  things that they as men could do. They  didn't want me in their group because I  was a woman, therefore I had a lot of  problems. The men were really "macho".  For this reason I only stayed for a few  months.  But in the city there were many more women  working. For example, there was even a  squad composed only of women. There were  ten in this group. The founder of this  squad had a lot of problems similar to the  ones that I had. Even though they were  able to form this group, it lasted only one  month. The men told them they didn't have  , the capacity to carry out tasks without  men. As a result, they were directed to  integrate themselves in other squads. And  all of these women were very strong fighters. Six of them died in the struggle and  others are in exile. The problem was that  the organization's structure was not properly prepared as yet, and so there were  a lot of ideological problems. For example,  the majority ruled over the minority and  in these early days women were in the minority. In addition, many were very young,  fourteen to eighteen years old. The oldest  was twenty.  Women had many serious problems during  this time. Take the case of the factory  strikes...what happened was a small group  was charged with the organization of the  strike. Then there were other organized  people (mostly men) who joined. This meant  that the factory workers (being mostly  women) would end up living with all these  men inside the factories for the duration  of the strike. As a result a lot of women  'Ģbecame pregnant and the men - who often  had their own families - took no responsibility. 5  However, the women began to take the  situation in hand. For example, there was  one commandante, a worker herself, who was .  older than the others. She was more mature  because she had had more experience. She   (  initiated discussions about these issues.  As a result, courses about women's issues  were integrated into the structure and many  women became organized. Furthermore, men  were disciplined for their irresponsible  actions towards women. They had to face up  to their machismo and do something about it  through discussions, study, etc. They could  no longer do just what they wanted to do.  Lil Milagro was one of the leaders in this  particular facet of the struggle. She was  a worker herself and with two other women  undertook such tasks as setting up courses  to discuss these kinds of political issues.  Of the various women's groups that exist in  El Salvador today, one has taken the name  of Lil Milagro Ramirez.  Would you like to talk about any particular women you've known?  I've admired many women - many are mothers;  some are in exile. There was one woman who  everyone knew. From the age of fourteen  she was involved fighting in the streets.  She formed one of the first guerilla squads  in San Salvador. She had some horrible  experiences. She was raped, the first time  within her family and five times by the  Guard when she was fifteen. She was really  maltreated.  There are the kinds of horrible experiences  you go through as a woman. She was the  first woman who held a high position of responsibility in the militia and she was the  only one at that time who was part of the  first special guerilla force. She was captured and raped by sixty guards in prison,  and then they denied knowledge of her whereabouts.  She was well-loved by almost everyone and  therefore an extensive investigation was  carried out by groups such as the Human  Rights Commission and the Mothers of the  Disappeared. Although she had been listed  as a disappeared person for one month,  because of all this pressure the authorities had to admit she had been in prison  all this time, and she was released. At  this point she was pregnant and very sick.  She is now living in exile with her child.  There are a lot of women like this. There  is one well-known woman who is part of the  Committee of the Mothers of the Disappeared. Because her children were organized  they captured her and raped her. They  shoved a gun up her and as a result she  became very ill. This happened in her  house. She escaped on foot, bleeding, and  was able to cross borders without documents .  Women in prison suffer more. Many of them  can't eat. They don't function anymore...  they've been raped so many times and had  so many things shoved up inside of them.  I knew one woman who had been through such  an experience and she still couldn't eat;  nothing would stay down. I don't know how  she survived. I have great respect and  admiration for these women because they  have suffered so much. All women are subject to more abuse, violation and indignity.  Can you talk about what life is like for  women in the liberated zones?  There women and men do things together;  for example, they take turns cooking. The  men learn how to make tortillas. In the old  days, when men had children they didn't  have much to do with them. Now they do  things together with them. We've seen a  lot of changes. Women have become more conscious of their abilities. They are more  confident of being able to do what they  think is best. For instance, when a work  plan is being designed they can now say "I  agree" or "I disagree" in accordance with  their thoughts on the matter. They have  reached a political and ideological level  where they won't allow women's place to  regress to where it was before. In El Salvador women have demonstrated their ability  to work everywhere in the struggle including in the highest positions of responsibility.  What is it like living in exile?  I want to go back to El Salvador. I'm not  afraid because I am accustomed to living  in conditions of war. At the very least  I feel frustrated, because my companeras  there are suffering and being killed.  Even though it is very difficult to go  back, especially with children, in some  way or another I will try.  Is there anything people can do to help  El Salvadorean refugees at this time?  Yes. There are many El Salvadoreans living  in exile, and the children, some of them  orphans, have great needs. Right now if  resources can be found a day care will be  set up in an area where as yet no such  centre exists. People can send clothes,  games, medicine, didactic material, etc.  to the following address with the assurance that this group will distribute  these supplies to those with the greatest  need: Programa De Capacitacion De Refugi-  ados Salvadorenos (Procares), Apartado  Postal ho. 5431, Telcor Los Escombros,  Managua, Nicaragua, Central America. 14   Kinesis   April'85  INTERNATIONAL  by Susan Mullan  Susan Mullan is a fe  living in Montreal.  One day in early March, just  before I.W.D., a woman at  CIDMAA (a Quebecois South African support group) invited us  to meet with Hilda Bernstein.  Bernstein was currently in Quebec on a speaking tour sponsored by Development and Peace  (a church group) and CIDMAA.  Hilda Bernstein is a white  woman in her 60s who has been  active in the struggle to end  apartheid in South Africa. She  has been a member of the South  Africa Communist Party and is a  member of the external branch  of the ANC(African National Congress) . She has written a book  about women in South Africa  called For Their Triumphs and  their Tears  and is currently  working on a revision and update of this book. At the end  of the meeting Bernstein remarked how surprised she was  over the lack of knowledge  people had about the struggle  in South Africa. It was this  remark which prompted me to  write this article about the  meeting we had with her.  The meeting was an informal one  with only a few women present.  Bernstein talked about the role  of women in the struggle against  apartheid, giving us a brief  historical perspective on some  of these struggles. She talked  about the bus boycotts of the  1940s, one of which lasted  seven weeks. The bus fares had  been increased and the people  refused to pay; instead, they  chose to walk from their homes  in Alexandra Township to Johan-  South Africa  Activist  urges Canadian  protest campaigns  nesburg (9 miles) and back. This  they did for seven weeks. White  women who supported the boycott  used their cars to give rides  to those women who could not  make the distance. As the white  women did not have taxi licences, thier demonstration of  solidarity brought them into  conflict with the law.  Bernstein also told us about  some of the history of the Pass  Law Campaigns organized by the  women in the 1950s. Until that  time only men had to carry  passes, but in 1950 the government decided that women would  also be required to carry passes. As Bernstein described,  women who did not have thier  passes would be arrested on the  apot and "these women had dependents, often young children,  who could not be left unattended when their mothers were  arrested and jailed."  The pass protests started in  the countrysides and spread  rapidly throughout the country.  The first demonstration in  1955 brought together 2,000  women and was organized by the  Black Sash, a predominantly  white organization; and the  white.  A year later, on August 9,  1956, over 20,000 women of all  colours arrived in Pretoria,  for a demonstration which had  been organized by black women.  They overcame roadblocks, refusal of ticket agents to sell  them train tickets, and police  harrassment. They arrived in  the city in the days prior to  the demonstration and were  .billetted in houses throughout  the city. On the morning of the  9th they left the houses in  groups of twos and threes and  walked towards the parliament  buildings. This was necessary  because the government had  banned all processions for that  day .  Despite the protests the pass  laws were instituted because of  the economic regulations attached to them. An African  women needed her pass book to  receive her pension, she needed  her pass book to register the  birth of her children and she  needed her pass book to get a  job.  Bernstein then talked about the  women's organizations in South  Women redefine  development and power  by Gayle McGee  Women are overrepresented among  the poor, malnourished, homeless and undereducated. As true  as this is in Canada, it is  doubly evident in the Third  World.  Beverly Anderson-Manley, a Jamaican women's rights activist,  will be in Vancouver April 15th  to speak to this reality in her  talk, "Beyond the U.N. Decade  for Women: Women Redefine Development and Power".  Present at the launching of the  U.N. Decade for Women in Mexico  City in 1975, Manley has been  an active participant in the  Decade's programs for Caribbean  women. President of the Jamaica.' s People,National Party's  Women's Movement from 1974-82,  she has first-hand experience  of the struggles for political  and economic power experienced  by women.  Match Internaitonal, the only  non-governmental agency that  directs its funds exclusively  to women's projects in developing countries, is sponsoring  Anderson-Manley's tour as part  of its continuing effort to in  form Canadians about the lives  of women in the Third World.  Women in the women's movement  in Canada will identify many  common points between their own  struggles and those described  by Anderson-Manley.  As she says, the facts speak  for themselves. "Two out of  three of the world's illiterates are women. One third of  all families in the world are  headed by women and most of  these are poor. Approximately  500 million people suffer from  hunger and malnutrition and  the most seriously affected are  women and children. Women and  children constitute more than  90% of all refugee populations.  Women's lack of control over  their fertility and childbirth  options continues to pose a  severe threat to their health."  Anderson-Manley's talk will be  held at the hall of Christ  Church, 690 Burrard (at Georgia)  at 7:30 on April 15th. On-site  daycare will be provided, and  there will be an opportunity  after the talk for informal  discussion. There will be no  admission charge.  This is the first of a six-  evening series in Vancouver  hosted by the Interagency Committee on Women and Development,  a subcommittee of the Canadian  Council for Internaional Cooperation. This rather long name  describes a relatively small  gorup of women from various  development and solidarity  agencies in B.C. The series is  being carried out with the help  of a number of Vancouver's  women's groups in an effort to  discover differences and similarities between women's struggles here and in the Third  World. Dealing with domestic  workers, media, education,  health and agriculture, these  bi-weekly workshops will be  held at the Unitarian Church  at 49th and Oak on Wednesdays,  starting two weeks after  anderson-Manley's talk. Watch  the "Courses" column in Kinesis  or phone 736-7678.  Africa. The Women's League, attached to the ANC, has been one  of the most visible organizations over the past few decades.  It was, originally, a women's  auxiliary without political  clout, but gradually evolved  into a strong political entity  within the ANC. the League,  along with other groups, formed  the multiracial Federation of  South African women.  The League was the dominant  group within the Federation and  when the ANC and the League  were banned in 1960 the Federation went into a decline. Many  of their leaders were either  put in prison or placed under  house arrest and banning orders.  Bernstein noted, however, that  the Federation has undergone  revival in recent years.  Bernstein then talked.about the  women themselves, individually  and collectively. She said that  they have a very strong image  of themselves, much more so  than white women. They see themselves as being stronger than  the men and as a result they  feel that they must treat the  men with care, build up their  confidence and strength, not  criticize them. They feel that  feminists do not understand  this perspective, and this is  perhaps why women in liberation  struggles have problems with  western feminism.  Within the ANC, at the leadership level, there is a recognition of the need for more  involvement of women, Bernstein  stated. It is recognized that  the women make alliances more  easily than the men, a valuable  skill in any struggle. She cited I  the bus boycotts and.the Pass  Law Campaigns as examples. The  role of women in leadership will I  be discussed at the upcoming  .Congress of th ANC, the first  such congress to be held in  many years.  Another issue which will be  discussed at the congress, said  Bernstein, will be the membership of non-blacks in the ANC  in South Africa. Currently non-  blacks can be members of the  external ANC but not inside  South Africa itself(this will  renew the debate which led to  the creation of the Pan Afri-  canist Congress in 1960 and  later to the creation of the  Black Consciousness Movement  led by Steve Biko).  At the end of the meeting Bernstein urged Canadians to organize protest campaigns against  the recent arrests of some of  the leaders of the United Democratic Front, one of whom is  a woman active in the Federation. Women who are interested  in working on this can get fur-  thur information from Canadian  solidarity groups such as  TCLSAC in Toronto, CIDMAA in  Montreal, or people involved  in solidarity work ar IDERA in  Vancouver. The relevant addresses are: TCLSAC, 427 Bloor St.  W., Tononto, Ont., M5S 1X7 -  and CIDMAA, 3738 St. Dominique,  Montreal, Que., H2X 2X9.  There are also many excellent  films available, which can be  obtained from IDERA or some of  the local universities. April '85   Kinesis   15  Disabled women  We have been isolated too long'  by Jill Weiss  I have had enormous difficulty writing  this article on disabled women, and I  think the reason is, that for me, becoming  disabled was the most devastating experience of my life. I had been a vital,  active, independant woman, who had made  my way with difficulty but with some  success through a web of sexism and, to  some extent, anti-semitism.  But becoming disabled was something entirely different. I could not get out of it.  I lost my ability to read, (my mainstay  through low/depressed periods), to dance  (I'd danced professionally), to play  sports, and to play music (I taught/  performed guitar for over eight years).  My world quite literally fell apart. My  husband left, my mother died, and my  friends wandered away.  For the first time in my life I came face  to face with bare boned poverty: poverty  so strong that I was unable to pull myself  out of it. Although my husband and I had  saved over $6,000 while students, that  money soon went and I found myself with  insufficient money for food, let alone  for the assistance and equipment I needed.  I lived with dirty sheets, a sagging  and molding bed, and the inescapable knowledge that my chances for recovery were  seriously damaged by my inability to pay  for the help I needed (which needless to  say, society did not provide).  Eight years later I surfaced, aided mainly  by the financial assistance of my ex-husband, my father, and a few hours of  expensive therapy, for which I'd finally  managed to scrape together the funds.  Although I finally have a reasonable,  productive and constructive life, the  experience left an indelible impression  on me. I know only too well how lucky I  was to have escaped from the pit I was in.  Lucky that my family was ultimately  willing and able to give me money, lucky  that I had been well educated before I  had become disabled, and lucky that one  friend patiently stood by me and grouchily  but sturdily helped me. Given the totally  inadequate services that society provides  to disabled people and to disabled women,  I know all too well that without their  help I would never have escaped from the  So my heart goes out to all those women  who do not have those resources, to the  women who fall off the face of the earth  and no one notices or cares. This article  (be It as it may) is dedicated to those  women and to the hope that together we  can change this situation.  For disabled .women the most inescapable  reality is poverty. The majority of disabled people live well below the poverty  line, and our ^employment rate is  between 50-90%. Data are scarce, but the  economic effects appear to be more serious for women than for men. The appendix  prepared by the Department of National  Health and Welfare in January, 1982% (for  consideration.of proposed amendments to  the Federal Human Rights Act), indicated  that when disabled women work they earn  substantially less than even able-bodied  women and are far more likely to work  part-time. Working disabled women earn  64% of the wage of non-handicapped women,  while working disabled men earn 85% of  the wage of able-bodied men. Similarly,  - 89% of disabled women who work, work  part-time, as compared to 70% of disabled  men - 67% of able-bodied women work part-  time, and only 26% of able-bodied men  work part-time. The poverty is overwhelming and complete.  Most disabled people live on welfare, but  even here, women fare worse than men.  Most provinces have a special welfare  rate for persons classified as "disabled" 'Ģ  but the criteria are usually subjective  and thus depend on a government worker's  stereotype of a "disabled person" - i.e.  people who are blind or in wheelchairs  are more likely to be considered "disabled"  Unfortunately, women are more likely than  men to suffer "hidden" disabilities  which do not fit these stereotypes (i.e.  pelvic inflammatory disease, non-crippling  back and neck injuries, visual impairments,  many forms of arthritis and rheumatism).  Thus women must often subsist without  even this form of minimal assistance -  continued next page - 16   Kinesis   April '85  i.e. they are often classified as  able-bodied and placed at the lower welfare level. This situation is further  compounded by the notoriously sexist attitudes of doctors, who are usually required  to verify disabilities, and often label  disabled women as neurotic or malingering.  The effects of this devastating poverty  are compounded by an inefficient, uncoordinated welter of "services" for disabled people, usually administered by  well meaning "professionals" which effectively leave disabled people isolated and  segregated from the mainstream of life.  One of the most common things I have  heard disabled women (particularly with  hidden disabilities) say, is that nothing  is ever easy; they never have a vacation  or a light day.  The list is endless: housing is more  difficult to find and when found, more  expensive. Support services are provided  by a bewildering array of uncoordinated  service providers whose criteria usually  allow disabled women to exist, but. not  to function productively.* Equipment is  difficult to get - there is no central  distribution point and the criteria  vary enormously - most of the fancy  equipment seen on television shows or in  the newspapers languishes in showcases,  completely inaccessible to disabled people.  Disabled women who are unable to transport  themselves cannot use the bus like most  other people, and in most provinces in  Canada rely on a segregated, unequal custom transit transportation system. Suoh  services have limited rides, do not pro-  Those disabled women who cannot  survive in the community often become confined to institutions, where  they are segregated from the mainstream of society and often have  less legal and/or privacy rights than  a person in prison.  vide essential assistance (they are a  door to door service and will not usually  go into a person's apartment and help  them out onto the street etc.) and are  more expensive than the "regular bus"  that non-handicapped people use.  Furthermore, since most equipment and  support services for disabled people  are designed in a medical model that  terms disabled people as "sick", service  provision is usually dependant on doctor's  verification. As noted above, since women  are more likely to have hidden disabilities and are thus more subject to doctor's  attitudes to them, they often receive  less assistance for necessary equipment  and services. Those disabled women who  cannot survive in the community often  become confined to institutions, where  they are segregated from the mainstream  -of society and often have less legal and/  or privacy rights than a person in  prison.  *services are usually-designed for other  groups of people (for example seniors or  sick people), so that while they keep disabled women alive, they are not usually  sufficient to allow productive or independent -functioning. For example, in B.C.,  the maximum number of homemaker hours  allowed.per day by the Ministry of Health's  Long Term Care Program (provides homemaking service to people at home) is 4 hours  a day. This is clearly not enough care  to allow a severely disabled person to  function. It is just sufficient to allow  the person to get in and out of bed,  dressed, fed and bathed.  SOLUTIONS: The Way Out is Difficult and  Filled with Roadblocks  For most oppressed people education is one  of the most basic ways out. But although  things are slowly changing, for most  disabled persons that option is still  not open. The reasons are myriad: for  some it is a family environment that says  disabled people have no potential, and  therefore, no need for education. For  others it's as simple as a school not.  being physically accessible or not having  appropriate support systems. In B.C., we  wage an ongoing battle to gain sufficient talking books for blind persons and  interpreters for deaf students.  Statistics corroborate this limited  opportunity for schooling: only 56% of  disabled youths aged 15-19 are in school  compared to 74% of able-bodied youths.  The difference widens as people grow  older. Only 5% of disabled people aged  20-24 are students, compared to 18% of  able-bodied people of the same age. (Data  Handbook on Disabled Persons, CMHC, 1981)  A second way out is through the support  system of family, friends, and persons  with similiar experiences-. But here again  disabled women are at a disadvantage.  When men become disabled, the marriage  breakup rate is 50%; when women become  disabled the marriage breakup rate is 99%.  Support -from other disabled persons is  often difficult to obtain simply because  of the organizational nightmare involved  in getting disabled people together (for  example, in Vancouver there are only 5  "handydart" or special transit vehicles  available in the evening to transport  transportationally handicapped people).  Thus, many attempts to bring disabled  people together often fail due to lack  of adequate transportation.  In addition, support systems for women  are often unavailable to disabled women,  sometimes because of physical disability  and sometimes due to lack of contact and  understanding. Because disabled women  are often not able to access women's  services, their existence and issues are  all to often not seen or dealt with.  Compounding this incredible welter of  barriers, insufficient services, and  support systems, is a complex network of  myths which keeps disabled people, and in  particular disabled women, firmly in  place. The most pervasive of these is  "You can make it if you try". Nothing  makes people feel better than "the gimp  who makes good". The media and public are  filled with admiration for disabled heros  and heroines (c.f. the incredible coverage of Terry Fox in B.C.), but have little  time for tragedy or the real details of  our lives. The function of this myth  is similiar to that of putting women on  a pedestal (remember?). It legitimizes the  oppressions of disabled people, makes it  possible for society to ignore our suffering and inequality, and. makes change even  more difficult to achieve.  A second related pressure is to be cheerful and not rock the boat. This is one  that women have been fighting for a long  time, but the pressure on disabled people,  and in particular on women, is overwhelming. A quadraplegic woman, for example,  who is aggressive, assertive and/or hostile towards one of her many "helpers"  runs the risk of not being fed, bathed,  clothed, etc. - consequences not easily  ignored. Our services are not seen as  a "right" but rather as a "gift" and thus  must be appreciated to be received. Disabled women who are cheerful and positive  are liked because they alleviate guilt and  make things easier for "givers". Disabled  women who stray into bad temper, hostility  and/or anger are quickly isolated, labelled and/or blamed for their own situation.  My own vivid personal example is that for  the first 3-6 years after I became  disabled, I was in very bad physical shape  and in much pain. I naively turned to  other people for support and understanding.  The inevitable reaction I received was that  I was exaggerating and/or manipulative.  After years of frustration and hurt I  learned to keep my mouth shut, and my  suffering to myself. Ironically, now that  my physical, emotional, financial and  social situations are much improved, and  I am therefore more cheerful, people inevitably interpret my situation as being  much worse than it is, express sympathy  for the suffering I must be going through,  believe me to be courageous and honest,  and even offer to help!  While my example is somewhat humourous,  the situation is really serious. For  those women who do not "make it" (and  most do not due to the social barriers  and lack of services described above),  this lack of sympathy and understanding  causes many to doubt their own sanity and  sense of reality.  I could go on and on and on. But there is  really no time or room. The most important  thing to me is to communicate to other  women that the Womens' Movement has a  responsibility to pay attention to and  to take care of disabled women. We have  been isolated for too long. While the  womens' movement in the United States has  acknowledged and organized to help disabled women for years, the movement in  Canada has been fairly indifferent until  quite recently. This cannot continue.  I am not sure of all of the reasons, but  I believe that one is that we do not  conveniently fit into any theory of  women's oppression. Many or all of the  problems facing women in-society can be  laid squarely on the shoulders of a  patriarchal society which is subtly organized to exclude and oppress women, on  men who enjoy the benefits of this  oppression, or sometimes on women themselves, who by internalizing the myths  and pressures we are bombarded with,  sometimes unwittingly help to maintain our  own oppression.  But the responsibility for disabled women  (and disabled people in general) falls  squarely on us all. We are not easy to  deal with. We are expensive, frequently  not beautiful, and often violate strongly-  held norms of socially appropriate behaviour and appearance. To integrate us into  society will take substantial effort, time,  thought, and planning. It is a clear  choice, and one we have to make if we  are to stand for anything.. Like the Womens'  Movement, the disabled movement has much  to offer society: a message of the interdependence of human beings, the fragility  of life, and the irrelevance of the superficiality that pervades our society. -Quite  simply, disabled women need other women  to make change happen. April'85   Kinesis    17  Post secondary education  Disabled students face obstacles  by Gayle McGee  A wide range of types and severity of  disabilities. Incomplete or eratic support from diverse sources. Strong cultural misconceptions and power patterns.  All are fragments which fit together to  create both visible and invisible barriers to'higher education for disabled  women.  The category 'disabled' can refer to an  incredible range of physical and mental  states.  Are we referring to para/  quadrapalegics needing wheelchair access  and/or attendant support? Or multiple  schlerosis victims who need flexible  schedules and rest areas which aknowl-  edge their high fatigue rates? Or visually or hearing impaired who need special equipment or assistants to undertake  study programs? Or students with learning  disabilities needing note takers so they  can concentrate on lectures rather than  trying to listen and take notes simultaneously? These questions illustrate why  disabled people need individualized  educational support programs. No two  people have the same strength or needs.  This self-evident fact fits poorly with  trends in educational institutions to  standardize service delivery to students.  Getting Started  Funding  They have only limited funding, so disabled people must compete for existing  funds for tuition and books. Human  Resources also assists some people. Both  agencies discourage general B.A.s and  neither are likely to fund graduate work.  Some scholarships are available for those  who "show promise" one or two years into a  program.  Almost no funding is available for those  attending school part-time. This poses  real problems for people whose disabilities  affect their capacity to put in full days.  In effect, this precondition eliminates  many potential students because of the  of their disability.  Support Services  One of the trials disabled would-be share  with their more able sisters is the necessity of proving to the registrar they  have the academic prerequisites for admission. Many elementary and high schools  have very limited abilities to serve  disabled students. People with mobility,  visual or hearing impairments have  particularly incomplete access to high  school education. As a result, many are  obliged to travel to more accessible  shools - or specialized institutions, or  arrange tutors.  Gladys Lowen, Special Needs Counsellor at  Douglas College says that these arrangements leave students with several disadvantages. Moving from small or specialized  institutions to large public colleges or  universities is a big jump. In the smaller  places the staff know the students fairly  well and are usually trained to give personalized support. At a post-secondary  institution, students rarely get to know  professors and each class is just another  room full of strangers.  Students must get used to identifying  their own support needs and letting others  know about them. Instructors don't necessarily know about the student's disability  or its implications for instruction or  evaluation. For example, students must  indicate any special testing needs. Are  exams best done orally, on tape or with  an extended time limit?  Fellow students tend to remain strangers,  either because of their own- inability to  accept the disabled person or from fear of  being overly solicitous. It is often hard  for disabled students to participate in  the social and sports activities organized  to introduce newcomers to the university  community.  Another area where funding is important is  the financing of special support services.  Some institutions have acknowledged this  fact by hiring full-time permanent counselling and./or special needs coordinators.  Others either don't provide such support  or do so sporadically through part-time  positions. Access coordinators can help  the students adjust to the demands of the  institution as well as assuring the institution accomodates the student.  Douglas College is known as one of the  better campuses in this respect. Its new  buildings are physically accessible, and  the administration funds a full-time  special needs coordinator as well as many  special support services. Where appropriate, students can get a photocopy pass to  allow them to copy notes of other students. Or they can ask for a paid note-  taker, funded through grants from the  Ministry of Education. Pre-admission  reading comprehension tests are available  in braille, large type, tape or print.  The learning resources centre provides  academic tutoring and there is a disabled women's support group based in the  women's centre.  In addition to financial standard needs of  food, tuition and books, disabled students  often are faced with special housing and  transportation costs. As well, they often  need to find special equipment in view of  their particular disability.  Vocational Rehabilitation Training Services division of Employment and Immigration Canada is one important funding  source. They prefer to fund short-term  employment-oriented training programs.  Not all colleges have been so thorough,  so students end up travelling from as  far as the north shore to New Westminster  to go to college courses.  UBC's older buildings are now all accessible to those with mobility impairments,  although classrooms are changed to  accomodate students who can't use. stairs,  if such a move is requested.  Lisa Bentz, doing Graduate studies in  social work, said that UBC's Crane  Library is indispenslble for visually  impaired students on campus. Even when  professors switch the textbooks at the  last minute, Crane tries to arrange to  have the books put on tape by volunteer  readers. Bentz spoke about enlisting the  help of UBC's sole special needs counsellor to help alleviate the fears of  professors concerning their ability to  adapt to her visual impairment. As well,  she underlined the importance of the  Visually Impaired Students Group in  advocacy work when, for instance, construction work blocked their regular  paths used to commute between classes.  Physical Access  Simple physical access to buildings can  be a major stumbling block to many. Even  when buildings are designed to be accessible they sometimes have faults. Recent  Simon Fraser graduate Lori Bremner found  that strong arms were necessary to negotiate steep ramps and heavy doors in a  wheelchair.  Jill Weiss of the Coalition of the  Disabled emphasized that transportation  and housing needs can be effective barriers to education. People unable to use  public buses must arrange their own transportation or use Handydart buses. Handy-  'ñ† dart requires advanced booking and cannot always accomodate schedule changes.  Affordable housing adapted to the individual's disability, yet within reasonable  commuting distance to the educational  institution, is often an unrealized precondition to higher education.  Finding the necessary equipment, such as  wheelchairs or print enlargers, can involve  long waits and finding your way through a  maze of providing agencies with diverse  mandates. Some prospective students find  themselves too disabled for service agency-  "A", but not disabled enough for serive  agency "B". This scene gets worse when  human support is needed.  Assistants  Physically disabled people can usually get  paid personal assistants for everyday needs  such as eating, washing or dressing. But  it's much harder to get funding to pay  assistants to help with organizing academic  study. If contacted ahead of time, professional librarians at many institutions will  arrange to have books collected. Carrying,  organizing, and returning materials are  left to the student.  Often this means a heavy dependance on  family, friends and volunteers. Coordinating the work of a number of part-time  assistants can become a major administrative task. Because this support is delivered  by volunteers, there is additional pressure  put on the disabled person to show her  appreciation and remain even-tempered. As  Peg McTague, a graduate student at UBC  pointed out, "It's quite possible your support will walk out on you if you get too  snarky."  This dependence on the goodwill of others  constantly militates against the disabled  person's struggles to become as independent as possible. Without paid support  staff, educational access remains a privilege accorded only to those with high academic abilities, tremendous will power and  superior skills in handling people.  Women Only  Most of what has been described applies  equally to men and women. Most of the  women interviewed for this article stated  that gender wasn't an important factor in  disabled people's access to higher education.  But Peg McTague qualified this view with a  few insights. She pointed out that the  general trend in society to encourage  women to be passive is even more evident  for the disabled. Women are often treated  as "intellectual lightweights" and not  encouraged to compete. Considering the  determination and persistence it takes to  overcome existing barriers, this could  effectively defeat many women before they  start.  Disabled Students continued page 32 18   Kinesis   April'85  Disabled need accessible transportation  by Maura Volante  Those of us riding the buses in Vancouver  often notice how inadequate the service  is for the exorbitant fares they're  charging. So I was not surprised to hear  from Jill Weiss of the B.C. Coalition of 'ñ†  the Disabled (BCCD) that the situation  for transporationally handicapped women  in the Lower Mainland is much worse.  " About half of disabled people are trans-  portationally handicapped in that they  can't drive or take regular public transit.  If you are one of the more than 18,000  registered users of the segregated transit  system, called Handi-Dart, your opportunities to get around are severely limited by several inadequacies in the system.  For one thing, there just aren't enough  rides to go around, and for another, the  system is organized in a confusing and  inefficient way. As Jill explains, "Within  Vancouver there are two agencies that contract with the government to provide Handi-  Dart but one of them is really six smaller  agencies. So there are seven numbers to  ' call in Vancouver for Handi-Dart. Of the  two big ones, one covers all of Vancouver,  the other one divides Vancouver into  subsections. Now already that's so confusing that most people don't understand."  Many people get used to calling-one company, and don't know that the others  exist, or that different companies have  different booking policies, so they miss  out on potential rides. "It's a disadvantage for people who are less active and  less connected. So the more severely disabled you are, the less likely you are  able to use the system."  The system becomes less usable as well if  your purpose for moving around doesn't  fit into the high priority category. When  you phone for a ride you have to tell the  operator not only where you want to go and  when, but why. Medical, work and school  rides are high priority. Anything else is  low priority, and there's a good chance  you'll be turned down. Jill said that she  gets turned down 30-40% of the time.  Nor is the answer always to call ahead.  Some of the'operators won't take bookings  more than a day ahead for a low priority  ride, while-others will take bookings a  month or two ahead for any kind of ride.  Even for going to work or school, the  system is not dependable. You can request  a regular, booking but there's no guarantee  that you'll get it, especially if you're  crossing'boundaries. For instance, North  Vancouver only has Handi-Dart buses going  into Vancouver twice a week. Weekends and  evenings are skeletally staffed, with five  buses on for all of Vancouver. "If one  organization has a big meeting it could  conceivably use all the buses". Other  times a person will be told that "we're  always booked oh Wednesday mornings", so  that she will have to carefully organize  around these heavily booked times.  Another problem Jill pointed out is that  the drivers are not legally required to  provide assistance. "They're supposed,to  put your chair in and out of the bus,  but if you're in an apartment and you can't  push the elevator button to go down, the  driver is not required to come up and  push the button for you. And your homemaker  is not legally allowed to do it either. In  reality, the chances are that your home-  maker or the driver would assist you,  but some of them wouldn't, and you don't  have a right to that."  The Handi-Dart is also more expensive  than the regular bus, costing $1.25 each  way, a severe hardship for many who are  dependent on the Ministry of Human Resources  (MHR) for their small income. Many women  who cannot use the regular buses-are.not  even getting the handicapped allowance,  because of sexist treatment by doctors  who see -them as malingerers. No discount  fares or fare cards" are available for the  Handi-Dart, either, making it an unusual  luxury for many to get around at all.  One recent improvement for those who live  in Vancouver is the appearance of wheelchair accessible taxis. This is still not  a solution for most women, who cannot  afford taxis. However, it is an important  resource for back-up and emergency needs.  So far Vancouver is the only city in B.C.  to have the "camel" taxis, and many  communities around the province have no  Handi-Dart service. As difficult as it is  in the Lower Mainland, it is much worse  in these rural areas and smaller towns.  Women in areas with no transit system are  basically reliant on family and volunteers,  which doesn't always work out. As Jill  points out, "If you're in an electric  wheelchair you can have al?. the volunteers  you want, but if they don't have a vehicle  with a lift you're not going anywhere."  Jill spoke of the devastating effect of  this transportational isolation, recalling  the early feminist realization that isolation was one of the key problems relating  to the oppression of women. "If you can't  get out very easily, you're just not there.  You're not part of society. The world goes  by and there you are." She said that transportation is really the key issue, because  all the improved access to schools, work  places, etc. is useless if people can't  get there.  of which is so obvious that it's incomprehensible that it hasn't been done long ago.  Due to the separate operators, each with  its own booking number, the Handi-Dart  system in Vancouver is very inefficient.  The BCCD has been lobbying for' years for  a central dispatch. "There should be one  number that you call, and they have on  computer all the vehicles and they put  you on the" most efficient route. Right  now you could have three or four operators,  each carrying one person along the same  route to the same place."  But in order to accomplish equality of  transportational access", which is the principle behind the BCCD's efforts, the system  of public transit must be integrated to  accommodate disabled people. A segregated  system can never accommodate an increase  in the activity of disabled people, on  economic grounds, because each ride costs.  "But .if you make the buses accessible, each  additional ride doesn't add to the cost a  all. As more people ride it, the cost per  ride keeps going down."  We spoke about the situation in Seattle,  where accessible buses have been introduced  with great success. She told me that they  have actually produced a kit outlining  how to go about this integration process.  It seems that a key component is public  education, to encourage disabled people  to use the system, and to make the general  public aware of the need for the changes.  Jill told me that it doesn't work well to  "retrofit" (add a lift on) an existing  bus, because neither the lift nor the bus  functions reliably. So the reasonable  way to integrate the system is to buy  buses with lifts when it's necessary to  buy new buses anyway. This is a slow process, but she emphasized that the disabled  community is willing to go slowly in order  to achieve integration in a cost-efficent  manner. She says, "We can't afford to  waste money. We have too many needs that  are too expensive."  She pointed out that there will still be  a need for a segregated system to serve  people who can't get to the bus stop or  for other reasons cannot use a bus. So the  combination of integrated and segregated  systems would be needed to provide the  longed-for "freedom to travel".  Jill had sevi  the transpor  for April '85   Kinesis   19  A  ccess  and integration  the cornerstones of  independent living  by Elaine Park  For disabled women, "liberation" has a  special meaning. While we are all denied  free access to work, political power and  personal safety, the barriers to independence for disabled women tower. The barriers can be physical or social. The cycle  of poverty, paternalism and dependence  leading into and out'of low social status  is familiar to all women. Lack of access  to money, education and the right to self-  responsibility build walls as insurmountable as a flight of stairs is to a wheelchair. And there is still that physical  reality for women who do use wheelchairs -  stairs, curbs, hills, bumpy sidewalks,  narrow hallways and doors, out of reach  kitchen cabinets and stoves that can't be  used without risk of burns.  The absence of these barriers allows disabled women to participate more freely in  society. Access and integration are the  cornerstones of independent living. Independent living is more than a catch word  in the disabled community. The term comes  from a consumer-based movement that got  its start in California in the 1960's.  This movement has a specific goal - to get  disabled women and men out of institutions.  For severely disabled people, this may  mean moving from the extended care wing  of a hospital to a small group home. For  people who can look after their own needs,  independent living comes with the move  from a group home to an apartment.  Education and affirmative action programs  will help, at least theoretically, to  counteract the discrimination that keeps  disabled women from working and participating in the community at large. In the  realm of the physical, environmental  design and technology are the major elements of accessibility. Kitchens with cook-  top ranges and wall-mounted ovens make  cooking possible for wheelchair users. In  the bathroom, a wheelchair modified unit  will have space for a chair to manoeuver  and grab-bars to make access to the toilet  and shower safe.  Technological assists give movement impaired people control over their physical environment. The tap of a finger on a computer key board can open blinds, turn on  lights, turn up the stereo. A suck and  blow operated system lets a mouth do the  work. All this has a simple but profound  effect on the life of disabled people.  Every function a person can do by herself  makes her that less dependent on someone  else and that closer to independent living.  Physical design has an impact also on  integration. Canada Mortgage and Housing  Corporation (CMHC), a federal crown corporation, has for several years -now required that social housing projects have  a minimum of 5 percent disabled accessible  suites. A good idea at first glance, but  a nicely designed suite on the main floor  of a three storey walk-up does not do  much to integrate a disabled occupant.  Placed in a co-operative, where the guiding principle is community, the isolation  becomes even more unbearable.  Vancouver is now the leader in  providing accessible housing in  Canada.  If the building itself is located on a  steep hill, wheelchair users and other  mobility impaired people are cut off from  the surrounding community. A trip to the  store to shop for groceries can become  another -task for which help must be asked.  Unless the project is near a well-serviced  busline, a disabled person will be trapped  in a narrow neighbourhood with no means of  access to the rest of the city. Good bus  service usually comes with other community  amenities. The kind of project that provides real independent living is built in  the kind of neighbourhood that has stores,  libraries, community centres, schools and  parks close enough to be wheeled to.  For me, writing about independent living  is kind of like telling a good news/bad  news story. First, for the good news:  Vancouver is now the leader in providing  integrated accessible housing in Canada.  This is because of the active participation of the disabled community in the coop housing sector. Their involvement began  in 1981 when a society was incorporated  to deliver Access Housing Co-operative,  a project sponsored by the B.C. Coalition  of the Disabled. The society, BILD, was  founded by a coalition of consumer based  and service provision organizations. The  mandate they gave BILD is to ensure,  through development and education, that  a full range of housing options is available to the disabled. Since then, BILD  has acted as development co-ordinator for  10 co-operative housing groups.  Approximately 25-30 percent of the memberships of these projects is made up of  disabled people. The buildings themselves  are 100 percent accessible. Ramping and  elevators allow people to get around within the projects and common areas are fully  accessible. Non-wheelchair modified units  all have doorways that can.accomodate  wheelchairs so members can visit each  other.  Now for the bad news. Right now BILD,  along with every other housing resource  group in Canada, is working with co-op  groups to get 1985 funding approval from  CMHC. Last year the sector was dealt a  blow in the way of a funding cutback. This  year, co-ops that want to build fully  accessible buidlings are facing an additional barrier. The local branch office  of CMHC has decided that social housing  should be targetted exclusively to low  income families. And though it's difficult  to believe in 1985 the conservative  government seems to define a family as  a mother, a father, their 2% kids and  their dog, the fact that many disabled  people are parents or children is not  being taken into account.  Bob Nicklin, the Vancouver Branch Manager  of Social Housing has been quoted extensively in the media as saying that 5 percent disabled suites is adequate. As  proof he is using a city study that is  not yet complete, has not been published  and has not even been made available to  City Council members. CMHC's decision to  build only family housing has resulted in  a new evaluative criteria being applied  to the 1985 projects. The criteria were  just recently announced, about five months  after Phase I of the application procedure  was completed. Simply put, the Corporation  has decided to allocate ground-oriented  townhouse projects to the co-op sector to  house families. This decision represents  a serious threat to independent living.  Suburban townhouses are far away from  commercial and community amenities. Bus  routes are few and far between. Worst of  all, townhouses can not be elevatored. The  5 percent minimum of wheelchair units  will once again be relegated to the first  floor of two storey townhouses. This is  also a policy that is not helpful for women, especially women who head single-parent families. The notion that families  are only happy in the suburbs rings hollow  for the hundreds of single mothers who  cannot afford an automobile. The theory  that families do not want to live in buildings with elevators can not seem real to  mothers who have to carry babies and groceries up flights of stairs.  The co-operative sector and the disabled  community are now both working to counteract the effects this local decision will  have on the city of Vancouver. This policy  will not be good for the city, nor for its  people. Ultimately, CMHC is responsible  and accountable to the public. As the  community becomes aware of the problems  disabled people are now facing, the Corporation will have no choice but to change  its policy. Disabled women and men have  worked too hard and with too much success  to be turned back now. Mentally handicapped women:  the fight against forced sterilization  by Barb Goode and Esther Shannon  For mentally handicapped people, the  struggle to achieve.control over their  lives is more complex and difficult than  for non-handicapped people. Whether they  be male or female, the mentally handicapped face enormous imposed limitations on  their freedom: they usually have little  control over where they live or who they  live with, and for many the state plays  the traditional parental role, providing  and staffing the institutions where many  people lodge from childhood to old age.  For others, those at home, parental control  extends throughout their entire lives, in  many cases keeping mentally handicapped  .people forever children.  Caregivers, whether parents or professionals, usually control every aspect of the  mentally handicapped person's life.  Whether a person attends school, learns  basic life skills, works in the community  or even makes friends is invariably decided  by others. Our society has believed, and  still believes, mentally handicapped  people are helpless and can decide nothing  for themselves. The idea of an independant,  productive person who also has a mental  handicap is almost beyond our conception.  Over the past ten years, in Canada, and  elsewhere, mentally handicapped people and  their supporters have been challenging  these confining expectations. They are demanding an end to discrimination. They are  calling for integrated schooling instead  of the segregated learning programs that  teach little and so challenge nothing.  They are fighting to close the institutions  which have kept so many bedridden and powerless. They are organizing for a working life  which is non-exploitative and offers hope  for igfclependance. Through all these struggles they ask our society the fundamental  question, "What is normal?"  Feminists will identify with the struggle  mentally handicapped people face. Many will  understand the need for the question%  "What is normal?" Women know our world has  an ingrained definition "normal." We have  learned the world is defined through the  eyes of the white middle and upper class  male. All'-else is "other", meaning less  than, unworthy and essentially valueless.  The ability to reason, judge and decide  was, up to very recently, considered beyond  the capability of women. Women were seen  as feeling creatures, apt to be unstable  and hysterical and definitely not to be  trusted with serious matters, such as control over our lives. While it is no longer  deemed polite to characterize women this  way our society still believes that men  are better than women at intellectual  pursuits.  Sterilization  Deciding what will happen to her body is  the primary issue in an individual's  struggle to gain power over her life. For  mentally handicapped people, as for women,  the extent to which their body is not  their own is the key barometer to the extent of their oppression.  For mentally handicapped people, the fight  to control their bodies takes many forms.  It involves basic life decisions including  where they will live, how they will 'get  around their community, what clothes they  will wear, how and what kind of health care  they will get and how they will support  themselves. Within this range of concerns  one of the most vital issues is sterilization.  If it is true that the women's movement is  a largely white middle class movement then  it is also true that the threat of sterilization is one very few feminists, have faced.  Traditionally sterilization has been reserved for the most ppwerless in our society.  In practise this means that mentally handicapped people, black women, native Indian  women, the poor and psychiatric patients  are sterilized.  In Canada, mentally handicapped people  were sterilized as a matter of public  policy up to the 1970's. In the 1920's  Alberta, British Columbia and Ontario  led the way in passing legislation that  empowered the state to routinely sterilize  mentally handicapped people. The rational  for this legislation were the ideas of  Sir Frances Galton, the founder of the  Eugenics Movement. Eugenics, which means  "well born", held that the laws of heredity solely determined the traits people  were born with. Galton's followers argued  that "mental illness, mental handicaps,  epilepsy, criminality, pauperism and various other social 'defects' were almost  exclusively hereditary."  Herbert Spenser, another key Eugenics  movement theorist, and the man who coined  the phrase 'survival of the fittest' warned that the 'fit' were facing depopulation  because the 'unfit' had a higher reproductive rate.  Adolf Hitler's Aryan race supremacy poli-^  cies, which led to the deaths of over 6  million Jews and thousands of mentally .  handicapped people, homosexuals, lesbians,  gypsies and others, were based on Eugenics  Theory.  While the Eugenij|sv'movement' s ideas were  central to the justification of sterilization, governments .had a number of additional concerns. For example, mentally handicapped people were considered an economic  burden on the state. In pure bueaucratise  this was described as follows:  "As our society becomes  technologically sophii  the productl  benefit cost  becomes incn  scale the mei  tore and more  ated and demands  : freedom from discomfort,  in of each individual and the  ratio of each expenditure  tasingly important. On this  itally handicapped are in  direct competition for personnel and  funds with other programs."  Barb Goode, an activist in the movement  for rights for mentally handicapped people, has been involved for over four years  in the fight against sterilization. She  is a former member of the Canadian Association for the Mentally Retarded's (CAMR)  Consumer's Committee, which li i- Von working since 1981 on the Eve caseT^ffiPl^"**^  case, in which a woman's mother is  petitioning for her ste:  may prove to be  cedent-setting  Basically the question here is what i  cost benefit of the mentally handicapped  person.  Another contribution to rationalizing  sterilization has been the 'necessity'  for population control. Such and such a  country, perhaps one day ours, has too  many people. What shall we do? Generally  those arguing for population control mea- 4  sures suggest such control should be implemented on the basis of an individual's  contribution to society. The handicapped  and the poor are two groups which control  advocates believe contribute little or  nothing to society.  Although British Columbia's sterilization  laws called for consent, if the patient  was deemed capable of giving that consent,  there is no way of knowing what in fact  informed consent entailed. In Alberta the  . consent of neither the person nor her  parents or guardians was required.  Sterilization legislation, and the B.C.  Eugenics Board which administered it, was  repealed in B.C. in 1973. The Alberta act  was repealed in 1971. In 1978, Ontario  declared a moratorium on sterilization.  Few statistics on the number of people  sterilized in B.C. are available. We do  know that in Alberta in 1971, the last year  the legislation was in effect, 78 sterilizations were proposed, 77 were approved and  55 were performed. Sterilization supporters  suggested there were many benefits to  mentally handicapped people. They included  theraputic reasons, removal of the threat  of parenthood, the inability of handicapped  people to provide financial support to  their children and reasons of personal  hygiene.  A striking aspect of all these reasons is  that they could be transferred to any group  in society. The extent to which they exist  in any given individual situation is also  the extent the state, or the community,  has failed to provide.for the needs of  •people outside a narrow range of experience.  June 4th of this year.  Goode, while sympathizing with the feelings  of parents concerned about their children's  future, does not support arguments which  view sterilization as in the best interests  of mentally handicapped people. She says  the CAMR Consumer's Committee has developed a set of guidelines to determine when  sterilization is acceptable.  People need to recognize, says Goode, that  sterilization is a total invasion of privacy, the privacy of a person's body. Only  if the best interests of a person, not her  parents and not the state, are served  should sterilization be considered. As far  as I'm concerned that means proven medical  Goode stresses that a lot of so called  'normal' people are out there and are not  good parents. "Some are abusing their  children and no one is deciding for them  that they can't be parents. People think  that mentally handicapped people can't be  good parents. Well not all of us want to  be parents, but some do. The problem, as  I see it, is that there is no training  and no support for people, all people,  . who want to have children and who want to  do a good job.  "I think it's up to the community, to the  society, to provide support for parents,  all parents. As for mentally handicapped  people having children who are mentally  handicapped, I think that is hogwash. All  women are at risk of having mentally  handicapped children. This society needs to  make room for all people."  Goode points out that although legislation  has been changed, mentally handicapped  people are still being sterilized. "It's  happening, and we just don't know about  it. And today it's happening far more to  women than to men."  "It's easier," she says, "for people caring for mentally handicapped women, particularly in institutions, if they are  sterilized. If they have a hysterectomy  they don't have periods, and that means it  is less trouble to care for them."  Goode points ouc||prat people are afraid  mentally handicapped women will get pregnant , "and who will take care of the  baby?" Men df|a't get pregnant so there is  less worry about them. She says people  are uncomforlpble with the idea of mentally handicapped people being sexually active.  "When a parent or staff sees or knows  about a woman who has a handicap and is  sexually active tffgl^get nervous. The whole  idea is wrong to them, a^^it's the women  who are pijpsured around their sexual  behavior.1*:^ they don't change, parents  and sta|||j|;ftink sterilization is the  answer. Mentally handicapped men don't  have the same experience mainly because  ^roy don't get pregnant.  S"I-think", says Goode, "that mentally  handicapped people should have the right  to be sexual. It's part of growing up,  it's part of life. If it makes people uncomfortable they should think about why  that is."  Goode believes that one of the major reasons mentally handicapped people are  sterilized is'because 'normal' people  think they can't communicate: "They  think that if you can't speak you can't  dcate, and so you can't learn. Well,  of course many mentally handicapped  people do talk and for those who can't  there are other ways of communicating.  There's sign language, Bliss boards and  more ways are being developed every day.  "Talking is only one' way of getting things  across. Of course the other ways are  more time consuming and take more patience.  I think too many people want everything  to happen quickly, as fast as they are  used to. People need to understand that  different people take different times to  learn and there is nothing wrong with  that."  According to Goode, all people need to  f-fg|f|jijypr't the fight for rights for mentally  handicapped people. They need to educate  themselves and others-. They need to  think about what it means to label people.  Labels are for jars, not for people.  "'Normal' is a label, 'mentally handicapped' is a label. People need to challenge  these labels and double standards. We  need to speak out for each other. We need  to look around us, wake up and think about  it, what is normal, anyway?"  BC Supreme Court judge  decides against sterilization  :*»&fSEebent British Columbia Supreme Court decision by  Mr- Justice Wood has wontpational acclaim from those  active in the fight against sterilization.  Justice Wood found that it  ist of Infant K that she be  In the Infant K case, Mr.  was not in the best inter  sterilized,  Infant K's parents sought the operation,.with the support of their doctors, because^K.> a ten-year-old girl,  was believed to suffer a 'phobic aversion to blood."  The parents were convincfedS that the onset of her  menses would be profoundly traumatic for her. As well,  they were convinced she could not manage basic menstrual hygiene.  The court described the parents as loving and caring  people who had spared no effort over the years to provide for their daughter. However, Wood, in a precedent  setting decision, found that it was not established  that "the best interest of Infant K would be served  by the operation." He ordered that "'the proposed hyster  ectomy not be performed without the further consent of  the court."  The decision makes important contributions to the law  around sterilization. Wood found that:  •anyone, even a stranger, could intercede on behalf of  a person facing sterilizatiortl"^^  •any sterilization without a valid consent would constitute a batter^, the fact" that Infant K will never  have children does not make her right to reproduction  any less importanl^%^|be^T!:;v%.^  •a decision to carry out an operatic^ "on a minor for  therapeu£p»Ef:>reasons cannot be a doctor's sole clinical,  judgment, nor that of the child's parents,'  •where surgery is-pxopolied to deal with an anticipated  problem* or condition,\tli6-evldlaa&e"smixst establish>&^  substantial preponderance of benefit over risk.  , •trie-party who asserts the need for a non-therapeutic •  sterilizaMon.must demonstrate by clear and convincing  evidence that it &s5 in the best^interests of the' .  handicapped person. 22   Kinesis   April '85  Living with a disability  by Lori Bremner  The following article was originally a  term paper. It has been edited only for  length.  It's raining as I drive into the parking  lot. I look for the designated handicapped spots and head in that direction.  Just ahead of me, another car pulls into  one of those stalls, which happens to  be the last one available. I see a man  get out and open his umbrella. I honk my  horn to catch his attention and he turns  to give me a disgruntled look. I point  to the disabled sticker displayed on my  vehicle and silently curse him. He nods  his head in assent and moves his vehicle  to the other side of the lot, further  from the building entrance. I feel satisfied;: I've caught one in the act. •fPiS$i|*;  After I've gotten my wheelchair out of  the car and pulled my body into it, I  push myself toward the building. A young  woman standing near the entrance gives  me the thumbs-up sign, she has witnessed  these events and tells me that her father  has polio.  As a disabled person, I know this scenario  well. I've been in my chair for seven  years, and in this time I have gained  special kinds of knowledge. One of the  first things that I realized was that I  - Lori - was to be treated as different  due to the loss of some of my biological  functions. I felt like the same person,  but people were treating me as a different person. They fussed, they stared, they  gave me long pitying looks, they told  me that I had guts and that I was "a real  trooper". I wondered if they and I had  the same person in mind.  When I became disabled, I found security  being with other disabled people. I found  that I could be Lori with problems like  everyone else. I preferred the company  of wardmates and nurses in the rehabilitation centre to that of other close  friends and family who were trying desperately to understand. They, like my family,  shared my feelings of frustration and  helplessness when I was unable to make  my body do what I wanted It to. I found  that I could count on them as allies in  my identity crisis.  There is an alliance between disabled  people and those who are their intimates  or are privy to things which take place  behind the scenes. This is the reason  why I exchange 'hellos' with a stranger  in a wheelchair; this Is the reason why  the young woman in the parking lot gave  me the thumbs-up sign.  I became a paraplegic after I'd been  socialized- into a society which assigns  negative connotations to a disability -  unsightlihess, dependence, impotence. As  a result,- much of my time is spent  rejecting these classifications of 'disabled'. I focus on projecting an image  that is strong, capable and independent -  as able-bodied as possible. The signs of  disability (my wheelchair and my body)  draw attention to the fact that I am  'different', and I may attempt, to censor  certain types of information about my  disability.  Viewing ourselves  on our own terms'  The appearance of my body is important.  Most people first notice my chair, then  look to see who is sitting in it. This  is when my body can give me away as 'the  gimp'. Therefore I am conscious of the  position of my feet on the footrests of  my chair. Before I go out in public, I  check to be sure that my pant-legs are  pulled to my ankles and that my feet  aren't pigeon-toed.  Another sign of disability which draws  attention to the fact that my body is  'different' is leg spasms (a muscular  reaction that causes the legs to shake  and bounce up and down). When I'm in a  crowd of A.B.s.(able-bodied people),  excessive leg spasms can be embarassing  as people look in surprise and puzzlement.  Periodically, someone will ask if the  spasms indicate that I can move my legs.  I give them my prepared answer, the one  that I have been giving for seven years:  a series of half-truths and a little imagination; a quasi-medical explanation explaining electrical impulses from the  brain. When the air is thick with tension  and everyone is trying to ignore my  spasms, I will crack a joke; I'll say  something like "Anybody want to dance?"  As noted above, a wheelchair is the  identifying symbol for our 'group' (eg.  on parking signs), and it signifies physical limitations. Generally, it is difficult to conceal a wheelchair, but not  impossible. Examples which come to mind  are -driving my vehicle or sitting at a  ■ table where the view of my chair is obstructed. Usually I become aware of this  concealment When I have received an "interested" look from a man.  When an empty wheelchair is placed among  two or more people, there can be an  ambiguity of the disabled person's identity. I remember an incident when my grandmother and I went to a shopping mall.  There were a few people standing about as  I parked the car in the handicapped stall.  I distinctly recall the looks of surprise  as my grandmother stood up, and pulled  the wheelchair out of the back seat for  me. Clearly, they were expecting the-  grey-haired 'little old woman' to be the  one needing the wheelchair. There seem  to be some public preconceptions about,  what a disabled person looks like.  Often the stereotyped image of a disabled  person is that of someone who does not  seem to appear 'normal' in body. (There  should be some overt evidence of physical  deterioration or deformities). Often  there is a reluctance by able-bodied people to deal with the sexuality of disabled  people. I have found that more men will  be sexually overt when my wheelchair is  concealed, as opposed to those who display reluctance with its visibility. With  the latter, many men have told me of their  ambivalence in approaching me as a sexual  being. (They were uncertain and often  wanted to know what my 'capabilities' are.)  I will readily reveal information about  my wheelchair and the need for access to  buildings etc., but I am reluctant to  disclose information about the physiological changes that have taken place in my  body as a result of paraplegia. Often I  find that I feel pressured to reveal  personal information to A.B.s for the  sake of public education, as in the example above where men were uncertain if I  could still enjoy sex. When I do reveal  such information, there are other types  of knowledge that I hide.  Information that is considered more personal (sexuality - sensory capabilities  as in the ability to have an orgasm) or  more threatening (the loss of muscular  control over the bladder and bowels) is  closely guarded. When I enter a friendship with an A.B., I spend much time observing them and trying to discern if they  will reject me when they discover that I  have wet pants. Generally, I look for what  I classify as maturity  or some sort of  sophistication  in the A.B., or for a  sense of them having been around  before  I will disclose this personal information.  I classify those who I think will reject  me as 'flakes' (superficial) and try to  end the friendship before I have an  'accident'.  There is much tension management and the  ever-present fear of discovery. I am therefore always conscious of my fluid intake and the location of the nearest wheelchair accessible washroom. Strong tingling  sensations tell me to head to the washroom,  but I have to get there in a hurry so I  try to sit where I will have a clear path  to the washrooms such as near the door  or an open aisle. If I am going to a  public building, I must call ahead to  ensure that the washrooms will be acces^-  sible. If their facilities are not accessible - and I want to go badly enough to  risk a urinary tract infection - I will  use a temporary 'leg bag' to collect the  urine.  Being on the brink of an 'accident' will  often lead to a premature disclosure of  information about one's 'drainage system'.  When I have wet pants, I have a choice of  IT CGULPNT UAME HAPPENED  TO A'hUCER* PERSON.        * April'SS   Kinesis   23  being honest or creating an explanation.  There have been times when I have explained to friends that I must go home to  change my pants because I have had an  accident and didn't realize that I had my  period. (Having an accident with one's  period is a more socially acceptable  explanation because it could happen to  any A.B. woman). In other cases, I have  kept a pair of identical pants in my  vehicle, this way I can excuse myself to  go to the washroom, sneak to my car, and  return with no one knowing anything different. I take longer in the washroom  than most A.B.s, so the time elapsed can  be explained that my wheelchair got stuck  in the cubicle or'that I chose to use a  washroom in a distant location because  the closer ones weren't vacant.  The accidental discovery by an A.B. of  this type of information and behavior is  often a source of much humiliation for  disabled people. The motive for concealing such information is obviously a fear  of rejection from others.  I can remember sitting in my  parked vehicle outside a building  for ten or fifteen minutes, trying  to build up my nerve to face the  people inside; I resented the  stares of the children.  Related to this concealment is the danger  of self-rejection. As I spend time trying  to devise ways and excuses which spare me  from an uncomfortable explanation, I become increasingly self-conscious and  ashamed of those aspects of myself which  are considered socially unacceptable. My  excuses become a form of security, and I  may regulate concealment into my lifestyle. I view myself with (social) disapproval, and I may feel threatened when  I am with an unknowing A.B. friend. Concealment can be used out of concern for  others (for what they may or may not be  able to. cope with), but it can be detrimental when used to a great extent for  self-protection. When concealment is  used to camouflage self-doubt, shame and  anxiety, it increases the danger of self-  alienation.  Shortly after I became disabled, I felt  acute shame of my body. I felt alienated  from it is as I attempted to juggle my  identities as a former A.B. and now as  a disabled person. Whenever I looked into  a mirror, I was perturbed by what I saw  as 'the stranger in the wheelchair'. When  I have felt 'strange' with my body, I  have viewed it from the perspective of my  former A.B. self. I feel trapped because  I no longer have control over half of it.  I feel that my 'gimpiness' has been imposed upon me. I can remember sitting in my  parked vehicle outside a building for ten  or fifteen minutes, trying to build up  my nerve to face the people inside; I  resented the stares of children. As a former A.B., I felt like the same person  inside,  but there was an upheaval between  the way I identify myself - as an A.B. -  and the things that society informs me  about myself - I am 'strange' or 'differ-  This dissonance was exacerbated by my  attempt to carry on with 'life as before'.  I did not want to acknowledge the fact  that I was disabled. Often, when I was  in public and saw a stranger in a wheelchair, I would avert my eyes or quickly  duck behind the nearest pillar or sales  display so that I could avoid acknowledging their presence, their similarities  to myself. I did not want to believe that  I looked like them.   I was enraged by pre-  sumptuous attitudes which led many A.B.s  to treat me as a defenceless victim; I did  not want to believe that people would place  me in such a category.  A major step toward solving this dissonance  - adjusting to my disability - was to question social values and attitudes. I spent  much time thinking about the way people  treated me as a result of some physiological changes in my body. I realized that I  carried a different body posture - (always  sitting), but from outer appearances at.  least, my body didn't appear to be any  different from the 'norm'. I questioned  the notion of a 'beautiful body', and wondered if this was what many A.B.s thought  that I no longer had.  I thought about numerous women's magazines  which informed me about such things.as how  I could prevent having wrinkles or sagging  breasts when I reached 40. What had seemed  important to me as a young A.B. person  (I was injured shortly after my 16th birthday), suddenly seemed trivial and.irrelevant. The majority of people do not have,  nor ever will have what is commercially  defined as a beautiful body. I also questioned what it meant to me  and those close  -to me if I wet my pants, and found that my  answer was insignificant.* I've found that  in my adjustment to my disability, my  opinion of myself should be my focal concern. A supportive circle of friends and  family combined with a healthy self-image  have pulled me through many difficult  periods.  It would be incorrect to say that I've  totally accepted my disability. Rather, I've  adjusted to the fact that there will be  frustrations which accompany it - (patronizing attitudes, lack of access to public  facilities), and periodically, such frustrations will put me into a state of depression. However, the longer that I am  able to identify myself as disabled, the  shorter the length of my depression. This  adjustment has been a gradual process,  and I've come to view my paraplegia as a  in my life.  ilH  When I evaluate different experiences in  my life, I often compare those which  happened before my accident and those  which have occured since. I am surprised  by how much I've forgotten when I see  photographs of myself standing. At my  parents' home there is a cement block with  my footprints in it, an idelible reminder  that I once stood  on the face of this  earth.  As I've grown to identify myself as disabled, my wheelchair has become an extension of my body. In my mind's eye, my  body image shows me sitting in the chair.  I feel insulted when people trip over it,  or stand talking with me and kicking my  tires. I feel stranded if I've been sitting  on a piece of furniture and someone removes my chair from my reach. Sitting on  an airplane, near the window, and watching my chair being taken away with the rest  of the luggage, I find myself feeling sad,  like I was saying goodbye to a friend, and  at the same time, cursing the baggage  crew in the event that they might damage  As I've come to accept that the public  identifies me as disabled, I've learned  to use different strategies to deal with  A.B.s. When it seems obvious that an A.B.  feels uncomfortable with my disability,  I will try to drop bits of information  which show that I am comfortable. Some  paraplegics tell jokes while others  attempt to ignore the A.B.. My own reaction to an uncomfortable A.B. often depends upon my mood and what I deem to be  their sincerity.  Often I enjoy making an A.B. feel uncomfortable with my disability. It becomes a  form of power which I wield in social  interactions. I recall entering a shoe  store one evening when I was in need of  some slippers. I'd picked out a pair and  asked the clerk if she would find a pair  in my size so that I could try them on.  When she returned from the storeroom, she  knelt at my feet and held out one of the  slippers for me to put my foot into it.  I could easily have picked up my knee,  taken the slipper and put it onto my foot,  but I didn't. When my foot didn't move,  she said "Oh", and as she realized the  problem, she grabbed my foot and tried to  stuff it into the slipper. Then she asked,  "How does it feel"? (I couldn't resist)  I replied, "Well, that's half of my problem". The poor woman was quite flustered,  and almost gave me the slippers to be rid  of me.  Much in-group humour is concerned with such  narratives, often at the expense of an  unknown A.B.. Often group members will  relate seemingly bizarre stories which are  appropriate because one of the actors has  a disability.  Because I feel quite accustomed to public  treatment, I feel better able to help  make it easier for newly-injured people.  I view my role as an ambassador of sorts.  The more often disabled people are seen  in public, the greater the likelihood of  public acceptance. I make a point of being  seen in public as often as possible. I  make formal complaints when public places  are not easily accessible. More public  awareness will lead to fewer questions,  doubts, fears and hesitations from A.B.s,  and will make it easier for the ever-present newly-injured.  A large proportion of the disabled community may be considered newly injured.   Some  50-60 percent of disabled people do not  maintain an active lifestyle. While not  all of these people are newly injured,  their reluctance to deal 'publicly' with  their injuries binds many of them into a  newly injured mind-set. Many rarely leave  their homes except for necessities such as  groceries and doctor visits. They live  within four walls.  A  lack of awareness and sensitivity on the  part of the general public has largely  contributed to this phenomenon. Inadequate  public transportation systems and inaccessible public buildings force disabled  people to remain at home and rely upon the  aid of A.B. 'helpers'. Public attitudes  have often created an obstacle for those  disabled people who have attempted to recreate their own definition of a normal  lifestyle. Our culture encourages a very  restricted view of normalcy.  This attitude has much to do with what the  media defines and perpetuates as the 'good  life'. The 'good life' usually means  having lots of money and a beautiful body  and being able to 'score' or otherwise  attract members of the opposite sex. The  images incorporated into the portrayal of  the 'good life' most often exclude images  Living continued page 24. 24   Kinesis   April'85  I  \  Interview with Lisa McGann  Sexuality and self-image  by Harris Taylor  -an interview with Lisa McGann, R.N. at  G.F. Strong  Harris: What are some of the problems  faced by physically disabled women regarding sexuality?  Lisa: There's a number of levels at which  this is a problem. It's a problem in the  hospital and in the rehabilitation centre  ...patients are expected not  to be sexual  people in a hospital. And to a large  extent, sexuality is either ignored or  discouraged. And you're dealing with the  health care worker's problems and prejudices in that area as well...Especially  in extended care, you're dealing with  problems of privacy...  A lot of parents, if they have physically  disabled kids, feel sort of that it's  different and they have a hard time talking about sex with them...  I think a big problem for a lot of women  is self-image...that does have an effect  on how they feel as sexual people. Often  they don't feel that they will be sexually  attractive.  Is that reinforced by the public they  encounter?  I think it probably is because they don't .  see a lot of people with disabilities  in the media and health care workers are  not noted for their liberal attitudes  or progressive thinking. So, often just  the reactions of the people that are  working with them can be negative and  really harmful...The people involved in  your actual physical care - it's so sensitive and so intimate that I think they  can damage your self-esteem and your feelings of importance and feelings of attractiveness very easily because they are  intimately involved with you...  What is the public attitude toward women  with disabilities and their sexuality?  The sexuality of a person with a disability is something that people find difficult  to think about and they want you to be  a nice, clean disabled person in a chair.  And they don't want to think about all  the parts of your life and that you have a  right to all the happiness and all the  different sides of life that are offered  to you.  Is it difficult for women with disabilities to meet prospective partners?  That's true. I think for a lot of people,  they feel isolated by their disability. If  they have had a new injury, their old  circle of friends may not relate to them  in the same way that they did previously.  So they may end up socializing only with  disabled people. That isolates their situation and isolates their circle of friends,  the kinds of people they meet, the kinds  of things they do.  A disabled person with an able-bodied partner may find that people are feeling sorry  for the able-bodied partner. And the disabled person may feel like a burden and  that the other person is doing them a  favor by being around.  How does it affect marriages and long-term  relationships?  There's a huge percentage of marital breakdown with patients with spinal chord injuries...It must be 90 percent. It is a  huge strain on the relationship. In the  first place, caring for somebody with a  spinal chord injury takes a real investment  of time and life can be very complicated,  there-'s many changes.. .Having a disability  often limits the spontenaity of your sex-  life and there's fear on the disabled  person's part that they're going to have  some kind of inconvenient thing such as  having a bowel movement or voiding during  sex so they're frightened and that inhibits their enjoyment and their eagerness <  to have sex.  Where do people go after G.F.  Strong?  That is one of the hardest parts of rehabilitation. Often patients end up going to  extended care which is awful and often a  waste of the time they spent at the rehabilitation centre...Extended care units  are basically places where they keep your  physical body alive at a minimal expense...  Are the lack of facilities the result of  lack of funding, poor planning or what?  I think it's a combination of those two  things. They're generally desperately  understaffed or badly staffed, inappropriately staffed, full of ill-trained people.  I guess that's due to people's priorities,  the government's priorities which suggest  disabled people are not important, they're  not taxpayers anymore; perhaps they're  not deserving of the full attention and  the finances of the government. They're in  terrible places.  Is there anything you would like to add?  It's interesting that the majority of  spinal chord injured people are men between  the ages of 15 - 30...And because that's  so, that may affect the focus of different  kinds of research into things that make  life easier for disabled people.  Living from page 23  of disabled people. They are conspicuously  absent from media coverage except in  'special' cases. In these instances, the  disability is the focal concern, and the  disabled person is often accorded a measure  of strength, courage or heroism for having  overcome  the handicap. The realities of  a disabled lifestyle, (reliance on a wheelchair, loss of bladder control), are  never presented as something normal. Instead they are always viewed in melodramatic terms of what the 'normals' have and  take for granted. Often the disabled person is presented as coping or managing to  salvage the remnants of an A.B. lifestyle  - falling far short of obtaining the  'good life'.  The 'good life' is a manufactured notion  which is created for the commercial treatment of leisure time in our culture:  participating in consuming commodities. As  disabled people are excluded from the images presented in the 'good life', our  group 'is excluded for economic reasons.  The majority of disabled people do not  have the purchasing power (most receive-  handicapped 'pensions or similar subsis-  gent incomes)'of working A.B. people. The  latter are'the target audience for purchasing and participating in the 'good  life.' Therefore the concepts of normal, *.  healthy arid able are constructed for their  benefit. illlPll  As disabled people, we are in a unique  position'to make a critical evaluation of  those social values and attitudes which  may not accord us the status of 'normal'  adults. Only if disabled people are able  to view their bodies and lives in their  own terms - as normal  can we begin to  grasp the significance of the so-called  'good life'.  The process of institutionalized rehabilitation for the disabled often serves to  reinforce cultural notions of normalcy.  Rehabilitation often focuses on regaining  as much of one's former lifestyle as possible: making adaptations to an A.B.  lifestyle. For those individuals who are  able to do this, (living alone, participating in sports), the rehabilitative philosophy provides a functional and socially  acceptable method of 'coping'. There are,  however, other individuals who are unable#  to regain the status of 'independent' due  to the extent of their disability. Often  these people feel inadequate and alienated,  and during the first eighteen months of  rehabilitation, there is a 50 percent rate  of demise among those with severe injuries.  As the concepts of normalcy enter rehabilitation, an in-group hierarchy becomes  evident. Those who are able to regain  some status as 'independent' (eg. as  close to 'normal' as is possible) are  ranked above those who are no longer able  to care for their own physical needs (eg.  dress themselves) and those who do not  appear 'normal' (eg. they drool). This in-  group pecking order creates factions within the disabled community and impedes the  group from collective and effective lobbying for civil rights.  Ther  I am  I am  right  ed by  publii  becau  artif  inac  : is much anger inside me, not because  disabled, but because of the way that  treated as a disabled citizen. My  s for self-reliance are often violat-  ystematic discrimination. Many  facilities bar me from entrance  se they lack ramps, elevators, etc.;  forced to rely upon the good will of  people and I am forced to rely upon  icial aids (eg. 'leg bags' due to  essible washrooms).  Now is the time for disabled people to  speak to the public in order to protect  our rights as citizens of this community.  The leader of the present B.C. government  often attempts to trivialize criticisms of  his policies by referring to critics as  people from "special interest minority  groups". While his remarks may seem  accurate, we cannot be trivialized. One in  every seven Canadians has a disability  which restricts his or her mobility. We  may be a minority, but we are not a small  minority. We must avoid being seen as a  potential threat to the majority by insisting on equal results (eg. quotas in affirmative action programmes); we must be seen  as insisting on little more than equal  opportunities: the opportunities to demonstrate our competence and normalcy.  I would like to close by saying that much  of what I have described is very much dependent upon my personality, mind-set and  the experiences which enabled me to integrate my paraplegia into my self-image.  Therefore I cannot claim to speak for all  disabled people, but I can point out that  my situation is typical of the one in  seven Canadians.  All too often I have felt that I must over-  compensate for my 'differentness'. I am  weary of feeling that I must educate those  misinformed A.B. people. I am tired and I  am angry. I long for a time when my 'gimpy'  friends and I are viewed as more than third  class citizens, a time when we are able to  enter all.-public facilities and function  as equals, a time when we are accepted  as equal, and no one has any doubts or  questions about our abilities, a time  when all people have been informed and this  knowledge won't make any difference, a  time when my disability doesn't matter  because no one gives a damn. April ^5   Kinesis   25  Disabled  women:  the reality  of assault  by Kim Irving  The threat of rape is a controlling factor  in all our lives whether we are able-bodied  or not,  but to write about the rape of the  physically disabled is made difficult because there is little information available  and few,  if any, resources.  Further complications are that the disabled  are lumped into categories of being "physically" or "mentally" disabled with little  separation or understanding of their* various  lifestyles, degrees of disability, whether  they were disabled in childhood or later, or  whether their disability is visible or not.i  This brief article cannot possibly explain  the extent of violence against disabled  women and children,  and how embedded it is  in our society.  I hope it's a start.  All the women interviewed are able-bodied  (as I am). A disabled woman working in  sexual violence could not be located.  This February an article appeared in the  Vancouver Sun  newspaper titled 'Victoria-  won't bill abused girl.' The article told  us about "Infant X," a 14-year old physically handicapped (sic) girl who had won a  court settlement against the Ministry of  Human Resources (MHR) for "negligence and  breach of contract" due to the sexual  assaults she suffered while a foster  child in a home run by a (previously convicted) sex offender. This sex offender is  now serving three years for raping Infant  X and "other children".  The story continued, detailing how generous  MHR was, not billing Infant X the regular  penalty of $500.00 per month against any  trust money, as, said an MHR official "this  section (of MHR policy) was (not) written  for situations  like Infant X." the story  also told us that Infant X was "mentally  bright" and a "straight A student in a  regular school." (How does this relate to  her assault?)  . This brief coverage denies that the abuse  of the disabled is even an issue in our  society. It implies that the rape of a  disabled woman is an uncommon occurrence,  and that if it does  happen the woman is  sure to receive justice in the courts. The  government agencies are presented as  shining stars, when in fact they do little,  if anything, to protect the disabled.  The sexual assault of the disabled is ignored, like most other issues concerning  the disabled. Since the disabled are not  seen as viable contributors to society,  assaults against them are not seen as a  serious concern. This leads to the assumption that the assaults never happen. Only  when the disabled serve our needs, for  example, by giving us credit for assisting  them in their "helplessness," are they  allowed to become visible (such as in the  Sun  article). By not including the disabled  in our analysis of rape, feminists relegate  these women to where the government wants  them - silenced.  A lot of hesitation comes from our own  myths and stereotypes of who the disabled  are and what their needs are. As able-  bodied adults, we absorb images of able-  bodied children in the media as sexual/  provocative. Since the disabled girl/woman  is not included in this image, we conclude  that she is safe from offenders.  The reality is that disabled women are  assaulted.  In September 1983 the British Columbians  for Mentally Handicapped People estimated  that 90% of mentally disabled children  were victims of sexual assault. Brenda  Knight, a psychologist working with the  disabled for 13 years, suggests that if  statistics for able-bodied children are  that 75% are abused before age 18, then  certainly the mentally disabled would  be much higher due to their vulnerability.  Children and women in institutions (s.chools,  psychiatric units, group homes) face  additional abuse. Children often end up  in the institution because of "extreme  behaviour" which has been a result of an  assault. Clinicians within the institutions  may choose to ignore rape as a fantasy, or  unfounded, or simply ignore it because  they are preoccupied with servicing the  child for the needs she was admitted for.  Those who are dependent on  caretakers, especially in  institutions, are often powerless  to resist sexual attacks and  harassment.  Jan Forde, of Women Against Violence Against  Women/Rape Crisis Centre says that "those  whoe are dependent on caretakers, especially  in institutions, are often powerless to  resist sexual attacks and harrassment.  Their isolation and dependency make it  difficult, if not impossible, to find contact outside and when they do, they are  less likely to be believed."  Knight comments that when she worked in an  institution she saw forms of masturbation,  self abuse and destructive behavior as  behavior modification in their disability.  "I now know that these were indications  of sexual abuse" she says.  Stephanie Crane of Vancouver Incest Sexual  Assault Centre Society (VISACS) comments:  "In the name of helping people we make  them dependent. Like with children, we dis-  empower the disabled. Institutions are seen  .as solutions so that we can forget about  them." Offenders against the disabled believe that they are rescuing the child/  woman by raping her. They see themselves  as providing a service, as she will never  be "sexually fulfilled" in society.  Most offenders choose to work in institutions, where they have easy access to  children. If caught or confronted with  sexual abuse, most will either be suspended  until a closed inside investigation is  done, or be promoted (to remove them from  that particular ward). Rarely is an offender charged or exposed to the public.  Generally it is agreed that the disabled  are seen as at least as vulnerable as  able-bodied children in terms of sexual  assault, if not more so. Yet sexual assault  laws make no provisions for the disabled  (as -they do for children) in order to protect them (if we are to believe that the  laws protect us).  In court, the mentally disabled are examined for their credibility while the  physically disabled are often held responsible for the attack. In one case the  woman was questioned by the police for  being in a bar - what was a disabled  woman doing in a bar in the first place?  Knight says the government is not required  to provide therapeutic services or assess- '  ment. "MHR can provide some," she continued, "but they are limited. Private therapists are over-booked and do not have the  funding for programs."  Crane agrees: "Services have gone back 20  years. With no resources, no back up, no  training...what are we to do? Because we  don't place value on human equality we  segregate people into groups. Then we objectify them, develop programs for them,  dismiss them...and then we take their  rights away. It's a convenient way of removing responsibilities from us."  Both Crane and Knight feel that a special  unit is needed to access the sexually assaulted mentally disabled girl/woman. The  lack of genuine and adequate help combines  with the isolation and poverty of most disabled women to prevent them from dealing  with assaults that happen.  Knight tells of a deaf woman who had been  assaulted and had only told a few deaf  friends, some of whom had also been assaulted. Because of the isolation of these  women, the woman concluded that the rape  was connected to being deaf. She was surprised to learn that able-bodied women were  also assaulted.  Women in wheel chairs or dependent on walking apparatus who have been raped tell of  how trapped they felt. Many living with  family or friends didn't report the assault  because they didn't want to be a 'further  burden' on the family. These women-were also  quite unaware of any resources or other  options.  As feminists, when we talk about 'fighting  back" we often don't consider that many  disabled women do not have the choice of  running from the attacker, screaming, physically fighting back, or even the ability to  reason verbally with the attacker. Our  rape material is rarely put into braille or  made accessible to disabled women. It is  terrifying and appalling when we consider  the amount of abuse disabled women face,  but as able-bodied women we must include  the disabled in our own education and outreach. Together, we can pressure government  to be more responsible to our disabled  -sisters. 26    Kinesis   April '85  A  EAST  'end  \o&  P3$$  «&&*.  One-stop shopping in a friendly,  social atmosphere at a food store  that you can own. Members can  earn discounts on groceries for  [Mfct     volunteer work if they wish.  »   Open: Tues.-Thurs. 12-7:30  1%  Iff  Friday-Sunday 10:30-7:30  1806 Victoria Drive ^ii  Phone 254-5044 £§^  fttt^U«0,  PAINT'NG  k REN°VA  • RESIDENTIAL  • INTERIOR  • ORYWALL REPAIR  Speaking from the heart  Ariel  Books  Hours: 10 am to 6 pm Monday to Saturday  1 pm to 5 pm Sundays  2766 W. 4th Ave.  733-3511 ^  by Libby Barlow  Marie Putman will not win the Governor-  General 's award for her first book,  Mentely Handicapped Love.   Indeed, it was  all she could do to get her manuscript  read, let alone published.  Mentely Handicapped Love.   By Marie Putman.  Harbour Press, Vancouver. 1981. 42pp.  $4.95.  ^rv^  THE  WNCOUVER |  OUTDOOR '  CLUB  FORWOMEN  jSjteSWWSfeS^  ORGANIZED AND RUN BY WOMEN  For more  information,  Phone:  Dee-875-9021  Jill-732-5607  KEEPHT  FRIENDLY, NON-COMPETTnVE  ATMOSPHERE  LEARN NEW SKILLS  SHARE THE EXCITEMENT  OFTHEOUTDOORS  OREGON .SUMMED  Marcia Meyer  It arrived on the publisher's desk - 39  looseleaf pages printed by hand "sometimes in pencil, sometimes in blue ballpoint, sometimes in purple or red pencil  crayon. It bore the signs of a great  labour."  And it is for the immensity of her labour,  faith, courage and indomitable will that  Marie Putman deserves the attention and  respect of both her peers and the general  public.■  Marie, a woman in her early 20's, was  "born with brain damage" and is classified  as having "mild to moderate" retardation.  This she points out in her story, which  is a "true" one and a recounting of days,  people, events and the passing of time  in Marie's world. She tells us of her  boyfriends, her days in school, how she  likes to read, watch t.v. and listen  to the Bay City Rollers, "Evils Preselty  and Beattles too."  It is a simple  but profound ii  implications.  BOOKSTORE  SCORP.IO  RECORDS  THE   MAGIC  FLUTE  3      HIGHLIFE  RECORDS  BANYAN  BOOKS  BROADWAY  MELODY  RECORD MAN  LITTLE  SISTERS  OCTOPUS   EAST.  In our able-minded  articulations we  assume as 'given'  the ability to  conceptualize, verbalize and compose into  the written word.  From this premise has  evolved the realm of  language arts with  its emphasis on form and aesthetics. Such  an emphasis, though arguably worthy,  often serves to obscure the fundamental  motivation behind our development language,  that is, the desire/need to reach out and  communicate with others. Marie's story  draws the reader up sharply before this  contradiction.  It is all to easy to dismiss Mentely  Handicapped Love  as a non-literary meandering, but we do so at great cost to ourselves, for Mentely Handicapped Love  speaks from and to the heart. As the  publisher points out, Marie was reading  Harlequin jRomances at the time of writing  her story and it "represents to some extent an attempt to see her own life in  those terms." From a feminist point of  view, the relative merits of Harlequin  Romances as a model upon which to base  relationships and an appropriate vehicle  through which to express one's affairs of  the heart are questionable. But if we  suspend this judgement and analysis momentarily, it becomes clear that relationships  and communications with others are of  primary concern to Marie. This rootedness  in 'affairs of the heart' is a significant  aspect of Mentely Handicapped Love.  And of co/urse the writing and publication  of such a book, bridging as it does the  incredible abyss of fear and ignorance '  separating able-minded from mentally  handicapped and retarded people, is important in and of itself. The potential forging  of alliances as a consequence is particularly crucial at this time given a political climate of 'rightism' in which any  deviations from the 'norm' are target for  scapegoating and harassment, if not eventual elimination. If we are to counter such  forces of hate and fear, surely in our  defense repertoire must be an acknowledgement and affirmation of our humanity.  It is for providing us with this and for  nudging us out of our complacency that  Mentely Handicapped Love  deserves recognition as a literary achievement. For  what is a literary achievement but one  which, with authenticity and originality,  puts us in touch with and helps us unravel  the mystery and magic which is humankind. April'85   Kinesis   27  BCCD:  Disabled people  help themselves  by Fatima Correia  Resources for disabled people in B.C.  exist, but they are far from adequate. Jill  Weiss, chair of the B.C. Coalition of the  Disabled, says, "No services are provided  at an adequate level. Services are designed  for people other than disabled people.  These services are not matched to the needs  appropriately, even if the person does get  the right amount."  There are over 600 groups in the province  providing services, but as Weiss says,  "you have to be a genius to use what exists.  For example, there are 12 agencies in the  Long Term Care System providing homemaker  and attendant services in Vancouver. You  are not allowed to choose whether you pay  or the government does. If you want to  change agencies, you have to go through an  appeal procedure and the ultimate decision  is your assessor's, not yours.  "You can't get the services. In a sense you  are disabled by the services, made more  dependent. You are not given enough. You  are humiliated, I think, constantly, depending on your disability and the system  you're dealing with."  Kinesis: What are BCCD's priorities/goals?  Weiss:  Our purpose is equality. We're an  umbrella group representing organizatic  throughout B.C. We want to make change:  all the areas I mentioned. We deal with all  disabilities so there is a wide range of  changes we want. We want adequate levels of  home support services, mentally disabled  people not sterilized against their will,  and people out of institutions.  Basically, we want a disabled person or  family with a disabled person to get all  the assistance they need, designed appropriately for productive living and accessible  in a way that' preserves that person's  decision-making power over every aspect of  their life.  We envision starting an Independent Living  Center, modelled after those which already  exist in the U.S. Services would be coordinated under one roof through a self-help  mechanism, with disabled people running the  How did you get ',  olved with the BCCD?  I had a volunteer reader who had a friend  who was involved with the BCCD. That person  was Tim Louis who was the chair of the Board.  Women, Development and Disability  Women make up half the world's population,  work two thirds of the world's work hours  and comprise one third of the officially  recognized labor force, yet they only earn  1/10 of the world's income and own 1% of  the world's property. Women constitute the  highest number of the world's poor and are  clearly undervalued socially and economically.  In developing countries, women who are disabled have these problems amplified. They  are even more likely to be marginalized  financially, socially rejected and have  diminished access to food, health care,  vocational training and education.  Disabled women in developing countries  constitute one of the most oppressed  classes of persons in the world and yet  their issues have been painfully ignored in  the development, despite the fact that both  the UN Decade for Women and the UN Decade  of Disabled Persons intersect between 1983  and 1985.  Many of the disabilities that impact on the  lives of women are preventable. Women who  develop visual impairments as a result of  technological developments in the electronics industry, could have had such disabilities prevented if there were workplace  health and safety laws in the host countries  where high tech instruments are made.  The 74 million women who have had their  sexuality disabled from the practice of  clitorectomy would not have to suffer physical agony as a result of genital mutilation  if patriarchal fears of women's sexuality  could be calmed and women's rights to sexual fulfillment be recognized and accomo-  Western fears of the fertility of Third  World women has resulted in massive dumps  of contraceptives and sterilization campaigns that have caustically violated,  injured and disabled the bodies of women  in developing countries where there has  been no concern to understand the cultural  realities that dictate the necessity for  women reproducing. Impairment of fertility  can jeopardize a woman's place in the kinship network with the threat of divorce,  thus placing a woman in an economically  insecure state. Such anxieties give rise to  mental illness, endemic to many Third World  In self-help organizations of disabled  persons women are working to overcome the  barriers that they face in their respective  societies. They wish to have the same opportunities as able-bodied women have. They  wish to be seen/recognized/valued for their  abilities,  not their disabilities.  Locally, nationally and internationally,  disabled women are actibely working together  for social change to achieve full participation and equality in the worlds in which  they live.  For more information on development and  disability contact COPOH: Coalition of  Provincial Organizations of the Handicapped,  926 - 294 Portage Ave., Winnipeg, Man.,  R3C 0B9. (204)947-0303.  -from a pamphlet "Women, Development and  Disability," available at the B.C. Coalition of the Disabled.  I had started self-help groups for people  with physical problems. Tim invited me to  come to the BCCD Board to give a talk about  my group. Later on I got on the Board .  First I got involved with the issues that  meant the most to me personally, Homemaker  services and transportation. Later I  branched out into Human Rights and related  issues.  There are organizations run by non-disabled  people who think they're speaking for you  and who question your credibility. There's  something very prejudiced in that. Nonetheless they have money, and credibility. We  need to establish that it's legitimate to  have disabled people speaking for themselves .  How did Bennett 's first restraint program  mobilize the coalition?  Personally, I could just have socked him in  the gut. I mean that in a different sense  than you might think. All the organizations  of the disabled have never had any provincial core funding. So federally the Secretary of State decided to provide a 5 year  program with diminishing funds. No long  term funding for us. We were in the midst  of our first major fundraising campaign. We  had an auction and a raffle and raised over  $22,000 in less than 5 months. Right smack  in the middle of that he dropped that  budget legislative package.  First, we'd organized this incredible  lobbying campaign to convince the federal  government to include disabled people in  the federal Human Rights Act. They had  included us but added some amendments that  made the protection virtually worthless. So  we mounted this successful campaign and the  offensive amendments were dropped.  With the provincial election we were running  around trying to educate people on issues  affecting disabled people. We organized a  big all-candidates' meeting that was attended by 300 disabled people. That was the  biggest gathering of disabled people that  ever happened in B.C.  When he dropped the legislative package we  couldn't quite believe it and it left us  very angry.  We got an analysis out within a week. It  was a devastating package for disabled  people. We joined Solidarity and were  fairly active in the different coalitions.  It was very time consuming. I think that  made a difference. We did change our minds  on some things that made it not as awful.  I think we did a lot of educating. We were  involved with groups that had prejudices or  perhaps unflattering assumptions about  disabled people. Through the public arena  of Solidarity I believe that community  groups and unions now understand our issues  better We also formed allies that we  couldn't have done as quickly. .  The B.C.  Coalition of the Disabled can be  reached at: 204-456 W. Broadway,  Vancouver,  V5Y IR3.   (604)   875-0188. 28   Kinesis   April '85  RUBYMUSIC  Emily  experiments  with music  by Connie Smith  CS: Basically, you were alienated.  E.  . Ya,  very.  CS: Still?  E.  Still.  Hopefully it will stay that way.  CS: Hopefully forever.  I felt a kinship with Emily right away.  My first introduction was through the  cassette she released in 1984. It was  called I've Got a Steel Bar in My Head.  She designed the cover and handpainted  each individual cassette. The song list  was written in ink, and I had to label the  sides of the cassette myself. ("Oh, these  things. Cottage industries.")  I didn't understand all of her lyrics, but  I liked the way her music sounded. And  then there was the title song. I understood  Steel Bar  perfectly. I sang it to myself  when I was alone. ("It's catchy. Can't  get it out of your  head. I've got one in  mine.") Steel Bar  reminded me of Francis  Farmer and I was convinced that Emily was  talking about brainwashing or lobotomies  or something similar. But when I finally  met her, she described the writing of the  song in terms more appropriate to an  Excedrin headache. Oh well. But she said  I could interpret ijt any way I wanted.  When I think of Emily, the word compact  comes to mind. She performs from a table  and she doesn't take up much room. Her  equipment consists of a cassette deck and  two small Casio keyboards. With the exception of the vocals and keyboards, the rest  of the instruments have been prerecorded  and mixed on her porta-studio. She uses a  drum machine, a beautiful wooden bass  guitar, and a variety of sound effects.  She used to play the bass on stage, but  it broke one night while she was playing  it with a drumstick. These are the risks  one takes when being an experimental musician.  An Emily performance is a joy to behold.  She has a solid grasp of the absurd, a  great sense of humour, and one can always  tell when a song is completely  over, because she takes a drink from her beer.  "I've always been a loner. I get it from  my mother. She's the same way. They live  in a nice house in suburbia, but she  doesn't go out with the tea club, she stays  at home. Our family has always kept to  themselves."  Emily Faryna entered the world in 1963 in  Edmonton, Alberta. She is the youngest of  six children,' five girls and a boy. When  she was in the*fourth grade, her family  moved to Richmond, B.C.  "My sisters had records and I'd listen to  theirs. And then there was the radio. I  never really got into what was popular on  the radio. We used to have grade seven  sock hops but I just thought it was garbage. I was listening to old Moody Blues,  kraftwerk, and Jethro Tull. I never liked-  what was that song-Mama's Got a Squeeze  Box.   That was a great hit in grade seven."  When she started buying her own records,  whe bought the Clash and the Stranglers.  In high school, she wrote short stories  and prose. "We were told a lot what to  write. But my stuff was always about the  dark side because I really didn't like high  school at all. I had long feathered hair.  Got my mom to buy me jeans. It still  didn't work. Nobody wanted to be my friend.  So one day I came to class with a safety  pin in my ear.  "When the hardcore scene first popped up  in Vancouver, I really fit right in. It  was great when it was in the small little  halls and everybody was going nuts. It  was the first time I had a feeling that I  belonged. I was totally an outsider in  high school because I wasn't cute. I was  kind of a hairy, gawky girl. I was just  not cool."  Nobody wanted to be my friend.  So one day I came to class with a  safety pin in my ear.  After high school, Emily spent two years  studying to be a sculptor at Emily Carr  College of Art. She left in 1983. "It just  didn't work. I was doing nothing by the  end of it, but still getting good marks. I  wanted to be in a band. While I was living  at home, somebody gave me a little Casio.  So I used it to make recordings, from  cassette deck to cassette deck. Then I got  a big Casio. Then a porta-studio."  There were other influences as well. She  had left home and moved into a house occupied by Mo-Do-Mu Records. It was a stimulating time, and she started to experiement  with her own music. During the summer of  '83, she was offered her first job.  "Somebody offered me a gig at John Barley's.  I was working with this guitar player and  he said 'no'. He didn't want to do it. So  I did it by myself. I played just with the  Casios. No tapes or anything. I had three  songs. I'd never been on stage before. But  I got up there."  'That same year, she produced and released  her first cassette, by PLAYTHING...The  -Conquest of the Human Over the Chaos of  Nature.   ("I don't know why I called it  that.") She used a variety of musicians  and then mixed in sound effects and her  own vocals. She made a hundred tapes. "I  didn't know what to do with them so I  mailed them, to obscure addresses in Europe."  j She supported hereself by working in a  print shop.  Since she was a perfect opening act for  Mo-Da-Mu bands, ("One person is less expensive, very portable, quick sound checks"),  she continued performing. She also did art  work for the band 54/40. She designed their  posters, their logo, and their most recent  album cover.  Emily has been playing around the city for  over two years and her music continues to  change. "Doomed to Fail,  Steel Bar;  and  My Wife She Loved the Butcher  are very  verse verse verse chorus verse. Except for  Steel Bar which is repeat repeat repeat  repeat. I'm trying to break away from that.  I want to get a new approach that is less  predictable and poppy. And some of the songs  I've been working on and the sounds that  I'm getting out of the instruments are not  pleasant. But I like it." She also has a  new cassette in the works.  "I don't see my music and the things that  I say as 'political' because I'm not citing  specific cases and accusing. But I have a  personal politic. I'm interested in people  relating to other people as people.  And not  as corporations and countries and huge  governments. It really does bother me. I  can see the world run totally differently  and working a lot better.  I think people have to be more responsible  for themselves. They just can't go along  being happy happy happy and blind. I'm just  starting to wake up to a lot of ugly realities and I'm not just going to sit around."  J^m             INA DENNEKAMP  .^^^^^^^         Piano Tuning and Repairs  ffij|       iKg^^Lfc     854 East 12th Avenue  ^^^HBi^HHp   Vancouver, B.C. V5T2J3  BECKWOMAM'S          &>  STOREFRONT ART 5TUDIA-GlfT 5WY  WT°^ EAK flEtflHk'jD.+fc&x  Helium 5allooms  WmiK'h   3//Vt6oL rfiEW&LEWf "*2l,Ik  ffcEE LANCE   ART  WofcK-  ANYTHINI/ MAD6 IN CLAY-£V£N/ou« iMeK  - VANCOUVER -  WOMEN'S BOOKSTORE  Open 11 a.m. to 5!30 p.m. Monday through Saturday  NEW TITLES  On being a Jewish Feminist  Ed.  by Susannah Heschei  How to suppress Women 's Writing  by Joanna Russ  Mail orders welcome.  315 Cambie Street  Vancouver, B.C.  V6B 2N4   Ph: 684-0523 April'85   Kinesis   29  ARTS  Local video explores  women/power/patriarchy  by Michele Wollstonecroft  When Artemis strikes Her lyre, She sings  no man 's composition,  and lifts her eyes  to no man's heaven. She sings for Herself,  out of the deepest truths She knows as a  woman,  in the reassuring and lovely  splendor of the moon at its full.  -Sophie Drinker, "The  Origins of Music: Women's Goddess  Worship", The Politics of Women's .  Spirituality.  The Moon's New Fury,  a 10 minute video  tape by Vancouver artist Paula Levine,  is an aesthetically beautiful, amusing  and somewhat chilling tape with new insights into women/power/patriarchy.  This tape is about the power that women  possess and male fear of that power. Levine has used a Mary Daly-type format:  while the text informs and angers, the  language (the colours, shapes, sounds)  empowers, and reaffirms.  The text of the tape draws on an interview  with feminist Sylvia Spring put side by  > side with narration about patriarchal  history as written in the Bible and the  Odyssey,  and as manifest in the Jewish  and Christian traditions.  Levine is concerned with how women's  primal spiritual and physical instincts  have been suppressed by patriarchy in  order to destroy women's power. She makes  some important observations about taboos  on women's behaviour as clues to women's  sources of power that have been lost or  .forgotten.  In this tape, the primal spiritual power  that Levine explores is the act of making  sounds. The sound track of the tale is  made up of women's voices chanting,  nag: where are the women?  by Zoe Lambert  i wander through the national art gallery,  nag, as i have since affectionately named  our illustrious national Canadian gallery,  third floor: "Canadian art: 18th to 20th  century, from the National Gallery's  collections."  i am here looking for an impression of a  history - my history? - of Canadian art.  i am bleakly aware, as i walk the halls,  of my craving for images which touch-my  experience, i hunger for images created  by women.  i number the works presented, approximating  at over three hundred, works by women number nine out of this three hundred, representing work of four women.  emily carr (1871 - 1945) is represented by  five of the nine works by women, it is  refreshing to see some of her earlier work.  1 am suddenly aware of the strength in her  OF DIFFERENCE LOST  AND RETRIEVED  Silver prints by Cheryl Sourkes  May 2 to June 2,1985  opening reception May 2, 7:30-10  Presentation House Gallery  333 Chesterfield St.  North Vancouver BC  V7H 3G9 986-1351 ■* --*"'  Guest curated Jill Pollack  work, as i stand in Ottawa, far from emily  carr as b.c. tourist trade victim.  i am stunned by a single painting by prudence heward (1896 - 1947). rolland, 1929.  a farm woman stares out at me, hands on  hips, strong and angry, mouth set, the  intense depth of a woman's emotion, yet  arms, although extending to hips betray  her fragility: the powerlessness and insecurity of being oppressed.  elizabeth wyn wood (1903 - 1966) is honoured with representation by two works:  marble white sculptures, smooth and flowing, passing rain, 1928. gesture, 1930.  although i find them lacking in a depth of  emotion, their calm solidity shows strength  their stylistic form is progressive for the  time period in which she worked, the quality of her work shows the perfection of her  meticulous execution. )'-"'::  paraskeva dark (1898 -), sadly only one  painting hangs, petrouska, 1937. the scene  is a city square, buildings lean off-perspective in the city background, perhaps  ready to tumble like the precariousness of  society, central, a puppet show in the  square, depicts a policeman, gun and knife  in hand, dead body hangs over the screen,  businessman holds bags of money: his profits, the "watching crowd is composed largely of women and children, all ages, the  sensitively portrayed mother and child  relationship makes no mistake that the  painter is a woman, paraskeva's work is  strong and bold, her content personal and  social, clearly this russian-born woman  deserves more recognition, it is to my  disgust that i discover the 'nag' owns  several pieces of paraskeva's work - obviously in storage.  this poor representation of Canadian art,  these token nine pieces by women, date  mainly in the 1930*s. the display does not  include one woman's work prior to 1911,  nor after 1939. especially shocking are  the two rooms devoted to art of the 60's  and 70's - not one piece by a woman.  clearly, as in the past, women and their  art are being buried by the successive  generations of male-dominated culture.  Installation detail: The Moon's New Fury.  chattering, whispering, moaning, wailing  together.  These evocative, eerie, beautiful and  sometimes discomforting sounds are contrasted with quotes such as one from the  Odyssey  warning the hero about the Sirens  "who bewitch everyone that approaches  them...for with the music of their song  they cast their spell upon him." This  quote is followed by these words, which  are printed across the screen. "Talmudic  law prohibits women from singing in the  same company as men."  Here Levine draws important connections  between two seemingly dis-similar traditions who are voicing a similar fear. One  is forced to ask herself, what have  women lost by distancing ourselves from  our own. "resonating"? Obviously males  consider our power important and their  fear of it runs deep.  In the interview with Sylvia Spring, (we  never see ■ Spring), she talks about the  persecution of the witches for their  power and knowledge in healing and as seers.  Spring says that men cannot understand  women having power and not using it over  anybody. "What they don't understand,  they destroy," she says. "But, they can't  destroy all of us and they can't destroy  that connection because it'll keep coming  back up."  Levine has used the medium well. The Moon's  New Fury  is layered with information,  yet the format remains simple and moves  briskly through the various scenes without  • confusion. The political tone is set by  the narrator and the interview with Spring,  and the spiritual mood is brought about  by the visual and sound.  The visual connecting thread of the tape  is a large white triangular-shaped shell  that is used to represent woman's power.  This shell is as first used as an object  within space, then becomes the space  itself in scenes where light, shadow and  soft-focus combine with the moaning voices  to evoke thoughts of internal space,  ritual, women's relationships with each  other.  One of my favourite scenes shows a Bible  lying on a window-sill. The women's  voices are heard making rhythmical  sounds. With each loud exhalation of  sound/breath, a book appears on top of  •the Bible. This continues until the Bible  is diminished by books, all woman-written  about goddesses, ritual, women's spirituality and spiritual history.  There are also "Two Figurative Fantasies"  that are extremely funny. Here the white  shell is used as a wand to bring enlightenment to a confused and obnoxious male.  The tape ends with a freeze-frame of the  shell on a window-sill and a wailing  voice that grows louder and stronger. If  I didn't know better, I'd say it sounded  like a call to battle.  (The Moon's New Fury/.  through Video Inn).  ilable 30   Kinesis   April '85  I  <M\  m  PSYCHIC CONSULTANT  LESBIAN  INFORMATION LINE  Need Information?  Want to Talk?  Contact LI.L(604) 875-6963  /m/Wr/iM   Thurs- & Sun- 7-10 p-m-  cwfviwrine or wrlte 400A w 5th Ave  Birth  Enhancement  ... Pre/Post Natal Counselling.,  Labour Support... Education..  Midwifery Services..:  USED&OLti  8 0QKS   gfe  /BOUGHT <£ SOLD  ART  LITERATURE  HISTORY  CANADIANA  VANCOUVER  PHONE 681-76"  ARTS  Our Mothers'Daughters  A conversation  by Jackie Goodwin  The one social role that every woman fits  is that of daughter. Whether her mother is  present or still living or not, the position of daughter still exists. Judith Arcana interviewed 120 urban American women  from diverse economic and racial backgrounds, and in Our Mothers-' Daughters  compiled much of the data gathered from  questionaires and conversations-with those  women.  Our Mothers' Daughters,  by Judith Arcana.  Shameless Hussy Press, $5.85.  Our Mothers ' Daughters  covers serious  issues of our socialization as women.  Through recorded statements we see ourselves and how we are trained to perceive the  world, as well as how we have been trained  to. fit into the perceptions of that world.  Arcana quotes from interviews and questionaires but she does not identify the individual speaking, so the reader is presented with an assortment of ideas and  opinions on each of many issues in our  lives. In summarizing these statements she  avoids generalizations. There are no tidy  :ations: how  ;als and dreams;  :o ourselves  with friends  male children, and the role of husbands  and lovers. Women also speak about their  separation from their mothers. Whether  women leave their home, cut themselves off  emotionally, or lose their mothers to  death, the struggle for separation and in-  dependance from our mothers never ends.  We, as feminists, like to romanticize the  role of-mother and women in general.  Arcana pursues this attitude and the difficulty of attempting to superimpose this  idealism on the reality of our mothers.  Many of the women want to convert their  mothers to feminism. Contradictions are  apparent when a woman says one thing  about her mother, and then finishes her  sentence with a denial. Because of these  conflicts Our Mothers ' Daughters  is sometimes frighteningly revealing.  As well as looking at the specific relationship between women and their mothers,  Arcana investigates how we are taught to .:  perpetuate cultural expec  mothers 'forget' their id  how we are taught to lie  about our expectations. |  The physical relationship women have with  their mothers is also explored. Mothers  cuddle their daughters when they are very  young but at some unspecified age the cuddling stops. How are we affected by this  withdrawal of maternal affection? Women  talk about this separation and the admonition against touching themselves and the  lessons about when the appropriate time  arrives for seeking physical contact with  men. The chapter on touching considers  violence as well as affection. What are  little girls told when they are hit? The  basic structure of the nuclear family is  seen as a source of competitive relation-  Arcana does not ignore the importance of  men in the lives of women. She discusses  fathers and daughters, the desire for  Our Mothers' Daughters  concludes with a  chapter on motherhood; most women choose  motherhood for themselves. The end of the  book suggests that women must seek out  their own mothers and see them without  the idealistic haze we want to look through  and with this clarity develop sincere  relationships with our own daughters.  Our Mothers' Daughters  is a detailed and  important study of relationships of women  in society. Because most of the book is  quotes, it reads like a conversation with  friends. Through it we come closer to  understanding the relationships we have  with our own mothers. I saw myself in  this book, and because so many different  views are represented, probably most women  will also see themselves.  SOMEBODY'S  WELL-KNOWN  a site specific installation by  INGRID YUILLE  Guest curated by Jilt Pollack  MAYO TO 18  PITT INTERNATIONAL GALLERIES  36 Powell St. Vancouver  i»1  cf>> V*     Women's music, art and  M  &  issues have their place  on our airwaves every week.  Rubymusic - Fri. 7:30 to 8:30 pm and 9:30 to 10:30 ar  And our Second Decade marathon May 3 to May 12 features lots of special programs  about women's issues, music and history. Don't miss it.  CO-OP RADIO        Q@2o^ PM  We're also on cable in many locations throughout B.C.  Call us for a free programme guide 684-8494 April '85   Kinesis   31  by Connie Smith  For 50 years,  Harriet S. Adams wrote the  Nancy Drew Mystery Series.  She died three  years ago this month. .1 wrote the following tribute in 1982,  on the day I read  about her death.  My mother introduced me to Nancy Drew  when I was nine years old. Nancy was sixteen and had a car. Most of my friends  were my age and the only people I knew who  drove cars were the neighbor boys and my  father. But from the moment I sat next to  Nancy in that bright blue roadster, I knew  I'd never go home again.  Nancy was a skillful driver and a good  mechanic. She was competent on horseback  and could handle a motorboat like a pro.  She had brains, too.  Nancy spoke both French and Spanish, she  knew more about language, history, and  mythology than most of my teachers. She  was always showing me something new or  forcing me to think for myself. She also  looked good - in anything.  Nancy was an athlete while the rest of us  were being told not to cross our legs. She  was a strong swimmer and runner and everywhere we went, heads turned. But that was  just the trimming. Nancy Drew had a  strength of character unmatched by anyone  I knew. She was independent, defiant,  courageous, and loyal to her girl friends.  She also loved a good mystery.  Nancy was a super sleuth. In the years I  knew her, she recovered stolen fortunes,  reunited couples, and fought cruel land  owners. But where there's evil, there's  danger. So Nancy came face to face with  thieves, smugglers and kidnappers. On  one occasion she was forced to sleep with  a revolver under her pillow1.  Nancy was also trapped in a cave-in, locked  in a tower, bound and gagged in an abandoned mansion, and knocked unconscious in  Buenos Aires. She survived a train wreck,  a kidnapping, an attack by a huge snack,  and a horrible fire. Occasionally she was  rescued by her friends, but more often  than not, she relied on her wits to get  her to safety. I thought she would live  forever. But tragically and without warning  Nancy Drew died this month, with the passing away of Harriet S. Adams, her creator.  Under the pseudonym of Carolyn Keene, Ms.  Adams wrote over 200 children's books.  But Nancy Drew was her favourite child.  To Harriet, Nancy was much like herself  and she used her own life as an inspiration  for the series.  Nancy Drew was the champion of elderly women, mothers and children. She was also a  daring young role model for over 40 million teenage girls who have been reading  the series since 1930.  Nancy Drew was eighteen at the time of her  death. Harriet Adams was eighty-nine.  Sexual assault  Mothers blamed again  by Kate Shire  "Kids Don't Tell" aired as a made-for-TV  movie March 5, 1985, starring Michael  Ontkean and JoBeth Williams.  In it Ontkean plays an independent filmmaker researching child sexual assault for  a documentary film. He visits with (hypothetical) police, a county prosecutor,  street kids and other victims, a pedophile  and a group of incest offenders, and a  prevention theatre troupe.  This movie reflects the state of the art  around child sexual assault. What it demonstrates is the laudable distance we've  travelled towards protecting children and  the oh-so-long way we still have to go.  Two popular veins of fool's gold run  through "Kids Don't Tell". The first is a -  variant on misogyny, its target this time  the mothers of incest victims. This movie  propagates the handy let-the-offender-off  -we'll-scapegoat-mother nonsense. Says the  county prosecutor in her only remarks about  incest: "But what about the kid who's  molested in the home? In four years with  this department I've met one mother - one  - who took the side of the child. Daddy  gets the seven-year-old daughter and Mommy  blames the kid." Not true in reality. Commonly mothers do not "collude" with offenders, but rather the offender attacks in  secrecy (the hallmark of child-rape). At  disclosure mothers generally act to deter  the offender (70% of initial police reports  are made by-mothers) and to support and  protect their victim children.  Why do we and why did the makers of "Kids  Don't Tell" blame mothers? We used to blame  the victims. Fortunately we were quick to  recognize the damage we were doing and  stopped. But if we stop pinning these  crimes on mothers, who will we blame. All  we'll have left is the offenders. Thus  far - with cures unknown - the ramifications of that are too frightening for us  to deal with.  The second.fault-line in "Kids Don't Tell"  concerns prevention-training for children.  Ontkean films a theatre troupe role-modeling assertiveness techniques with children.  Their program itself is questionable. Completely implausible is Ontkean's "guess"  about which student in the classroom is a  sexual assault victim. Contrary to this  movie, victimization doesn't "show"; even  experts repeatedly miss the oh-so-subtle  clues. Says a cast member: "All the indicators are there. It isn't invisible." Maybe  not. But it's the next thing to it.  In a later sequence Ontkean advises his  teenage daughter, "If you scream or say  no, real loud, real strong, they (molesters) will back off." Saying no may deter  some molesters some of the time but prevention programs cannot be touted as foolproof. Kids are still kids and cognitively,  emotionally and physically weaker than potential assailants. No pint-sized nay-saying person can be made responsible for deterring attackers - that's society's job.  How are kids who are told prevention training is a guarantee going to feel if they  are assaulted? If they were too scared to  say no, or forgot, or didn't want to hurt  the offender's feelings, they will blame  themselves for the assault.  "Kids Don't Tell" was a valiant effort.  But for the sake of our children we need  to go a lot further.  Dworkin from page 7  to say we don't like this, we don't like  that, this is wrong, that's wrong, and we  lack a vision of the alternative.  When I started out I had a strong vision  of the alternative. It was fortunately or  unfortunately absolutely saturated with  my kind of counter-culture, leftist background. But nevertheless it was very strong  and very motivating. What's happened to me  over the years is that the kind of brutal-  ization involved in trying to organize  against male power is such that I think  that my vision has gotten number and number  and number..I understand something about  what it means to have equality in a way  that I never did when I was younger when I  started out as a feminist. I understand  what's radical about equality in a way that  I never did.  I also think that the transformation into  equality means that something that's creative  for people, that's sexy for people, that  people want, that's right inside people's  desire to be with other people is part of  the transformation that I'm hoping for, and  that's very different from the dominance and  submission mode that everyone's in now.  I really see—this sounds so bland, but it  means so much to me—people being able to  function as real individuals.  And that means without the stereotypes of  sex roles and racist stereotypes. I can  imagine the old saying of Mao—a hundred  thousand flowers—you know, having that  many kinds of politics, applying to people's  integrity. And really being able to experience people as individuals and not through  these hierarchies and this prism of identity  that people basically develop as a way of  surviving inequality and injustice. So for  me it's real, but I think it's sort of sad  that I don't spend more time thinking about  it or really expecting to experience it in  our own lifetime.  So how do we empower ourselves and other  I think that the way of empowering women  that I see—it's not the only way, but it's  the way that I've experienced—has to do wit]  something that's lifting up the damage of  sexual abuse, and creating a context in which  women understand that what has happened to  them is something that they can use, because  it has political and social meaning and is  so important. I've seen this open up so much  creativity in so many women who are silent  and paralyzed and simply dying from their  own sense of worthlessness. That's the kind  of empowerment that at least the work that  I've done has allowed me to see. There may  be other ways. I'm sure there are other  ways. But that's what I see now. 32   Kinesis   April '85  ARTS  Banff art show provokes thought  by Sima Elizabeth Shefrin  When I went to see the "Banff Fibre Show",  an exhibit by eleven international artists  •from the Banff Centre for the Visual Arts  currently showing at the Cartwright Street  Gallery, I expected to see pieces which  were of a high quality technically and  perhaps visually inspiring. But apart from  the fact that the majority of the artists  were women, I didn't think the show would  be relevant to the concerns of Vancouver's  feminist community. I certainly wasn't  expecting art with any kind of social or  political content. But as well as the  pieces I enjoyed aesthetically, I found  work which was thought-provoking in terms  of its feminism and its statements about  society's inequalities and injustices.  When I first walked into the gallery, I  liked what I saw, and most of what I saw  I could more or less understand. The  exhibit as a whole works very well. It's  not easy to hang a group show and not end  up with confusion because of all the  different styles involved, but the Cartwright has done a good job. Each piece  has room enough so you can look at it  without being distracted by the others,  'but at the same time the works fit together and the transition is smooth from one  to the next. It is described as a fibre  show, and in this case fibre seems to  be mostly explorations of hand made paper.  One of the most immediately striking pieces  is a giant mobile by Maki Nakagawa of  Japans consisting of many simple paper arcs  which reminded me of flocks of flying birds.  Many of the artists seem to have worked  with the theme of houses or homes. Two  people actually made little model houses.  Diana Jagerska's "Places" is three little  houses, not much more than a foot square,  each set on a separate sculpture stand.  One has tarpaper walls, and the roof is  unfinished. A second slightly bigger  house is painted white and has doors,  windows and even floorboards, but a large  hole broken through the roof. A third  little house has a tiny table inside, but  no other furnishings. Shacks set in the  rock, they suggest poverty and barrenness.  Sarah Timberlake's "Calcadinha" consists  of four or five little clay houses on  the floor, in Spanish or Italian architecture. The houses are set in a corner of  the gallery in front of two walls which  are covered with repeated blue and cream  silkscreen images. On one wall the images  are the details of the roof tiles of this  type of house, with triangular holes cut  in the paper to reveal repeated views of  a broader landscape hanging behind; on  the other wall the images are reversed, so  the landscapes are in front and the roof  details behind. The walls of the clay  houses are covered with blue and pink and  green impressions of the same image.  Kathi Posliff's "Stepping Out of Her  Natural Environment" shows a life-sized  three dimensional woman trying to leave  her home which is painted on the wall behind her. The problem is that where she  casts a shadow her home comes with her, so  on her arms and legs and body we find the  red from the bricks, the green from the  lawn, the grey from the path of her house  which she cannot seem to leave behind.  ■■■  Diana Jagerska, "Places"  In other pieces the theme of home shows  up more in the titles than In the works  themselves, such as in Jodi Ariah Halweg's  "Sanctum" and Rosaline Shaw's "The Town I  Love So Well". Rosalind Shaw's piece is  neither cosy nor domestic. The artist comes  from Northern Ireland where peace and  security are something of a luxury. The  work consists of twelve black slabs on the  wall, each one covered with a xeroxed page  of type which has been burned around the  edges. Criss-crossing the pages, and making it all but Impossible to read the  text are black sticks or wires. Around  those sticks which are vertical are  curled bits of*the text painted in various  shades of charred blues and pinks. Peering through the wires you can make out  words that go something like this. "In my  memory I will always see the Town That I  Love So Well, where the school played ball  by the gas yard wall and we sang through  the smoke and the smell". At this point  the 'text gets harder to read, but it is  possible to make out words like "bombs and  armoured cars" and "tanks" and "damned  barb wire". Yet despite the words, there  is a rhythm to the sticks and colours  which gives the work a calmness and order  which overcomes the chaos.  After I had been looking at the exhibit  for some time I found a book at the reception desk with the artist's statements.  It's really a pity that the statements  were not posted beside the works, because  in some cases they added a whole new  dimension. For example Raymond Dutil's  pink and brown canvas map of the world  turned out to be about political occupation  and • envi'ronment al i s sue s.  I had not at first properly understood-  a piece by Lani Maestro, a woman from the  Philippines, a country where torture is  not uncommon and vast numbers of women are  forced into prostitution to serve the  American Bases. Entitled "Fallen (for  Lorena)", the work consists of a scratched  white paper rectangle. In the centre are  two smaller rectangles, like book pages;  on the left, gauze torn and tangled with  short dark hairs, and on the right, a  page of writing pinned down like a butterfly, obscured with white wax, and defaced  with cigarette burns.  Lani Maestro's statement reads: "My recent  work'deals with circumstances I have been  direct witness to in the past - those of  torture and disappearances. Dealing with  these issues in my art is a way of confronting the fear of living with this  reality. It is also a tribute to people  whose lives have been erased because of  their political beliefs. I want to re-present these realities on a level of intimacy...! feel a commitment to use my art as  a tool for an analysis and criticism of  society, hopefully contributing to some  kind of personal and political liberation,."  The words led me to look at the art with  new interest and understanding.  This show was not designed as an exhibit  of political artwork, and some of the  pieces sought to express personal or  philosophical or even formal concerns. But  it is interesting to find political artwork coming out of Banff, and showing in  a gallery like the Cartwright. Flipping  through the Banff Calendar, I notice that  a course is being offered this summer  called "Art for Social Change". It is  described as examining the "leap from private concerns to public manifestations" and  eliminating "the separation between what  is considered 'political', 'spiritual' or  'aesthetic'." I am always pleased and excited to see artists using their artwork  to put across values which they believe  will make the world a better place for us  all.  Disabled Students from page 17.  Some physically disabled men manage to separate their self-concept from their body  image: "I'm okay, it's just my body which  has problem's." Women tend to integrate  their minds and bodies more to form their  self-concepts. Although this ability has  advantaged, it sometimes leads to less  assertive behaviour. McTague pointed out  that disa'bled women are pressured into a  'super woman' role - pleasant but forceful,  assertive but not aggressive, determined  but not ,pushy.  There is little most can do to prepare  themselves to ward off physical attacks.  As well, they often have to deal with me:  who have considerable power over their  lives. Sexual innuendo from social workers  and promises from financial workers to  "fix things up over dinner" are not unknown.  Disabled women face a magnified version of  the issues encountered by all women. Obviously this article hasn't dealt with the  full range of disabilities nor all their  implications for access to higher education.  On top of these difficulties, the provincial government is in fact moving backward on the issue of disabled access to  higher education. "There is no commitment  by the provincial government in philosophy  or funding to provide equal education  opportunities for disabled people," says  Jill Weiss. "As a result services that  disabled students need to go to school  are provided in an erratic and" uneven  manner.  "The situation has become even worse in  the last year. The provincial government  used to have a provincial co-ordinator of  support services for disabled students.  During his employment we saw conscious  improvement in support services for the  disabled. But last summer the provincial  government eliminated his position, thus .  placing the onus on individual colleges  and universities to meet disabled students'  needs. In a time of decreasing education  budgets and intense competition for minimal resources, this change does not bode  well for future educational opportunities  for disabled people."  And, as Peg McTague points out, "The more  different you are as a result of your  disability, the harder it is." ARTS  "Her still lifes are  portraits of a state  of being."  Julie Deschenes, New Physics (1985) cl  k and conte on paper,  Images that dispell  the myth of objectivity  by Jill Pollack  I think I made you up inside my head.  Sylvia Plath  Julie Duschenes is a Vancouver-based  artist who 'makes things up inside her  head' that seem to be so real and so full  of life that I get a sensation of holding,  of touching them. Yet her pastel drawings  are carefully arranged contrivances that  could not possibly exist in actuality - in  many instances she makes objects which she  then draws. Her skill and aesthetic sense  are so strong as to evoke a reality which,  is, in fact, a non-reality.  That Duschenes' subject matter tends to  be primarily plates, cups, bowls and  saucers only adds to the intrigue and  ambiguity of her images. Duschenes takes  mundane objects and elevates them into  the realm of the special and the precious.  She does so by her careful application of  colour, thoughtful composition and attention to details.  Objects which are taken for granted, rarely thought of except in terms of their  functionality, become towering structures  that inhabit her drawings - they stand not  as the utilitarian but the metaphorical.  At the same time, and because it is  obvious that it is, indeed, a plate or a  bowl which we are seeing, Duschenes' work  represents a dichotomy.  Duschenes talks about the objects as  reminders-'- - a cup and saucer, placed in a  certain way, are reminiscent of an emotional  state. What she means by this is that the  physicality of the cup and saucer were part  of an experience, either positive or negative, that took place between two or more  people (or alone, for that matter). Her  still lifes are portraits of a state of  being or of a particular situation. The  iconographing of the objects lends a  validity to those experiences. The dichotomy lies, firstly, in the ordinariness of  the objects and secondly in their heightened status within her work.  One drawing, New Physics   (1985),   aptly  illustrates Duschenes approach and philosophy. As with all the works in this  series, this image is sparsely composed.  No information is given as to locale, time  or situation. The objects just are. As  well, the perspective is from above, as if  we were looking at a table just before we  sat down, yet there is no hint that the  paper on which it is drawn is acting as a  table, and in fact, it is pinned to a wall  (which further distorts the possibility of  reality). Towards the top right of the  image is a stack of light blue bowls. They  cast a shadow and seem to rise up from the  flat surface of the paper.  Horizontally across and slightly higher  from the bowls is a black mass, somewhat  undefined, which has a downward depth. As  opposed to the bowls which seem to tower,  this area seems to sink. Below this 'hole'  is a saucer with an upside-down cup. Each  EQUAL PAY: 59C for every man's dollar  Women's jobs have traditionally been undervalued and  underpaid. In 1981, civic workers were on strike for  equal pay, and V.M.R.E.U. is still committed to closing  the gap between women's and men's wages. We will  never win equal pay without unions that are willing to  fight for it.  .Vancouver Municipal and Regional Employees' Union  April '85   Kinesis   33  element appears to be three-dimensional,  having weight, depth and volume. Each element appears to be in a state of abeyance,  waiting to be used or filled or cleaned or  put away.  The cup and saucer, the bowl and the 'hole'  exert a quiet elegance, a form of serenity  that they could not possibly have in  actuality. They are, in a sense, personified. They seem to be content to wait  and have a patience that is usually  acquired through self-honesty and self-  analysis. Ayn Rand has written about the  integrity of a building2 and Duschenes has  achieved an integrity of an image. She has  imbued character into the objects and  leaves the viewer with a feeling of calm  and puzzlement.  The drawing is calm in that the individual  images are commonplace and non-threatening.  Although we may never have seen that exact  bowl or that particular cup and saucer, they  are recognizable and have an innocuous place  in our lives. But they are, simultaneously,  perplexing. How can a simple drawing,  comprised of representational objects, be  so evocative? Why does it call to mind  strength, personal power, safety, humour  and anticipation?  The lighting within the image, along with  the colours of the objects play an important part in our viewing and understanding  of them. It is subtle and yet crucial. The  lighting and the colourations are bright  but not too bright. The lighting seems to  correlate to dusk and is natural but not  natural. In other words, unless we stop  and consider that it is a drawing (as her  images have the power to make one forget  that what we are viewing is not real) we  can assume that that is how it looked.  Duschenes has augmented the realism of the  image through her application of colour.  The bowls and the cup and saucer have been  rendered as if they were earthenware, most  likely dishwasher-proof, crockery. A vague  speckling of colour is evident, as is a  faint shine. Markings, as if from a potter's wheel, are apparent. Duschenes has  paid attention to the details which we  unconsciously register but do not consciously remember. If they were not present  we would notice that something was off-  kilter but might not be able to articulate just exactly what that was.  When I view this and other drawings by  Julie Duschenes, I feel that I am being  faced with a sensibility which perceives  reality, considers it, and re-presents it  in a changed form. Those changes produce  emotional and psychological reactions  that I do not always see in 'real life'.  Yet in her drawings they are there. When  Sylvia Plath wrote that she thought she  had 'made you up inside my head' she knew  about whom she was talking. When I look  at Duschenes' work, I begin to wonder if  her pastel-reality is not more real than  perceived one, and I enjoy the ambiguity.  I find this work challenging, powerful  and evocative. Julie Duschenes' images  cause me to re-think and re-analyze the  way in which I view the world. And more  than anything else, they dispell the myth  of objectivity and are a good argument for  keeping an open mind.  Dealing with probabilities rather than  certainties must perforce change the  opinion that a correctly performed  experiment reveals absolute truth, and  without a belief in absolute truth, we  will have, to admit multiple realities.^  Julie Duschenes  Footnotes:  1. from a taped conversation with the  artist.  2. Ayn Rand, The Fountainhead,  Signet  Books, New York City, ]943  3. from artist's statement, Issue Magazine No. 12, Vol. 2 No. 4, February/  March 1985 34   Kinesis   April'85  by Cy-Thea Sand  I would feel lost without monthlies and  quarterlies piled up beside my bed waiting for attention. When I decided to pinch  hit for Joy Parks, our regular 'Periodicals In Review' columnist, I took a quick  look at the variety of reading material  available: Fuse,  This Magazine,  Herizons,  The Body. Politic,  Broadside, Radical  America,  Off Our Backs, On Our Backs,  Lesbian Inciter  and Mother Jones,  to name  but a few mags and rags which challenge  and provoke as well as inform.  Periodical publishing is an arduous enterprise and many of us, like Maenad,  The  Radical Reviewer  and Big Mama Rag  have  succumbed to the financial pressures involved. After nine years of existence,  Sojourner,   the national American women's  paper published in Boston, had to take  time out to strengthen its economic base.  In February Sojourner  returned as promised,  revitalized and determined to survive. Just  at the moment when we despair at the pre-  cariousness of the trade, newcomers burst  forth with all the energy and enthusiasm  of the reborn: Lesbian Ethics,  Trivia, The  Women's Review of Books,  Backbone,  Outrageous Women  and Sweetgrass.  For an in-depth, on-going record of the  women's movement Off Our Backs  should be  read every month. I especially like their  coverage of conferences and their extensive letter to the editor section. Women  get into incredible debates about major  issues of the day - racism, anti-semitism,  and sexuality are three topics which have  been analyzed in depth. The conference  analyses are crucial for those of us unable  to attend but who want the knowledge that  gatherings of this kind generate.  Fireweed, Sinister Wisdom and Conditions  are three of our best cultural journals  whose collectives have been through radical progressive changes which are reflected  in their content. Their contributors come  from increasingly diverse backgrounds,  interests and styles. Common Lives/Lesbian  Lives  demystifies the writing process and  the editors encourage lesbians of all  definitions to get their lives down on  paper and into print. The sexuality debates  have given birth to sex mags for women  such as On Our Books,  Bad Attitude  and  Outrageous Women.  The exploration of our  sexuality is a volatile subject, of course,  and the controversy continues because certain feminist bookstores refuse to sell  these magazines.  Herizons  has become a national Canadian  women's newsmagazine with the potential  of unifying women from St. John's to  Victoria. Sweetgrass  is our national Native  Indian voice and the issues I've read  have lots of material by and about women.  Left wing cultural mags like This Magazine  and Fuse  are publishing more and more  feminist material. Last month's issue of  Fuse,  one of the best ever, has features  on women and music, the anti-racist film  festival held in Toronto during October  '84, and an interview with Daphne Marlatt  and Betsy Warland on poetry of sexuality.  Lesbian Contradiction,  A Journal of Irreverent Feminism is a quarterly newsprint  offering with excellent writing especially  from Jane Meyerding and Rebecca Gordon.  Issues such as education and class and  the literary value of lesbian literature  have been analyzed over the past while in  Lesbian Contradiction.  Lesbian Connection  is a stapled newsletter now in its eleventh  year of publishing information by and for  women from across North America and  includes a few overseas contacts and perspectives. The focus of Lesbian Connection  is on news and political issues and it is  particularly interested in court cases,  festivals, cultural events and lesbian  resources What this newsletter lacks in  layout appeal is more than compensated  for by the grassroots everday concerns of  women. The Dyke Contact service is a  unique feature to Lesbian Connection,  providing a safe network for travelling  Two newsletters of particular interest  to writers are The Feminist Writer 's  Guild Newsletter  and Matrices:  A Lesbian  Feminist Research Newsletter. Both have  networking and info sharing as their raison  d'etre. Both are American publications  although the FWG has a few Canadian members and our own Joy Parks is on the  editorial board. Joy has edited a special  Canadian issue of the newsletter in the  hopes of attracting more Canadian women  as members of the guild. Matrices  has a  more academic/research perspective than  does the FWG newsletter. Both are invaluable resources, especially for novice  writers.  I picked up my first copy of Radical America  at Octopus East Bookstore in Vancouver,  (one of our bookstores with a great periodical section.) I was attracted by the  cover of a Black woman and the title  Voices Of Black Feminism.   E. Frances  Wright's article "Listening To The Voices  of Black Feminism (Vol.18 Nos.2-3) is  excellent. I especially welcome her  discussion of Angela Davies' Women,  Race  And Class.  Other articles in this issue  include one by Kathleen Weiler on Children,  Language and Class, Women and the Military  as well as poetry by Pam McAllister and  Cindy Schuster.  For steady long term wisdom we can turn to  Calyx which has been publishing women's  literature for eight years. Guided and  inspired by Margarita Donnelly who also  offers workshops for other feminist  publishers, Calyx  prints women's art as  well as fiction and poetry. Margarita  shared her knowledge with the founders of  Backbone,   sparing them many costly mistakes .  Backbone  and Calyx  are both dedicated to  women's writing of the Pacific Northwest.  In their first editorial, the Backbone  founders credited Seattle's Seal Press with  a literary reputation which allowed Backbone  to receive financial support and most  importantly gave Backbone  "a traditon of  publishing women of color. Their publication of Gathering Ground: New Writing By  Northwest Women of Color -  (reviewed in  Kinesis  July/August '84) - was a major  event in this area. Gathering Ground  is in  its second printing and we are pleased to  publish several women from the anthology  in our first issue." This type of acknowledgement is crucial to women as we build  a writing community dedicated to getting  as many voices as possible recognized and  taken seriously.  Just as I was about to finish this piece  the last issue of Connexions  arrived and  I was more than pleased to see that this  issue (Winter '85 No. 15) is on the theme  of changing technology. The editors ask  whether or not feminist science is possible and end their statement by asserting  that "all women can join efforts to promote  a more feminist science from without, by  being aware, commenting and criticizing."  As too many women tend to be either tech-  nophobes or victims of technological  innovations, this issue of Connexions  is  timely and important.  If the variety and quality of newsletters,  journals and newspapers are an indication  of the health of a social movement, the  women's movement is very much alive. Alive  and well. It has kicked off the dust of  self-conscious polemics to produce entertaining and informative commentary on the  arts and politics which define its uniqueness. Periodical publishing, despite  its precarious and vulnerable status in  a profit motive world, reflects the potential of some of our best minds and creative  talent.  Joy Parks will be back after settlin' down  in her new home in Ottawa. Review copies  of journals,  etc.  should be mailed  directly to her c/o Box 651 Somerset West  Ottawa,  Ontario K2P OKI.  Cy-Thea Sand was a co-founder of The Radical Reviewer along with Connie Smith and  Barbara Herringer.  Its demise has left her  longing for the good ole days of deadline  blues and lay-out anxieties.  L  BACKBONE  CONNEXIONS  LESBIAN ETHICS  RADICAL AMERICA  P.O. Box 95315  People's Translation Service  Le Publications  38 Union Square  Seattle, WA 98145  4228 Telegraph Avenue  P.O. Box 943  #14  BAD ATTITUDE  Oakland, CA 94609  Venice, CA 90294  somerville, MA 02143  c/oGCN  FIREWEED  LESBIAN INCITER  SINISTER WISDOM  167 Tremont  P.O. Box 279 Station B  P.O. Box 7038  P.O. Box 1023  5th floor  Toronto, Canada M5T 2W2  Powderhorn Station  Rocklane, ME 04841  Boston, MA 02111  FEMINIST WRITERS GUILD NEWSLETTER  Minneapolis, MN 55407  SOJOURNER  The BODY-POLITIC  P.O. Box 9396  MATRICES  143 Albany Street  P.O. Box 7289 Stn. A  Berkeley, CA 94709  Ford Hall  Cambridge, MA 02139  Toronto, Canada M5W 1X9  FUSE  University of Minnesota  MN 55455  SWEETGRASS  BROADSIDE  5th floor  241 Queen Street East  P.O. Box 494 Station P  489 College Street  MOTHER JONES  Toronto, Canada M5A 1S5  Toronto, Canada M5S 2T1  Toronto, Canada M6G 1A5  1886 Hay market Square  CALYX  HERIZONS  Marion, OH 43305  THIS MAGAZINE  P.O. Box B  200-478 River Street  OFF OUR BACKS  70th Esplanade 3rd floor  Corvallis OR 97339  Winnipeg, Manitoba R3L 0C8  1841 Columbia Road NW  Toronto, Canada M5E 1R2  CONDITIONS  LESBIAN CONNECTION  DC 20009  TRIVIA  P.O. Box 56  Helen Diner Memorial Centre/Ambitious Amazons  ON OUR BACKS  P.O. Box 606  Van Brunt Station  P.O. Box 811  Box421916  N.Amherst, MA 01059  Brooklyn, NY 11215  East Lansing, MI 48823  San Francisco, CA 94142  The WOMEN'S REVIEW OF BOOKS  COMMON LIVES/LESBIAN LIVES  LESBIAN CONTRADICTION  OUTRAGEOUS WOMEN  Wellesley College  P.O. Box 1553  1007 N 47th Seattle, WA 98103  Box 23  Centre for Research on Women  Iowa City, IA 52244  or 584 Castro Street, San Francisco, CA 94114  Sommerville, MA 02143  Wellesley, MA 02181 April '85   Kinesis   35  LETTERS  Reader dislikes  Sex Tips Review  Kinesis:  Maura Volante's review of Sex Tips for  Modern Girls  in the March issue completely missed the boat. I feel that this is  one of the best productions in Vancouver  within recent memory, and Volante's reasons for disliking it are nitpicking, to  say the least.  How can a reviewer tell us that a show  defines itself as being about "heterosexual interaction" and then complain  that the show ignores sexual attraction  between women? To me, this does not make  sense. Sexual attraction between women is  a completely different topic - admittedly,  not unrelated to women's sexual lives, but  one which plays a very minimal part in  heterosexual relations. The authors of  the play chose wisely to narrow their  focus on a very large topic, and to imply  that a certain area was left out because  of cowardice or homophobia is unfair.  And, speaking of the authors, why not a  man to help write about heterosexual  interaction? Who is one-half of such  interaction? Volante seems to feel that  Weiss was "brought in" to tell the women  creators what they could or couldn't do;  my impression is that he was involved in  polishing improvisational material into  a theatrical product. If so, he did a  good job. And, anyhow, aren't we trying  to move beyond judging people by gender  rather than ability?  Volante is also disturbed by the decision  to present the women in the play as  stereotypes. That is one of the great  strengths of the show. It demonstrated  quite effectively, I thought, the restric-  tiveness of such stereotyping (as, for  example, when the other women are surprised by the discovery that the sexually  aggressive Helen is a mother) and how  their outlooks are broadened by their  sharing of experiences once they get  beyond seeing each other as "types".  What also, makes this play worthy of support is the fact that it was created and  produced by Vancouver talent. I think  that, in a time when funding for the arts  is in jeopardy, justifies it getting a .  fairer share than you have given it.  Yours truly,  Fiona McQuarrie  IWD apology  for inaccessibility  An Open Letter to the Disabled Community:  The International Women's Day Committee  1985 wishes to offer a sincere apology  to our sisters who were not able to  attend the Information Day on March 10th,  due to our misplanning. We are ashamed  that this day of workshops was held in an  inaccessible building.  Although we have not yet fully evaluated  what went wrong, it appears that the  number of women on the Information Day  committee was not sufficient to attend  carefully to all of the matters involved  in planning an event of this size. This  being the case, the word of the school  board representative regarding the  school's accessibility was accepted. A  personal visit by committee members  revealed the error, but only after the  publicity material had been printed. At  that point it seemed too late to change  location, and attempts to arrange or  compensate for accessibility ended in  failure.  The IWD Planning Committee has-suggested  that a woman representative from the B.C.  Coalition of the Disabled (or similar  group) attend an early planning meeting  For IWD 1986 so that as a group we can  become better able to identify and meet  the needs of disabled women. We recognize this as a crucial issue.  The B.C. Coalition for the Disabled and  the IWD Planning Committee are co-sponsoring a workshop on Disabled Women in  April or May. Further information will be  available soon, so watch for posters.  Again, our apologies to our disabled sisters, as well as to our able-bodied sisters, because everyone was hurt by this  unfortunate exclusion.  Yours,  The members of the IWD Committee 1985  No wheelchair  access to IWD  The following is a copy of a letter sent  to the IWD Committee 1985  Dear Women:  I am writing to explain why I refused to  take part in the panel discussion on disabled women for IWD 1985. It's simple  really - it wasn't wheelchair accessible.  The woman who asked me to participate is'  a paraplegic and when I told her that I  was not interested in taking part in an  inaccessible event, she said that she  thought it was important to show others  the handicap posed by stairs. I'm not  sure how or whether she was planning to  show women that she was also risking a  bladder infection be being forced to use  a catheter since there was no place to  pee.  I used to think that it was important for  me to help teach men to understand the  oppression of women. And then I decided  that I had better things to do and they  could bloody well do their own homework.  I used to think, that the women's community had attained a certain level of consciousness around disabilities. Perhaps  the IWDC will have done its homework in  'time for IWD 1986.  Sincerely,  Joan Meister  Introducing  independent WEST  This letter is to re-introduce ourselves  as Women Educating in Self-defense Training, formerly Wen-Do West. We are now  independent of Wen-Do Incorporated, who  are based in Toronto. We have struggled  for many years to decentralize and fully  democratize the organizational structure  of Wen-Do Inc. However, our differences  on this level appear to be irreconcilable.  Therefore we think that it is best for us,  at this time, to separate ourselves from  this structure.  As W.E.S.T., we will continue teaching the  same high standard of self-defense to women  and children who are interested. We look  forward to concentrating our energies on  furthering high quality self-defense training for all women and children.  For further information, or if you know of  any women interested in training with us,  please contact us at 2349 St. Catherine's,  Vancouver, B.C., 876-6390.  In Women's Strength,  Gaye Ferguson  Carol Gailey  Filis Iverson  Alice Macpherson  Brenda McElroy  Peggy Mersereau  Joni Miller  Christine Santos  Ans Steenman  Alison Stewart  Reader opening rural  retreat for women  Kinesis:  I enjoyed your rural supplement very much  and hope you will continue to print news  about women in non-urban areas. Could I  take this opportunity to announce another  rural development that unfortunately wasn't  official in time for the supplement?  I have bought a small property (10 acres)  .near 100 Mile House B.C. My intention, besides living and working here, is to run a  resort for women on the land. There is a log  house with a bed-and-breakfast room available now. By this summer there will be a  campground as well. Future plans include  finishing the loft of the -barn, to be a  meeting space; a sauna and hot tub; cabins  for rent; riding lessons and trail rides.  There are lots of lakes nearby with good  swimming, boating and fishing. There are  also ranches that offer day rides; rodeos,  horse shows, etc. This is privately-funded,  but I wish to make the space available to  all women, so all rates are negotiable. Any  income from the resort will be put into  development. I welcome input from women who  use it about how it can grow.  continued on next page 36   Kinesis   April '85  1  Wild West is  all-women collective,  selling bulk organic  produce, yogurt, and  juices, for the health of  you and your family.  For a free catalog, call  WILD WEST ORGANIC  HARVEST CO-OP  2471 SIMPSON RD, RICHMOND BC V6X 2R2  ^EIDGEfe  «■ • • theatre • • mam  For the best in Foreign Films  and Independent Quality Films  Non-Sexist, Coffee Bar, Crying Room for parents  with small children  16th and ARBUTUS STREET  Phone 738-6311  $2.99 on Tuesday $4 Students with valid cards  LETTERS  Anne E. Davies, M.A.  Counselling & Therapy  • women's issues  • sexuality  • relationships  • families  • groups  210-1548 Johnston Road  White Rock, B.C. V4B3Z8  We'll give you the  information you need  FOR ALL MAKES  Alice Macpherson  B.C.'s only unionized travel agency.  ID  TRAVEL UNLIMITED  BOOK  ,'    AND ART  EMPORIUM  Featu  ring a w  ide select  on  of  lesbian  literature  Afe  wof ou  spring «  many nev  irrivals  V  Lesbian  Nuns: B  reaking Si  lence  Sex Variant Won  en in Lite  rature  ortune's  Friend  — by Sara  Ii Aldr  do  PHONE: (604) 669-1753  WST., VANCOUVER, B.C. V6E 1X4  100 Mile House is accessible by car (6 hours  from Vancouver), by bus and by train. There  are daily flights to Williams Lake (1 hour  away) from Vancouver and Victoria. This is  an excellent cross-country skiing area, and  I hope the resort can run year-round.  There are two of us living here,' along with  dogs, horses, cats, chickens, etc. Women and  children are always welcome. Pets must be  very well-behaved around our animals, though,  or restrained. Anyone who is interested in  visiting "Zone Three" can call Judith Quin-  lan at 395-4721, or write Judith Quirilan,  Imperial Ranchettes, RR#1, 100 Mile House,  B.C., V0K 2E0.  I will keep Kinesis  readers up to date about  Zone Three. We particularly hope any women  in this area who read this will contact us.  Any interest in a Cariboo Women's Festival?  In sisterhood,  Judith Quinlan  We want feminists  leading the straggle  This is a letter in response to Ann Thomson's article in the February 1985 edition  of Kinesis.  Unfortunately I was too late  to get it in the March edition. I will  be sending Ann a copy of this letter.  While Ann Thomson may have well-based  criticism for B.C. feminist groups' participation in the struggle for choice on  abortion, her contention that "B.C.F.W.  has again opted to postpone engaging in  co-ordinated struggles for women's demands, in favor of yet another discussion  of its internal structure and constitution" is very inaccurate. In the past  two or three years alone, and during heavy  government attacks on women's groups, the  B.C.F.W. has mounted province wide campaigns led by feminists against pornography (Stop Red Hot Video Action Committee) , for the rights of Lesbians (Lesbian Action Committee organized a day of  action in 1982) and for choice on abortion in 1982. The Day of Action on Reproductive Rights was initiated in the 1982  B.C.F.W. convention in a CCCA. workshop when other member groups (Rape  Relief, Health Collective and S.F.U.  Women's Centre) encouraged" CCCA. (who  were then B.C.F.W. members; they've since  become ,a mixed group and withdrawn from  B.C.F.W.) to ask the convention to strike  an action committee to organize for abortion rights. B.C.F.W. supplied money and  contact with feminists around the province and organizing power on the core  committee.  I am particularly angry about this omission, because I worked on that committee  together with Ann and Marva from the  CCCA., Lorna from the Health Collective  and Ivy from the S.F.U. Women's Centre.  And because  I agree with Ann that it's  important to mobilize our forces right  now when our enemies seem to be gaining  ground and trying harder than ever to  force us back into the home - I am angry  that she has discredited the work that has  been done by organized feminist groups.  I also disagree with another point Ann  makes - "one feature of the B.C. women's  movement has been the decade long debate  about how to ensure democracy and avoid  domination by hierarchies and elites...  I think this debate has posed a false  dichotomy, one we can no longer afford".  Discussions about democracy are never  a  red herring, in my opinion.  One of the  fundamental principles of feminism and  feminist practice has always been democracy - feminists have organized collectively,  have rotated responsibilities within their  groups so that we can all get experience  and avoid the rise of "experts" or stars,  or a concentration of power and influence  in one or a few individuals; we have organized a lot as a grass roots movement,  building our analysis and struggles based  on our own lives and the lives of other  women One of the effects of living in a  sexist society is that we experience ourselves as having little or no voice or  direct power over how we live our lives.  .One of the goals of the feminist revolution  is to put a stop to all  forms of domination, and to do that we must begin with  ourselves and how we work with each other  and live our lives right now.  So I agree with Ann that we as feminists  should come together from our many different fronts and perspectives to fight  for abortion rights - we at Rape Relief  and Women's Shelter have and will continue  to do so - but we want credit and we want  feminists leading the struggle.  Nicole Kennedy  Vancouver Rape Relief and Women's Shelter  Playboy makes more  misleading statements  Kinesis:  I was infuriated by the comments aired on  CFMI-FM about A Bunny 's Tale,   the movie  about Gloria Steinem's experience as a  Playboy Bunny. They quoted someone from  the Playboy organization who said that 700  women had called to express interest in  being Bunnies, and that women are not  upset  by lecherous men/  Those statements are misleading and contain  subtle (or not so subtle) innuendo: that  women like  having men "come on" to them,  that women are accepting sexual harassment  as part of the job, and are in fact "asking  for it"  if they become Playboy Bunnies.  What he does not say is that these days  many  women would take any  kind of work they  could get- as there are less and less jobs  available to women. By his statements he  nationalized and gave permission to men to  continue behaviour that uses and abuses a  whole group of people - women. The name of  this insidious form of oppression is  sexism.   And one of the ways it flourishes  is through the.telling of lies  about women  (ie that they like  this kind of treatment).  Women themselves (in this case Gloria  Steinem) aren't listened to - another aspect of that very sexism that women are  talking about.  This reminds me of the Zimdel case. Here is  someone spreading lies about a whole group  of people. And these lies give rationalizations for abusing Jews. This insidious form  of oppression is called anti-Semitism.  And these comparisons could go on and on.  The previous are just what was in the news  today.  As a woman and a Jew, I feel the need to  develop a strong base of support. We all  need to keep pointing out these lies (the  ones that we are personally aware of) to  each other.  In solidarity,  Baylah Greenspoon April'85   Kinesis   37  LETTERS  Disagrees with  Beta Yisrael article  Kinesis:  What persecutions, in fact do Jewish religionists face in Ethiopia? There are many  allegations in the daily press, but,a dearth  of documentation. Unfortunately the Kinesis  March '85 article on this subject does not  help me arrive at a precise and well-founded  conclusion.  The article is not explicit on whether the  policies of the former Emperor Selassie regime differ from those of the current Meng-  histu government and, if so, how. The effects  of the current famine and earlier land reform measures are not distinguished from the  effects of alleged anti-semitic policies. So  it is hard to draw conclusions about the  severity of any alleged anti-semitism. The  article presents the Ethiopian government's  claim to an antl-zionist  policy as a cover  for anti-semitism,  but substantiating evidence does not accompany this interpretation. The article itself resorts to racist  innuendo when it creates the impression that  the Eritrean liberation movement poses an -  anti-semitic threat to Ethiopian Jews,  simply because the liberation movement is  "backed by Arabs".  The reader is told the teaching of Hebrew  has been proscribed. What are we to make  of this when it is, apparently, a fact that  Ethiopian Jews do not use or know Hebrew?  They speak the main Ethiopian language,  Amharic, and their Torah(Bible) is written  in Gueze, the religious language of Ethiopian Christians (Le Monde,   January 6/7).  If we are speaking of restrictions because  of religion, consistency requires we acknowledge that Israel has promulgated one of the  world's most extensive legal systems of discrimination. Those who are not Jews, the  determination of which is rigidly controlled  by an aggressively patriarchal rabbinate,  are denied equal rights to citizenship,  ownership of land, physical movement, freedom' of association. Jewish women cannot  marry non-Jewish men, their children will  not be considered "legitimate"...(See:  Israeli League for Human and Civil Rights,  the Shahak- Papers).  All the foregoing said, nonetheless isn't  it the case that in transporting several  thousand Ethiopian Jews to Israel, the Israeli state acted out of moral and humane  considerations? That state may be dangerous  to people's survival in many places, from  Lebanon to El Salvador and Guatemana where  it is a major supplier of arms and training  for the juntas, but on this occasion its  motivation is honourable. So we were encouraged to believe by almost everything we  read, saw and heard in the mass media.  What is humane about spending a minimum of  $25,000 to resettle one Ethiopian in Israel  when the Red Cross can ensure adequate food  for a person for one year in Ethiopia for  $120? How many Ethiopian lives could be  saved with the estimated $100-300 million  being spent on the Israeli project? It is  little wonder the UN spokesperson said the  Israeli resettlement was the least  satisfactory of solutions to the refugee problem.  (New York Times,  January 21.)  What is humane about resettling an Ethiopian  on the West Bank to strengthen Jewish ultra-  right zealots who are dedicated to uprooting  and driving from their present homes over  1 million more  Palestinians? And the resettlement of Ethiopians in towns within the  boundary of pre-1967 Israel, where unemployment is a serious problem, elicited this  response from the mayor of the city of  Eilat: "I asked the authorities to at least  send only those who can sing and dance, so  that we can turn them into a folklore troupe  for the tourists." (Koterit Rashit, January  2).  In the' 1960s one former speaker of the Israeli parliament showed his disdain for the  Jews of Ethiopia by advising them to "settle  their problems by converting to Christianity." (Le Monde, January 6/7). But, after  decades of disinterest, the Israeli leadership did a volte face  in 1984-5  Why?  We were led to believe that the transport  of Ethiopian Jews was done behind the backs  and against the wishes of the Ethiopian and  Sudanese governments. Rather it seems they  colluded with the Israelis.  "The truth is that people at the top in both  governments were privy to what was happening .... Ethiopians saw their cooperation on  the issue as a way of winning favour with  the Americans. Mr. Howard Wolpe, chairman  of the house of representatives sub-committee on African affairs made an unpublicized  visit to the Falasha villages at the invitation of the Ethiopians two years ago....  He has been an important advocate of increased American assistance to Ethiopia."  (Economist,  January 12). Numelry, dictator  of the Sudan and a close American ally, publicly announced that, after a few days of  their interruption, Israeli organized flights  flights could  continue. (New York Times,  January 21) The Israeli newspaper Hadashot  also claimed flights had been leaving from  Ethiopia directly.  According to both the London Economist  and  the New York Times,  reporters for many newspapers also knew about the Israeli operation months before it was a cause celebre.  Reporters "were persuaded to lay off" publication (Economist,   January 12), though there  were low profile reports, including in the  New York Times,  in early December.  Israeli newspapers, who operate normally  under censorship, "agreed to a government  appeal not to publish information about the  Ethiopian rescue." (New York Times,  January  5)  Then Mr. Dominitz, a key official in the  "Falasha" operation, gave an interview on  the topic to a West Bank settler newspaper,  Nekuda.  The same day Nekuda  published the  Dominitz interview, Thursday January 3, the  Israeli Prime Minister personally authorized  a full press briefing and official confirmation of what was already well-known by Ethiopian and Sudanese rulers as well as international and Israeli reporters. (New York  Times,   January 9) The Dominitz interview  and the Prime Minister's press briefing  kicked-off the large-scale publicity that  filled the front pages of our papers and  topped TV and radio news reports.  Another top official organizing the Israeli  operation, Arye Dulzin, commented that the  transport of Ethiopian Jews brought Israel  its best public relations since their 1976  commando raid at Entebbe.  I suggest that this comment and what is  implied within it - the need to reconsitute  a "noble" image for the Israeli state after  its 1982 invasion, massacres and continuing  occupation of Lebanon - lies closer to the  heart of the'"falasha" operation than does  humanism.  Mordecai Briemberg  Sarah White replies:  I don't claim to have extensive knowledge  on this subject, and am grateful for additional information such as Mordecai Briemberg 's that I hope will lead to further  dialogue. There are, however, a few things  in Mr. Briemberg's letter that I would  like to respond to.  First, Briemberg's response indicates in  part that my article represented Israel as  humanitarian in airlifting Ethiopian Jews  to Israel, and that perhaps I am not aware  of Israel's role in international politics.  I don't believe the article portrayed  Israel in that way, and I also did not suggest that airlifting to Israel was necessarily a good solution, noting the cost,  racism on the part of Israeli officials, and  the difficulty of maintaining the Beta Yisrael 's culture.  I get the feeling that Briemberg is suggesting that the situation of the Beta Yisrael  does not warrant attention because of Israel's role elsewhere in the third World.  I agree that Israel's foreign policy is  nothing short of imperialist, and Briemberg 's information adds and expands where  my article was lacking, but I am troubled  by his focus. My intent was to write about  Ethiopian Jews, which includes involvement  by Israel. I did not intend to portray  Israel positively by leaving out discussion  on their international policies.  Briemberg also implies, contrary to what I  think, that the existence of anti-semitism  in Ethiopia is only "alleged" and says that  not enough substantiating information on  anti-semitism is provided. That we have thi:  disagreement is an indication of the lack o:  -information on the Beta Yisrael. From what  I have read and seen (C.A.E.J. and the film  "Falasha: Exile of the Black Jews") I am  convinced that anti-semitism exists in  Ethiopia.  Finally, with regard to the teaching of  Hebrew, I do not understand why it should  be forbidden even if the Beta Yisrael don't  speak it as a first language.  Survey of Latin  American residents  Kinesis:  This is a letter to all Latin Americans  living or studying in B.C. The Canadian-  Latin American Cultural Society is compiling a survey of.all Latin Americans residing -in Greater Vancouver. This is an  anonymous survey relating, through various  questions, to the experiences which have  happened to us as immigrants to Canada.  The results of our work will be published  this summer in the form of a bilingual  handbook. This handbook would analyze the  problems that the Latin American community  faces and also present a directory of services directly relating to Latin American  This handbook would be distributed to the  general population, the provincial and  federal government, Members of Parliament  and any other institutions who make con- -  tributions to the Latin American mosaic.  We would urge you to obtain a copy of  this survey by contacting us. We hope to  also provide information about the places  of distribution and the month of publication of the above handbook at a later date.  We would be very pleased to provide copies  of this survey along with further information. Please contact us between 9-4 pm.  at 253-6444.  Sincerely,  Dale Juarez  Rob-Patrick Taylor  Canadian-Latin American Cultural Society  iy $20. Bulk rates av  'Ģ what you can do  i); $15 institutional. 38   Kinesis   April'85  1  BULLETIN BOARD  • THE WEST COAST WOMEN AND WORDS SOCIETY  will be hiring two people in late  April. The positions are: Project  Co-ordinator of the Women's Voices  .theatre project and Research Co-ordinator for the first phase of the same  project. For more information, call  the Women and Words office at 872-8014  before April 15th.  • CAAW&S requires a co-ordinator for our  national conference. We have a $3000  contract available and want a full-  time co-ordinator from April 15 -  June 28. Application deadline is  April 5, 1985. Apply to CAAW&S, 1200  Hornby, Vancouver, B.C. V6Z 2E2 or  call 687-3333, local 205 for further  information. Canadian Association for  Advancement of Women and Sport.  EVENTS  • CELEBRATION for Equal Rights Amendment  at the Law Courts. Come and celebrate  with us! Speakers, music, refreshments.  April 16th, 7:00 p.m. at the Great  Court House on Smithe. All women  welcome.  • RONNIE GILBERT - Sun., Apr. 14, 8 p.m.  Vancouver East Cultural Centre. For  reservations call 254-9587.  • BRENT TAYLOR'S APPEAL BENEFIT. Dance  to Animal Slaves and Cracked Maria,  April 19. Also: entertainment from  Acting Up and Aya, videos, information tables, food, juice bar and  booze bar. Doors open 8:00 p.m..  Entertainment starts 8:30 at Victoria  Hall, 2026 East 43rd, tickets are  $3 - $6. Off-site childcare - good  films and activities. Pre-register  for overnight childcare 251-6090 or  253-2802.  • BOAT DAYCARE'S - DAYCARE BENEFIT DANCE  at South Vancouver Legion, 727 East  - 49th Avenue, (Fraser), Vancouver on  Friday, May 10; 9:00 - 1:00. Dance  to the music of Communique!  Tickets $6.00. For information,  tickets, or if you require childcare  for the dance, call 872-8065.  • BEVERLY ANDERSON-MANLY, educator,  broadcaster and women's rights  campaigner from Jamaica will speak  on Beyond the U.N. Decade for Women;  Women Redefine Development and Power,  in the hall of Christ Church Cathedral, 690 Burrard (at Georgia). The  talk will begin at 7:30 on Monday,  April 15th. There will be no admission  charge and women are encouraged to  stay for informal discussion and  socializing. There will be free quality on-site daycare.  • AMES TOUR: Representatives of Salvadorean Women's Association (AMES) will  be in Vancouver May 7-12. Women are  wanted to help organize and provide  contacts in media, women's groups,  etc. Donations also accepted. Contact  Friends of AMES, c/o 1748 E. Pender,  3214, Vancouver,B.C. Phone 255-3848.  • GAY & LESBIAN QUAKER CAMP '85.  Spirituality'and Sexuality: Parallel  Rivers  is the theme of the Pacific  Northwest Gathering of Lesbian and  Gay Friends. The Gathering is to be  held at the YMCA Camp Cabrini, near  Seattle, May 24-26. Write for info,  and registration to The Registrar,  Cabrini '85, #208-1242 Robson St.,  Vancouver, B.C. V6E 1C1. Ph: 683-4176.  j WOMEN'S HEALTH: Noon hour series  (12 noon - 1:00 p.m.)  April 10  The Ovulation Method of  Fertility Awareness  April 17  Birthing Options for Child-  bearing Women  April 27  Video Display Terminals  (VDT's)  May 8     Diaphragms and Cervical  Caps.  Held at Vancouver Women's Health  Collective, 888 Burrard Street,  682-1633. Admission - free.  » HARU ICHIBAN - the first wind of  spring. Celebrate spring at the  Vancouver East Cultural Centre with  a week-long festival of Japanese-  Canadian performing arts, April  17-21, 8:00 p.m., Children's Matinee,  April 21, 2:30 p.m. Each of the five  evenings presents a varied program  highlighting one art-form, either  dance, music, poetry, theatre or  taiko. Vancouver East Cultural Centre,  1895 Venables, 254-9578.  I  • THE CANADIAN ASSOCIATION for the ADVANCEMENT of WOMEN and SPORTS (CAAW&S) will  hold a national conference and annual  meeting in Vancouver, June 14-16, at  the Vancouver School of Theology.  . Write for further info to CAAW&S at  1200 Hornby St., Vancouver.  » NANOOSE CONVERSION CAMPAIGN & VANCOUVER  PEACE GROUPS: An all day meeting will  be held May 4, Organization of Unemployed Workers office, 1918 Commercial  Dr. Call ahead for free childcare,  255-7613. Everyone welcome.  OCTOPUS  BOOKS  INEXPENSIVE QUALITY BOOKS  HARD TO GET ART, SOCUl t  LITERARY MAGAZINES  I JOURNALS  UPRISING  BREADS  BAKERY  Vancouver's Best  Wholegrain Breads  1697 VENABLES ST.  VANCOUVER, BC  V5L2H1 (604)254-5635  LAWYER  Susan Richter  B.Sc. L.L.B.  Preferred Areas of Practice  Family Law  Employment Law  Commercial Law  Civil & Criminal Litigation  Languages Spoken —  German & English  Free Initial Consultation  DeBou, Wood, Wexlcr & Maerov  687-0545  500 - 845 Cambie St.  •, B.C. V6B 2P4  • WOMEN'S HEALTH: A Workshop Series  7:30 - 9:00 p.m., $5 or sliding scale  Vancouver Women's Health Collective,  888 Burrard, 682-1633. Pre-register  for childcare. Workshop series are:  April 24, Menopause: and May 9,  Sexually Transmitted Diseases.  • TWO WORKSHOPS with MARGO ADAIR, author  of Working Inside Out.  Tools for Political Analysis:  explore  the limits and potentials of Marxism,  Feminism and' New Age politics in a  safe atmosphere. Saturday, April 20,  10:00 a.m. | 5:00 p.m. Women only.  Keeping the Faith:  Transform personal  and political burnout by healing  both organization and self. Meditation and discussion, format.- Sunday  April 21 10:00 a.m. - 6:00 p.m.  Women and men. Group consultations:  uncover and resolve contradictions  within the group. Appointments  possible April 18 - 22. Registration  and information: phone 254-2627.  Sliding scale, Childcare available.  • DEALING WITH STRESS THROUGH AUTOGENIC  TRAINING. Autogenic training is a  systematic relaxation technique  which is learned in six progressive  steps. To benefit from this training,  it is necessary to use the method  daily. This six session group will  also provide an opportunity for  discussion about stress in our lives  and ways to deal with it. Group for  women: begins Wednesday, May 1 from  5:45 - 7:15. Group for men and  women begins Thursday, May 2 from  6:00 - 7:30. Cost is $40. To  register, call Kristin Penn at  872-0431.  • SPRING IYENGAR YOGA. Instructor:  Paullette Roscoe. "Yoga for Fat  Women", Mon. 9:30-11:30a.m., Trout  Lake Community Centre. Starts:  April 15; 10 sessions. $32. Mon.  7:30-9:30p.m., Sunset Community  Centre, 51st and Prince Edward.  Starts: April 15; 10 sessions, $40.  "Introductory" Britannia. Noon hour  Tuesdays. 11:45-12:45; 11 sessions.  Starts: April 2, $30. Saturdays,  1:30-3:30p.m., 11 sessions. $30.  Starts: April 6.  Trout Lake. Tues.  9:30-11:30a.m.; 10 sessions. $32.  Starts: April 16. Sunset Community  Centre. Mondays, 5:30-7:30. 10  sessions. $30. Starts: April 15.  • WOMEN & DEVELOPMENT COMMITTEE of the  Canadian Council for International  Cooperation is sponsoring a five eve-  TELEPHONE: 876-9788 BULLETIN BOARD  ning series of workshops linking women's struggles in Canada and the Third  World. May 1 - Domestic Workers. May  15 - Media. May 29 - Education. June  12 - Health. June 26 - Agriculture.  i SPEAK OUT - a Parent Education Project  on Child Sexual Abuse . Workshops  for parents and professionals dealing*  with child sexual abuse, help with  talking to your child or -teenager  about sex. For more info: Eliza Fry;  Sharon Burrows, M.A. at South Vancouver Family Place, 4932 Victoria  Dr., Vancouver, B.C. V5P 3T6. Ph.  325-5213.  • OUT AND ABOUT  is doing a special  feature on woodcuts and linocuts  for their Summer Issue. For further  details regarding submissions contact:  Cookie Hunt c/o Out and About,  5241  University Way NE, Seattle, WA 98105,  or phone (206) 782-3148.  MISCELLANEOUS  • FINELINE CARDS, a Lesbian line of high  quality cards and notecards for lesbian  women, by lesbian women. If you don't  see them, ask for them. Dealer inquiries welcome. (213)488-9053. 2315 E.  Olympic Blvd., L.A., CA. 90021.  • TOOLS FOR CHANGE, a resource package to  help women make informed career choices,  has been reprinted. The $20 fee covers  mailing and handling. Order from: WomenSkills, #9 - 4443 Irmin St., Burnaby,  B.C.V5J 1X8.  • SEA KAYAKING FOR WOMEN:  Sliding scale  fees. Write for schedule: J.F. Expeditions, 3915 Woodlawn Ave. No., Seattle,  WA. 98103  THE 1985 COMPLETE GAY/LESBIAN CATALOGUE  from Chosen Books. Discreetly delivered  to your doorstep for $1(US). Chosen  Books, P.O. Box 05007, Detroit, Michigan, 48203.  • WOMEN AND WORDS - Spring Workshops 1985  COMBINING THE ARTS,   (writing and drawing) ; workshop leader: Beth Jankola,  Sat.,April 13. Pre-register by Apr. 4.  STORYTELLING:  OUR STORIES,  OUR LIVES;  workshop leader: Mary Love May, Sun.,  April 14. Pre-register by Apr. 4  WRITING WITH A COMPUTER;  workshop leader: Rochell van Halm, Sat., April 20.  Pre-register by Apr. 12. 'Wmjfjm  SO YOU'RE A  WRITER - NOW WHAT?  Workshop leader: Carolyn Zonailo,  Sun., April 21. Pre-register by Apr. 12  POETRY - THE PROCESS;  workshop leader  Betsy Warland, Sat., April 27. Pre-  register by Apr. 19.  LOOKING AT RELATIONSHIPS IN WRITING  AND LIFE; .workshop leader: Julia van  Gorder, Sun., April 28. Pre-register  by Apr. 19.  DOING FEMINIST RESEARCH;  workshop leader: Jillian Ridington, Sat., May 4.  Pre-register by Apr. 26.  $15 for members; non-members $20.  1622 W. 7th Ave., Vancouver. 872-8014.  GROUPS  • THE SUPPORT, EDUCATION and Prevention  of Sexual Assault (SEPSA) group  announces the formation of a  support group for women who experienced sexual assault in their child- '  hood. This group will meet in the  Coquitlam area beginning Thurs.,  April 4 and will continue for 12 wks.  Any woman interested in joining is  encouraged to call SEPSA at 734-9471.  SUBMISSIONS  • THE DATE FOR THE WESTERN REGION Canadian  University Press Women's Caucus has  been re-scheduled to May 3,4,5, 1985.  Still located in beautiful Banff,  Alberta. We still have a few openings  left for women interested in conducting a workshop or seminar. Food and  accomodation are FREE. We expect  participation from over a dozen  Western Canadian papers. If interested  please direct inquiries or applications (post haste) to: WRCUP Women's  Caucus. 11563 - University Ave.,  Edmonton, Alberta, T6G 1Z4. Phone  112-403-437-4740.  • MATURE WOMEN'S NETWORK - A Peer Counsels-  ling and Community Information Service  specifically designed for older women  is now being provided by the Mature  Women's Network located at 1144 Robson  Street. This free service is available  Mon., Wed. and Fri. between 10:00 a.m.'  and 4:00 p.m. Appointments are not  necessary.  CLASSIFIED  Kinesis classified are $3 for individuals and $6 for groups. Recommended length 10-30 words. Deadline 20th of month.  There is no charge for announcements. Deadline is 23rd of the  month. Kinesis recommends announcements appear in the issue  one month before the event, especially if it happens near the beginning of the month.  Please do m  ;phone  j your ads.  • AWARD WINNING CHILDREN'S CASSETTES -  songs, stories - emphasize co-operation, equality, fun. Artists include  Cathy Winter and Betsy Rose, Ruth  Pelham. Ideal for quiet times, travel  gifts. Free catalogue. "A Gentle Wind"  Box 381, Sydenham, Ontario, K0H 2T0.  FOR RENT - Quebec Street House - two  feminists seek third woman with or  without child. 1-2 rooms available in  big, homey, non-smoking house. Rent  negotiable. Contact Claudia, or Lorna,  874-1968.  ► COUPLES WORKSHOP - April 19-22. Yellow  Point Lodge, Ladysmith, B.C. Preorgas-  mic Women's Group for Surrey/White  Rock area women begins April 15. For  info: contact Anne Davies, M.A. (psychology) #210-1548 Johnston Road,  White Rock, B.C. V4B 3Z8. Ph. 531-8555.  • FEMINIST WOMAN with part-time care of  four year old daughter looking for  one or two bedroom apartment with  yard in quiet area on the west side  Can pay up to $425. Call Heather.  733-0732.  • ARE YOU INTERESTED IN LIVING CO-OPERA-  tively? We are 43 resident and 12  non-resident members (ages 1% to  70 years) living together in a cooperative community in Vancouver and  Aldergrove. We're looking for new  resident members for our Vancouver  housing co-operative and ask that  interested people contact us at the  address below. Some of our interests  are: alternate family groupings,  community scale economics, community  living, appropriate technology. We  practice consensus decision-making,  and we are striving toward an egalitarian life style, working for social  change, developing intensive farming  (permaculture model) on our 10-acre  farm. If any or all of this appeals  to you, please leave a message for  Community Alternatives at 732-5153 or  734-0356 (answering machines), or  write: Community Alternatives, 1937  W. 2nd. Ave., Vancouver, B.C. V6J 1J2.  • VIEWCOURT HOUSING CO-OP - located at  10th and Ontario is looking for new  members who are interested in cooperative living. We periodically  have openings in our bachelor ($280),  bachelor and a half-($315) and one  bedroom ($355) suites. At the present time, you need to have an income four times the amount of the  monthly housing charges and be able  to buy a $1000 share in the co-op in  order to be eligible for membership.  To apply, write to Membership Committee, #25-12 W. 10th Ave., Vancouver,  B.C. V5Y 1R6 or call 874-4093.  • FOR SALE - 5 acres on Galiano, two miles  from ferry, 438-7092.  • SUMMER SUBLET: Self-contained bachelor  suite in housing co-op. Great view,  Murphy bed,.hardwood floors, furnished. $200/month, negotiable. If you  are willing to.cat-sit it would help  (though I can also farm him out).  Available July and August, and Sept.  if necessary. Emma (wk) 873-5925;  (hm) 873-6905.  • NON-SMOKING WOMAN WANTED to share  furnished house with one other. $275  plus utilities. Ph. 430-3425.  A CONFERENCE  Connecting Our Realities:  One Vision  flllfr    ORGANIZED BY  THE B.C. FEDERATION OF WOMEN  OPEN TO ALL WOMEN  DATE:   Friday, May 17th to Monday, May 20th  LOCATION:    Simon Fraser University  WORKSHOPS MAY INCLUDE:  Racism in the Women's Movement  Panel: Herstory of Women Organizing  Politics of Prostitution  B.C.F.W. & Community Economic Development  Women in Isolation  Effects of Education Cut-backs on Women  TRAVEL & ACCOMMODATION Subsidies provided  upon request and availability  CHILD CARE Provided  DANCE: SATURDAY NIGHT, MAY 18th  HOSTED BY V.L.C.  For More Information:   CELESTE GEORtiE  C/o S.F.U. Women's Centre, S.F.U.  Burnaby, B.C. V5A 1B6  291-3670  ISdPOfcflS  1 Eggs Benedict at Brunch  1 Delicious Beef, Veggie and  Fish Burgers  ' Caesar & Seafood Salads  | Fresh B.C.Salmon  j Children's Menu  1 Vegetarian Selections  Isadora's supports  Rape Relief Walkathon  May 26th  GRANVILLE ISLAND  681-8816 ,rANTZlNGFOR  CHANGE;  ORG  At VSW we are here to promote understanding about the changing position of  women in society. We work actively for  social change.  Your financial support in buying a  membership ensures that we will be here in  the future for you.  There is strength in numbers.  JOIN US!  PAINT  US INTO  yoUR  ricruzz  For further information on membership,  call or write.  Published 10 times a year  by Vancouver Status of Women  400 A West 5th Ave., Vancouver, B.C. V5Y 1J8  □ VSW Membership - $23 (or what you can afford)  • Includes Kinesis subscription  D Kinesis subscription only - $15  □ Institutions - $40 □ Sustainers - $75  D Bill me D Here's my cheque  □ New □  Renewal  □ Gift subscription for a friend  Name

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