Kinesis

Kinesis, May 1990 May 1, 1990

Item Metadata

Download

Media
kinesis-1.0045715.pdf
Metadata
JSON: kinesis-1.0045715.json
JSON-LD: kinesis-1.0045715-ld.json
RDF/XML (Pretty): kinesis-1.0045715-rdf.xml
RDF/JSON: kinesis-1.0045715-rdf.json
Turtle: kinesis-1.0045715-turtle.txt
N-Triples: kinesis-1.0045715-rdf-ntriples.txt
Original Record: kinesis-1.0045715-source.json
Full Text
kinesis-1.0045715-fulltext.txt
Citation
kinesis-1.0045715.ris

Full Text

 CMPA $2.25 Kinesis welcomes volunt«  to work on all aspects of  paper. Call us at 255-5499.  Our next News Group is Tues.  May 8, at 1:30 pm at Kinesis, #301-1720 Grant St. All  women welcome even if you  don't have experience..  PRODUCTION THIS ISSUE:  Joni Miller, Christine Cosby,  Nancy Pollak, Claire Fowler,  Frances Wasserlein, Nora D.  Randall, Lisa Schmidt, Bonnie  Waterstone, Faith Jones, Sandy James, Winnifred Tovey,  Janet Cleary, Susan O'Donnell, Tarel Quandt, Susan  Prosser, Sonia Mi  da Choquette, Jackie Brown,  Trisha Joel.  FRONT COVER: Photo by  Colleen Penrowley—a protest  of the Women's Program  funding cut in Vancouver,  April 17, 1990.  EDITORIAL BOARD:  r Sta-  ectives  .• a non-sectarian feminist voice for women and  to work actively for social ■  change, specifically combatting sexism, racism, homophobia and imperialism.  Views expressed in Kinesis  are those of the writer and  do not necessarily reflect VSW  policy. All unsigned material is  the responsibility of the Kine-  ial :r  sard.  SUBSCRIPTIONS: Individual  subscriptions to Kinesis are  $20 per year or what you  can afford. Membership in the  Vancouver Status of Women  is $30 or what you can afford,  includes subscription to Kinesis.  SUBMISSIONS: Women and  girls are welcome to make submissions. We reserve the right  to edit and submission does  not guarantee publication. If  possible, submissions should  be typed double spaced and  must be signed and include  an address and phone number.  Please note: Kinesis does not  accept poetry or fiction contributions. For material to be  returned, a SASE must be included. Editorial guidelines are  available on request.  ADVERTISING: For information about display advertising  rates, please contact Kinesis.  For information about classifieds, please see the classified  page in this issue.  DEADLINE: For features and  reviews: the 10th of the  month preceding publication;  news copy: 15th; letters and  Bulletin Board listings: 18th.  Display advertising, camera  ready: 18th; design required:  12th.  Kinesis is produced on an  IBM PC using PC TeX and  an LC-800 laser printer. Additional laser printing by East-  side Data Graphics. Camera  work by The Peak. Printing by  Web Press Graphics, Burnaby  BC  Zimbabwe has its first centre for women who have  been raped and battered 9  «. —  JF\  M      1  m       f  ^^r  ..,#  \i  We're smiling but we ain't happy.   The fight to save the Women's  Program 13  INSIDE  ative groups charge "spiritual genocide" 3  Carol Gran's committee: no money? 3  Women active in new Squatter's Alliance 4  REAL Women hosLwght-wing do 4  by tor anti-sexist programs 5  / Susan Prosser  * Pensions: long, lingering discrimination 5  by Shelly Quick  Healing ourselves and the world 7  as told to Terrie Hamazaki  A first for Zimbabwe 9  as told to Louie Ettling  yPuttmg ourselves in the picture 13  by Susan Leibik  Vinegar Tom: about witches, without witches 14  by Bonnie Waterstone  Does the goddess have a hidden agenda? 15  by Tarel Quandt  A Canadian resource on repro tech 16  by Kelly Maier  neqatARS  Movement Matters 2  by Lisa Schmidt  What's News? 6  by Linda Choquette  Commentary 8  by Joni Miller  Commentary 12  by Millie Strom  Making Waves 17  by Lauri E. Nerman  Bulletin Board 18  compiled by Donna Dykeman  Kinesis is indexed in the  Canadian Women's Periodicals Index, and the Alternative  Press Index.  CORRESPONDENCE: Kinesis, Vancouver Status of  Women, 301-1720 Grant St.,  Vancouver, B.C. V5L 2Y6  ber of the  i Publishers  Kinesis is a m«  Canadian Magazi  Association.  Second class mail #6426  ISSN 0317-9095  KINESIS Movement Matters  Movement  matters listings  information  Movement Matters is designed to be a  network of news, updates and information of special interest to the women's  movement. Submissions to Movement Matters should be no more than 500 words,  typed, double-spaced on eight and a half by  eleven paper. Submissions may be edited for  length. Deadline is the 18th of the month  preceding publication.  Women Organizing Against Violence,  the kit includes international statistics on  violence, women's personal accounts, poetry  and art, profiles of groups around the world  which deal with violence against women, a  short list of recent readings and audio-visual  materials, and a bumper sticker: "Real Men  Don't Abuse Women."  To order copies of the kit, send $15 per  copy to Match International Centre, #1102  - 200 Elgin St., Ottawa, Ont. K2P 1L5 Discount available for orders over 10; Third  World Women's groups - free of charge.  Tenant Survival  *%**KS*%%%%%%%%%%%%%1&  Single Mother's  Resource Guide  The Vancouver Status of Women has responded to the needs of families headed by  single women by publishing the Vancouver  and Lower Mainland Single Mother's  Resource Guide. The guide contains 40  pages of easy-to-read information on housing, child care, social assistance as well as  free and low-cost support services. These  include: family places, women's centres,  education and employment training, crisis intervention and child abuse prevention,  counselling, advocacy and self-help groups.  The guide will be available through community organizations and free to single  mothers. (A donation of $1.00 per copy  is encouraged from organizations who can  distribute the guide to help offset printing  costs. Tax receipts can be issued for orders  over $25)  For further information about the guide,  call the Vancouver Status of Women at 255-  5511.  Women and  violence around  the world  Match International, a Canadian-based  group that provides women in Third World  countries with solidarity and financial support, has created a resource kit on women's  global struggles  to end violence.  Called  Guide for  rental relief  Hot off the press: Some relief for British  Columbia renters in the form of the Tenant  Survival Guide.  This 50 page booklet is available free  from the Tenants Rights Coalition and covers general information about BC law for  tenants such as the Residential Tenancy  Branch, what to do when you move in, problems while living in a rented space, eviction,  moving out, how to do an arbitration and  other kinds of housing that are available.  The booklet may be picked up at community centres and libraries in the Lower  Mainland.  Stories about  work and pay  Jobstories: I Like The Work, I like  The Money is a new book of interviews of  women in well-paying, growth occupations.  Arranged alphabetically by occupation, this  book profiles 57 women in British Columbia  who work in trades and professions where  women earn the "average" BC wage. Job-  stories relates how the women got their  training and skills, obstacles they encountered and career planning information.  Specifically directed at high school students, Jobstories can be ordered for $19.95  per copy (plus $2 postage and handling for  each copy) from the Learning Resources Society, #102 - 2511 East Hastings Street,  Vancouver, BC V5K 1Z2  Our thanks to Vancouver Status of Women members who support us year 'round with  memberships and donations. Our appreciation to the following supporters who became  members, renewed their memberships or donated in April:  Louise Allen • Janet Berry ♦ Roxanne Cave • Viviana Comensoli • Anne Dagg • Sydney Faran • Judy Forester • Teresa Gibson • Ellen Hamer • Suzanne James • Olvie Johnson • B. Karmazyn • Dorothy Kidd • Ursula Litzcke • Myrtle Mowatt • Angela Page •  Brenda Pengelly • Tracy Potter • Ranni Richards • Janet Routledge • Carolyn Schettler •  Gulistan Sharif! • Denise Taylor • Joanne Taylor • Maureen Trotter • Michele Valiquette  • Betsy Warland • Diana R. Wolfe • Jane Wolverton  icrrnmui  'r Ac/ujz/n. prumx. •  * asrvoL j  >   180-43135  Maureen McEvoy ba ma (Cand.)  Counselling  Psychology  732-3227  Areas of expertise:  sexual abuse, relationships,  sexuality, depression, ACOA  A call for  writings on abuse  Women, Children and Abuse: The Role  of the Law is a project of the Faculty of  Law at Queen's University in Kingston, Ontario. The purpose of this project is to collect first-person accounts of women and children who are survivors of personal and social systems abuse, including abuse rooted  in sexual, racial and economic discrimination. Survivors of child custody disputes and  of access arrangements are also encouraged  to contact the researchers.  The research will focus on three general themes: How the specific situation of  each woman affects the way that she and/or  her children have been abused; how the  law and/or other agencies have intensified  or contributed to the construction of that  abuse; how women and children have empowered themselves in relation to abuse and  dispute resolution.  Especially of interest are unpublished accounts and documentation of relevant mediations, trials and administrative proceedings. Academic work that relates to this  theme will also be considered. Submission  length should be no more than 50 pages  double spaced and typed, although longer  and shorter material will be considered.  Contributions, drafts, ideas and enquiries  can be sent to: Kathleen A. Lahey, Faculty  of Law, Queen's University, Kingston, Ont.  K7L 3N6  Inside  Kinesis  Many women connected to Kinesis, have  been intensely involved with the fight to  restore funding to the Women's Program.  The experience has been both tiresome (you  know, more unpaid work) and thrilling:  women are making important new political and personal connections, something no  government can ever cut.  In April, a number of women contributed  to the paper for the first time and we  welcome them to come back again: Claire  Fowler, Janet Geary, Rachel Goddu, Millie  Strom, Kelly Maier and Susan O'Donnell.  We also welcome the new administrator  to the Vancouver Status of Women, Jennifer Johnstone. Jennifer is new to Vancouver and VSW and Kinesis, and she is destined to become an important part of the  paper's life. Welcome aboard.  Corrections  In last month's Kinesis we missed a few  people. In the article "Listen to what we  have to say," Margaret Matsuyama should  have been listed as a member of Colours.  And we forgot to include Joni Miller (Kinesis 's typesetter) and Charlene Linell as  members of the "Production this issue"  gang.  am  REQUEST FOR SUBMISSIONS  >  SHARING OUR EXPERIENCE  A BOOK OF LETTERS  BY WOMEN OF ETHNIC AND RACIAL MINORITIES  The Canadian Advisory Council on the Status of Women will be putting  together a book in which the voices of under-represented groups of women  will be heard. It will be a collection of letters written specifically for this  publication. We are looking for the living, personal accounts of women who,  because of their ethnicity or racial origin, believe it important to share their  thoughts and feelings.  We want to hear your description of the difficulties and pleasures of living  and working in Canada. Whether you were born inside or outside Canada,  we ask you to share your ideas and experiences with regard to racism,  sexism, and discrimination in the paid labour force and in home life.  The deadline for letters will be October 30,1990. If you are interested, let  us know and we will send you more details. Contact:  Yuen-Ting Lai  Canadian Advisory Council on the Status of Women  Box 1541, Station B  Ottawa, Ontario K1P 5R5  Telephone: (613) 995-2492  Fax:(613)992-1715  Canadian  Advisory Council  on the Status of Women  Conseil  consultatif canadien  sur la situation de la femme  KINESIS ///////////////////////^^^^  ///////////////////^^^^  NEWS  Budget cuts:  Native groups charge  "spiritual genocide"  by Kinesis Writer  Protesting the cuts during Finance Minister Wilson's visit to  Vancouver in late March.  Budget cuts to Native groups  and services are a political attempt to silence Native peoples,  say Aboriginal representatives.  A producer with the Inuit  Broadcasting Corporation calls  the cuts "spiritual genocide."  Blandina Makkik says many Inuit  are angry at being reminded that  they live in "a colony of sorts  where all the decisions affecting  our future are not made by people  up here."  Spokespeople for other groups  express similar feelings of anger  and outrage at the cuts, which will  affect all aspects of Native culture and politics—including Aboriginal people's land claim and  self-government struggles. Indian  Affairs cut $50 million from four  programs affecting social and economic development and the Secretary of State axed almost $10 million from Native communications  and other programs.  Although the Indian Affairs  budget was increased by 8.1 percent, it was $50 million less than  originally expected.  Carol Gran's Committee:  No talk of money  by Nancy Pollak  When BC's Minister Responsible for Women's Programs announced the formation of a short-  term Advisory Council on Community-Based Programs for Women  in late March, many feminists  groaned.  All that month, women's groups  had forcefully urged Carol Gran to  deliver funding for women's centres hit by federal budget cuts (see  page 10). The minister had completed a three-month tour of the  province's women's groups. She  was informed, perhaps saturated  with information about the needs  of women's groups and had heard  one message repeatedly: give us  some money.  Instead, Gran opted for another  consultation with an appointed  group of women.  The advisory council will meet  six times until May 22, and then  make recommendations to the  minister under the terms of their  mandate.  The official objectives of the  committee are to "work with BC  ministries, the federal government  and communities to examine the  delivery of women's programs at  all levels to identify gaps and possible duplications in services to  women" and to "recommend a  long-term strategy for community-  based program delivery involving coordination of existing community and government services"  [emphasis added].  The appointed council members are: Susan Brice (Mayor of  Saanich); Finola Finlay (Northern Lights College); Lois Hollst-  edt (Vancouver YWCA): Mobina  Jaffer (Immigrant & Visible Minority Women of BC); Dr. Roz-  man Kamani (BC Chapter, Medical Women of Canada); Robin  LeDrew (BC k Yukon Assoc,  of Women's Centres); Betty Mc-  Clurg (Langley Family Services);  Irene McRae (Deltassist Community Services); Bette Pepper  (Prov. Council of Women of  BC); Patreace Sinclair (New Door  Second Stage Transition Housing); Kathy Taylor (Western Businesswomen's Assoc.) and Ruth  Williams (Interior Indian Friendship Centre.).  LeDrew's presence on the committee as a BCYAWC representative is controversial. While the  steering committee and some regional reps consented to her appointment (without consulting the  membership as a whole), it was on  the condition that her attendance  be interim. Member centres will  have a chance to approve or reject  her participation at the BCYAWC  conference in late April.  Before the council held its second meeting, the provincial budget came down—with no mention  of new funds for women's centres.  In an interview with Kinesis on  April 24, Carol Gran said, "I hope  that the women of BC will keep up  the pressure on the federal government. I believe it is their responsibility to continue the core funding  to women's centres."  LeDrew believes the committee  will have the power to influence  government spending and to help  women's centres access funds from  various ministries. Others agree  that the BCYAWC should have  a voice on the committee, including Sally Mackenzie of the Nelson  Women's Centre and Carol Sabo  of the Terrace Women's Resource  Centre. But Sabo cautions, "We  don't really need a committee: we  know what we need."  Other women see the committee as a sham and believe the  BCYAWC is being co-opted by  its participation. "It would seem  very honourable for the BCYAWC  rep to leave the committee now  that the budget has come down  with no mention of core funding  for women's centres," said Bonnie  Waterstone of the Vancouver Status of Women.  According to Heather Nelson of  the Port Alberni Women's Centre, "In view of the fact that her  committee is still meeting, it is  unbelievable that Carol Gran has  stated there is no funding."  She also said that if the committee advises the province to fund  women's centres, she will stand  by their recommendations. (She  added that requests for funding  must be approved by cabinet and  treasury.)  Despite the budget's lack of  money for women's centres, {Gran  said the committee was credible "because the president of the  women's centres [LeDrew] is a  member."  Native spokespeople criticize  the cuts and point out that up to  50 percent of all on-reserve housing needs major repairs, that 40  percent of Aboriginal peoples are  illiterate, and that unemployment  in Native communities ranges from  30 to 90 percent.  The Secretary of State completely gutted the Native Communications Program by removing  core funding from all 12 First Nations newspapers and severely reducing the budges of Native radio  and television outlets. It cut Aboriginal languages funding in the  northern territories by $800,000.  ...mainstream  media marginalize  Native issues...  iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiu iiiiiiiiiiiiiiiiiin  Besides slashing communications programs, the department  chopped the funds to Native organizations: including the core funds  to 28 First Nations representative  organizations.  Funding to Native women's  groups was not cut. Gloria Nicholson of the Professional Native  Women's Association believes the  women's groups escaped the axe  simply because the amount allocated to them was "so small it was  hardly worth it."  Nicholson says the main concern for Native women's groups  is how they will continue to  promote their programs if the  Native media outlets are eliminated or reduced. Mainstream media marginalize Native issues, she  says, and although Native media  tends to marginalizes women's issues, it is often the only communication channel available to Native  women's groups.  Her concern about reduced access to information are echoed by  Nadine Caplette of the Hey-way-  noqu Healing Circle, which offers alcohol and drug treatment  programs. Although most of the  group's promotion is done by  word-of-mouth, Caplette says the  reduction of Native media outlets  will restrict her group's ability to  recruit Native staff members.  The cuts to language programs  could be particularly hard on  northern Native women, many of  whom, especially the older women,  do not speak English. Forcing  radio and television stations to  broadcast in English means that  information will not reach these  women. The move away from Indian and Inuit language programming could lead to a further breakdown of communication between  older women and their families.  Another concern for women  could be the increasing commercialization of Native media outlets. "Becoming more commercial"  is sometimes the only viable op  tion available to Native newspapers who will lose all their federal funding on September 30, says  Keith Matthew, editor of B.C.'s  Kahtou.  Besides trying to increase its  number of subscribers, the paper  will be canvassing local businesses  in an attempt to raise advertising  revenues. This process will necessitate "streamlining the organization," which Matthews says will  force Kahtou and other newspapers to "leave some issues behind."  A publication dependent on the  local business economy is often under financial pressure to publish  fewer articles on social issues, says  the editor, who claims that Kahtou will try to continue its coverage of social issues but admits that  some of the issues that might be  left behind are the ones affecting  Native women.  Privatization of Native media  means making deals with local  businesses which may or may not  benefit the Native communities.  Media outlets will be forced to  charge more for their services,  possibly reducing access to low-  budget Native groups, including women's groups. In addition,  the privatization process will mean  that media staff members will be  spending more time courting businesses and less time investigating  relevant social issues.  Dorothy Kidd, a non-Native  woman who has been working in  the Native broadcast communication field since 1984, charges that  the government has never been interested in promoting Native autonomy and that in fact the whole  Native broadcast network was initiated by the federal government  for other reasons.  At the top of the list, says  Kidd, was the importance of a  satellite communications network  for military and industrial interests, especially the industries in  the resource-rich northern areas.  Other reasons included wanting  to provide television programs to  non-Native workers in the north  and wanting to assimilate Native  peoples into the dominant culture.  The government can now cut  funding to Native broadcast outlets because "the hardware is already established," says Kidd.  Spokespeople for Native organizations promise their groups will  continue to lobby for reinstatement of the funds. Plans are underway for a coordinated nationwide protest.  Recent federal government attempts to diffuse criticism of its  cuts has met with derision by Native groups. For example, the National Aboriginal Communication  Society has refused to participate  on a federal government interdepartmental task force to study  the impact of the cuts on Native  communications. A spokesperson  claims that the task force should  clearly have been put in place before, not after, the decision to cut  funds.  KINESIS ACROSS BC  XXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXN^^  ^§N<^X^XX<^^  NJ^^^^XXX^^N^^^^^  Women active in new  Squatters Alliance  by Sonia Marino  "Squatting is the only viable alternative for a lot of homeless people. It's also one way to stand outside a system which views housing as a profit-oriented consumer  market rather than a basic human  right."  So says Rolyn, a member of the  newly-formed Squatters Alliance  of Vancouver East (SAVE). She  is one of nearly 20 squatters who  have been occupying, for the last  two months, four of the six houses  awaiting demolition in the 1600-  block Frances Street in Vancouver's east side.  "At least one of these houses has  been empty since last October,"  says Rolyn. "It's common practice  for developers to buy up a row of  houses and then evict the tenants  months before the demolition begins. SAVE is lobbying for an end  to this practice because that housing should be made available to  the homeless. We also hope to set  up a squatting registry."  On April 17th, in an effort  to fight imminent eviction, SAVE  held a Squatters Jamboree, complete with a live band and outdoor  barbecue. About 200 supporters  attended the jamboree, which was  held to gain community support.  One squatter, Sue, has been  living in an all-women house on  Frances St., dubbed the Bushwim-  mins Squat.  "There's not much affordable  housing out there for women, especially for single mothers," says  Sue. "If my only other choice is to  sell my body to get a roof over my  head, then I'd rather be squatting.  It's a positive choice for me, as well  as a political decision. I chose to  join an all-women squat to avoid  having to deal with men and because we gain a certain amount of  empowerment from each other.  "We [the Bushwimmins Squat]  realize that we represent a strong  sentiment among homeless women,  and we want to use the community support we've received to  push for legislative changes ...  things like an end to unregulated  rent increases and a stop to the  demolition-frenzy in Vancouver."  Sheila Baxter, a local poverty-  rights activist researching a book  on the homeless, feels that the situation is particularly urgent for  women in the downtown eastside.  "I've heard numerous reports of  mentally-challenged women being  put up in hotel rooms," says Baxter, "but they find themselves isolated there, and are often found  beaten or raped. These women end  up on the street because local shelters are full and turning women  away, even in the middle of January.  "I've also talked to several  women who were forced to return  to abusive situations because they  couldn't find an affordable place to  live."  According to a city-commissioned study, 1,009 affordable rental  units were demolished for 816 lux  ury suites in the first seven months  of last year. Noreen Shanahan, of  the Tenant's Rights Coalition, said  that squatting is bound to increase  as the shortage of rental accommodation continues and as decent  housing is emptied and demolished  to make way for condominiums.  REAL Women host right-wing do  by Rachel Goddu  Who speaks for REAL Women?  The speakers invited to address  REAL Women's April 28-29 Annual General Meeting and conference in Richmond include a  woman from Abortion Recovery  Canada, a man from the conservative think-tank the Fraser Institute, and British Columbia's Minister responsible for Women's Programs.  REALW opposes universal daycare, the sex equality provision  in the Charter, choice ori abortion, no-fault divorce, sex educ-  taion, human rights protection for  lesbians and gay men, and equal  pay for work of equal value.  BC minister Carol Gran, the  conference's keynote speaker, told  Kinesis, "I know a little about  them. I do not want to discriminate against them. I intend to go  to their meeting and take the same  message I have to other groups."  Gran said that by listening  to a broad spectrum of women  and "being non-political and non-  confrontational," she hoped to  draw women together. The last  in a long series of confrontations  between feminist groups and REALW occurred when the Secretary of State funded the organization's 1989 conference which  featured speakers making anti-  feminist, anti-choice, and homophobic statements.  When   REALW   received   its  $21,212 grant for its 1989 conference in Ottawa, representatives of femimst groups noted  its  mandate  contravened  Secre  tary of State's criteria for women's  groups. Groups addressing abortion and sexual orientation issues  are not eligible for grants.  REALW asked Secretary of  State for the $130,500 costs of this  year's conference, entitled: "Towards 2000 - Equality in the Information Age." The group also  requested $260,070 in core funding to set up a national office in  Ottawa. Their application is still  awaiting a decision by government  officials.  Peggy Steacy, BC president of  REALW, said that the government  did not confirm the grant for their  1989 conference until the last moment, and if the $130,500 was not  forthcoming for the 1990 conference, the group will "work it out  somehow."  Besides the Gran speech and  those by representatives of the  Fraser Institute and Abortion Recovery Canada, the conference  agenda included workshops on education, day care, the media and  the environment. The conference  concluded with "Tea at BC's famous Fantasy Gardens,"— famous  for its owner, Lily Vander Zalm.  IWD Thanks  by Noel Currie  Over 20 prostitutes have been murdered in the last three years in the Lower Mainland and no one  seems to give a damn, says POWER (Prostitutes and Other Women for Equal Rights). On April  21, POWER organized a march through the downtown eastside to show support to the working  women there—and to grieve the recent deaths of four women.  It's time to thank the women  who contributed their time, energy, resources and expertise to  the march and rally celebrating International Women's Day 1990 in  Vancouver.  The rally was a great occasion for "Raging, Resisting, Rejoicing" thanks to speakers Denise  Beck (White Rock Women's Centre), Terry Hamazaki (WAVAW-  RCC), Dawn Black (NDP MP,  New Westminster), Carol Neilsen  (VLC), Celeste George (AWARE),  Adela Mukaka (ANC), and MC  Frances Wasserlein. The talents of  sound technician Jean Saha, interpreters Jami Nystrom and Corrina  Salvail, performers Sue McGowan  and Andrea Kohl, Aya, and the  women of Katari Taiko were also  responsible for the success of the  march and rally.  For donations of time, money,  space and resources, thanks are  due to the following organizations and individuals: WAVAW-  RCC,  Women  in   Focus,   India  Mahila Association, BCTF Status of Women, the YWCA, Kinesis, Vancouver Lesbian Connection, Vancouver Status of Women,  Women and Work Research and  Education Society, the Communist Party of Canada, the BC  Council of the CCU, BC Public  Interest Research Group, Gloria  Geller, Esther Shannon, Dorothy  Seaton, Leona Burrell, Leslie Jam-  bor, Melva Forsberg, and Jackie  Brown and Wendy Frost who  shared their knowledge about security and marshalling.  Thanks are also due to the International Women's Day Committee members: Zubda Ahmed,  Donna Chan, Noel Currie, Carol  Delany, Gloria Geller, Caz George,  Margaret McConnell, Erin Moore,  Johanna Pilot, Ann Thomson and  Colleen Smith, for their efforts, as  well as to the women who marshalled the march, and to everyone  who volunteered, marched and rallied.  An analysis of the day by the  IWD Committee will appear in an  upcoming issue of Kinesis.  4 KINESIS /ysss//ss/ysssssssssssss/sssssssss/sssssssssssssssssss/^rsss//ssss/rssssssr  ////////////////////^^^^  Across Canada  Referendums  No money for anti-sexist programs  by Susan Prosser  In January, 1989, the BC Ministry of Education introduced a law which makes individual school districts responsible for their  own funding over and above a block amount  budgeted by the ministry. Each school district must now hold a yearly referendum to  ask its taxpayers for money if the district's  requirements exceeds the block funding.  The BC Teacher's Federation (BCTF),  BC School Trustees Association (BCSTA),  and the BC Confederation of Parents Advisory Council (BCCPAC) all strongly oppose the referendum law. They see it as  regressive—a decision  that  will counter-  ...girls...will still be  learning from the same  sexist...materials and  sexist educators  act the largely positive agenda of Education 2000, the province's new education  blueprint, and further move the BC school  system towards a two-tiered rich/poor system of schooling.  Feminists within the system predict that  referendums will gravely harm efforts to introduce non-sexist programs and textbooks.  Education 2000 grew out of the 1987-  88 Sullivan Commission. The document has  its critics, but for groups with a femimst  agenda, like the Status of Women Committee of the BCTF, Education 2000 is seen as  a relatively progressive step in that "gender equity" is one of its fundamental stated  principles and the School Act is now written in gender neutral or inclusionary terms.  But as Phyllis Westhora, chair of the  committee said, it "didn't go far enough for  girls to escape the Cinderella syndrome."  Although the ministry has committed 1.5  billion dollars over the next ten years to the  implementation of Education 2000, Westhora says, they "didn't offer enough funding  to do what we want [Ed 2000] to do." She  pointed out that gender equity will mainly  focus on the graduate years (where formerly  there were 13 grades, the new curriculum  will have three levels: ungraded 1-4 (already  in place), intermediate 5-10 and graduate  11-12.)  Westhora's concern is that girls in lower  grades will still be learning from the same  sexist education materials and from the  same sexist educators, without the counselling and role model support they need to  break out of traditional patterns. The referendum system almost guarantees that girls  will not have access to services they need.  These services are still seen as frills and  they will be the first to be axed if the public refuses by referendum to support "extra"  spending of its school district. Special needs  and anti-racism programs are also likely to  be viewed as frills.  For the last two years the government  held dialogue with all education partners  about funding. A mutual decision was  reached to institute block funding for school  districts as a means of allowing for better  long term planning. In all the talks that led  up to the block funding decision, the ministry never so much as whispered the word  referendum.  The referendum system is being billed  by the Socreds as "direct democracy" but  in reality it is a democracy that only some  school districts in BC can afford. One of the  major problems is that only about 30 percent of the people in the province have children in school. The other 70 percent, with  the GST looming, may view this so-called  direct democracy as welcome news because  they will have the option not to pay, with  little understanding of how it will erode the  school system.  In many states in the US, referendum systems are used and experiences there are typical of the less desirable consequences of so-  called direct democracy. Chris Dudley of the  Oregon School Boards Association said four  years ago the opinions and passions of Oregon citizens were such that a tax increase  was defeated. As a result, a number of districts ran out of funds before the end of the  year and were forced to close schools while  additional funding was arranged.  Barbara Roby of the Arizona School  Boards Association, said two Arizona communities went so far as to vote to withdraw entirely from the surrounding school  districts. "They don't realize that these  school kids will be paying their pensions  and feeding the economy." The Illinois Association of School Boards' Wayne Sampson  said, "The wealthier districts simply vote  to spend more money on their schools. We  have as wide a discrepancy as $2,000 per  pupil in some districts and $11,000 in others."  Maxine Wilson, president of BCCPAC,  says introduction of the referendum system  shows that "partisan politics take preference over children." She says districts like  New Westminster are already discussing  raising class sizes in anticipation of having  to cut their budgets. Educators now face the  possibility of severe cutbacks at a time when  they are expected to make major changes in  the curriculum to meet the demands of Education 2000.  Kathleen MacKinnon of the Status of  Women committee of the BCTF says the  ministry has recently created a position for  someone to oversee the implementation of  gender equity, but admits that they are  dragging their heels about making this position appealing to a good candidate.  She notes, with irony and some humour,  that gender equity is overseen by the Special Education department of the ministry.  Girls, children with special educational oi  physical needs, and students for whom English is their second language may find that  the referendum system ends their chances  for a fair, let alone progressive, education.  Pensions:  Long, lingering discrimination  by Shelly Quick  Charging discrimination on the basis of  marital status, the Women's Legal Education Action Fund is taxing the federal  government to court over a pension program that punishes hundreds of thousands  of women for the crime of being divorced or  should simply expand the program so that it  covers all needy people aged sixty to sixty-  four. The council estimates that it would  mean $1.2 billion in additional federal government spending per year.  The Spousal Allowance, however, is not  the only contentious issue where the CPP,  OAP and GIS are concerned. Homemakers, non-paid caregivers and people with no  post-secondary educations continue to be  victims of discrimination under the current  system. Mothers who choose to stay home  with their children are only minimally pro-  The program in question is the Spouse's  Allowance, a companion to the Guaranteed  Income Supplement. The allowance is available to people aged 60-64 (usually women)  who have a spouse 65 or older (see box) and  who would be eligible for the GIS if they  were 65 already. The maximum Spouse's allowance is equal to the maximum GIS for  a married person plus the OAP (making  the couple's combined income the same as  if the younger spouse had already reached  age 65). If the older spouse dies, the younger  spouse continues to receive the allowance  until they turn sixty-five. Divorced or separated spouses do not qualify for the allowance at all, and although the government  recognizes common-law marriages for pension purposes, lesbian and homosexual partnerships are not recognized.  It is estimated there are 390,000 people  who could benefit from the allowance but  who do not qualify because of their marital status. The National Council of Welfare  suggests that rather than waiting for a decision on LEAF's charter challenge (which  could take years), the federal government  The pension alphabet soup  The state-sponsored benefits for Canadians aged 65 and older can be divided into two  specific pensions: the Canada and Quebec Pension Plans (CPP and QPP) and the Old Age  Security pension (OAP).  The CPP is linked directly to earnings made while the individual is in the paid workforce. When a person retires, they receive CPP benefits equal to 25 percent of earnings up  to the average wage. It is assumed that the average person will do paid work 40-47 years  before retiring, and only individuals who work 40 years will receive the fully indexed CPP  or QPP.  The OAP is a pension every Canadian who has been a citizen for 10 years or more receives when they turn sixty-five. Linked to the OAP is the Guaranteed Income Supplement  (GIS) available to OAP recipients who are in need of additional income.  Although the GIS is intended to function as a financial safety net, it allows many people,  especially single women, to fall into poverty. The maximum GIS for a single person living  in a city with a population exceeding 500,000 was $4,694 for 1989. The maximum OAP for  that same person was $3,950. This would give the unmarried, divorced or separated dweller  of a large urban centre who lacked a private pension plan a total of $8,644 per year— or  $3,393 below the poverty line. Most provinces pay very small supplements to single people.  British Columbia pays married couples over twice the benefits paid to single people.  vided for, and those who spend time attending infirm or disabled relatives are given no  consideration whatsoever. People who enter  the workforce an average of seven years earlier than those who pursue a post-secondary  education take a reduction in their CPP if  they want to retire early, although the same  penalty is not experienced by university and  college graduates.  Gus Long of the Federated Anti-Poverty  Groups agrees that the current pension system is inadequate. She is quick to point  out that taxation changes introduced by the  Conservative government have exacerbated  these inadequacies and female pensioners  have been hit particularly hard. Long notes  that within the first four and half years  of Mulroney's rule the percentage of poor  elderly women increased by 13.6 percent.  The proposed Goods and Services Tax is  expected to dramatically increase female  poverty.  In the recent BC budget, mention was  made of a BC pension plan for homemakers which would presumably supplement the  CPP, yet details have not been forthcoming.  What women should watch for are: meaningful tax reforms, pay equity, pension benefits for care-givers and support for the idea  of a guaranteed income which would eradicate poverty at all levels. If these things  are achieved, growing old could become the  dignified and rewarding time of life that it  should be.  KINESIS Across Canada  by Linda Choquette  Market workship,"  etc. leads to  child poverty  The National Anti-Poverty Organization  declined an opportunity to appear before  parliament's standing committee on health  and welfare in April, and instead sent a letter which blasted the federal government  and accused them of hypocrisy.  The organization's head, Havi Echenberg, wrote to committee chairperson MP  Nicole Roy-Arcellin (PC) that the federal government is making conditions worse  for millions of Canadian children living in  poverty.  "We believe that recent federal government actions are systematically and persistently undermining the current (inadequate) levels of income and social support  for poor children and ,their families," wrote  Echenberg.  "Leaving aside the general thrust towards  market worship contained in the free-trade  agreement, we bring to your attention government action on the Canada Assistance  Plan, the Established Program Financing,  unemployment insurance, child care programs, funding to aboriginal and women's  groups, income tax reform, the goods and  services tax, and Human Rights Act amendments," the letter continued.  "Each of these actions, in our view,  demonstrates that far from being interested  in the elimination of poverty among children, the federal government is prepared  to exacerbate the condition of economically  vulnerable Canadians—including a million  children—to meet the apparent exigencies  of international and domestic economic and  fiscal measures."  Echenberg's letter was also critical of limitations on welfare for clients in Ontario,  Alberta and BC, reduced services under  provincial medical and hospital plans and  the government's failure to act on the issue  of child care.  This publication is regularly  indexed in the Canadian  Women's Periodicals Index.  The index is a reference guide  to articles about women printed  in more than 80 English and  French periodicals, for use by  researchers, lecturers, students  and anyone else interested in  women's studies.  This alphabetized hardcopy of  a comprehensive computerized  index is produced three times a  year by the Canadian Research  Institute for the Advancement  of Women, and is available on a  subscription basis.  For more information, please  write:  Canadian Women's  Periodicals Index  University of Alberta  11019-90 Avenue  Edmonton, Alberta  CANADA, T6G2E1  Child abusers  unreported by  social agencies  Child welfare workers suspected of sexually abusing children are not necessarily  stopped or dealt with in the Canadian child  welfare system. Instead, suspected abusers  make their way through the system to reoffend, often transferred with recommendations to another part of the country.  Speaking at a national symposium on residential care in the child-welfare system,  Lawrence Birdsall, a spokesperson for Nisha  Children's Society in Vancouver told of such  an incident. Apparently, Nisha received a  letter from "a major BC agency" recommending a former employee who was later  charged with abusing a disturbed 14-year  old girl in a Nisha home. Later, the society  learned the employee had faced similar allegations at his former job.  Birdsall commented, "I can't believe our  situation was unique."  Other spokespersons supported Birdsall  and said the practice of quiet transfers was  system wide. "It happens in group homes,  foster care, treatment centres and other institutions.  "There's still a denial of that reality" by  child-welfare workers, agencies and governments, said a Toronto-based institute direc-  Happiness, relief  major outcome  of abortion  Reporting in the US journal Science, a  team of researchers found that the vast majority of women having legal abortions suffer no psychological ill effects. In fact, 76  percent of women reported feelings of relief  and happiness.  Only 17 percent expressed negative emotions, such as guilt, and these feelings soon  diminished. "The evidence suggests, if anything, the women feel better, not worse, as  time goes on," said Brenda Major, a psychology professor from New York.  Major and five other researchers from  universities and medical institutions across  the US reviewed more than 200 studies that  purported to document how women felt after abortions. Many of the studies had to  be discarded, partly because their conclusions were shaped by "political, value and  moral influences," the researchers found.  They ended up working with 19 reliable  studies.  The studies, some of which were conducted up to two years after the abortion,  indicated that the "legal abortion of an unwanted pregnancy in the first trimester does  not pose a psychological hazard for most  women."  "This is not really all that surprising  given that an abortion is a resolution to  the problem of an unwanted pregnancy,"  said Duke University professor, Susan Roth.  "That's not to say an abortion can't be  stressful," she said, but the "primary stressor" is the unwanted pregnancy.  Women who did suffer immediate "negative emotions" were generally those who  had to make the abortion decision on their  own, who experienced opposition from parents, or who had negative feelings towards  theii partner.  For most women, the "time of greatest  distress is likely to be before the abortion,"  the researchers said in their report.  One study of 360 adolescents suggested  that teenagers who had legal abortions were  psychologically much better two years later  than those who continued unwanted pregnancies. The group who chose abortion had  higher self-esteem, a greater sense of internal control and lower anxiety.  Steady, regular  work for  welfare spies  Quebec's Minister of Manpower [sic] and  Income Security confirmed in April that he  employs a private firm of investigators to  keep tabs on welfare recipients suspected of  fraud or receiving overpayments. Defending  the practice, Andre Bourbeau said it was  best to use specialists for the investigations,  but he denied reports that all 328,000 welfare recipients in the province would be subject to scrutiny.  Since September, more than 3,500 files  have been turned over to the company for  action. Two thirds will be investigated for  fraud, and one third for recovery of overpayments. The company gets $6 a file for compiling credit information from their database.  Justifying the measures, Bourbeau said  his ministry has been criticized by the  Provincial Auditor for failure to collect over  $30 million in overpayments. He said the investigations in no way violate the right of  individuals to privacy as guaranteed by the  Quebec and Canadian rights charters.  Due to take effect August 1, controversial Quebec social assistance reforms are  intended to trim welfare rolls by reducing  payments to recipients who refuse to participate in job training and education programs.  The ministry has been harshly criticized  in the past for its severe methods. The  welfare investigators who conduct surprise  visits to homes of recipients are called  "Boubou Macoutes," a compound of a pet  name for Premier Robert Bourassa and the  infamous Tonton Macoutes—the Haitian  death squads.  Do typos turn you into  a raging monster?  There is a vocation for  you - proofreading  Kinesis.  Please call  Sitting down  is now a  right for cashiers  Marlene Girard, a Quebec cashier who  last month won the right to sit on a stool  at her work station, may have set a precedent which could help hundreds of thousands of others who work on their feet. The  Quebec workers' compensation board, ruling for Girard, stated that the law which ensures workers "the right to working conditions that respect their health, security and  physical integrity" had been violated.  Girard asked her employers for a stool a  year ago complaining that her 8-tc-10 hour  shifts standing at a grocery store cash desk  caused backaches and leg pains. Her bosses  refused. The workspace was too small for a  stool and further injuries might result, they  said.  The provincial compensation board at  first sided with the employer, but Gi-  rard's union, the Confederation des syndi-  cats nationaux-commerce, appealed the decision.  The union represents almost 30,000  Quebec retail workers. "If cashiers have the  right to sit down, why not bank tellers,  store clerks and factory workers?" said Lise  Poulin, union spokesperson. "All of them  suffer from the same health problems."  Nicole Vezina, an ergonomics professor at  the Universite du Quebec a Montreal, said  what is really needed is a redesign of the traditional cash register work area. In Europe,  said Vezina, virtually all cashiers and factory workers sit down on the job, but their  work areas are designed to accomodate seating and prevent back injuries.  The modern art of  employment equity  The Ontario College of Art (OCA) had  about 50 vacancies in early April, and  only women need apply. The college has  a new hiring policy that retiring faculty  must be replaced by women, a move designed to redress the traditional imbalance  in male/female faculty. At present, women  make up about 25 percent of teaching staff  at the college. (Even this figure disguises  the imbalance: women teach only 13 percent of the College's courses.) The college's  affirmative action policy has been severely  criticized by some male faculty and would-  be male applicants as reverse discrimination. Meanwhile, over 1,000 women have  swamped the college with applications.  Applications are coming from "very qualified" women in Europe and Canada, said  Blaise Enright-Peterson, OCA's employment equity coordinator. "We usually get  five applications for each position. Now  we're getting complaints from the hiring  committees because there are too many  good applicants to choose from."  One of three educational facilities in  Ontario to use this method to accelerate  employment equity, OCA will only hire  women to fill vacancies created by retirement. Other vacancies are open to men and  Judith Doyle, one of the applicants,  called the response "very exciting. The calibre of applicants is extremely high. It's very  exciting to have that kind of competition."  Source: The Globe and Mail  KINESIS Across Canada  Tikkun Olam:  Healing ourselves and the world  as told to Terrie Hamazaki  Tikkun Olam is a group of Jewish women who are organizing a series of weekend workshops for women  in the lower mainland to deal with anti-  Semitism and alliance building. The  workshops are structured within a feminist, lesbian-positive framework.  Terrie Hamazaki recently spoke with  Tikkun Olam members, Silva Tenenbein  and Devorah Greenberg about the group,  the workshops and related issues.  Terrie: Can you describe your group's  formation ?  Silva: In 1988, Ricky Sherover-Marcuse  did an unlearning racism workshop in Vancouver. She looked around the room at one  point and said, "You know, at these workshops you can always tell who the Jews are  because they're sitting in the corners, acting like they don't have the right to be  here." Over the course of that weekend,  there formed a group of Jews, and Ricky  suggested that we do an unlearning anti-  Semitism workshop in the same way that  we do unlearning racism workshops.  It was a brand new idea for all of us  ... but we wanted to do it and we negotiated with her to meet again ... and three  months later she died ... After we recovered we said it's more important than ever,  formed a group and decided to carry on this  idea which we do consider to be her legacy.  Terrie: Your group identifies as feminist and lesbian-positive.  Are you going to  be the only Jew  in the group of  women of colour  ...or the only  woman of colour  in a group of Jews?  Devorah: We're all feminists, but we're  not all lesbians. These workshops are designed to make all peoples comfortable.  There will be caucuses at the workshop for  Jewish women, non-Jewish women, women  of colour, survivors of child sexual abuse ...  and for children of survivors of the camps,  as well as others.  Terrie: When Ricky commented at  the workshop on how one could identify  the Jews in the group, did that name  something for you ?  Devorah: We're an invisible minority.  We don't exist in most people's minds. Because we're not clearly "other," it's really  tempting for some of us to just fade into  the dominant culture and pretend to be ...  whatever that is.  Silva: And we're not clearly "other" because we are some of everything. Jews are  not a specific racial group but cover all  the racial groups. Jews look like everybody  and so we're not distinguishable. Because  of that, and because of the anti-Semitism  that has stereotyped Jews as middle-class—  which is not true—we're told, "What's  your problem? What are you complaining  about?"  And so the anti-Semitism we face every  day is trivialized and we internalize that  trivialization.  Devorah: The other problem with anti-  Semitism is that it implies the Holocaust  and so you say "anti-Semitism" and immediately people think of the Holocaust and  say, "Oh that was an awful thing, but it's  gone" ... so anti-Semitism is this enormous, monstrous awfulness, the Holocaust,  and the subtle, hidden ways it operates in  our society now tend to be disregarded or  glossed over.  Terrie: The first workshop was for  Jewish women only. What did women  learn about themselves and what kinds  of issues came up?  Devorah: The first workshop was to  build safety. For us to be together and to  talk about anti-Semitism. And our diversity was recognized ... learning to celebrate  all the different ways that we're Jews. It's  not only that we cover a variety of racial  groups—Falashi, Askenazi, Sephardic—we  also cover a variety of religious levels of observation ... it's a religious, cultural, political way of being. There's a lot of facets  here and we're all very different from one  another. By the end of that weekend, we  had really learnt to be able to trust one another as Jews in all of our differentness and  it was great!  Silva: We also discussed the crisis in the  Middle East. Part of the issue among Jews  is calling it the crisis in the Middle East and  not "the problem of Israel." People are unable to separate Jews from Israelis. They  make assumptions about it ... the crisis  in the Middle East is definitely one of the  things we'll try to work into the next workshop.  Terrie: What layers need to be uncovered in unlearning anti-Semitism?  Devorah: Fear. I was a member of Temple Sholom which was firebombed five years  ago in Vancouver. That was a cumulative  act following red paint splattered on the  doors, swastikas painted on the front, the  rabbi's cax was scratched up, hate messages  were left on the answering machine.  Recently, someone burned a tree outside  Talmud Torah, the Jewish dayschool, during school hours, just to terrify the children.  There's a concentrated group of people out  there who really do hate us.  Silva: And I'm afraid to ask non-Jewish  women of colour to come to our workshops  and listen to us talking about our oppression. If we draw the line and say white  women and women of colour, it's perfectly  obvious who's oppressing whom. But if you  draw the line as Jews and non-Jews, then  it puts women of colour into the position  of being the oppressor. In the general context, when you single us out as Jews, that's  what's true. It's one thing to appear as a  privileged white person, because certainly  all white people are privileged, but to appear as a privileged white person that's  complaining, that's a real concern ...  Devorah: It's an amazing chutzpah  (nerve) on our part to say to women of  colour, "we are oppressed, and you are part  of that oppression." It feels so wrong, and  yet that very feeling of wrongness is part of  our internalized anti-Semitism. I feel totally  inappropriate saying to non-Jewish women  of colour, "I am oppressed."  And for Jewish women of colour, the  issues magnify because among non-Jews,  there's an assumption that Jews are white.  And when we caucus at the workshop, what  will those Jewish women of colour do? Are  you going to be the only Jew in the group  of women of colour ... or the only woman  of colour in a group of Jews?  ...expressions of  anti-Semitism  become the structure  of the language,  and reinforce...  our history of not  being welcome and  not being safe.  Silva: And we as Jews have generations  and generations and generations of experience of being turned away and not welcome. There's a very common English expression, "that's beyond the pale." The  Jews weren't allowed to live in Russia, and  in the countries all around Russia were col  onized countries where the Jews were allowed to live, and that ring of countries was  called the pale, so being beyond the pale is  being outside of even where the Jews live.  These expressions of anti-Semitism become  the structure of the language, and reinforce  anti-Semitism and our history of not being  welcome and not being safe.  Terrie: What are your main objectives or hopes from doing these workshops ?  Devorah: To make anti-Semitism visible  ... and to make it okay for Jews to talk.  Silva: In the same way that racism is  devastating in all our lives, so too is anti-  Semitism. To realize that we're all in the  fight against anti-Semitism too. That we all  need, personally, to have that undone.  Terrie: Anything in closing?  Silva: I was telling somebody about the  workshop, and she didn't get it at all. She  said to me, "Where are you going to find  the anti-Semites to come?" In my heart, I  just panicked... but I thought, everywhere  I look. I hope lots of women come and that  by Sunday, we all feel safe.  Devorah: We are opening the workshop Friday evening with a Shabbat service, which is to mark time without time;  Shabbat is a foretaste of how ufe might be  lived without oppression ... and there's another service planned for the closing, we're  celebrating Havdalah on Sunday afternoon.  What that weekend will be, hopefully, is a  taste of what the world would be like without oppression ... of anybody.  For workshop details and information on Tikkun Olam's upcoming Potato  Latke Brunch fundraiser, see Bulletin  Board.  uhy 7?n  Tikkun Olam, the repairing of the world, is an enormous task.  None of us can undertake that task in its entirety.  We must start, each of us, at whatever point we can.  We must start, each of us, with ourselves.  And we must start. We must begin to repair the damage.  KINESIS Commentary  XXXXXXXXX\XXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXX\NN\XXX\^^  NJNXXXXXXXXXXXNXNXNXXXXXX^^  In the secret world of mothers  by Joni Miller  My mother graduated from university  pregnant and spent the next fifteen years  at home raising babies. She says she enjoyed that time. I assumed she was lying—  until I became a mother. As a kid, I thought  the lives of women were uninteresting. They  cleaned house, wiped noses, rinsed poopy diapers and talked about babies. I wanted to  be like my father,' who worked in an office  at interesting things, I assumed.  Motherhood is a job, a biological function, a transformation. I became a mother  just over a year ago. After a birth control  failure, nine months of pregnancy and an  8 hour labour, the midwives presented me  with a grey wiggling creature—my baby.  It seemed impossible. I saw myself as a  scrappy little rebel—not a mother. When  my baby was a few weeks old, she cried for  an entire day once. "They'll have to take  her back" I remember thinking. "I can't live  like this." Months later, I'm still adjusting.  Parenting is the job you get no training for.  To be a mother is to lose anonymity.  Small babies are a magnet for attention and  advice. On the street I've gained instant respectability. With a baby at my side, men  don't bother me and senior citizens think  I'm nice. The neighbourhood has opened up  for me in a new way.  I remember movement strategy sessions  about how to get to the 'ordinary woman'.  The ordinary woman was not like us (feminists). She needed to be politicized, but we  weren't sure how to reach her. I know that  woman now. We meet in the secret world  of mothers. She stops me in the street and  tells me how long it took to lose weight after her second baby. She says "put a hat on  that baby," advises me on teething remedies  and asks how well I'm sleeping. The ordinary woman counts me in now, but I don't  have time to 'organize' her.  I'm too busy trying to organize myself  Nothing prepared me for the intensity of  parenting. Before the birth, my male partner and I were essentially two independent  people orbitting around each other. Now we  are profoundly interdependent. Somebody  has to be with the baby.  I discovered my mother is right about  one thing—babies are interesting. Of all the  things I do in my life, taking care of my  daughter is my favourite. The sight of her  tiny face—even at three a.m.—fills me with  exquisite tenderness.  When my baby took three steps by herself I immediately called my mother. "Oh  no, not Joni", my brother groaned, when he  heard about it. He counted on me, apparently, to be without those emotions.  And so, for years, had I. By the time I  became a parent, I had been party to many  discussions about the problems, exhaustions and inequities of mothering. What was  never communicated to me was the joy.  My mother's generation may have been  burdened with all of the housework and all  of the childcare, but at least they had society's approval. "It was just what you did,"  my mother reports, "I didn't even think  about it."  The situation today is complex. In my  neighbourhood, I've met mothers who represent a spectrum of possibiUties—single  moms on welfare, professionals with part-  time practices, working women with full-  time nannies, mothers who care for other  people's children. Common to most is anxiety about doing it "right."  Motherhood is a job,  a biological function,  a transformation  . "I have no skills," a woman told me,  apolegetically. She was explaining why she  took in other children so she could afford to  stay home with her own.  There is much talk about hands on fathering these days, and an expectation that  men should be doing housework. I even run  into a few men who are the primary caretakers in their families. For some women, this  expectation is an added stress—not only are  they doing all the work, but their men don't  measure up.  "I think we really bought what the patriarchal society denned as not valuable—  women's work," says Wendy Solloway, a  longtime feminist and mother to Rubin, an  11 month old boy. "It became wimpy to just  stay home and have a kid. There was disrespect towards women who chose that. Now,  you've got to have a kid and have a career  and be superwoman and do everything."  "People keep asking me when I'm going  back to work" says Colleen Tylman, Sol-  loway's partner and Rubin's birthmother.  "I kept trying to say T am working, I am  working', but I got tired of it." Tylman has  devoted most of the last year to caring for  Rubin.  Solloway and Tylman talked about parenting for years, but became serious after  travelling in Latin America.  "Here kids are [considered] a burden,"  Solloway says, "they're not welcome in a lot  of places. [Mothering] is this thing you have  to 'find time for in your hfe'. There, they  [kids] are hfe."  Tylman, a day care worker, originally  wanted to adopt a nine year old girl, but was  discouraged by homophobia in the adoption  system.  "One of the greatest things about two  women together is you have the option,"  Tylman says. "It was hard for me to deal  with getting pregnant—I didn't want to be  artificially inseminated. Once I was pregnant, it was incredible. The pregnancy itself  was thrilling." The birth, however, was long  and difficult, ending in a caesarian.  Lesbian couples raising babies together is  a relatively new (but growing) phenomena.  Books available on gay parenting mostly  discuss gay couples raising children from  previous marriages. There is httle recognition for the non-birthmother in such an  arrangement—and no automatic legal protection.  "People were always addressing me as  the mother," Tylman says. "It took a while  for them to sort out that you don't have to  be a biological mother to be a mother."  Maura Volante, a feminist, writer and  musician chose deliberate single parenting.  "I always thought I would be a mother,"  she says "Except for a period in my 20s after  coming out as a lesbian. I didn't know about  alternatives [ways of getting pregnant], so I  put it [mothering] out of my mind."  Volante joined a co-op house of women  and children that evolved into a childcare  collective. The situation proved emotionally  difficult.  "[One of the mothers] named me as a  parent—and then she took off [with the  kids]," Volante says.  "The whole process influenced how I felt  about collective parenting. I wanted him  [the child] to love me as much as his biological mother. Now I see that nobody is hke  the blood mother ... I wanted that kind of  relationship."  Volante spent several yeais searching for  an appropriate sperm donor. "We [lesbians]  used to joke that men were always 'looking for some place to put it', but it's not  that simple," she says. "I wrote to a men's  group, but the only one willing to donate  sperm had a vasectomy. I just kept asking  around."  After several fruitless interviews ("we'd  meet and talk about genetics") a man approached. "StiU looking for a donor?" he  asked.  Volante developed a set of parameters  for the relationship. "I was open to being  friends, but I wanted him to have no control.  In return I was guaranteeing no strings."  The arrangement worked. After a period  of getting acquainted, both parties felt comfortable enough to proceed sexually rather  than using artificial insemination. Volante's  daughter was conceived in an act she describes as magical.  flQ&%J& &<^rmMv^ ir^ J^fwMkrtdb^^  "There was some ritual involved—I  painted a picture, he wrote a poem. He felt  Uke he was giving me a great gift, which he  was."  Volante became pregnant right away. The  father remains a friend. Volante sees many  advantages to being a single parent but emphasizes the situation works for her because  of a solid network of support. "I accept  other people's influence" she says, "but I'm  the only one with a vote."  Volante credits motherhood for increased  ambition, "it's put a fire under me to get  moving with things I want to do ... everything is more urgent— even though there's  less time."  Wendy Solloway would hke to see a support network for mothers—other than the  government.  CoUeen Tylman agrees. "There's a whole  romance about the sacredness of motherhood," she says. "When people become  mothers, unless they fit into a very narrow  definition of the word, there's no support  at aU. Women can go crazy—right over the  edge, if they don't have support. You get  instant respect [for being a mother] but it's  aU really ethereal."  Since becoming a mother, the social fabric of my hfe has shifted. Some friends I  rarely see anymore, whUe others have become closer. I miss things hke: spontaneity; a good nights sleep; time alone. ("Time  alone?" one parent quipped "that's when I  drive to work.") But chUdhood is brief, and  aU too soon, the Uttle girl who cUngs to my  leg now wUl be off on her own adventures.  CCEC Credit Union  Serving cooperatives,  community businesses,  & the non-profit sector.  ► Lower interest rates on  loans to societies and  cooperatives.  ► Operating loans.  ► Mortgages.  ► Term deposits.  ► Chequing accounts and  other banking services.  yr A\ A  2250 Commercial Dr.  Vancouver, B.C. V5N 5P9  KINESIS ////////////////////////ss/s//s/////s//ssss///s///s///s///////////ss/////ss////s//////////////////jr  /////////////////////^^^^^  //////////////////////^^^^^  International  A first for Zimbabwe  as told to Louie Ettling  The Musasa Project is the first  women's organization in Zimbabwe to  work with women who have been raped  or battered. Located in the capital  Harare, the project was started in July  1988. The Musasa tree, depicted on this  page, is the national tree of Zimbabwe.  Dolly Vengasayi, the project's resource administrator, has had a lifelong interest in women's issues and  a background in marriage counselling.  Saliwe Matopodzi was a full-time housewife before going to adult school and  joining the project as a counsellor and  administrative assistant. They are the  project's full-time paid staff, working  closely with trained volunteers.  Last August, they spoke with Louie  Ettling about the history and work of  the Musasa Project and how changes  in Zimbabwean society have affected  women's responses to violence.  working women, sometimes she's just afraid  of facing hfe on her own, of facing a divorce.  You counsel them and look at ways to make  divorce possible, if that's what they want.  Next time the woman might be back, saying that they don't want to do it anymore.  Some women don't say why they've withdrawn, but from the pubUc speaking and  discussion we've had, we know why it's so  hard. As Saliwe says, the reason is a practical one of survival and not knowing where  to go.  Saliwe: When you get divorced they always classify you as a "reject of society."  With men it's a different case.  Dolly: It's sort of Uke only they [men] are  aUowed to get divorced. A woman should  just stay and stand everything, even if she  gets beaten.  Saliwe: We explain to women why an organization hke the Musasa Project formed.  Women's relationships with our aunties today is not what it used to be, way back. It's  not as close. You have someone of my age  Women's relationships  with our aunties...are  not what they used to be  Dolly: The specific problem that women  have in Zimbabwe is the lack of support  from the society as a whole. EspeciaUy in  our society, it is sometimes considered "culture" for a man to beat up his wife. You  know—we're trying to wipe out that mentality by showing that wife beating is a  crime.  It's very difficult because there are  women who ask us, "Do you people think  you have the right to stop the beating? Because when we get married and my husband  beats me, I should go to my auntie, not you,  to settle this." They are sort of saying it's  not Musasa's role.  We feel it's a very big problem. The  women need a lot of educating to know  about their rights. This is one of the main  problems we face. The other problem is that  some women say that women invite rape.  This is such a difficult issue for us.  Saliwe: We also have the problem of  married women being against us helping  prostitutes who have been raped. They  think that prostitutes are not protected by  law. That needs education.  Women also have problems making decisions because of their poor financial position. One couldn't decide to divorce one's  husband if one wouldn't have anything to  feed the kids with.  Dolly: Yes, finances play a big role. And  then women wouldn't know where to go after leaving their husbands. Even if she's a  not knowing my auntie anymore. So these  organizations can play the role that aunts  used to play.  Dolly: When the auntie-issue is brought  up, we don't oppose it. We say, okay, the  aunt is the right person [to go to when  there are problems]. We are willing to go  and talk to the aunties. This makes women  quite happy.  Traditions are changing altogether in  Zimbabwe. For instance women really don't  accept their husbands staying with other  wives anymore. The first wife wUl just pack  and go if he does. We also have cases where  women have felt that it hadn't helped them  to see a traditional healer (auga). So, now  they look to be rescued somewhere else. The  Musasa Project hasn't had women saying  they would rather to go to an auga; it's not  been part of our work to deal with that.  Times have changed.  We have no social security here as it exists in developed countries, so it's reaUy  a problem. It becomes so hard to counsel women when the whole economic infrastructure is what it is. Women want us to  "fix aU." Sometimes they don't really understand what is meant by counselling. Even  the pohce don't understand the idea.  We can't stop the husband from doing it.  We can't fix aU. Find jobs, get stolen clothes  back, write a letter ordering the man away  and that kind of thing.  You know, there's this law called the  "Binding over order" where the husband  can be stopped from beating the women.  Sometimes women receive such an order and  they don't even present it to the men. The  men don't even have to be naded then.  Another area that's problematic is that  rape is not considered rape in marriage.  Saliwe: A man thinks that once he has  paid lobola [bride price] the woman has to  consent to everything.  Dolly: And incest often goes unreported.  Every day. We've discovered that it usuaUy happens with stepdaughters. And the  woman is scared of losing the man, so she  doesn't report. It's a serious crime in Zimbabwe. It's sUenced.  In The Beginning  Dolly: SaUwe and I were among the first  trainees [at the project]. For the first nine  months we did a research program to find  out what would be most suitable for Zimbabwean women. The need for such an organization became clear and there was a lot  of backing for it.  We counsel women and we help them  to file their reports with the pohce and  where possible we go as far as the court, to  give women moral support. But the main  thing that Musasa does is counselling—then  women might be able to approach the poUce on their own.  Saliwe: A problem with counselling is  that sometimes the women don't come back  to report on what it's been Uke at home.  Then we don't know how useful we have  been. Our poUcy is that we don't do the  foUow-up, we don't phone.  Dolly: We are always open to women and  say, "feel free to phone me or to come back."  We don't want to intrude. But at the same  time it makes the counsellors uncomfortable. At least we want to know if people are  happy with the counselling. It's a dUemma.  Saliwe: We are dealing with violent men.  H the man picks up the phone you could create another problem. She could be beaten  again, because such violent men always try  to isolate their women.  Dolly: People hear about us because we  have posters all over Harare. Some of these  cUents are referred to us by doctors, nurses,  Reaching Out  Saliwe: We have also engaged in pubUc education because we saw there was a need  to educate young people about rape—they  don't know where to turn after a rape. We  go to schools and youth clubs to share ideas.  We are now arranging to have source meetings with the Ministry of Education officials  to see how we can work together. Last year,  we started pubUc education with the poUce  about how they should handle rape cases  and wife beating cases.  We have plans to spread our pubUc education to rural areas and other towns, because we are not dealing with a problem  that only exists in Harare.  We managed to get a stand at the Harare  agricultural show to help women who cannot read and do not have radios know we|  exist. We have to be very careful, though,  where we talk and how we talk.  Dolly: We have material needs. We need I  a tape recorder for pubUc education—it's  very difficult to get something Uke that here  since things are very expensive. We need to  record the ideas that women come up with  at our pubUc meetings.  Our future plans are to buy a safe house|  for women who don't know where to  This would accomodate women for at least|  three days whUe we try to sort out alternative accommodation. Depending on the situation, women could go back home or to  the aunties—we can accompany them to the  aunties.  We don't have statistics for the whole ol  Zimbabwe— but in Harare we think about  30 percent of women have been raped. Probably 60 percent have suffered from domestic violence. Those are pohce statistics. But  we beheve that it's closer to 60 percent oi  women that have been raped.  We do feel overwhelmed sometimes, but  it hasn't discouraged us. For me, working on  this project has been a very challenging and  positive experience. There's a lot one has to  be knowledgeable about, especially legal issues. There's a lot of reading and research  involved.  Saliwe: It's not an easy task. It's hard  to counsel only the women, when there are  two parties involved. My idea was to help  other women, as I was helped.  We managed to get  a stand at the Harare  agricultural fair  friends who happen to know about us. We  also advertise in the paper. We stay anonymous, but we are nervous, because even  some of the pohce could be wife beaters so  we cannot stay that anonymous. But when  we put out information we don't put down  our address, only our phone number.  Dolly: We are just trying to make contact with women in other countries doing this kind of work. We've had the Unk  with South Africa, now Lesotho and Papua  New Guinea. And we'U be exchanging documents. It will take time to develop what  we do.  KINESIS 'Save the Women's Program9  Feminists in spirited resistance across the countr  by Nancy Pollak  The spring of 1990 wUl be remembered as  the season when feminists not only raised a  huge public cry against funding cuts to the  Secretary of State's Women's Program, but  managed to keep ahve, at least temporarily,  many of the centres and groups most badly  stung by the cuts.  The season isn't over.  As Kinesis goes to press, women's  groups across the country are forging a  proposal for the Secretary of State Gerry  Weiner, a proposal which wUl formalize demands and conditions for the reinstatement  of core funding—and for the preservation of  the Women's Program itself.  Weiner is expecting a proposal, although  he is not expected to readily embrace the  contents. And thereby hangs a tale ...  Occupied By Occupations, etc  The $1.6 million cut to the Women's Program in the February budget was most damaging to Newfoundland and Labrador, Nova  Scotia, Yukon and British Columbia, where  almost 80 women's centres lost all their operational money. In Quebec, 39 centres lost  their federal core grant and were forced to  fall back on much smaUer provincial grants.  Four national women's organizations (including three feminist periodicals) lost 100  percent of their funding, and national advocacy and education groups were dealt 15 or  20 percent cuts.  The fight was on.  Women's groups launched full-scale letter  writing campaigns, visited cabinet ministers  at their offices, protested at their speaking  engagements (notably Mary CoUins, Minister Responsible for the Status of Women),  "held symbolic bake-sales at government offices, and in various other public and not-  so-public ways requested that Gerry Weiner  meet with the groups whose funding he had  cut without warning.  Pubhc support for women's centres was  widespread and immediate. Groups received donations and offers of support, and  their demonstrations were weU-attended—  women and men are clearly angry about  these cuts. With prompting from femimsts,  mainstream media had no difficulty presenting a sympathetic portrait of the local  women's centre, struggling to survive. Editorial writers grasped that the funding cuts  were at least impoUte, and probably contrary to the government's stated support for  women's rights.  The Progressive Conservatives in Ottawa  had a harder time getting the picture. Despite formal requests from affected groups,  Weiner made no move to meet with women.  In the Yukon, the Victoria Faulkner  Women's Centre formed a coaUtion with  Native pohtical, communication and social organizations also cut by the Secretary  of State (SecState). The Yukon Coalition  Against the Budget, with major community  support, took out full-page ads protesting  the cuts on March 8 (IWD) and again on  March 23rd.  On March 21 in Montreal, 75 women  attempted to enter the SecState offices  but were refused entrance to the elevators  by security guards. During the noisy, all-  afternoon demo, they faxed their demand to  Weiner: meet with us. The foUowing day, he  invited them to an AprU 9 meeting in Ottawa.  It took him a Uttle longer to respond elsewhere.  Women in St. John's, Newfoundland were  the first to stage a full-fledged occupation of  a SecState office. On March 26, 60 women  announced "the newest women's centre in  Canada," and set about using SecState's  telephones and fax machine to get what  they came for: a meeting with Weiner to  discuss full reinstatement of core funding.  Over 400 women, including elected NDP  and Tory poUticians, participated in the  week-long occupation; a unanimous motion  of support passed in the House of Assembly;  a local fish and chips joint deUvered lunch  for 50—and Gerry Weiner sent an official to  discuss project funding.  We're Not Just Projecting  Luring women's groups with offers of short-  term project funding has been the government's standard strategy since the cuts were  announced.  Here's how it goes.  Imagine you are the government.  Your first move is to hammer home that  core funding is gone for good—blame it on  the deficit. Then say women's centres are  a provincial responsibiUty anyway because  they're so service-oriented.  Second, emphasize how much project  funding is avaUable. In the western region,  stress how it's been increased—but don't  explain that that's only because so much  core funding was cut. Write letters to the  editor about aU the project money.  Third, phone up women's centres on the  brink of closure and say they can have  project money in a matter of days—  it's called "fast-tracking." Mention that  the centres can use the money for operational expenses if they hke (wink wink,  nudge nudge). Add that there is money  for winding-down expenses, too: pay off the  photocopier lease, settle up with the landlord, sleep tight.  Finally, watch in consternation as groups  across the country turn down your proposal  because they have more pohtical sense and  soUdarity with each other than to accept an  offer of perpetual instabUity.  Newfoundland women rejected the project funding offer by Weiner's official in  late March, reiterated their demand for  fuU funding and set an inspired example  for the rest of the country. The centre in  Bridgewater, Nova Scotia took the next  step, deferring a project grant for $46,000.  National groups, other Nova Scotia and  Quebec women's centres, and the BC and  Yukon Association of Women's Centres followed suit, and a gradual boycott of project  funds grew.  Coast to Coast  Despite poor national press coverage of the  Newfoundland occupation, women across  Canada were aware of the events in St.  John's and prepared to show their support.  On the first Monday (March 26), women  in Toronto attempted to enter SecState offices and were met by closed doors and  over twenty poUce officers. Four women  were gently hauled away. In Vancouver, a  symbohc sit- in took place in the SecState  vestibule. As the week wore on and the Newfoundland occupiers showed no sign of giving up on their major demand, Vancouver  women made plans to mirror the Atlantic  action with a little of the Pacific kind.  Friday March 30: Within an hour of occupying the 12th floor Vancouver offices of  SecState, 20 or so British Columbian women  learned the pohce had arrived in St. John's  with a new offer: leave or be charged with  mischief A few hours earlier, women in Halifax had met an instantaneous poUce response when they had attempted to enter  government offices.  The Tories, never enthusiastic about the  idea of talking with women, were now drawn  to the idea of arresting them.  The women in HaUfax and St. John's  were "escorted" from the offices by the  pohce and no charges were laid. Back at  the women's centre in St. John's, telephone contact was made with the Vancouver occupiers and 40 weary but elated Newfoundlanders sang solidarity songs over the  "Ten years ago in Port Alberni"  On April 5, outside the government of Canada office tower in Vancouver,  Heather Nelson of Port Alberni addressed a rally protesting the funding cuts. Upstairs, twelve women waited outside the locked doors of the Secretary of State for  a chance to arrange a meeting with Gerry Weiner. Six hours later, they were arrested.  Ten years ago in Port Alberni, a smaU group of women began a piece of work. From  their strength, anger, and commitment to women, a transition house and women's centre  evolved. Three of those women are stiU with us, along with others ensuring that services  to women continue to respond to women's needs in our own and the surrounding communities of Tofino, Ucluelet, Bamfield, ParksvUle and Qualicum.  While unique and precious to us, our story is a fairly common account of the inception of  many women's centres across Canada. AU of them have been created by women, aU involve  a history of struggle for survival on meagre budgets and over-extended staff and volunteers.  "Service delivery" has traditionally been a problematic definition of work done in rural  centres—problematic that is, for our federal funders.  In our community, the work we do is largely defined by the women who come through  the door. Much of what we do is crisis intervention: for women who have been beaten and  need legal, financial and housing assistance; for women caught up in the bureaucracy of the  welfare system; and for women who are being evicted because they've complained about  no heat or other abuses by their landlords.  It is precisely through the provision of these services, helping women to recognize their  strength whUe at the same time attending to their survival needs, that lasting social change  is accomplished.  On February 23rd, 1990, we were informed by our Secretary of State representative that  our core funding had been cut but that we were welcome to apply for project funding. Having put on two Island Women Conferences in previous years, we are weU acquainted with  projects and their potential for overriding the real day-to-day needs of women using our  centre. There seems to be an attitude that core funding is some sort of free ride and that  centres wUl have to use their own initiative to raise funds—and prove community support  for the work being done.  I can assure you that fundraising is no new concept to those of us who stand in the rain  in front of shopping maUs and Uquor stores on Tag Day, nor to the staff and volunteers who  work our weekly Night-Owl Bingo from 9:30 to midnight. Countless hours are further expended writing letters and making presentations to service clubs. In any rural community,  competition is fierce for the donation doUar.  Core funding has never kept pace with the legitimate cost of our services and it is only  as a direct result of women's initiative that we have been able to keep it together this long.  We cannot and wUl not aUow this government to deter our energies in what would amount  to mammoth fundraising drives at the expense of our commitment to women.  Contrary to statements issued about clear warnings of pending cuts, none of us were  prepared for total devastation of our funding base. Nor should we have been. Because aU  poUtical rhetoric aside, the work is not done. The need for women's centres is stiU great.  And the responsibiUty stiU Ues squarely on the shoulders of the federal government.  Violence against women, the housing shortage, chUdcare crisis and the feminine face of  poverty are nation-wide conditions. No government legitimately committed to the welfare  of better than half its populace can be permitted to sUence the very instrument of change.  We are here today to demand fuU restoration of funding to women's centres. We are here  today to say that it wdl be women who close the centres, women not poUticians who wiU  know when justice and equahty for women have been achieved.  Locked out—and soon to be arrested—while trying to arrange a meeting with Mr. Weiner in Vancouver.  speaker phone to their west coast sisters  who, shortly afterwards, noticed the arrival  of the pohce.  The Vancouver occupiers made the same  demand as other groups: full reinstatement  of funding to the Women's Program and a  meeting with Weiner. As they waited for  a reply to the faxed demand, the women  asked SecState to call off the poUce whUe  negotiations were taking place.  The answer came near midnight. Wendy  Carter, Regional Director of SecState, reminded women of the easy avaUabUity of  project funding. There would be no discussion of other matters except during regular office hours and, because there were  no negotiations, the poUce would not be  called off. By midnight, under a threat of a  mischief charge, Vancouver women were escorted from the buUding by poUce.  The foUowing Monday, the St. John's office was revisited by protesters, stiU seeking a meeting with Weiner. Twenty women  and two men were arrested and charged  with mischief. The scene repeated itself  in Vancouver on AprU 5. With a spirited  demonstration taking place below, twelve  women attempted to enter the SecState offices to deUver anotheT letter to Weiner. Met  by locked glass doors and security guards,  the women sUpped their letter to director  Carter and sat down to await Weiner's reply-  His reply was another letter. Weiner  would not reinstate funding, would not meet  with women in BC, but would invite a designated representative to meet with him  in Ottawa on AprU 11. Not satisfied, the  women refused to leave. By dinner time,  they were arrested for the stepped-up offence of "assault by trespass" and carted off  in a poUce wagon.  3 have not been laid.  Meet Me in Ottawa,  Meet Me in Montreal  Across the country, special security guards  were posted to protect government offices  from rampaging females—the kind who  want to talk to ministers of the crown. The  federal NDP Women's Critic Dawn Black  told parliament she had calculated the government would spend about $560,000 on  security fees over three months—almost a  third of the budget cut.  While the public protests were going on,  national organizations such as the National  Action Committee on the Status of Women  (NAC), the Canadian Congress for Learning  Opportunities for Women (CCLOW), and  Healthsharing also tried to set up a meeting with Weiner to specificaUy discuss cuts  to their operations.  While women's centres had captured the  public and media's attention, the advocacy,  research and publication groups hit by the  budget hadn't fared as weU. Yet the cuts  they sustained (between 30 and 100 percent  in two years) are considered a strong indication of how far the Tories may go in completely dismanthng the Women's Program.  As Kinesis goes to press, national organizations are stiU awaiting confirmation of  meeting times with Weiner, who refused a  request to meet with them collectively.  But he did meet with the women's centres. Bowing to pubUc pressure, Weiner  met on AprU 9 in Ottawa with Urgence  Secretariat d'Etat, the Quebec women's  centre ad-hoc coaUtion, and again on AprU  11 in Montreal with invited representatives  from Newfoundland, Nova Scotia, BC and  the Yukon. The meetings were as different  as cheese and chalk—or were they?  Weiner did most of the talking after receiving the Quebec women's demand for fuU  reinstatement of funding. He turned them  down flat, suggesting instead that they look  to grants from the SecState programs for  "doubly disadvantaged women"—the government's term for women of colour, Aboriginal women and women with disabiUties.  The Quebec women left the meeting disappointed and angry at such an obvious attempt to play women off against each other.  The AprU 11 meeting unfolded differently. The 7 anglophone representatives  had been selected by Judy Wright, director of the Women's Program. The night  of the 10th, Wright and DanieUe RemU-  lard, Weiner's representative, encouraged  the women to consider making the minis-  ter a proposal, rather than a direct demand  for full reinstatement. They also insisted  that only women's centre funding could be  discussed, saying that separate negotiations  were taking place with the national organizations despite the fact that no such meetings had been held.  And the women did come up with a proposal for Weiner: fund women's centres at  1988-89 levels for two more years during  which time the federal government would  negotiate a provincial/territorial take over  of women centre funding.  During the meeting, a relatively friendly  Weiner, accompanied by top civU servants,  hstened to descriptions of the women's centres and expressed favour with the idea  of transferring responsibiUty to provinces  and territories. Weiner promised to bring a  women's centres proposal to the cabinet's  Priorities and Planning committee—which  holds the government's pursestrings—on  May 10. He then left for another meeting.  After further discussions among themselves, the women presented more details of  their proposal to Jean Founder, SecState's  deputy minister, and the other civU i  vants. Fournier advised there was no chance J  of a two-year plan since the budgeting pro- j  cess was annual.  The women left the meeting after agreeing to present the minister on AprU 30 with I  a detaUed funding proposal that would first I  be approved by the regions and groups they I  represented—many of which would be surprised to learn the trial proposal veered I  sharply from the demand for full restora- [  tion of funding.  Minutes later, when the Quebec women I  learned of this friendly meeting, they I  flipped: the anglophone experience was in [  stark contrast to their less than hospitable I  encounter with Weiner two days earUer.  However, they were reassured that they I  would be included in any proposal.  A Proposal, or a Bended Knee?  Women's groups reacted differently to news  of the AprU 11 meeting. Some groups were I  appaUed at the naivety of actuaUy negotiating an end to federal responsibility. Others view it as a pragmatic step and/or a  gamble—maybe the Tories won't be around  in two years. Some national organizations  were enraged at being shut out of the process, and at least some women's centres, unaware that a proposal was being made in  their name, shared that anger.  Two things are certain. No provincial o  territorial government has demonstrated a  wUUngness to "save" their women's centres, even during this acute funding crisis  (see page 3 for details of the BC response). And the demand for fuU reinstatement of funding, with a view to the long-  term survival of the Women's Program, has I  not faded.  Since AprU 11, women's organizations  funded by SecState have been "meeting"  over conference caUs in an attempt to develop a proposal for Weiner that is far-  sighted and mindful of the differing needs of |  differing groups. By early May, the negotiating process with the federal government—  if there is to be any process at aU—wUl be i  underway.  In the meantime, women have shown no  tendency to let up the pressure. EquaUty  Day, AprU 17, was the scene of numerous  "Weiner Roasts." The same day, women in  Vancouver interrupted a public speech by  Justice Minister Kim CampbeU, urging her  to support the caU for full funding. CampbeU, a member of the inner cabinet and a j  self-avowed feminist, agreed to meet with  women's representatives in early May.  The season is not over.  Honk  ^CENTRES  , KINESIS  KINESIS , Commentary  N\X\X\XNX\NNNX\X\XX\\X\NX\NXXXX\XXN\\^^  Nj^^nxxxxxxxxxxxxxxxxxxxx^^  Adoption:  The injustice of surrender  by Millie Strom  Adoption is promoted by anti-choicers  as the alternative to abortion. The pro-  choice movement also views adoption as  a viable option. The forgotten woman—  the birthmother—can have a very different  am a birthmother who became active  in pro-choice because I am angered by the  anti-choice promotion of adoption. But, I  found both sides of the abortion issue have  many misconceptions about adoption, particularly the effects on the birthmother and  the adoptee.  In adoption, three sides exist: a woman—  often young and poor—who is very frightened because she faces an unplanned pregnancy; an infertUe affluent couple or single  heterosexual or lesbian women, who want  and feel they deserve a baby; and, of course,  the baby.  Marsh Riben, a birthmother and proponent of adoption reform, in her book Shedding Light on the Dark Side of Adoption [sic] states, "adoption is a social system that impoverishes and punishes certain  groups of people."  As a mother who lost my chUd to adoption over 21 years ago, I can attest to the  ongoing pain. Like over a hundred other  birthmothers I have met, and thousands  of others attending support groups across  North America, I have not forgotten my  chUd as I was told I would. Other birth-  mothers have forced themselves into denial  and secrecy, advised by the experts to pretend it never happened. Birthmothers internalized the shame and degradation that  society held about sexuaUty. We spent the  rest of our hves unable to grieve the loss of  chUdren because we were buried by society's shame, reinforced by the concept of  what a family should be.  Surrendering a chUd does not dissolve  the crisis of an unplanned pregnancy. A  prominent US study in adoption reform,  The Adoption Triangle by professionals  Arthur Sorosky, Annette Baran and Rueben  Pannor—confirms the tremendous negative  effect on the birthmother.  Now, when women are chaUenging our  woman-unfriendly society, many birthmothers are able to teU of the cruel injustice  of surrender. Riben explains, "Birthparents  have no grave to bring flowers to, no one  sends them condolence cards." Birthmothers are not remembered on mother's day, yet  they never stopped caring for their chUdren.  They go underground with their feeUngs.  The adoptee too, suffers: "The adoptee  is a product of social engineering," states  Betty J. Lifton, adoptee and author. Her  work with members of the triangle is documented in her books, Twice Born and Lost  and Found. "To be chosen, is a burden and  its specialness isolates one," states Lifton,  "you are chosen and everyone else is born."  When adoptees are raised, emphasis is on  being chosen, but the sense of rejection is  not addressed. My son, who I have been reunited with for two years, says, "When I  hear other adoptees make a point of saying  that they were chosen, it's because they're  hiding and repressing the rejection. Because  to be chosen, you have to first be rejected."  Many adoptees reside in this denial untU they reach their late 20s and 30s. Many  adoptive parents, operating under the myth  that adopting is the same as having one's  own chUd, do not understand their chUdren's need to search. As a result they respond negatively to the search, forcing some  adoptees into clandestine reunions.  The Adoption Triangle also discloses  some shattering facts: adoptees are over-  represented in therapy, in group homes,  in crime and in cluld sexual abuse statistics. Because the adoption process makes  adoptees feel grateful to have been chosen,  it insulates them from coming out of denial  regarding abuse.  The newer, open adoption system (where  the natural mother chooses the adoptive  parents and stays in contact with the family) eUminates the secrecy and shame inherent in a closed setting. But the mother is  stiU pressured to reUnquish her baby and  suffers enormous grief-  Open adoption was not created to ease  the pain of birthmothers and adoptees, but  was a result of a market shift. Some women  have gained access to birth control, abortion, day care facUities and education; consequently, fewer women reUnquish babies.  With fewer babies avaUable, birthmothers  were encouraged to participate in an open  setting, in an effort to lure their babies  away.  Social workers identify more with the  prospective parents—older adults, formaUy  educated with higher incomes—than with  the pregnant women. A national survey in  1982 found that 14 percent of unwed mothers, who had been counseUed, decided to reUnquish their babies. Only 1.5 percent who  were not counseUed, made the same decision.  In addition, social service agencies perpetuate the image of a birthmother as inferior, irresponsible and incapable of raising a chUd. The Adoption Triangle shows  that birthmothers have been portrayed by  social agencies as "a picture of severe emotional disturbance. They insist on the birth-  mother's permanent anonymity to reinforce  the view that she had sinned and suffered  for it."  Chana Fay, an adoptee and Vancouver filmmaker of the adoption-reform documentary, Life After Adoption: Open vs.  Closed Records, has talked with many social workers for her second film. She found  "this attitude towards the birthmothers still  exists today." Fay also questions "why we  should be protected from our own mothers." Birthmothers have become the adversary. The fraudulent birth certificate supports this fear of her. (Adoptee's birth certificates read as though their adopted parents are their natural parents.)  We spent the rest  of our lives unable  to grieve the loss  of our children  Along with open adoption, a growing private adoption market has evolved. This is  clearly the buying and seUing of babies. In  an article in the L.A. Times Magazine titled, "The Baby Brokers," the author states  that the most powerful people in the adoption relationship are the lawyers because  they can "beat nature." Mothers and their  babies can easUy be exploited to serve the  cUent: an affluent couple who want and feel  they deserve a baby. In the US the ratio  of adoptive parents to babies is 40 to 1 (in  1982 according to the National Committee  for Adoption). LocaUy, the ratio is greater.  According to the Adoptive Parents Association during October and November of 1989  there were over 2100 adoptive parents want  ing a chUd, and 20 chUdren avaUable.  In the North American adoption system,  not aU babies are equal. It is weU documented that adoptive white parents wUl  hold out for healthy white infants, whUe  thousands of other children—older, Black or  handicapped—go without homes.  Dr. Henry Morgentaler, during his AprU  visit in Vancouver, was asked about the  diminishing supply of babies avaUable for  adoption. He repUed that there are plenty of  Third World babies avaUable. However, this  view ignores the needs of women throughout the world to provide for their chUdren.  Is turning to foreign wombs for babies, because the number of 'handmaids' is diminishing in our country, consistent with a feminist outlook?  Viewing the two sides—unplanned pregnancies and infertUity—as two distinct issues may be the solution. "InfertUity is not  a social injustice but a physical incapacity," states Carol Anderson, vice-president  of Concerned United Birthparents (CUB).  CUB is an American non-profit organization with chapters in Canada and other  countries formed in 1976 to provide support to birthmothers. It has evolved to include adoptees, adoptive parents, birthfa-  thers and professionals.  Anderson adds, "Separating adoption  from infertUity would do more than reduce  psychological and other abuse. It would reduce the number of adoptions, a social practice that treats chUdren as things, as cures  for infertUity, rather than as human beings with their own individual backgrounds,  needs, relationships and rights.  There is a strong tendency to view adoptive couples as parents who need and deserve a chUd rather than as people who need  help in accepting and learning to Uve with  a tragic physical incapacity."  There are alternatives for people wishing to parent: Thousands of older chUdren  Unger in foster care and need homes; working with chUdren; starting day-care centres;  or lobbying for changes to stop the causes  of infertUity may be rewarding alternatives.  Owning chUdren, along with denying  women their reproductive rights, are patriarchal devices to ensure the continuing  domination of women.  I beheve in choice—and choices that leave  no victims.  To contact CUB, call the author at  255-0235.  Social Change Tool  for the 90's  This quarterly subject index to over  200 alternative publications will be  an invaluable tool in your efforts to  bring about social change.  So ask the folks at your library to  subscribe to the Alternative Press Index,  If they don't already.  Libraries: $110/year  Individuals and movement groups: $30/year  Formo  Alternative Press Center  P.O. Box 33091  Baltimore, Maryland 21218  _—   FOR  IEMINIST  THE0RY&  ITERATURE  parTacus  BOOKS  311 W. HASTINGS ST. VANCOUVER  V6B1H6 TEL. 688-6138  FAMILY PRACTICE  HOMEOPATHY  COUNSELLING  DR. PAULETTE ROSCOE  NATUROPATHIC PHYSICIAN  11 E. BROADWAY AVENUE  VANCOUVER. B.C. V5T 1V4  873-1991  VANCOUVER  WOMEN'S  BOOKSTORE  e^I  315 Cambie Street  Vancouver, B.C. V6B 2N4  (604) 684-0523  Hours: Monday-Saturday  11:00-5:30 pm  J  KINESIS //////////////////M^^^  //////////////////////^^^^  Arts  Putting ourselves in the picture  by Susan Leibik  Women photographers are looking at  themselves—becoming their own subjects—  as an active challenge to the traditional photographic legacy of objectification, distortion and exclusion.  "Reclaiming the Image of Self", an AprU  forum at EmUy Carr CoUege of Art and Design, focused on the multiple uses and implications of self portraiture by women. On the  panel were Jo Spence, a British writer and  photographer known for her book Putting  Myself in the Picture; Patti Levey, a San  Francisco photographer also trained as a  psychologist; Jan Grover, a photo critic, historian and curator of AIDS: The Artist's  Response; and Judy Weiser, a psychologist  and director of the Phototherapy Centre in  Vancouver. The discussion provoked a range  of issues, including the use of photographs  in therapy, the poUtics of representation in  the public and private domain, and the big  question "Is it Art?"  For Jo Spence, the idea of being seen  as an artist (or not) was resolved by "an  image of myself as a cultured sniper," and  her work reflects that sense of challenge  and subversion. Spence's images compose  a case study of the labels she inhabits: "a  55 year old, aging woman, white, heterosexual, cancer patient, working class born, educated, labour, socialist, marxist, femimst  and would-be therapist." (This got a laugh  from the audience.) CaUing her work psychic realism, Spence deals primarUy in self-  portraits that expose her multiple selves,  shaped by parent/child relationships and  continuing power struggles in the social  realm. "Self-exploration, not voyeurism or  narcissism" is the basis for her images.  Stressing the importance of therapy in  her own hfe, Spence also stated, "I don't beheve in doing private work in public," and  only exhibits images that she has processed  in a therapeutic setting. SUdes Ulustrated  some of her concerns: a documentation of  her own traumatic surgery for breast cancer, and serial work investigating re-enacted  adolescent images, the expression and repression of sexual energy, and family history. Spence sees the metaphor for her work  as "story-telling, and a bridge into everyday  spaces, away from an academic approach."  Mostly Amnesiac  Patti Levey trained as a clinical psychologist and wrote her thesis on self-portraiture  as a form of therapy. Experimenting with  dream-like images, double exposures, costumes and props, Levey calls her photography a form of self-revelation, where she can  shed cultural and familial roles. Her own intimate and painful portraits have their roots  in the amount of denial in her own farmly,  which stressed outward appearances.  As an incest survivor, Levey has utihzed  photography as a means of retrieving memory. Being "mostly amnesiac about details  of sexual abuse" led Levey to a series in  which she focused on the body as a site of  knowledge. She spoke of "giving her body a  voice," writing words directly on her skin,  asking questions in front of the camera,  such as, "who did what to me?" "why am I  afraid?" For Levy, a primary factor in healing has been to see and vahdate her pain,  and to share it with others. She emphasized  the need of working with a therapist and  having a support system when working with  this type of self-portraiture.  Judy Weiser spoke from her perspective  as a photo-therapist. She regards the camera as a healing tool, and uses photographs  as catalysts, starting points for investigating personal histories.  "AU pictures I take are self-portraits,"  says Weiser, also including any picture that  has significant meaning as being autobiographical. Showing shdes from her own famUy album Weiser Ulustrated the ways in  which body language can give visual clues  to repeated patterns and dynamics within  relationships.  Jan Grover described herself as an ex-  academic, trying to collect the voices and  images of the un- the under-, and misrepresented. Offering response and commentary to the other paneUsts, Grover disagrees with the notion that every picture is  a self-portrait, feeUng that the use of camera is not "instinctual" as a tool of self-  reclamation. Grover beUeves that we are already "caught up in a system of representation," and cited her own experience as a lesbian, having to learn to read images trans-  formatively in order to affirm her identity.  Grover feels that people begin with the conventions and images already in circulation  and go from there toward reconstructing a  sense of self.  Unconsciousness-raising  Other questions touched on conditions that  inform the work of Spence and Levey.  Spence spoke of her role as an educational photographer, a title which aUows  her leeway in pursuing collaborative work  with therapists, doctors and individuals.  AraoiWCEMENT  WordPerfect  printing on the  Hewlett Packard LaserJet 3  Stationery & Office Supplies • Artbts' Materials • Copying • Facsimile • Electronic Publishing  1460 Commercial Drive • Ph 255-9559 • Fax 253-3073  Jo Spence, photographed by Jo Spence  She finds "process far more important than  product."  Her main interest is in what she termed  social therapy and unconsciousness-raising,  the questioning of family, power and class  structures. Spence says showing her work in  galleries is merely the tip of the iceberg, allowing her a profile which contributes to her  work as a writer, lecturer and teacher.  Levey sees making self-pictures as a pohtical as much as a personal act. Women Uter-  aUy creating images of themselves also taps  a healing capacity, a way to explore and experiment with roles and self concept without judgement.  Grover addressed the question of appro  priateness in showing such personal work  in gallery settings. She feels it is important to challenge these spaces and to use  them to one's own artistic and poUtical  ends. The sharing of such work in the pubUc sphere rests upon issues of education as  much as artistic value. Both Spence and  Levey have done workshops with their photographs, and Spence notes the importance  of working in schools and non-art venues.  These women are changing the uses and  conventions of photography in ways that  have implications for both personal and social change. Simply 'putting themselves in  the picture' becomes a transformative act.  After that, who knows what might develop?  RECENT CRIAW PUBLICATIONS  ON REPRODUCTIVE TECHNOLOGIES  ON THE CONSTITUTION  Our Bodies..  Resource Kit  Our Babies...Community  Each kit contains  - fact sheets on key issues;  information sheets on what you can do  about RTs; a glossary and a list of  resources; back-up articles;  Dilemmas, a publication by the Quebec  Council on the Status of Women.  Sera disponible en franqais au printemps  '90. $7.00 + $1.00 postage  Reproductive Technology and Women: A  Research Tool  A bilingual publication which contains a  wealth ' of information for all  researchers interested in RTs. This  tool contains essays and glossaries in  both French and English, extensive  bibliographical material and abstracts  of key feminist articles and books in  English. $8.00 + $1.00 postage.  Feminist Perspectives No. 12a - Smooth  Sailing or Storm Warning? Canadian and  Quebec Women's Groups ana the Meech Lake  Accord, by Barbara Roberts.  In an attempt to clarify and heal some  of the wounds suffered by the women's  movement over the 1987 Meech Lake  Accord. The author considers the  positions taken by various women's  groups across Canada on the Accord.  Aussi disponible en francais. $3.00 +  $1.00 postage.  Feminist Perspectives No. 16 - The  Canadian Women's Movement, Eguality  Rights and the Charter, by Lise Gotell,  1990. THTi article examines the  contradictory consequences of the  entrenchment of a sexual equality clause  in the Canadian Charter of Rights and  Freedoms for the Canadian 'women's  movement. $3.00 + $1.00 postage.  TO ORDER: CRIAW/ICREF, 408-151 SLATER ST., OTTAWA, ON K1P 5H3. TEL: (613) 563-0681.  KINESIS sssasssasss*ssss^^  ARTS  Caryl Churchill:  About witches, without witches  by Bonnie Waterstone  VINEGAR TOM  by Caryl ChurchUl  directed by Martin MiUerchip  Pink Ink Productions  Pink Ink's AprU production of Caryl  ChurchiU's Vinegar Tom, matched the un-  conventionaUty of the play with an unusual  set and novel seating arrangements: the audience was separated by gender. The stage  and the tiers of seating were covered with  Caryl Churchill  rough burlap. From either side, women and  men faced each other across a dim, straw-  strewn rural vUlage of 17th century England.  In the program notes, director Martin  MiUerchip wrote: "Physically our play can  fiU the space between the men and women in  our audience, but... we wUl have achieved  something more if you think about why the  gap is there at all."  This play does make you think. ChurchUl  writes feminist plays and she beUeves that  "playwrights don't give answers, they ask  questions. We need to find new questions,  which may help us answer the old ones or  make them unimportant."  One of the most widely performed and  published EngUsh dramatists in contemporary theatre, ChurchUl is known for innovative theatrical techniques and a strong  commitment to socialism and feminism. Her  Obie Award-winning plays Cloud Nine  and Top Girls are famihar to Vancouver  audiences. Vinegar Tom was written in  1976 in cooperation with a London feminist  theatre company, Monstrous Regiment.  Vinegar Tom draws paraUels between  medieval attitudes to witches and attitudes  to women today. The script intersperses historical material with contemporary songs.  The 21 scenes give the play a fast-moving,  fragmentary quality and the 7 modern songs  stand outside the historical action, making  their pointed comments in blunt, sometimes  crude, and often poetic lyrics.  The central action involves Margery and  her husband Jack, a couple seeking to expand their farm holdings. Beset by various misfortunes, they blame their troubles  on Joan and her daughter Alice, their poor  neighbours. (Vinegar Tom is Joan's roaming cat whose presence in Margery's buttery is interpreted as witchcraft.) Margery,  a righteous wife, cannot bear feehng incompetent and undeserving; Jack needs a target for his sexual and financial frustration.  Neither wants to beUeve god judges them  "bad" and is punishing them. Instead, they  scapegoat the single, poor and sexuaUy unconventional women.  "I wanted to write a play about witches  with no witches in it; a play not about evU,  hysteria and possession by the devU but  about poverty, humUiation and prejudice,  and how the women accused of witchcraft  saw themselves," ChurchUl has written.  In Vinegar Tom we have the righteous  wife, the young woman labeUed vUlage harlot and her aging mother who Ukes beer-  Margery, AUce and Joan. There's also a  young pregnant-again wife, a landowner's  daughter who resists marriage, and a "cunning woman," the local healer who Uves  alone in the forest. AU four are eventuaUy  executed for witchcraft.  The first to be accused is Joan. Poor  and old, she sustains herself with pride and  anger. Doris ChUcott gave an exceUent performance in this role, as she chatted with  Margery, wheedUng a "bit o' yeast" from  her, showing the shrewdness and strength  of this character.  Alice, played by Bonnie Panych, refuses  marriage but not sex— which she evidently  enjoys. She's a single mother and seems  very modern in her independence of spirit.  We know she didn't take Jack's "thing,"  even though he claims it is missing from his  trousers. Jack goes to the cunning woman  CROSSLAND CONSULTING  Personal Management  Services for Artists  Individuals  Arts Organizations  Grant and Proposal Writing  Career Counselling  Bookkeeping Services  * FIRST CONSULTATION FREE*  By Appointment Only  KINESIS  Jackie Crossland  682-3109  >> ^> ^^ »> ** *# ** ** ** * •  "Why was I screaming?  Because I'm bad  Why was I bad?  Because I was happy"  for a cure—which brought a lot of nervous  laughter from the men's side of the audience.  Betty, the landowner's daughter, is resisting an arranged marriage. She escapes from  the room they've locked her in and climbs  trees, wanders the countryside, shouting for  joy. The doctor is called in to cure her of this  hysteria by bleeding. In a scene fiUed with  dramatic tension, Betty, tied to a chair, begins a singsong monologue, which becomes  a chant of despair:  "Why am I tied? Tied to be bled. Why  am I bled? Because I was screaming. Why  was I screaming? Because I'm bad. Why  was I bad? Because I was happy. Why  was I happy? Because I ran out by myself  and got away from them and—Why was  I screaming? Because I'm bad. Why am  I bad? Because I'm tied. Why am I tied.  Because I was happy. Why was I happy?  Because I was screaming?"  Betty is trying to make sense out of  something that feels completely wrong. Any  woman who has ever had her reaUty denied can relate to this. Today women aren't  subjected to bloodletting, but many other  threats keep us in hne. WhUe we aren't labeUed witches, we are stiU labeUed if we  don't conform.  As the play's last song, the Lament for  the Witches, says,  Look in the mirror tonight  Would they have hanged you then?  Ask how they're stopping you now.  Where have the witches gone?  Ask how they're stopping you now.  Here we are.  ChurchiU's plays can be counted on to ask  challenging questions and to make strong  feminist statements. At one point the cunning woman, musing on how to teU if you're  a witch, explains the art of sinking without  drowning. Vinegar Tom shows that sinking without drowning is the art of survival  for women, whether in the 17th or the 20th  century.  Books about Women  "It's Up to You"  WOMEN AT UBC IN THE EARLY YEARS  Lee Stewart  This book describes the experience of women at UBC from the founding of the  university until after World War II. "Documents vividly and for the first time the  hopes, defeats, compromises, and strategies involved in the struggle of women to  participate fully in the academic, cultural, and political lif e at U BC, a struggle that  is ongoing." Nancy M. Sheehan, Dean of Education, UBC     he $29.95, pb $19.95  Life Spaces  GENDER, HOUSEHOLD, EMPLOYMENT  Caroline Andrew and Beth Moore Milroy, eds.  Written by some of Canada's top researchers in the field, the articles in this collection  introduce a new chapter in feminist literature, focusing on women and their experiences in urban settings and illustrating the importance of gender in the development of urban areas. "Offers an enticing vision of new ways to organize our life  spaces." CANADIAN JOURNAL OF POLITICAL SCIENCE $16.95  No Bleeding Heart  CHARLOTTE WHITTON: A FEMINIST ON THE RIGHT  P. T. Rooke and Ft. L Schnell  Popularly remembered as Ottawa's pugnacious major, Charlotte Whitton championed the cause of child welfare across Canada and worked hard for the status of  women long before the word feminism had passed into everyday language. "It is to  the credit of Rooke and Schnell that they have not only written a book which  restores Whitton's place in history, but in doing so they have presented an  interpretation of her life which explains why an uncomplimentary image of  Whitton should be so persistent." CHEA BULLETIN $26.95  A Flannel Shirt and Liberty  BRITISH EMIGRANT GENTLEWOMEN IN THE CANADIAN WEST, 1880-1914  Susan Jackel, ed.  Written by British journalists and public-spirited women who travelled across  Canada and reported on their findings, this collection describes the opportunities in  Western Canada for British women emigrants. "Significant material which through  articulation of the feminine viewpoint helps to clarify and redefine the social  history of the prairies in the settlement period." ALBERTA HISTORY $16.95  Order by 1 July 1990 and pay only $7.95 Arts  /////////////////////A  A classic co-option:  There's even a handsome prince  A HANDMAIDS TALE  directed by Volker Schlondorff  based on the novel by Margaret Atwood.  by Shelly Quick  The opportunity to fund the production  of A Handmaid's Tale must have seemed  golden to the Cinecom Production Group.  The futuristic novel written by Margaret  Atwood has aU the makings of a successful  movie: Religious zealots are exposed as lecherous megalomaniacs, environmental disasters are causing sterUity, television has become a reUgious icon, and fertUe women  (handmaids) have lost their reproductive  rights and are forced to bear children for  the ehte. Add to this sex, violence, a few actors with famihar names and a screenplay  by Harold Pinter and you've got a movie  that can't lose—at least not financially.  What is lost in this adaptation of A  Handmaid's Tale is femimst integrity. AU  of the conventions which pervade mainstream, male-dominated cinema, can be  found in this movie. The feminism which  gives the novel its shape and plausibility has  been eradicated. The viewer unacquainted  with the book is confronted with something  that can easily be dismissed as yet another  paranoid vision of the future.  Atwood's futuristic state of Gilead can  be traced directly to trends in today's society. When this dystopia hits celluloid, however, the Unks between Gilead and our society are seriously undercut. The attitude of  the film's director, Volker Schlondorff, is a  source of the problem. He has been quoted  as saying "the whole poUtical level immediately gets extremely boring for me because  I think it's more about fear of things, it's  about creating the most paranoiac situation  possible for women to hve in."  The handmaid's world is indeed a fearful one—particularly since the film version  is so obviously dominated by male fantasies,  myths and paranoias. But what is most fearful about this film is the way it subtly excuses men from any responsibiUty for the  patriarchal state of Gilead.  Although there is an underlying assumption that men control Gilead, in the movie  we virtuaUy never see males in command. In  this version of A Handmaid's Tale, where  images speak much louder than words, it  is the women who we see shouting orders.  When the film's heroine Offred (played by  Natasha Richardson) is first captured, it is  a woman who commands her to join the  group destined to become handmaids. As  Offred trains for her new vocation, women  are the ones who carry the electric cattle  prods and force obedience upon them. And  finally, when Offred is place in the home she  is to service, she must acquiesce to the decisions of Serena Joy (played by Faye Dun-  away), wife of the home's patriarch (played  by Robert DuvaU.)  It is the treatment of DuvaU, cast in the  role of a powerful commander, which most  clearly highlights the way in which the burden of responsibiUty has been shifted onto  women's shoulders in the film. Whereas Serena comes across as cold and calculating,  the commander is revealed to be a big child,  an idealist who got confused. When Offred asks the commander why he supports  the actions of the fascist government of  GUead, the commander cites pre-GUeadian-  existential despair: "there were no rules, no  meaning, people were unhappy." DuvaU is  aUowed to add a (limensionality to his char  acter that Dunaway, playing the archetypal  'bitch' is denied.  The commander is aUowed to show a concern for others that the self-centred Serena  Joy does not possess. It is the commander  who tries to make the sex ritual easier for  Offred. The ritual consists of the handmaid  and patriarch solemnly copulating (for procreation purposes) whUe the infertile wife  vicariously participates. It is clear in the  the film version  is...dominated  by male fantasies,  myths and paranoias  movie that Offred endures this ritual as she*  would a rape. Serena, aware of this, offers  no support. The commander, however, arranges clandestine meetings with Offred in  an attempt to get to know her—apparently  he realizes the ritual is difficult for her and  he himself finds it "a Uttle impersonal" (yes,  this is a cue for the audience to laugh).  The portrayal of the sex ritual is one of  the movie's most blatantly offensive scenes.  After Offred first experiences the ritual she  runs to her room to clean herself. After a  few shots of water running, basins etc. we  get our first ghmpse of Richardson naked.  She hangs out of her bedroom window, chest  bared, her breaths come in heavy pants.  Suddenly she notices the chauffeur (played  by Aidan Quin) staring at her. As Quin tells  her to get out of the window Richardson  draws back slowly, a thoughtful expression  on her face. Later, predictably, they become  lovers.  What this movie lacks, besides a feminist ideology, is an understanding of women.  Rape victims do not consider who their new  lover wUl be minutes after being raped. The  'sexiness' of rape is a male convention.  A Handmaid's Tale is a classic example of patriarchal co-option. What could be  more perfect than a world in which women  have the power to control each other but  not to help themselves? Everything in this  movie, from the imagery to the archetypal  characters has been seen before. And hey,  there's even a handsome prince to rescue  our heroine in distress! The movie version  of A Handmaid's Tale is a lot of things,  but a feminist film is not one of them.  Does the goddess have  A hidden agenda?  GODDESS REMEMBERED  directed by Donna Read  produced by Margaret Pettigrew  National Film Board, Studio D, 1989  by Tarel Quandt  Studio D's Goddess Remembered is  an hour long documentary about early  goddess-worshipping cultures and their im-  pUcations for mainstream society. The film  takes the audience to the caves of pale-  oUthic France, the temples and monuments  of neoUthic Malta, the earthworks of ancient  Britain and the palaces of Crete. Mainstream theories of women's positions in ancient cultures are chaUenged. A wealth of  archeological evidence Ulustrates the importance once assigned to females. The film  contends such evidence demands a reexamination and reinterpretation of history—  women of ancient cultures can no longer be  triviaUzed, buried and ignored. Further, the  film claims that goddesses played a promi  nent or key role in peaceful, co-operative  cultures.  Woven into this revised presentation of  the archeological sites is a dinner conversation among feminist scholars and authors  meeting in San Francisco. Jean Shinoda  Bolen, Charlene Spretnak, Starhawk, Mer-  Un Stone, Susan Griffin and Carol P. Christ  explore what the discovery of the goddess  means for women and the earth.  The film's theme is the empowering influence the goddess can have for women—  a reminder that life-giving is profound and  powerful, linking us to the earth. Women's  biological capabilities evoke nurturing instincts which cause them to value hfe—aU  Ufe. A desire for peace, cooperation and respect flows from this nurturing instinct.  The feminists in the film stress the importance of women reclaiming, rediscovering and reaffirming the female within themselves. This female essence, if embraced,  can challenge the present patriarchal system and offer a vision to heal the world. Female understanding can end environmental  devastation and the desperate human condition.  Although I enjoyed its fantastic archeological imagery, I found Goddess Remembered disturbing. I was puzzled by the  certainty with which the filmmakers interpreted ancient history. There are, after aU,  diverse feminist opinions about women's  status in goddess worshipping cultures.  What disturbed me most were the film's  phUosophical underpinnings. Goddess Remembered leads the audience down a slippery path towards embracing the female as  superior because of her biological capabilities.  It aU smacks of biological determinism.  It is ironic that a phUosophy used by patriarchy to oppress women is used by this film  to Uberate us. Feminists have resisted being  defined by biology ie that anatomy is des-  see Goddess page 16  KINESIS <SS**SK*^******^SS*^^  Arts  A Canadian resource on repro tech  THE FUTURE OF  HUMAN REPRODUCTION  ed. by Christine Overall  Toronto: Women's Press, 1989  by Kelly Maier  The Uterature on reproduction and reproductive technologies is vast. While a  significant feminist collection is developing, most writing has been dominated  by traditional medical, legal and moral  viewpoints, with their embedded—usuaUy  unacknowledged—male-centred biases. In  addition, discussions in this area have decidedly lacked a focus on the social im-  phcations of reproductive technology. The  hves of women as a group are profoundly affected by reproduction and our societal attitudes toward it, and woman-centred analyses in this area are essential. Feminist perspectives locate women at the centre—any  discussion of reproduction which does not  begin with and return to the standpoint of  women seems woefuUy inadequate, if not entirely invalid.  In The Future of Human Reproduction, not only is feminism the central unifying premise, the majority of its contributors make visible the socio-political context in which reproductive technology debates and practices are being waged.  Editor Christine Overall is a feminist  phUosophy professor and author of Ethics  and Human Reproduction: A Feminist Analysis (1987). Overall's multi-  discipUnary approach has drawn together  contributors from sociology, law, women's  studies, medicine, phUosophy and poUtical  science, each of whom has written on a  range of research interests. The result: a rich  source of Canadian feminist thinking accessible to those both famiUar and unfamiUar  with the issues.  Overall has grouped the articles into four  general categories: Current Medical Perspectives; the Social and PoUtical Context  of Reproduction; Social PoUcy Questions;  and Looking to the Future. The articles explore numerous topics: midwifery, abortion,  homebirths, donor insemination, pre-natal  diagnosis, so-called surrogacy contracts, to  name a few—as weU as femimst theoretical/ethical approaches to reproduction.  Throughout the anthology, certain goals  repeatedly emerge, including: increasing  the control women have over sexuahty  and reproduction; having universaUy accessible woman-centred reproductive services; understanding the framework for government's poUtical goals; ensuring women  have access to information about reproduction technologies in a thorough and  to women's choices on abortion. Feminist  frameworks must enlarge to tackle these  most difficult binds.  One of the most important concepts explored in the book is the ideal of "motherhood" with its split model of good (deserving) and bad (undeserving)—those women  who deserve abortions and those who do  not, those who ought to have access to reproductive technologies and those who are  unfit. The anthology examines how these  The anthology examines  how these ideas are used  to justify the reproductive  harassment of women  consistent way before they agree to let  doctors use them; approaching the exploration of reproductive technologies as an active process—informed "decision-making"  rather than passive, "informed consent";  moving from a medical model of reproduction to a woman-centred model; broadening  the feminist model of reproductive freedom  to incorporate both abortion and reproductive technology.  Think of the recent case of the frozen embryo "custody" dispute in Tennessee. The  embryos were granted to the woman's custody on the basis that "Ufe begins at conception," and were denied to her ex-husband  sperm donor (who wanted to destroy them)  who had argued the frozen embryos were  private property. It was a "good" decision  based on a "bad" judgement, dangerous  Goddess from page 15  tiny. We have demanded the choice to explore this world in its entirety, and rejected  being assigned only to the famUy.  Yet, this film defines women primardy by  our biology and sticks us in the role of the  nurturer. The role has been expanded from  its patriarchal boundaries, but it is stUl  business as usual: woman, the transcendental caregiver, responsible for everyone and  everything.  Yes, it is true that women are primary  care-givers in our society. And, knowing  how to care for one's chUdren can logically  extend to a concern for the earth. However,  can we as feminists comfortably say that because we have a uterus we are naturally nurturing/good?  There is also a tension between the film's  actual content and its implicit messages. I  wanted the women at the dinner table to  come right out and say exactly what they  meant: I couldn't help feeUng there was a  hidden agenda, to convince the audience  that society can only be saved if the female  reigns supreme.  The claim was made that goddess reU-  gion organizes society in an egalitarian fashion. How would egalitarianism work? H females possess the unique abiUty to understand healthy/whole Uving, where do males  fit?  I think the film reveals its intentions  through an archeologist's explanation of the  temples of Malta. The male phalUc symbol  is always found outside the holiest places.  The female fertUity symbols are found inside these places.  I wish the feminists at the dinner party  had been honest about their beUefs. If they  desire a female dominated society, they  should own up to it.What is needed is an  open discussion about the visions feminists  have for the future. While some of us wUl  agree with the film, some of us won't, but  the debate can only further a feminist understanding of our collective future.  I was also left wondering about the North  American appropriation of other cultures.  The dinner scene is quite bizarre—women  reclaiming and embracing ancient cultural  practices, calling the differing goddesses  their own, as they sit around a lavish dinner table with aU the trimmings.  Goddess Remembered unearths history  and exposes the oppressive nature of the  dominant society's theories on ancient cultures. The film raises important questions  for the women's movement—questions to be  carefully explored.  Goddess Remembered is the first of  a two-part series on women and spirituality. Part two, Burning Times (on  witches, past and present) will be released this year. NFB films are available for free (film or video) from local  offices. In BC, call 604-666-0716.  ideas are used to justify the reproductive  harassment of women.  Consider Chantal Daigle and the Baby R  (forced caesarean-section) case. Daigle was  undeserving of an abortion, and "Rose" was  deemed unfit to mother and therefore unworthy of the right to refuse medical treatment. In both cases the fetus was granted  legal status by male third parties and the  women's bodUy integrity, self-determination  and reproductive control were thwarted.  By attributing rights to fetuses which  can then be used to violate pregnant  women's fundamental human rights, the  white, professional eUte, male-dominated  fetal-protection racket threatens the integrity of every woman.  As one contributor suggests, the test  of any reproductive technology wUl be  whether it reinforces patriarchal family  norms and ideaUzes motherhood, or whether  it contributes to social change, such as the  recognition of diverse family systems, the  need for altering the gendered division of  parenting, and the need for collective responsibiUty for chUdren (Uving and as yet  unconceived) by the community.  We need to ask, how does the widespread  use and acceptance of reproductive tech  nologies change or reinforce existing power  structures in society? In a sexist society  where discrimination on the basis of sex,  race, class, sexuality, and able-bodiedness  are deeply embedded in our social structures and mainstream institutions, the nature of reproductive technologies as cure or  boon becomes clearer.  Echoed throughout the book is the glaring fact that sexual poUtics determines technology, not the other way around.  The social, poUtical and cultural im-  pUcations of reproductive technologies are  dense, yet one simple fact remains crystal  clear: reproductive processes are presently  controlled by the mainstream bio-medical  model of pregnancy and infertUity. These  questions must be answered: who are the  official and unofficial gatekeepers to reproductive information, services and the new  reproductive technologies? What values do  they possess and how does this shape access to reproductive information, deUvery  of services, research questions, media reports? Or more simply put, from what gender, race, class, sexual preference and cultural bias wUl decisions about reproduction  continue to be made? On what levels can  women challenge these systemically embedded discriminations?  As Overall points out, the claims of benefit and harm to women must be carefully examined. What, may seem Uke apparent benefit (eg. access for some women  to in vitro fertUization to circumvent infertUity problems) may pose a significant  danger to women as a group. The case of  diesthylstilbestrol (DES—a 'miracle' pregnancy drug) is a chUUng example of this—  DES's fifty year history is explored in the  anthology. The harms/benefits assessment  of reproductive technologies must be done  carefully and with women's present status  and future weU-being firmly in mind.  The federal government's recent attempt  to gut the Secretary of State Women's Programs wUl seriously harm the community-  based women's resource where women are  flunking, speaking and organizing on reproductive issues. The closing of women's centres and the damage to feminist advocacy  group and publications can be seen as a particularly forceful government tactic to silence women—just as the Royal Commission on Reproductive Technology prepares  to tour the country for input from Canadian citizens.  Happily, we have this new book to inform  and compel us to action.  Kelly Maier thanks Claire McCarthy  and Kristen Schoonover for their assistance with this review.  1146Commercial* 253-0913  UPRISING  BREADS  BAKERY  /Cheesecake  for  Mother  On Special  May 10, 11,12  1697 Venables Street  Vancouver 254-5635  KINESIS Arts  ^^^^^^^^^^^  Karen Finley:  Not a word about petunias  by Lauri E. Nerman  Karen Finley is a unique, complex artist  whose music is difficult to categorize. When  I discovered her last year, I felt that I heard  music for the first time, a new language and  new sound.  I've played her a few times on my radio show and it never faUs: people either  love or hate her. There doesn't appear to  be a middle ground. In Florida and other  states, fundamentalist groups have successfully lobbied for laws to shunt Finley's albums (and others) into the "X-rated" bins  of record stores.  Finley is an American performance artist  who integrates music, words and visuals. Her work is a reflection of a culture that perpetuates myths around sexual  abuse, pornography and sexuaUty. She deals  mainly in lust and emotionaUty. Every aspect of the world is seen as a duality and  Finley constantly crosses genders to point  this out. In Europe she had a top 10 bar  hit: people danced to, "Baby do you have a  cht? Baby do you have a cock."  Finley left the New York visual art scene  in the mid-70s to pursue performance work.  She was disgusted with the marketing and  "prostitution" of visual artists. Most of her  work is hve performances although she has  recorded segments on vinyl: fortunately the  records capture her work in a satisfying  manner.  AccessibiUty is another matter: her  records are very difficult to find, due to  the nature of her work. Critics frequently  misunderstand and misinterpret her use of  sexual language, yet her language is neither gratuitous or without context. It is the  back-bone of her work.  Finley says "I'm interested in showing  that women can be dominant in their sexuality and really express their sexual preferences." For Finley, what matters most  is what happens for us after we hear her  words. We are being asked to open up our  ears.  In her work she shifts points of view frequently. We go from the view of the victim  to the person doing the crime. It is clear  that her perspective and poUtics indict the  culture, not the individual.  "I'm interested in  showing that women  can be dominant in  their sexuality..."  Karen Finley's relationship with her father is a central theme. He committed suicide when she was a teenager. She says  "That act gave me such a depth of a human being—the idea of death, of tragedy,  of seeing that act, is something that I hve  with every day. And that is really a trigger  for me and my work—the anger of how that  happens, trying to conceptualize spiritu-  aUy when tragedy happens ..." (Pranks,  1987).  In a long recorded piece, "The father in  aU of us" she changes voices and perspectives as quickly as you can count them. We  first hear a voice telUng us "my first sexual  experience was at the time of my birth. I  knew I was a penis." The penis eventuaUy  forms and shoots itself out of the womb.  The second piece is told through the eyes  of a young daughter. She describes being  locked in the refrigerator by her father after her mother leaves for work. The father  takes her out of the fridge and uses aU the  left-over vegetables to rape her. When the  mother returns she is furious at the daughter for eating the vegetables. The daughter  retreats to her room and places bandaids in-  between the legs of her dolls.  Finally we are alone with a dying AIDS  patient. The young man refuses to accept  for me, what I hke in art or in great works  of art are the ones that deal with what's going on within the society."  There have also been accusations that  her work is pornographic. In one Uve piece  she becomes an elderly woman who is being physicaUy abused by her daughter. At  a number of performances Finley thrust a  can of yams into her ass to show the physical abuse. In another piece a prostitute talks  to her John and tells him: "I'm not going to  let you shit on me whUe you fuck me, sir.  I'U take your money but I won't take your  his death untU he can talk to his father. Realizing that he is dying alone without his  father, he begins to mourn: "You wouldn't  announce my death/cause you wouldn't announce my Ufe."  Another central theme is Finley's beUef  that penis envy is the fabrication of a misog-  ynistic society, that womb or woman envy  is at the core of violence against women. In  "Gringo" she takes on the voice of seven  men who can only relate through their  penises. She is never mocking and presents  them for who they truly are:  Hi my name is Irv  I use my cock to serve  I work on computers  I Uke moans and purrs.  How does it feel to be a gringo ?  How does it feel to be a gringo ?  Well you're big and fat [sic]  and real, real white  You rape countries with all your  might  How does it feel to be a gringo ?  How does it feel to be a white white  man?"  In the otherwise unmemorable video  Mondo New York, Finley presents a piece  about art entrepreneurs. Naked on stage,  she begins to smash huge plastic bags full of  raw eggs. She takes two stuffed easter bunnies from another bag and dips them into  the bag of eggs. She smears the egg over her  body and graduaUy creates herself as an art  object. She adds gUtter and ribbons to further the effect.  This has been a sUent act untU she  screams her indictment against these entrepreneurs. In her fantasy she cuts their  balls off, dips them in excrement and wraps  the "chocolate" balls in foU. She then seUs  the gourmet candy to stores for $40. a  pound. Consumers can't get enough of this  new product. Art entrepreneurs have lost  their power in this world.  Women's art festivals in the US have  banned Finley from performing due to the  content of her work. In an interview in Unsound Magazine she says, "I wish that  things were really nice and that I could talk  about petunias, and that art could just be a  reflection of something that aesthetic. But  shit."  Finley dismisses these charges. "I hope  that when people see me they aren't getting  sexuaUy turned on but exploring the idea  that in pornography there's ready violence  going on, and that when they are watching  me, the pain that goes on within sexuaUty  is no longer sex or sensuaUy pleasing. I'm  showing the sense of power and powerlessness." (Unsound).  She is phUosophical about the fact that  she attracts a lot of criticism. In interviews,  Finley is adamant that the problem Uves  with a culture that perceives her work as  simply sensational. She is not interested in  changing anyone's mind and is only concerned about exposing conditions right now.  Our smug sensibUities are shaken and  challenged by her, and that is the essence  and power of her work. As a Ustener, we are  never made to feel comfortable. As she puts  it, "the truth is hard to swaUow."  A postscript of sorts: H you want to find  her records you should be prepared for obstacles. I suggest trying your favourite specialty record store and see if you can order it. I've enclosed as much information  as I can with the discography. My sources  also teU me she has a new album out but  I haven't been able to learn its title. Good  luck.  Discography  Like a Girl I Want to Keep Coming  1989. This compilation album features  artists. "Party Animal" is Finley's piece.  Giorno Poetry Systems Records. Dist. by  Rough Trade, 326 Sixth St. San Francisco  CA 94103  Jump in the River 1988. This EP features two versions of the same song. Side A  features Sinead O'Conner. Ensign Records  Limited. Dist. by MCA Records Canada,  2450 Victoria Pk. Ave. WUlowdale, Ont.  M2J 4A2  The Truth is Hard to Swallow 1987.  A full length album featuring most of her  performance pieces. Pow Wow Art International. Dist. by Distributions GoUath.  C.P.1235, Succ. Desjardins, Montreal, PQ  H5B 1C3  Karen Finley  KINESIS Bulletin Board  READ THIS  AU Ustings must be received no later than  the 18th of the month preceding pubhcation. Listings are Umited to 75 words and  should include a contact name and telephone number for any clarification that may  be required. Listings should be typed or  neatly handwritten, double-spaced on 8 |  by 11 paper. Listings wiU not be accepted  over the telephone. Groups, organizations  and individuals eligible for free space in the  BuUetin Board must be, or have, non-profit  objectives. Other free notices wUl be items  of general pubUc interest and wUl appear at  the discretion of Kinesis.  Classified are $6 for the first 75 words or  portion thereof, $2 for each additional 25  words or portion thereoL Deadline for classifieds is the 18th of the month preceding  pubhcation. Kinesis wUl not accept classifieds over the telephone. AU classifieds must  be prepaid.  For BuUetin Board submissions send  copy to Kinesis Attn: BuUetin Board, 301-  1720 Grant Street, Vancouver, B.C. V5L  2Y6. For more information caU 255-5499.  EVENTS  WANNA GET INVOLVED?  With Kinesis? We want to get involved  with you, too. Come to the news group  meeting and help plan our next issue.  Tues. May 8 at 1:30 pm at our office,  #301-1720 Grant St. If you can't make  this meeting, call Nancy at 255-5499 to  arrange another time. No experience necessary.  MAYWORKS FESTIVAL  A week-long celebration of labour culture, by working people, for working people May 1-6 throughout the Lower Mainland. Call 324- 8821 for details, or watch  around town for posters.  PHOTOGRAPHIC WORKS  Anne Ferran's "I Am the Rehearsal Master" will be part of a large project entitled AURORA AUSTRALIS shown at  Presentation House Gallery, 333 Chesterfield Ave., North Van., to May 27. For  more info, call Presentation House, 986-  1351.  UNITED IN STRUGGLE  Women of Colour Initiate a Dialogue: An  Evening of Theatre and Discussion. Sun.  May 6., 8 pm, at La Quena, 1111 Commercial Dr. Admission $3. For more info,  call VSW at 255-5511  MARY KELLY: INTERIM  Mary Kelly's work has long been considered pivotal within feminist art and  theory. "Interim 1984-1989" is a re-  evaluation of representations of women at  the threshold of middle age, using a variety of formats which often pair narrative  text panels with images. May 16 - July  30 at the Van. Art Gallery.  DAY OF CHOICE  May 12 is the national day for choice on  abortion and a chance to protest Bill C-  43, the proposed criminal abortion law.  In Vancouver, gather at 11:30 am at  Granville Sq. (north foot of Granville St.).  March to and rally 1 pm at the Art  Gallery. Bring a coathanger. For info call  669-6209.  WOMEN & THE ENVIRONMENT  A 4-part series, Thursdays 7-9 pm,  May 3-24. Topics: Ecological Issues  from a Personal Perspective, Local and  Global Development Issues, Environmental Health, Building an Ecofeminist Community. Rm. 207, 580 Burrard St. Cost:  $25 series/$7 session, subsidy available.  For more info, call 683-2531.  PRO BICYCLE RALLY  To encourage the City of Vancouver to  make our city "Bicycle Friendly." Bring  your bicycle, Tues. June 5, 1 pm. For location or more info, call Gavin Davidson  at 251-6471.  AGANETHA DYCK  Show at the Lateral Gallery, Women in  Focus, 849 Beatty St. Exhibition companion by Sigrid Dahle. Gallery hours: noon-  5 pm Wed.-Fri. until May 13. Call 682-  5848 for more info.  EXPLORE ART THERAPY  As a career. The Vancouver Art Therapy  Institute offers a two year graduate level  training programme. Two Demonstration  Workshops are scheduled for the Spring.  May 11th, June 15th, $35. Phone: 926-  9381.  TIKKUN OLAM BRUNCH  Sunday, May 6, 1:00 - 4:00 pm, Tikkun  Olam presents a Potato Latke Brunch: a  benefit for the Unlearning Anti-Semitism  Workshops in Crescent Beach. Fabulous  Jewish food, Full brunch. Tix $4-$18.  Women only. For info: Sandy 274-4065 or  Karen 685-9161.  UN-LEARNING ANTI-SEMITISM  Fri. May 25 - Sun. May 27 Tikkun  Olam II: A weekend workshop for Jewish and non-Jewish women on unlearning  anti-semitism and building alliances to be  held in Crescent Beach. For info: Sandy  274-4065, Karen 685-9161.  "GOLDEN THREADS"  The worldwide network of lesbians over  50, presents its 4th Annual Celebration  June 22-24 in Provincetown, Mass. Festivities feature Alix Dobkin. For more  info contact: Christine Burton, Golden  Threads, P.O. Box 3177, Burlington, VT  05401-0031, USA  SUBMISSIONS  BLACK LESBIAN ANTHOLOGY  Seeking quality, unpublished poetry (any  length or form) and fiction (incl. plays and  experimental pieces) All topics and genres desired, must be by Black Lesbians.  Send poetry to Terri Jewell, 211 W. Saginaw, #2, Lansing, Ml 48933 USA. Send  fiction to Stephanie Byrd, 705 E. Seneca,  #7, Ithaca, NY 14850 USA. Please send  SASE with submission or inquiry. Deadline: Aug. 15, 1990.  DREADLOCKS  Black feminist writer seeking women with  dreadlocks for anthology. Wants photographs and women's own words on the  experience of locking their hair. If you are  a DreadWoman or know of any, please  contact Terri Jewell at above address.  ACT NOW  You can be a princess, a dragon or a  mule. Random Acts is looking for lesbians  with some acting experience to perform  in 'The Fairy Princess and the Princess  Fool," at the Cinderella Ballroom during the Gay Games. Must be available  for rehearsals (prob. eves.) during June  and July and for night performances Aug.  4-10. Script: Nora D. Randall, Director:  Jackie Crossland. If interested, call 682-  3109 before May 25.  LESBIAN MOMS & KIDS  Support group meets every Wed., 1-3  pm, at the VLC, 876 Commercial Dr.  Playtime and outings for children with  emphasis on support for mothers. For info  call 254-8458.  KARATE FOR WOMEN  Self defense, fitness, confidence. All  women's karate club seeking new members. Shito-ryu karate taught by a female black belt. Tuesdays & Thursdays, 7  pm, Carnarvon Community School, 16th  & Balaclava. Observers welcome. Call  Joni: 734-9816; Rose: 737-0910 or Monica: 872-8982.  JAPANESE-CANADIAN WOMEN  Are you a Japanese-Canadian woman?  Were you raised in a violent home? I am  planning a feature piece in an upcoming issue of the JCCA Bulletin (Geppo)  on "Violence Against Women in the  Japanese-Cdn. community" and would  like us to share our experiences. Complete  confidentiality is respected and guaranteed. Help to break the silence! Please  call Terrie at 321- 0575. Try calling before noon daily.  NEW REPRO TECH  New reproductive technologies: how can  women have a say? Volunteer needed to  take charge of a short term project. Purpose: to provide network between Lower  Mainland groups preparing briefs for the  Royal Commission on Reproductive Technology for fall 1990. Project would last  from May-Sept., with few hours and lots  of support. Sponsored by VSW and the  Van. Women's Health Collective. Call  Bonnie at 255-6554 for more info.  TO YOUR HEALTH  The Vancouver Women's Health Collective needs volunteers. An opportunity to  be involved in women's health issues.  Please call 255-8284.  GIVING BIRTH  is Just the Beginning: Women Speak  about Mothering, by Judity Lermer Crawley. A book of the trials, tribulations and  triumphs of child-rearing in the '80s. Now  available from Artexte, 3575 St. Laurent,  Suite 303, Mtl, Quebec, H2X 2T7 (514)  845-2759. Cost: $25.  CLASSIFIED  STUDIO FOR RENT  Studio/office space available immediately  in shared building. Lower Lonsdale. High  ceiling, lots of light. Suitable for working  artists. 150-400 sq. ft. $200/month plus.  Call 980-4235, 9-5 pm, 987-9265 eves.  TRAVEL AGENT WANTED NOW  Must have 2 years experience in industry,  reservac trained. Person needs to have  managerial skills, understanding of cooperatives and unions, and lots of enthusiasm. Send resume to Airheart Coop Travel, 2149 Commercial Drive, Van.,  BC, V5N 4B3.  TWO CITY WOMEN  Looking for country acres. Under $25,000,  minimum 3 acres, some of it open and  gardenable. Established well or water  possibility. Out of the way location—  Sunshine coast, Gulf Islands or central  Vancouver Island. Please call 872-0516.  GULF ISLAND COMMUTER  Got an extra room? Responsible woman  needs room in quiet conscious female house 3 nights per week. Prefer  UBC/Kits area, but west/east end near  bus route O.K. For June 1. Call Daphne-  228-7176 (w), 731-0407 (h).  BRENDA WONG AOKI  Jennifer Berezan  Jeanne Bichevskaya  Kate Clinton  christine collister  Frank Chickens  Sheila Gostick  Holly Graham  Laurie Lewis  Deidre Mccalla  Mairead ni Mhaonaigh  Holly Near  Faith Nolan  Teresa Ohnishi   >  Donata Pinti  Louise Profeit-Leblanc  Ranch Romance  Mrs. Angela Sidney  Mary Carter Smith  Rosalie Sorrels  Guadalupe Urbina  Kathryn Tickell  Danielle Villiere  Vivian Williams  Xiao Yu...  The voices, creativity and ideas of scores of women from the  U.S.S.R. to Costa Rica to next door. . . part of  THE 13TH ANNUAL  ANCOUVER FOLK  Music Festival  July 13,14,15 • Jericho Beach Park • Vancouver, B.C.  Over 150 performers from more than 15 countries  For complete performers list and ticket information please w  B KINESIS /////////////////////^^^^^  ////////////////v///////^^^^^  BULLETIN BOARD  CLASS FIEDICLASSIFIED  SHIATSU TREATMENTS  The dynamic movement of Shiatsu. The  rhythm, the flow of breath. Connecting  and moving thru pain, stiffness, doubt,  lethargy, restlessness. Moving, releasing,  charging, discharging, grounding. Phone  Astarte Sands 251-5409.  MENSTRUAL RELIEF  An accupressure workshop for women experiencing menstrual discomfort. Renfrew  Community Centre. Thurs. May 10 7-  10:00 pm. Fee: $15. Phone 434-6688 to  register or Astarte 251-5409 for info.  JERICHO BEACH!  Easy-going dyke seeks same to share  beautiful 2 bdrm. ste. on top floor of  Kits character house. 2 bale, fp. Avail.  May/June 1st. $525 inc. heat, light, cable & laundry. Call Heidi 736-2657.  SUMMER SUBLET  Room in shared house with two feminist, n/s, quiet, semi vegetarian women,  east end. Looking for a compatible  woman, sorry no pets. Available June,  July, August, possibly longer. Approx.  $300/month. Call Sally at 251-4231.  TRY COOP LIVING  City View Co-op, a 31 unit building near  Victoria & Hastings, keeps an open waiting list for applications for membership.  Rent for 1, 2 or 3 BR apts, is $467, 589, or  683, plus a (refundable) share purchase.  To apply, send a S.A.S.E. to: Membership  Ctte, 1885 E. Pender, Vane. V5L 1W6.  COUNSELLING  Zhara Balleny, B.A. Counselling for  women, lesbian-feminist focus. Individual or couple counselling dealing with  coming-out, relationship, family, co-depen-  dancy, assertiveness and support issues.  Sliding scale and free 1/2 hour consultation. Call: 876- 2036.  READ LESBIANEWS:  Monthly events, information, ideas from  Victoria's lesbian feminist community.  Sample issue/back issues $2 each. Yearly  subscription (mailed in plain lavender  wrapper) $18. Cheques to Debby Gregory, LesbiaNews, PO Box 5339, Station  B, Victoria B.C. V8R 6S4.  MANITOBA HISTORY PROJECT  Seeks women and men who were actively  lesbian or gay in our province before 1970,  to help us record our (varied!) past. Confidentiality assured. If you, or someone  you know, can help us, please write: Box  1661, Winnipeg, MB., R3C 2Z6, or phone  collect, (204) 488-7642.  WOMEN'S   GUEST HOUSE  Didn't make it this winter? Never fear!  Villa de Hermanas, our beautiful spacious beachfront guesthouse in the Dominican Republic is available as a private  home May - October. Stroll our long, secluded beach, relax by the pool, sit on  shady balconies and enjoy the shimmering  ocean view—on your own or with friends.  The temperature is wonderful; the price  perfect. Reservations: call our Toronto  friend, Suzi, at 416-462-0046 between 9  am - 10 pm.  Harrison r  ^Festival the  Arts     most  COLOURFUL  JUNE 30 - JULY 8, 1990  HARRISON HOT SPRINGS, B.C.  THE SIGHTS AND SOUNDS OK MEXICO.  CENTRAL AMERICA &  THE CARIBBEAN  jb  FESTIVAL OF THE Al  SIMON   FRASER   UNIVERSITY  Geography/Women's   Studies  Women's Studies and the Department  of Geography at Simon Fraser University  have a tenure track joint appointment in  Human Geography at the Assistant  Professor rank. Applications are invited  from candidates who have research  interests in the field of development in  both Women's Studies and Geography.  The candidate should have a Ph.D.  completed and will be required to teach  undergraduate and graduate courses in  Geography and Women's Studies. The  candidate would be expected to  develop a strong research programme in  her/his area of specialization. This  position commences in September,  1990. In accordance with Canadian  immigration requirement, this  advertisement is directed to people who  are eligible for employment in Canada at  the time of application. Simon Fraser  University offers equal employment  opportunities to qualified applicants.  This position is subject to final  budgeting approval. Applications and  three letters of reference should be  received by May 15,1990.  Apply to:  Andrea Lebowitz, Co-ordinator,  Women's Studies Program,  Simon Fraser University,  Burnaby, B.C., V5AIS6 Canada  Telephone:  (604) 291-3321  FAX#: (604) 291-4455  Display  Advertising:  Ask us about discounts.  Phone 255-5499  CLASSIFIED  ACREAGE WANTED  Intentional Womyn's Healing Community  is looking for large acreage w/building(s)  in the Southern Interior of B.C. w/access  to water. Preferably lease w/option to  buy. W.M.H.V.S. c/O 12538, 24th Ave.,  Surrey, B.C., V4A 2E4  BOOKS FOR SALE  by Anne Innis Dagg. The Fifty Per Cent  Solution: Why Should Women Pay for  Men's Culture? $8.; Harems and Other  Horrors: Sexual Bias in Behavioral Biology $6. or $12; Camel Quest: Summer  Research on the Saharan Camel $12. Add  $1. for postage and handling. Otter Press,  Box 747, Waterloo, On N2J 4C2.  PEACEFUL RETREAT  Bed and Breakfast located on Salt Spring  Island. Close to Fulford Harbour and  Ruckle Park. Cozy rooms with private entrances. A comfortable setting for women  in a feminist home. Phone Maureen at  653-4345 for info and reservations.  CHARLES SQUARE CO-OP  Charles Square, a 36 unit housing co-op  in East Van has an open waiting list for 1,  2, and 3 BR units. Rents are $460, $570  and $705 with $1,000 share purchase (financing can be arranged). Near park and  community centre; meetings run by consensus. To get on waiting list, send SASE  to Membership Ctee, 1555 Charles St.,  Van. V5L 2T2  SALTSPRING RETREAT  Watch the deer browse as you relax on  the deck. Cozy up to the wood stove  and dream a little (wood proyided). Escape to Saltspring Island for a weekend  or a week. Fully equipped women's guest  cabin in a country setting. Close to sea,  lakes and hiking trails. $35 single, $50  double. Special rates for week or month.  Call 653-9475 or write Gillian Smith, C85,  King Rd., RR1, Fulford Harbour, B.C.  VOS 1C0.  Mary Kelly is a feminist artist and she's at  the Vancouver Art Gallery in May and June,  CLASSIFIED  HERIZEN NEW AGE SAILING  Are you the confident, competent sailor  you want to be? Are you all you truly can  be in your life? Are you fully experiencing  your aliveness and the ecstacy of life? The  time is now to have what you want on  land and sea through HERIZEN personalized sailing and self-awareness coaching for women. "My love for life, sailing  and supportive, non-judgemental teaching specifically designed for women makes  time aboard my yacht a magical experience of transformation for women." Your  new-found confidence and peace within  will go with you into your everyday life, to  empower your sailing, personal and working relationships. For more information on  courses in B.C. and Mexico, personally  tailored to your needs, call Captain Trish  Birdsell, 662-8016.  GREENPEACE - HELP WANTED  We've moved to 1726 Commercial Dr.  (at 1st Ave.) We need articulate activists  to join our public outreach/fundraising  crew. 2:30 - 10 pm, $200-$300/week.  Excellent benefits. Call Cary or James,  weekdays 11 am - 2 pm, to schedule an  interview. 253-5990.  Pook^HnvAil  UNDER NEW MANAGEMENT  Excellent selection of over 40,000  gently used books  Feminist • Literature • Philosophy • Poetry  General Selection  10%  Discount  with this ad  Tues.- Wed. 10 am - 6 pm  Thurs. - Sun., 10 am - 9 pm  Closed Mondays  1444 Kingsway, Vancouver, B.C. V5N 2R5  879-2247  WOMAN OWNED AND OPERATED  20% discount  with valid  student cards  KINESIS

Cite

Citation Scheme:

        

Citations by CSL (citeproc-js)

Usage Statistics

Share

Embed

Customize your widget with the following options, then copy and paste the code below into the HTML of your page to embed this item in your website.
                        
                            <div id="ubcOpenCollectionsWidgetDisplay">
                            <script id="ubcOpenCollectionsWidget"
                            src="{[{embed.src}]}"
                            data-item="{[{embed.item}]}"
                            data-collection="{[{embed.collection}]}"
                            data-metadata="{[{embed.showMetadata}]}"
                            data-width="{[{embed.width}]}"
                            async >
                            </script>
                            </div>
                        
                    
IIIF logo Our image viewer uses the IIIF 2.0 standard. To load this item in other compatible viewers, use this url:
http://iiif.library.ubc.ca/presentation/cdm.kinesis.1-0045715/manifest

Comment

Related Items