Kinesis Jul 1, 1988

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 i juiy/August 1988 Putting lead on the table; Free Trade & Guns  CPPA $1.75  elections Serial  News About Women That's Not In The Dailies  ■ ■■  % *               i  wiiryj  »tos: diftmtely  not vanishing  I        J  The crying need  for special needs  |2       daycare  I '      Mt L  -:M  Feminism in Fiji,  A           fight-back in  «&yb:        England  sL^ ! 1  f\  MkSL  j  -1  Public  [ KatariTaiko                P  restitution  Dreams | Kinesii  BOX  itnests welcomes volunteers to work on all aspects  of the paper. Call us at  255-5499. Our next News  Group will be August 4th at  1:30 pm at Kinesis, 301-  1720 Grant St. All women  welcome even if you don't  have experience.  PRODUCTION THIS ISSUE: Louise Allen, Marsha Arbour, Astarte, Gwen  Bird, Brenda Bryan, Jass  Hailley, Andrea Lowe, Sonia Marino, Ann McCus-  ker, Allisa McDonald, Joni  icy Moreira, Nancy Pollak, Katrtryn Ryches,  Ann Sarazin, Sophie Servos, Noreen Shanahan.  FRONT   COVER:   "The  Goddess"    from   a   Public  Dreams production. Figure  by Catherine Hahn, photo  by Kent Curry.  EDITORIAL     BOARD:  Marsha Arbour,  Pat Feindel, Allisa McDonald, Nancy  Pollak,   Noreen  Shana-  han, Esther Shannon.  W  .inesis Is published 10  times a year by the Vancouver Status of Women.  Its objectives are to be a  non-sectarian feminist  voice for women and to  work actively for social  change, specifically combatting sexism, racism, homophobia and 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 Kinesis  Editorial Board.  SUBSCRIPTIONS: Individual subscriptions to Kinesis are $17.50 per year or  what you can afford. Membership in the Vancouver  Status of Women is $25.50  or what you can afford, includes subscription to Kinesis.  SUBMISSIONS: All submissions are welcome. We  reserve the right to edit and  submission does not guarantee publication. All submissions should be typed  double spaced and must be  signed and include an address and phone number.  Please note Kinesis does  not accept poetry or fiction  contributions. For material  to be returned, a SASE  must be included. Editorial  guidelines are available on  request.  ADVERTISING: For information about display advertising rates, please contact Kinesis. For information about classifieds,  please see the classified  page in this issue.  DEADLINE: For features  and reviews the 10th of  the month preceding publication; news copy, 15th;  letters and Bulletin Board  ings 18th. Display ad-  ing: camera ready,  design required, 12th.  Chrystos is a Native-American poet with an extraordinary first  book, "Not Vanishing" 14  Being cultural, being collective—Katari Taiko  interviews themselves 21  INSIDE  (0S  Bill 19: trouble in Gold River 3  Dalkon Shield proposal attacked 3  Adult children of violent homes   6  English lesbians, gays fight back 10  Stronger anti-apartheid links urged 10  FEATURE  Special needs daycare found wanting 5  by Jackie Brown  Free trade: putting lead on the table 7  by Marlon Grove  Fijian feminists: taking great risks 11  by Radhlka Bhagat  Chrystos talks back 14  by Celeste George  ARTS  Disabled we stand   16  by Eunice Brooks and Nancy Mitchell  Dreaming on a grand scale ...17  by Pat Feindel  Mina Totino: pleasure in painting 19  by Susan Lelblk  Katari Taiko combines politics, emotions 21  by Leslie Komorl  Movement Matters  Commentaries.  by Dorrie Brannock  and  by Kairn Mladenovlc  What's News?  Natural Causes 12  by Heather Herlngton  Beans   by Nora D. Randall  Speculative Fiction  by Melanie Conn  Letters  Bulletin Board.  complied by Lucy Morelra  Kinesis is a member of the  Canadian Periodical Publishers Association and is  indexed in the Alternative  Press Index.  CORRESPONDENCE: Kinesis, Vancouver Status of  Women, 301-1720 Grant  St., Vancouver, B.C. V5L  2Y6  Camera work by Northwest  Graphics. Laser printing by  Each Time and Eastside  Data Graphics. Printing by  Web Press Graphics.  Second class mail #6426  ISSN 0317-9095  KINESIS NK5^i^iNTWAffERS     =^^^ ^tlii  AAovemenT  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 k the 18th of the montb  preceding publication.  Don't forget  to vote  Vancouver women are encouraged to register as voters for the civic election. The new  mail-in registration scheme has community  activists worried: at least 50 percent of eligible voters in the Grandview-Woodlands  district have failed to register. Forms are  available at libraries, community centres,  health units and ... the Vancouver Status  of Women. Drop by. The deadline is August  30.  Volunteers  welcome at  Health Collective  The Vancouver Women's Health Collective depends on the energy and enthusiasm  of volunteers to keep going (they have no  core funding). Volunteers can get involved  staffing the Information Centre, researching and developing workshops and publications, providing counselling or helping produce the newsletter Healthmatters.  Women work collectively in small groups  and participate in a monthly meeting where  major decisions are made. For information  about the regular volunteer training sessions, call 255-8285.  Feminist survey  of women/sports  literature  Women, Sport and Physical Activity: Research and Bibliography by Helen Lenskyj provides a feminist critique  of sports-related literature on women in  Canada.  Newly released by the federal Fitness  and Amateur Sport ministry, the publication presents a thorough survey of literature  "across the major disciplines": psychology,  physiology, medicine, and sociology.  Lenskyj describes her book as being "for  women in physical education and sports administration, for advocacy groups ... and  students and researchers working in the  area." Single copies are available free of  charge from: The Manager, Fitness and  Amateur Sport Women's Program, Rm  1106, 365 Laurier Ave. W., Ottawa Ont  KlA 0X6  Study needs  never-married  lesbian women  Very little written information exists  about never-married midlife women without children. What does exist, often portrays us in stereotype. I am a midlife graduate student at University of British Columbia School of Social Work and am interested in studying this phase of our lives.  I have completed several interviews so  far, but would like to speak with never-  married lesbian women between 50 and 60  years of age. I am particularly interested  in your experiences and perceptions, since  a great deal of information about midlife  assumes women are partnered and/or have  children.  I am asking for approximately two hours  of your time and, if you agree to be interviewed, the information will be entirely confidential. H you would like to take part in  this study, or have friends or relatives in  this age group whom you think may be interested, please call: Barbara Herringer at  (604) 876-7487. Thank you.  Free report  analyzes major  strategies  Women's Economic Agenda is pleased to  announce their new publication, a pocket-  sized book analyzing free trade, the Meech  Lake Accord and privatization. The publication looks at how these three economic  strategies affect women.  Display  Advertising:  This space is yours  for only $23.  Ask us about discounts.  Phone 255-5499  Champlain Realty Ltd.  Bus. (604)438-7117  Nancy Steele  Res. (604) 254-0941  Marlene Holt  REALTY WORLD'Ѣ  Res. (604) 255-5027  We'll help you make a good move.  This report is part of WEA's ongoing  work to broaden women's understanding  of the economy so we can shape an economic future based on women's and children's needs. It deals with the following  questions: what are these three strategies  and how are they linked?; in what way will  they change economic structure?  Women have been ignored both in the  creation of these strategies and in what  passes for public debate. The impact on  women, women's jobs and on services will  be devastating.  This report will be available free of  charge by late summer from WEA. Write  to BCPIRG, TC 304, Simon Fraser University, Burnaby BC V5A 1S6. Telephone (604)  291-4360. We hope to workshop the book  around the province, if transportation and  billeting are provided.  Aid for women  in El Salvador  The Support Committee for Women of  El Salvador recently launched a fundraising drive in aid of a health and education campaign for Salvadorian women. The  campaign will focus on rural areas, where  women face numerous health problems due  to poverty and the ongoing pohtical crisis.  Funds raised will go towards antibiotics,  contraceptives, hygiene supplies such as  sanitary pads and soap, and teaching manuals on menstruation, birth control, pregnancy and childbirth.  Donations may be sent to: Support Committee for Women of El Salvador, PO Box  69321, Stn K, Vancouver BC V5K 4WK.  For more information, call (604) 879-7405.  Young  feminists  compile book  A group of young feminist women from  diverse cultural backgrounds are compiling  a book by, for and about young women in  Canada. All sorts of submissions are welcome, including poetry and prose, cartoons  and photography, plays and multi-media  works, essays and erotica.  Women of all ages are invited to send  works that reflect their experiences as young  women. Written materials should be typed  and double-spaced; art work should be photographed, b& w or colour. Please include  your name, age, telephone number and address. Submissions will not be returned.  Before September, write to: Young Women's Committee, 3710 Drolet, Montreal  PQ H2X 3H6. From Sept. to Feb. 15,1989,  write to: 3040 Sherbrooke West, Montreal  PQ H3Z 1A4.  Sexual assault  booklets  available  Four new booklets dealing with sexual  assault are now available from the Victoria Women's Sexual Assault Centre. Titles include Information for Adult Survivors, Information for Families, Information for Partners and Friends, and  Child Sexual Assault: Information for  Parents.  Written in a way that is non-threatening  and easy to understand, each booklet is useful for anyone who has experienced sexual assault or wishes to support someone  who has. Professional and non-professional  helpers alike will find these booklets a valuable resource to enhance the service they already provide.  Individual copies are available for $1 plus  postage and handling. To order, and for information about bulk rates, contact the Victoria Women's Sexual Assault Centre, 1045  Linden Ave., Victoria, B.C., V8V 4H3.  Family court's  treatment of  women studied  The Vancouver Association of Women  and the Law is researching how women are  treated by the courts in separation, divorce  and custody cases. Alison Bond would hke  to talk with any Lower Mainland women  who have been through the system. Contact  her at (604) 669-3233.  Kinesis says  "Thank-you"  The end-of-May Kinesis raffle and benefit were a smashing success: we made money  and had fun, too.  Our thanks to the prize-givers: Sewell's  Landing Horseshoe Bay, Airborne Enterprises, the Vancouver Folk Music Festival,  Debbie Bryant, the Lazy Gourmet, Value  Village, Kate Jarocz, Lifestream, 24 Hour  Health, Heather Herington ND and Banyen  Books.  Thanks also to the performers: No  Frills Bluegrass Band, Jazz, Claire Kujundzic, Cynthia Flood, Pam Tranfield,  Helga, Claire Stannard and Sylvi.  Corrections  In the June Kinesis, Andrea Lowe's  photo credits were left off her pictures of  Dionne Brand. This isn't the first time  we've forgotten Andrea's name; Hke Andrea, we hope it's the last.  CCEC CREDIT UNION  "Keeping our money  working in our  community."  When you bank at CCEC,  you are investing in a neighbourhood  business, in the co-op down the street,  and in the whole community's growth.  CCEC CREDIT UNION  33 EAST BROADWAY  VANCOUVER, B.C. VST 1V4  MON. & WED. 11 am-5pm  FRIDAY 1pm-7pm  876-2123  KINESIS ////////////////////^^^^  ////////////////////^^^^  news  Bill 19  The Sun Also Stoops  photo by Andrea Lowe  "Thank you, Mr. Lautens, for bringing us together, but no thank you for the crap you wrote," said  Shirley Turcotte at a demonstration in front of the Vancouver Sun building June 24. Turcotte, an  incest survivor and counsellor, was denouncing a June 18 editorial page column by Trevor Lautens  which dismissed the trauma of sexually-abused children and blamed feminists for spreading hatred  against abusers.  The spirited protest was hastily organized by the Vancouver Status of Women and WAVAW who  were alarmed at the pro-abuse tone of the column (Lautens characterized a convicted child molester's actions as 'deep bum patting').  Community activist and incest survivor Sue Harris also spoke, demanding an immediate apology  from the writer and publisher for trivializing child abuse. If a retraction is not forthcoming, said  Harris, "we'll go to the Press Council."  Dalkon Shield  Proposal assailed as illegal  by Anna Blume  A disastrous precedent will be  set if A.H. Robins, manufacturer  of the Dalkon Shield, gains approval for its victim compensation  plan, says the international Coalition of Dalkon Shield Claimants.  According to coalition member Dalkon Shield Action Canada  (DSAC), the company's offer of a  $2.26 billion trust fund is "unfair,  inadequate and contrary to law."  The trust fund proposal, which  individual claimants have until  July 11 to approve or reject, stems  from a bankruptcy hearing in  Richmond, Virginia, A.H. Robins  filed for bankruptcy in 1985 in the  face of mounting awards to women  harmed by the defective intrauterine device (IUD).  The Dalkon Shield was widely  distributed in the 1970's despite  evidence it caused sterility, abnormal pregnancies, brain damage in  children, and, in at least 21 documented cases, death.  In Canada alone, DSAC estimates there are upwards of 6500  claimants.  "The big winners under this  plan  are Robin's  directors  and  stockholders," says Elaine Cumley,  president of DSAC. "In fact, after paying [them], there may not  be funds left to pay all claimants."  Under the proposal, which Cumley says is in clear violation of normal bankruptcy procedures, the  Robins family will receive $350  million prior to the settlement of  creditor's claims.  Furthermore, women seeking  damages will be at the bottom of  the creditor pile and "the fund  may be exhausted." The Official  Claimants Committee, appointed  by the bankruptcy court, has testified that $4 to $Z billion would  satisfy known claims.  Unfortunately, says Cumley,  that same committee is describing  the company's proposal as "a victory."  "They are not representative of  claimants," says Cumley."The last  time we heard from them was two-  and-a-half years ago."  In the face of the proposal,  the international coalition was formed in April finking American and  Canadian claimant groups. According to Cumley, there is no accurate sense of how many Third  World women were fitted with the  IUD. Approximately 4.2 million  devices were distributed worldwide, about 2.3 million in North  America.  "Money is not the point," says  Cumley who stresses corporate  accountability as the real issue.  "What   does   it   mean  when  a  Cold wind blows  in Gold River  by Noreen Shanahan  Bill 19, B.C.'s Industrial Relations Reform Act, has swept  through Gold River leaving forty-  seven women without jobs and the  door locked behind them.  Since management locked them  out of Vancouver Island's Coast  Gold River Chalet in March,  the hotel workers—members of  the Pulp and Paper Workers of  Canada (PPWC) Local 6—are facing tough times which they say directly result from the new antiunion labour laws.  "Our hands are tied right  down," says local 6 vice-president  Dayle Crawford. "Since Bill 19 the  only thing we can legally do is put  pamphlets on people's cars but as  soon as we stop anybody from going in [the hotel] that's considered  a form of picketing and we'll be  stopped."  Information about the lockout  is not getting out, she said, with all  attempts stymied and the women  continually threatened with appearing before the Industrial Relations Council in Vancouver.  Coast Hotels locked their doors  after the workers unanimously rejected a contract offer of a 25 percent wage roll-back and major concession demands in every area including working conditions, seniority and job security.  Management's demands came  as a surprise to the women, who  company knowingly produces and  markets a killer device?  "We don't want other multinationals to use this plan. The company needs to accept responsibility  ... [the settlement] needs to send  a signal to other companies."  DSAC is particularly distressed  that the plan grants future immunity to both A.H. Robins and  their insurer, Aetna— regardless  of whether claims are satisfied.  Aetna is believed to have conspired with Robins to suppress evidence of the IUD's failings.  Cumley is conscious of the  psychological pitfalls that may  prompt women to accept such a  flawed plan. "We are like Vietnam  vets: we are in a state of shock,  there has been victim-blaming and  say Gold River is experiencing an  economic boom from a recent $320  million pulp mill expansion.  "Four years ago Gold River was  in a real slump," said Crawford.  "Stores were going bankrupt, people moving out of town—but then  we got an increase after only 27  minutes of negotiations. Now the'  hotel has never been so busy and  they locked us out! It doesn't make  any sense."  According to Rob O'Neil of  Coast Hotels, the women rejected the company offer—and instead demanded a wage increase—  because their husbands are looking  for wage increases at the pulp mill.  "It's understandable that they  want an increase,"0'Neil says.  "There's a buoyancy in the town,  more development. I fully see the  environment they live in."  But the economics, he explained, are simple:  "Our waitresses' base rate is  around $11.50 an hour while at the  restaurant across the street they  pay $4.00 or whatever the minimum wage is—and they charge the  same for a coffee as I do."  To Crawford, a waitress in the  hotel, the economics are also simple:  "I'm a single parent with four  teenage children ... asking for an  increase had nothing to do with  see Bill 19 pg 4  we may have turned it in on ourselves." At face value, the plan  represents a huge sum of money  and women may feel unjustified in  rejecting it.  "We have to look at the plan  in a holistic sense," says Cumley.  "We don't want it defeated, but  amended."  She adds that, because the plan  is "illegal", if accepted it will very  likely be appealed.  DSAC is in urgent need of  funds to sustain their network of claimants. They are  a registered charitable society. Please send donations  to: DSAC, #108 1861 Welch,  North Vancouver BC V7P  1B7. Tel. (604) 980-2696  Gentle      /§§fes^ ^  Reminder l- :L:Lg|s .>§S^ i  Survey! Results of June's Kinesis Reader Survey will be published in the October '88 issue.  Look for it!  A big Thank You to those of  you who participated in our survey. The replies are giving us new  insight into your interests and con-  If by chance you haven't re-  tamed your survey form, please do  so today. H you can't find a copy  of the survey we'd be glad to supply one. Just drop by the office.  (# 301 - 1720 Grant St. at Commercial).  KINESIS Across B.C  X\X\N\NNN\XXN\\\XNXXXXX\X\XNXX\\^^^  BCYAWC  Association faces uncertain future  by Lea Dawson  The B.C. and Yukon Association of Women's Centres  (BCYAWC) has serious work to do  in the next year to confirm its viability as a voice for women in the  province.  In May the BCYAWC held its  fourth conference and annual general meeting at 108 Mile House  Resort. Representatives of 25  women's centres attended and the  weekend provided a welcome opportunity for women—especially  those from rural communities—  to connect, share information and  have fun.  Although the speakers, workshops and entertainment on Saturday were well-organized and well-  received, Sunday's annual general  meeting ended in confusion and  frustration.  The BCYAWC has had a history of problems in its short fife,  and funding has been one. The association has been consistently underfunded, and this year was dealt  a further 40 per cent cut by Secretary of State.  Lack of funding makes organizing a geographically widespread  Same Time, Last Year  photo by Rob Klein  What the Topp Twins of New Zealand did last July, the Raging Grannies of Victoria will do this  July 24 at the Third Annual Fiesta in Vancouver's Grandview Park.  Fiesta is a fund- and spirit-raiser for La Quena, a cooperative Latin American coffeehouse used  by many political groups for benefits, screenings and concerts.  Dance music, drumming, comedy, speakers—plus special kid's events—and wonderful food are  all slated for the 24th at 1200 Commercial Drive.  and politically diverse group like  BCYAWC difficult, if not impossible. Where is the money for  mail-outs, travelling, long-distance  calls? Can the association organize  effectively without staff or office  space?  There was general agreement  at the AGM that the BCYAWC  needs to expand its funding  sources. However, talks broke  down around an application for  charitable tax status—a move that  might compromise the association's goal of political lobbying.  Members pointed out the association has done very little lobbying and this compromise may be  more one of principle than substance.  The BCYAWC renewed its committment to become broadbased,  i.e. to include women's organizar  tions that have a single issue focus  and do not meet the definition of  "women's centre."  This has been a contentious issue. It is feared that a broadbased  membership would mean domination by the Lower Mainland; at  present, the BCYAWC is predominantly rural. The hope is that  Bill 19 from page 3  what the husbands were going for  ... there's a big boom in Gold  River, and we've been working  with twice the workload."  "We've opened our books to  them,", said O'Neil, "but they  said they're not interested in the  economics—so we said we'll have  to close the hotel."  The women received letters of  termination dated May 14, effective July 14—two months notice  given in lieu of severance pay. According to the union, the company  is holding back their pensions to  prevent the money being used as  lockout funds.  Crawford also believes the company, with the help of Bill 19, is  finding a convenient and legal way  of union-busting.  "H a company closes it's doors  for two years they can then decertify the union and re-open as  a non-union hotel,"she says. "No  union can then operate there until  six months after it re-opens."  Furthermore, under Bill 19 successful union organizing is much  more difficult to achieve and the  company is free to interfere at any  stage in the campaign.  Asked whether Coast Hotels  was finding the revised labour laws  advantageous to them in this dispute, O'Neil replied, "I wouldn't  know. I just ask advice from my  counsel and simply take what's  available to me under the law."  He also expressed frustration  with the women's lack of savvy  concerning the hotel business,  even though many of them have  worked at the Gold River Chalet  since it opened in 1973. He puts  their ignorance down to small  town dynamics where, he said, the  struggle is not an economic one,  it's union versus company.  "Therefore there's a certain  amount of distrust. They Hke to  think something devious is going  on, some Machiavellian plot to do  the workers out of money."  Don't steep here tonight  Locked out members of Pulp and Paper Workers of Canada, Local  6 are asking for support in boycotting the following Coast Hotels until  such time as their dispute is over:  •Coast Tahsis Chalet, Tahsis, B.C.oCoast Gold River Chalet, Gold  River, B.C.»Coast Discovery Inn, Campbell River, B.C.»Coast Bastion  Hotel, Nanaimo, B.C.#Harbour Towers Hotel, Victoria, B.C.»Chateau  Victoria Hotel, Victoria, B.C>Coast Airport Hotel, Vancouver,  B.C.^Georgian Court Hotel, Vancouver, B.C.«Coast Canadian Inn,  Kamloops, B.C.oInn Of The North, Prince George, B.C.»Provincial Motel, Fort Nelson, B.C.«Terrace Inn, Edmonton, Alberta  a broader base would mean new  energy and analysis, and much-  needed revenue from membership  fees.  Unfortunately, the only organization invited to join the association has declined and several women's centres—including  the Yukon women's centre—have  failed to renew their membership  for 1987/88.  The members at the AGM had  little time—about 45 minutes—to  develop priorities for the upcoming year. There was confusion as to  the outcome of this session, exaggerated by the departing of several  member groups before the meeting adjourned (some had travelling  time of 16 hours).  One clear priority was to find  funds for a Mobile Facility—a van  or mobile home that would travel  among communities with information about BCYAWC and women's  issues. The new steering committee, centred in the Lower Mainland  for 1988/89, will be acting on this  and on the broadbased expansion.  Strategies for lobbying remained  elusive, and the future of the  BCYAWC as a pohtical force is  nebulous. For women's groups concerned with provincial organizing  and interested in the BCYAWC as  a way to go, now is the time.  In the Lower Mainland, contact the steering committee  through the Port Coquitlam  Women's Centre at 941-6311.  Abortion  Some wins, some losses,  frustration all 'round  by Nancy Pollak  B.C. women are being forced to  wage election-scale campaigns in  an effort to maintain the already  meager level of abortion services in  the province.  Recent hospital board of directors elections have prompted energetic community sign-ups by both  pro-choice and anti-choice factions  in Richmond, Kamloops, Vernon  and Langley.  Concerned Citizens for Choice  on Abortion (CCCA) groups were  successful in Vernon and Richmond, electing pro-choice candidates to hospital boards. In Kamloops and Langley, the story was  different, with anti-abortion candidates sweeping the slate.  Since the Supreme Court's January ruling, access to abortion  has actually diminished for many  Canadian women, with at least a  couple of B.C. hospital boards hiding behind the 'future law's uncer-.  tainty' as an excuse to cut services  entirely.  Langley Memorial ended its  substandard service—the hospital did "maybe 10 abortions a  year, tops," according to CCCA's  Pat Brighouse—in May. Richmond General, which gained three  new pro-choice directors in the  June 28 election, had also imposed  a ban, infuriating the community  and medical staff alike. Richmond  still has majority of anti-choice directors.  In Vernon, CCCA's Marnie  Gudeit said of the pro-choice victory "the community was ready for  a change ...   and you can't un  derestimate the need for organization." Vernon Jubilee Hospital  will be restoring abortion services  which were cut in February.  The CCCA's strategy in Vernon this year was to run candidates from across the pohtical  spectrum (including Socred) and  to be explicit about their pro-  choice stance.  "Last year," said Brighouse,  0 the approach was 'let's make the  election open to all voters'. The  lack of direct reference to choice  on abortion "confused people."  People in Kamloops were deliberately confused by the local anti-  choice group's tactics.  "Kamloops Pro-Life were as  obnoxious as possible," said Val  Carey. "They distributed phoney  information pamphlets door-to-  door saying, 'There is an abortion  chnic coming to your neighbourhood, it has been rezoned for a  chnic, come to a meeting ... ' and  people went to the meeting. They  had children handing out leaflets  with torn-up fetuses."  Although the election this year  went anti-choice, the Royal Inland  Hospital still enjoys a pro-choice  majority and abortion services are  available.  At present, only 37 out of a possible 115 B.C. hospitals provide  some level of abortion service.  "Childbirth By Choice" is a  one-day conference co- sponsored by the CCCA and other  community groups, July 23 at  the Justice Institute in Vancouver. For information about  registration, subsidies and child  care, call CCCA at 266-9636.  4 KINESIS ->-  Across B.C.  Daycare  Special needs kids left wanting  by Jackie Brown  To the casual observer, Joshua  Nelson is just a normal little boy.  The energetic, curious two-year  old likes to play hard, gets into  his share of trouble and generally  keeps adults on their toes.  While Josh's antics are nothing  unusual, he is, nevertheless, different from other kids.  Josh has fife-threatening food  allergies so that wherever he goes,  so must a kit complete with  adrenalin and a syringe—just in  case he accidentally ingests any  one of a number of potentially  lethal foods.  For Josh's mom Louise, a registered nurse who works the night  shift at a Vancouver hospital, contending with her son's severe allergies is struggle enough. Josh  must be watched constantly, which  means she gets little sleep during  the day, and his nighttime care is  left to her ageing mother.  Now, to further complicate matters, Nelson says a local daycare  (she declined to name the centre)  which had agreed to accept her son  is no longer willing to do so for  fear of being sued should anything  go wrong. That, despite the fact  the Ministry of Social Services and  Housing (MSSH) agreed to subsidize a special needs worker to supervise her son for part of the day.  The about-face ordered by the  daycare's lawyer and insurance  company was about as welcome  as last year's tornado in Edmonton for Nelson, who was forced to  shelve plans to retrain in a career that would have allowed her  to work during regular daycare  hours. She is particularly bitter  that Josh is being denied an opportunity to spend important time  with his peers.  According to MSSH information officer Ron Armstrong, (Kinesis was told by a regional special needs daycare co-ordinator  that all questions had to be referred to the ministry) MSSH has  no control over daycare decisionmaking because the centres are  privately operated.  At present, Nelson has few options, especially after rejecting a  number of daycares in her area  as unsuitable. Among them were  two special needs centres recommended by MSSH. One, said Nelson, closed too early, while the  other was too large to provide safe  care for Josh.  While she probably could find a  place for her son in a Vancouver  centre, Nelson says the drive between her home in Port Coquitlam, the daycare, and the Burnaby college would be exhausting  for both of them.  Downtown Eastside  Dream of safe  housing comes true  by Hinda Avery  Mavis/McMullen Place, a social housing project for Vancouver street women, was born in  the spring of 1986. The Downtown Eastside Women's Centre  (DEWC) contacted the City of  Vancouver, informing them they  were interested in going for group  housing for women in their area.  "It was crazy," said DEWC's  Laurel Kimbley, "because we had  only one employee at the time,  myself, as well as a hard-working  board—and it was the beginning  of Expo. But we gambled and went  for it."  With Expo taking place, the  DEWC gathered housing applications and statistics on women to  justify the need for housing in the  area.  Statistics revealed that downtown eastside women die 22 years  earlier than their counterparts in  the city, suicides are four times  higher, and homicides are twice  as frequent. Downtown women die  from malnutrition, going through  institutions and back onto the  street, and from physical and psychological violence. Insecurity and  poverty result in alcohol and drug  abuse.  In fact, said Kimbley, the fifes-  pan of women in the downtown  eastside is only about 50 years.  Most of these statistics came from  a study by the Vancouver Health  Department and the City of Vancouver, conducted 15 years ago;  however Mavis/McMullen Place is  the first housing project for women  in the downtown eastside.  "The backgrounds of the women  are the same as you and me, that  of ordinary poor women," says  Kimbley. "There is no difference,  you can't say these women are  such and such. Most women are  poor, unless we have had an opportunity to acquire an education,  have a husband or family support.  "As we get older and have less  income, we all suffer. This is "every woman's plight. This isn't a  unique population of downwardly  mobile,  dependent  women,   tins  Neither does she want to bring  a special needs worker into her  home, feeling Josh should spend  time with kids his own age.  Although Nelson doesn't minimize Josh's condition, ("If he had  an attack it would be frightening. It's terrifying for me and my  mother"), she says the daycare is  overreacting. She is most angry,  however, at a government she says  does not recognize the needs of  children like her son.  "We're turning the clocks back  30 years by trying to hide our special needs kids," says Nelson. "I'm  not asking for the world ... all I  want is what every other kid is entitled to."  Thousands of Children  According to daycare experts,  Louise Nelson isn't alone. With  only a limited number of special  needs centres in the Lower Mainland and thousands of children to  place, space is tight. Finding a  spot for so-called 'medically frag  ile' children is harder still, they  say, since the youngsters are often  rejected by regular daycares for insurance reasons.  Jen Moses, a daycare worker  at the University of B.C. with 10  years' experience, says the government's attitude is the biggest  stumbling block. Says Moses,  "There is no recognition of the  need for daycare. We are the only  province in Canada that has no  money going straight into daycare  (operating) costs."  The result: parents with typical  kids have a rough time; those with  special needs children "find it very  hard."  Moses says part of the solution  lies in having more integrated centres. That, however, comes with its  own set of problems including the  need to upgrade existing faculties  and funnel more money into training. Parents she describes as having a "super kid" complex are also  delaying the process because they  worry their children will be held  back.  In the meantime, says Moses,  children hke Josh Nelson are  caught in the middle. Regular centres balk at the idea of taking them  because even if a special needs  worker is present for part-time supervision, once she leaves responsibility shifts to the remaining staff  who already care for up to eight  other children.  Claire Stannard, now a substitute worker at UBC with a background in special needs, agrees  that more integration is a must,  especially since funding for more  expensive special needs centres  doesn't appear to be forthcoming.  She  also  believes  integration  would benefit both special needs  and typical children. "In a lot  of cases, special needs kids don't  need to be segregated and it would  be good for other kids to see that  diversity." And, she says, the extra  training involved would help workers better deal with the roughly 10  per cent of children in any centre  who require more attention due to  family problems, higher than normal energy levels and the like.  Most of all, says Stannard,  workers would realize their fears  around   children   with   even   se  vere personality or medical disorders are largely unfounded. "I've  seen workers who have said, 'No,  we can't take the child,' without  knowing the situation," says Stannard.  Dianne Noort, a worker at the  Rainbow House special needs daycare in New Westminster, agrees  that regular daycares are growing  ever more nervous about special  needs children.  see Daycare p.6  has nothing to do with that at  all—that's a myth."  The building was named after  Mavis Hippolyte, a Black woman  who died as a result of violence in  the downtown eastside. Helen Mc-  Mullen is a 74-year old Mennonite  woman who believes her Christian  there are "hopefully" no stars,"  said Kimbley. "Ideally, power and  recognition are shared.  "Women normally work in a  cyclic, or circular fashion, unlike  men who tend to work in a linear or hierarchical manner," added  Kimbley.  Linda Baker was the architect of Mavis/McMullen Place located across from Oppenheimer Park.  conviction is to work with the people in the downtown eastside. Mc-  Mullen worked on the board of the  Women's Centre for four years and  with the Mavis/McMullen Housing Society.  "The core of the story is that  this has been a kind of process and  One month prior to the move-  in date, the women hired a  facilitator, Willie Monroe, and  a co-ordinator, Gail Meredith,  whose job was to make the  move as smooth as possible. "The  process of facilitating and self-  empowerment is encouraged in the  women," said Kimbley.  "We've developed our rules and  regulations, our tenancy agreements and all of the paperwork  with the intention of being supportive of the women moving into  the building."  There are 34 units—one, two,  and three bedrooms—in Mavis/  McMullen Place. Men—lovers,  husbands and boy children—are  welcome in the building. Women,  however, remain the primary tenants and will be the voice heard  at the monthly tenant meetings  where safety and security—which  is imperative in view of the  neighbourhood—will be the primary concern.  When asked what her dream  was, Kimbley replied, "My dream  is to have more safe housing for  women, to stop the cycle of violence, and for more women to have  housing and property that they  can control.  "Another dream is that my sisters who have moved into the  building will be happy and find  that this is a safe place where  they can reconstruct their lives  and start to build new lives for  themselves ... We had the odds  stacked against us and accomplishing this project was a remote possibility.  "But we did do it. We can actualize our dreams, women can do  it!"  KINESIS Across Canada  Across Canada^  Silent no longer  Adult children of violent homes  by Terrie Hamazaki  In 1986, the Family Violence Prevention  Division was created in the Department of  National Health and Welfare. Now, in 1988,  the federal government has announced it  will spend $40 million in additional funds  over the next four years, $22.2 million of  which will go towards the creation of 500  new "short term shelter units" for crisis assistance.  These units are to provide emergency  shelters for 25,000 battered women and  their children each year. Considering that  a 1987 report by the Canadian Advisory  Council on the Status of Women estimated  each year as many as one million Canadian  women may be battered by the men they  hve with, the inadequacy of the funding becomes blatantly clear.  Jan Forde of Women Against Violence  Against Women (WAVAW) says more units  of second-stage housing—where women and  their children can spend an indefinite period  after they've left an emergency shelter—are  needed.  But it is not enough to support the  women and their children, thereby preventing further abuse. What is also needed are  programs geared towards intervention to  prevent the violent pattern which will, in  all hkehhood, be continued by the children  who witness violence in their homes.  It appears the government has decided  a woman and her child are one entity, and  that a program for the mother will be adequate to serve the needs of her child too.  But as more research is conducted around  the children of violent homes, it becomes obvious their needs will have to be addressed  separately.  *c»^^^^^*#^r*'^*^**^^*^*»  Extrapolating from Ontario statistics, it  is likely that 50 to 70 per cent of school-  age children in British Columbia witness  woman-battering in their families. Violence  is a learned behaviour—the implications behind the statistics are appalling.  "We need programs to counsel children  between the ages of two and eighteen if  we are to end the cycle of violence," says  Rae Gabriel, education co-ordinator at the  Vancouver-based Battered Women's Support Services (BWSS). And these programs  cost money.  At a 1987 Community Mental Health  Conference on "The Hidden Victims of Wife  Assault" in New Westminster, the effects  on children who witnessed family violence  Daycare from page 5  Like Stannard and Moses, she sees merit  in integration, and prefers that route to  bringing in special needs workers on an 'as  need' basis—a process she says can segregate staff. She also says most daycare workers would gladly upgrade their training accordingly.  Still, Noort feels a certain sector of children do require segregation ("in an integrated daycare you have to give up some  social benefits in order to work with the  kids—in a special needs daycare they'd get  both"), and says there is a need to increase  the number of special needs centres. "Parents could have at-home care, but part of  the reason these children are attending daycare is because they need extra treatment  for ... learning disabilities, mental handicaps or hyperactivity."  According to Ron Armstrong, the provincial government's $20 million Strengthening the Family program makes no special  provision for special needs daycare centres  although daycares can apply for program  funds so long as the request complies with  "overall objectives." He also says providing money for new structures "would be a  major departure" since government funds  space only.  When asked about the possibility of more  integration, Armstrong said the process is  already underway, with increasing numbers  of typical centres accepting special needs  children.  While government ministries and daycare  advocates argue over solutions, parents of  special needs children have little choice but  to wait and see. Many undoubtedly find the  situation more than a little confusing, considering the government's vehement pledge  to make the welfare of children a top priority.  For Louise Nelson, the answer is clear:  "Claude Richmond (the minister of social  services) himself has said it costs less for  daycare than it does to keep a family on  welfare for a year.  "I want him to live up to that."  were taken very seriously. Discussions fo-  counselling techniques to be used  on the children and adolescents of violent  homes. The fact that children's needs were  addressed at all is testimony to the growing awareness of the rippling effects of wife  abuse in our society. But Janet Freeman,  support-group co-ordinator at BWSS says  that "only recently has the community recognized the need for support groups for the  children."  On September 30, 1987, the mayor of  Vancouver announced the formation of a  Task Force on Children. The task force  has recommended that city council urge  the provincial Ministry of Social Services to  restore the child abuse teams which were  severely cut in 1982. While alderman (sic)  Carole Taylor, chair of the mayor's task  force is fully supportive of addressing the  needs of children of violent homes, nowhere  in her report, dated May 24, 1988, does the  issue arise. Not only is funding required, but  so also is community awareness.  On June 7th of this year, CJOR 600  hosted a show on "Adult Children of Violent Homes." Guests were Rae Gabriel and  'Cindy', a woman raised in a violent home.  Cindy spoke of the bed-wetting nights of  unspoken terror, the 'conspiracy of silence'  which kept her silent for so long, and how  the violence she had witnessed had hampered her psychological and emotional well-  being as an adult. She described her frustrations when trying to seek out a support  group for herself and women hke herself.  No such groups existed because the funding was just not there. I am Cindy. Hear my  voice now. ,  As a child and teenager, because I did not  receive counselling to help me overcome my  feelings of grief, anger, guilt, loneliness and  confusion, I internalized my conflicting emotions. And, contrary to standard studies, I  did not repeat the pattern of my mother  as the passive victim; rather I chose to imitate my father's abusive role. This eventually led to a failed relationship and forced  me to face my past. Again.  There is a definite need for support  groups for the children, whether they be 2  or 20 years old: early intervention for the  former, and therapeutic counselling for the  latter.  The cycle of violence must be stopped.  No longer is it enough to 'band-aid' the  problem. Wounds heal, scars are forever.  v.; ^  you.Louj^/!  t> r, we^e cane tj, A New iMMa&woni^  YE*,ABOUT  teACHKl^   ouRowM  Free trade  Putting more lead on the table  by Marion Grove  Under the proposed Canada/U.S. free  trade agreement, Canadian economic development will very like shift to increased military production.  Both Ottawa and Washington are reserving the right to subsidize their national  defence industries. All other Canadian industries seeking to maintain—or eventually develop—American markets will be expressly prohibited government support.  Canadian governments have traditionally  dealt with regional unemployment and sluggish industrial development by offering incentives and subsidies to entice businesses  to these regions. The free trade agreement  will put an end to this.  Businesses currently operating in depressed regions will find it more profitable  to move directly to the larger U.S. market  to take advantage of cheaper labour. Several  U.S. states have no minimum wage laws and  others have appallingly low minimum wage  rates. Texas, for instance, has a minimum  wage of $1.40 per hour.  Encouraging weapons or weapons-related  industries will be one of the few courses left  to Canada's three levels of government as  they move to counteract the even greater  regional economic disparity created by the  agreement.  In fact, the White Paper released last  year by Defence Minister Perrin Beatty explicitly states that military production is  the best way to overcome regional economic  discrepancies.  However, increased defence production in  Canada will also require an expanded export market.  At this time, 80 per cent of Canadian military sales are to the U.S. Under the free  trade agreement, Canada has no guarantee  of access to this market.  In fact, there are currently 10 separate legislative proposals before the U.S.  congress which would restrict Canadian and  other foreign military sales to the U.S. (an  attempt to keep the Pentagon's spending  confined within U.S. borders).  This leaves Canada in a bind. Under  free trade, Canadians would be forced to  choose between higher unemployment and  increased weapons production. Yet there is  nothing in the agreement that prevents the  U.S. from implementing protectionist legislation to squeeze Canadian military producers out of their largest market.  With more workers and more corporations dependent on continued—and increased military sales to the U.S., it is inevitable the Canadian government will bow  to U.S. foreign and military policy in the  hope of securing Canada's share of the U.S.  military market.  Canada is already committed to embracing many U.S. policies and strategies under  the Defence Production Sharing Arrangement (DPSA). The DPSA requires Canada  to purchase roughly as much military equipment as it sells to the U.S.  As Ernie Regehr points out in the Dec.  1987 issue of The Ploughshares Monitor,  "The equipment itself comes with military  CED  The world as household  by Kinesis Staff Writer  "Economy comes from a Greek word  meaning management of the household.  What that means is that the world is our  household and it is our responsibility to  manage it properly."  So spoke Joan Kuyek, keynote speaker  at the National Conference on Women and  Community Economic Development last  May at Douglas College.  Kuyek, of the United Church's Economic  Justice Project, continued: "You all know  what would happen if you only managed  your household by those things to which you  could attach a dollar value. There would be  no way to make decisions about sitting ap  with a side child, or listening to good music,  or using compost in your garden, except in  terms of dollars. An economist and a business man can only deal with those things  which are measurable.  "Therefore a forest in an of itself has no  value, happy children have no value, community building has no value. The language  of economics is very limited ...  "There are a number of strategies for so-  ciai and economic change. They vary from  writing briefe to government ... to blowing up environmentally destructive factories; from putting on picnics and church  suppers to organizing squats in vacant housing; from organizing unions in sweatshops  to starting our own worker co-operatives."  Over 250 women from across Canada  spent the weekend revising "the language  of economics" and exploring strategies. Proceedings of the conference will eventually be  available.  Contact Community Economic Options, 4340 Carson St., Burnaby, B.C.,  V5J 2X9, (604) 420-0453,  roles and policies built in, and [hence] political assumptions about military threats.  "When you stock your armed forces with  American equipment, you also equip them  with American perceptions of threat."  Fear of losing military contracts has  been responsible for past Canadian cooperation with U.S. military policies: witness Canada's involvement in Cruise missile  testing.  An increased Canadian role in global  arms production and conflict does not, however, end here.  Saskatchewan is the world's largest and  cheapest supplier of uranium. The free trade  agreement would eliminate all barriers to  the uranium trade, including Canada's current—albeit rather unenforced—restrictions on the eventual uses of exported ura-  A recent report by the Defence Industrial Preparedness Task Force of the Department of National Defence proposes an  "education" plan, aimed at legislators and  policy makers, to promote still further integration of Canadian and U.S. industries.  Freeing Trade, Running Guns  The other inevitable outcome of increased  economic dependence on weapons production is that Canadian defence contractors—  eager to reduce their dependence on the  U.S. market—will actively seek to increase  their Third World sales.  Already Canada is heavily involved in  arming the Indonesian government in its  genocidal war against the people of East  Timor. Eighty-five per cent of all loans  to Indonesia—many of which support the  purchase of arms and other war-related  endeavors—are financed by the Royal Bank  and the Bank of Commerce.  Increased dependence on such arms sales  will irrevocably place Canada in a position  where its interest would be to stimulate,  rather than to mediate Third World conflicts.  Ltd. supplied uranium for the first atomic  bomb—Canada has been a major supplier  of weapons uranium, particularly to American and French defence industries. This, despite a 1965 ban on Canadian exports of  uranium for military purposes.  A clause in the free trade agreement gives  the U.S. the right to "respond to direct  threats of disruption in the supply of nuclear material for defence purposes."  The clause renders it impossible for the  Canadian government to ever respond positively to public outrage against uranium  mining on indigenous lands, against environmental damage caused by uranium mining, milling, processing and storage, against  threats to the health of uranium workers  and the public, and against complicity in  the build-up of nuclear weapons.  Imposing safeguards upon—or eliminating—the uranium industry to deal with  these problems would very likely be perceived by the U.S. as a "disruption" of  the supply of uranium. The result would  be heavy economic or pohtical penalties for  Canada.  WEU-  YOU REN-Lf BR»«* OUT THE PETTW6SS  IN M£  because You're So IWMEDiei-i  ferrf _ u« T5r*y.  ItHewyoi*  8ri«$ sauit> anj> ^anna am itwmv  mvn&i AWDirteu. &wnn>it,  op ! IT5 NotbJouw  Just to leave  au.tH€ dbhk toft mg to WAsit b it?  ...ahd   ifoote A LA zee -thinker Imjjk^, \fe&- uke  I've 8ee»4  puu-i^ you aloh$ for hxietts iw> 1 wmj  &o. 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Tit&t> .. .  ■ ■ I K«I>   To   $0   HoM£   To St*=g*».....  KINESIS  KINESIS Jul/Aug. Commentary  Internalized dominance  Invisible to those who have it...  by Dorrie Brannock  I read therapy books like some people  read murder mysteries—one or two a week.  It's clear from my reading and from going  to therapy groups that the therapy community knows about internalized oppression  and how destructive it can be. They know  it can cause all kinds of behaviour that is  inappropriate to an individual getting what  they want and need out of life.  It's also clear from my reading that the  therapy community knows little or nothing  about internalized dominance. It is invisible to them because of their own idea of  normality. They themselves have internalized dominance and it's pretty hard to see  your own stuff, especially if it is considered  normal.  When internalized dominance is operating within you it allows you to walk all over  certain people without realizing you are invading their territory. It allows you to feel  better than others—more "normal". It allows you to feel that the person whose territory you have invaded is a poor sport if  they complain.  It allows you to see the other person as  distressed, neurotic, or just plain inappropriate if they get angry at the way you are  treating them. It allows you to feel picked  on, mistreated, battered, totally misunderstood, if someone mildly points out that  your behaviour is anything by appropriate  and normal.  It is pretty hard to break up your own  internalized pattern—to make changes—  without pressure from the outside. People <  seek therapy when things in their fife are  not working for them Internalized dominance, which is sanctioned by society, works  for people who have it. It makes that part of  their fife easy, because they don't see any-  thing wrong with their behaviour even if it  is hurting others. It allows them to disregard large segments of the population.  For example:  Heterosexuals who oppose lesbian and  gays becoming ministers within the  church: they don't see their behaviour  as oppressive; they see themselves as  saviours of their church with go on their  side.  • Only white people work within an organization: if they think about it at all, they  don't think their organization is racist;  they think no capable people of colour  applied for the job.  • I went to a meditation retreat recently.  When I asked why they had no women  teachers, I was told "they found out that  people don't hsten to women." They did  not think they were sexist; they just  thought they were being realists.  • White women insisting on white standards from women of colour in areas like  newspaper articles don't think of themselves as racist. They think they are upholding fair standards.  Invisible  Internalized dominance is invisible to most  of us who have it. If we went to a therapist  because some brave soul kept pointing out  our dominant behaviour towards them, the  therapist would see our behaviour as normal.  Imagine being white, going into a therapist's office, and saying, "I need help to deal  with my internalized dominance. My friend  who is a woman of colour says my behaviour  is oppressive to her."  Therapist: "What did you do to her?"  Woman: "Nothing. I was just being normal. I was just being myself."  Therapist: "Is this a good friend?"  Woman: "Yes, yes, but I don't know for  how much longer if this keeps up. It's really  upsetting me."  Therapist:   "What  is  this  'internalized  dominance' stuff?"  Woman: "I don't know. It's something to  do with territory, something to do with assumptions. It's something to do with my  friend not understanding that I'm just being myself."  Therapist: "Do you have other friends of  colour?"  Woman: "Yes, one."  Therapist: "What does she have to say?"  Woman: "Nothing, she thinks my behaviour is fine. I have no trouble with her."  Before very long, the therapist would be  telling this woman she has to look after herself and understand that her friend had a  hard life but she was not responsible for her  friend.  Please see Invisible page 12  Prostitution  Many more women will  be working the streets  by Kairn Mladenovic  In Canada, prostitution has been a "hot"  social issue for the last few years because  we have been under direct attack by politicians, the courts and police. This has meant  that prostitution has been, and probably  will continue to be, "a "hot" feminist issue  and debate for a few years to come.  Unfortunately, feminists have had more  of a say about our lives than we have had.  Often the theories have been based on assumption, with no direction from or accountability to women working in the sex  trades. Far too often this leaves us in separate corners, fighting each other, while men  are literally getting away with murder.  It is crucial that we build on our commonalities. It is also crucial that our differences are not ignored and explained away  by the common myth that we are ignorant  women playing into men's sexism.  Poverty and racism are the realities for  women working the streets:  • 13 per cent of women have worked in the  sex trade at least once.  • 70 per cent of prostitutes are single mothers; hke most poor women, we five with  the fear of apprehension.  • Over 50 per cent of prostitutes working  on the street are women of colour. Less  than five per cent work indoors.  • Less than 20 per cent of prostitutes are  drug addicts or alcoholics (the same for  any profession).  Most of us turn out (start turning tricks)  because we can't afford to house, feed and  clothe ourselves and our children. As the Socreds prove time and time again they are  not friends of the poor, many more women  will be working the streets.  Prostitution is a Job  Prostitution is a job. The average time  spent with a trick is about 15 minutes, including conversation. There is no intimacy  and it has nothing to do with sexuality.  Eighty-five per cent of all men have been  tricks. The more money and power the trick  has, the weirder the sex he wants to buy.  Being a prostitute is not illegal, but everything surrounding prostitution is. Under  Bill C-49 (the federal anti-soliciting law) all  we have to do is nod and we can be convicted of communicating for the purposes of  soliciting. The sentences range from fines,  area restrictions, curfews, probation to jail  sentences up to six months. While passing  sentence, the judge arbitrarily decides if a  woman can afford to pay a fine. Poor women  and women of colour get jail sentences.  Any woman working the street can be  stopped by the Vancouver police to have an  ID card made. This is done with no connection to charges: it is harassment. The police  take our pictures and fill out an information card including our names, address and  birth date—which we must show identification for—what hours we work, what corners  we work as well as what we "specialize in"  and what we charge for it.  A woman can be ID'ed several times in  one evening. Although this is illegal, if we  refuse to co-operate, we can't work. The police will sit in their cars close by, scaring  away clients for hours. This is the job of  Squad 6 of the Vancouver police force.  Prostitutes are given an outlaw status by  society at large because we charge for sex.  We get treated as disposable women. On an  average, we are raped 10 times a year. When  we try and report this violence to the beat  cops, most refuse to take the reports and  threaten to charge us with soliciting. The  myth is you can't rape a prostitute.  jtes?7'  fli&w  ^p^i  ; I                ^B    '\        /  When a women downtown tried to report a rape the police asked her if she  was going home. When she said no, she  needed to make some money, his response  was, "Too bad, I guess he didn't do a good  enough job." This is not uncommon. Many  sex trade workers have been told by the police if they didn't want this to happen, they  should get off the street.  KINESIS  When we are lucky enough to be taken  seriously and the case gets to trial, like most  women it is our lives that are put on trial,  not the man's behaviour.  We at POWER (Prostitutes and Other  Women for Equal Rights) have heard from  many women that rapists tell women if they  go to the police they will say she was working as a prostitute, even if she was not.  Since February 1986, 21 prostitutes have  been murdered in B.C. alone. Only four of  these murders have been solved. Violence  has increased drastically anywhere prostitution laws have been made harsher. At  POWER, we are getting more and more reports of rape with weapons. From our statistics, 76 per cent of these rapists are white  males in their twenties and thirties.  Abusive Boyfriends  Everyone thinks prostitutes are forced to  work by pimps. A woman works for money  and then chooses whether or not to give her  money to her lover. This doesn't make her  any different than the straight woman who  shares her income with a man. There are  pimps, but they're not the same as we see  on television. Because of racism, we are led  to believe all pimps are black; pimps come  from all races. The second myth is that  women can't escape their pimp. If a woman  S wants to leave her man she can. POWER  | has helped women to get away from abusive  £ boyfriends.  3 It is common knowledge on the street  I that the only transition house in Vancouver  where prostitutes can stay is Vancouver  Rape Relief and Women's Shelter. Rape  Relief not only encourages women to talk  about their fives, but to also take on the  fights with other women in the house about  prostitution; that way, no women get isolated.  There are individual workers at different  transition houses that will allow women to  see Prostitutes pq 12 Across Canada  WHAT" S NEWS?  by Andrea Lowe  UI benefits  extended to  natural fathers  The National Action Committee on the  Status of Women (NAC) is applauding a  June 8th Federal Court ruling giving natural fathers the option of staying home with a  new child and collecting unemployment insurance benefits for 15 weeks.  Prior to the decision only adoptive parents had the choice of either parent giving  childcare at home. The judge in the case  ruled the failure to offer a choice to natural parents is rooted in sex-role stereotyping and violates the Charter of Rights and  Freedoms. The judge was also quick to add  the solution was not to be found in cutting  into present maternity benefits. He drew a  sharp distinction between maternity benefits for childbearing and parental benefits  for childcare.  Helen Orton of the Women's Legal Education and Action Fund said LEAF was  pleased with the decision, particularly because "the court recognized that maternity  benefits are primarily granted for childbearing." Maternity UI benefits run to a maximum of 15 weeks.  NAC president Lynn Kaye stated the decision would provide "an opportunity for  Ottawa to give men a chance to nurture the  family."  The federal government, however, could  appeal the decision and how the Unemployment Insurance Act will be changed is not  yet known. While both the mother and father could apply for parental benefits, in reality only men would be eligible for a subsequent 15 week parental leave because of  the overall limit of 15 weeks for special UI  benefits.  Furthermore, fathers who may benefit  are those few who have paternity provisions  in their collective agreements. Only Saskatchewan and Manitoba have labour legislation that entitles men to parental leave.  Women's groups, labour organizations  and opposition MP's are calling on the federal government to respond quickly to the  recent ruling by expanding benefits and  amending the UIA accordingly.  Anti-rape  messages slated  for broadcast  A $600,0000 television ad campaign in  Ontario aimed at dispelling myths about  rape is intended to increase public awareness of responsibility for sexual assault, says  the province's Minister for Women's Issues.  The campaign will be accompanied by  public information programs by 69 community groups in the province.  The government ads show women and  men talking about acts not generally seen  as rape: a woman being forced by her husband to have intercourse; a man demanding  sex from a woman after an expensive date.  The ads suggest that any forced sexual contact is assault and that offenders, not victims, are responsible.  While rape crisis centre organizers in Ontario welcome the public education, they  fear the campaign will swamp overtaxed resources.  Anticipating an increase in demand for  services .as a result of the ads, the Ontario  Coalition of Rape Crisis Centres, representing 21 organizations, filed a request in April  to increase funding from $325,000 annually  to $1 million.  Solicitor General Joan Smith labelled the  request unrealistic, stating, "You can't just  walk in with a good cause and expect to get  unlimited money."  Sask. welfare  recipients fight  allowance cut  In response to cuts in transportation allowances to welfare recipients in Saskatchewan last fall, welfare offices are being  flooded with official appeal forms.  According to Angel McKay of Equal Justice for All, a group dealing with issues concerning people on welfare, the decision to  cut transportation money is not only cruel  and disempowering, but possibly illegal.  Since every welfare decision can be appealed, the group is encouraging welfare recipients to make appeals to the Department  of Social Services and to resist intimidation.  The welfare rights group has also launched  a door-to-door campaign to support welfare  recipients whose appeals are proceeding. To  date, over 400 appeals have been submitted.  LEAF: sexual  harassment is  discriminatory  Sexual harassment is a way in which  women are kept subservient in the workplace, Louise Lamb of the Women's Legal  Educational Action Fund (LEAF) told the  Supreme Court of Canada in mid-June.  Lamb was acting on behalf of two Winnipeg women, Dianna Janzen and Tracy  Govereau, who complained to the Manitoba  Human Rights Commission after being sexually harassed by a cook at the restaurant  where they waitressed in 1982.  "This form of harassment is particularly offensive to women as women, because it reminds us of our group history  of subservience and social oppression," said  Lamb. She also compared sexual harassment to racial harassment.  The case went before the Supreme Court  following a Manitoba Court of Appeal ruling in 1986 overturning a lower court deci- '  sion that awarded the two women compensation for sexual discrimination. In rejecting  the original decision, the appeal court judge  compared sexual harassment to a schoolboy  VDT's linked  to miscarriages  once again  A new study on video display terminals  (VDT) has prompted accusations the Ontario government is failing to protect its  employees from the potential hazards of  VDT's.  Published recently in the American Journal of Industrial Medicine, the study found  nearly twice as many first-trimester miscarriages in women who worked at VDT's more  than 20 hours a week compared to women  in similar jobs who did not work at terminals. The report is being viewed as one of  the most significant yet on the hazards of  The study's findings are the focus of a  grievance hearing that began June 13 in  which the Ontario Public Service Employees  Union is charging the government has refused to adapt its terminals to guard against  very low-frequency radiation.  The Ontario government appears reluctant to give credence to the report and has  discouraged continued testing of VDT's. A  letter from a senior Labour Ministry official  last year reveals the ministry's view that  "the more testing that is done, the more  people are lead to beheve there might be  something hazardous to protect against."  There are nearly three million VDT's in  use in Canada today.  N.S. doctors  stonewall abuse  complaints  More than 50 women have taken action  against the Nova Scotia medical establishment with complaints of verbal and sexual  abuse. Since May, the Nova Scotia Advisory  Council on the Status of Women has received a flood of allegations concerning harassment by doctors.  The Council subsequently brought together over a dozen women to form a support group and approach the Nova Scotia  Medical Board.  Vicky Trainor, one of the complainants,  has been fighting for three years to get  her case of mistreatment taken seriously.  Trainor revealed that her doctor, a Halifax-  area gynecologist, referred to her continuously as 'doll' and 'sweetheart'. Before examining her, Trainor reported the doctor  told her: "Lift up your shirt, I want to feel  those."  When Trainor wrote to her family doctor  about the incident, he refused to pass the  letter on to the gynecologist, saying it would  hurt his feelings. Trainor also attempted  to bring the matter to light through the  provincial medical society and the Chief of  Staff of gynecology at Grace Maternity Hos  pital in Halifax. He dismissed her concerns  as a communication problem.  Other women have had similar horrifying experiences with their doctors and are  equally frustrated in their attempts to pul  a stop to the abuse. About half the complaints involve the Halifax gynecologist. Fifteen other doctors share the remaining complaints.  Women in the support group were lingered to learn that their family doctors and  the medical society could have complained  on their behalf to the provincial medica]  board. The board has the power to revoke a  doctor's licence, impose a fine or other disciplinary measures.  Military wives  claim victory  in ruling  A recent ruling by the federal defence  minister will allow limited political activity  by spouses and dependents of Armed Forces  members on military bases.  The ruling is seen as a victory for the  Organizational Society of Spouses of Military Members, an activist group founded in  1983 by five women from Alberta. In 1985  the organization filed a lawsuit against the  Department of National Defence charging  _, that regulations covering conduct of civilian  ^ spouses contravened the Charter of Rights.  I: Mary Anne Jablonski, vice-president of  the organization, cites alcoholism, family  violence and an almost total lack of daycare facilities as serious problems on military bases. Until the recent Ottawa decision, family members have been powerless  to organize for change.  The new ruling does, however, give base  commanders discretion to intervene in activities they feel may affect base security.  Women doctors  increase, men  scared off  The number of Canadian women applying to medical schools is steadily increasing while the number of male applicants diminishes, according to a new study by the  Association of Canadian Medical Colleges  (ACMC).  Between 1973 and 1988, the percentage  of female applicants rose from 25 to 46 per  cent. Enrollments in Canadian schools this  year reflect those figures; 935 men to 817  women.  Dr. Peter van Nostrand of the University  of Toronto blames government for the shift:  "Medicine is ceasing to appeal because of  government intervention ... limiting billing  numbers, deciding where doctors can practice. The profession has lost its lustre."  But the study's author, Eva Ryten, offers a different interpretation. "When a field  tends to become feminized, men move out,"  said Ryten. 'Äû  KINESIS International  In England  Lesbians, gays and the "Looney Left" fight back  by Sherri Hetherington  H you've talked to anyone living in England recently, you'll know the British government has declared war on six million  gays and lesbians.  Clause 29 was introduced in the House  of Commons on December 14, 1987. This  piece of legislated discrimination threatens  to make gays and lesbians second-rate citizens by outlawing any positive imagery associated with being gay or lesbian.  The clause prohibits any authorities  (such as a mayor) from intentionally promoting homosexuality and/or publishing  educational material which promotes the  acceptability of homosexuality. The clause  also prohibits the promotion of gay and  lesbian couples and their children as "pretended" families.  In defending the clause, the Earl of Caithness stated the majority of homosexuals  would not be affected by the bill. However, the terms "intention", "promotion"  and "pretended family" were never defined  as the bill passed through the House of  Commons and then the House of Lords.  Clause 29 received Royal Assent on April 1,  1988 and became law on May 24, 1988.  Translated, this law means gay and lesbian clubs, counselling centres, parades,  publications, housing operations, plays,  films, art and bath houses could be seen as  promoting homosexuality. Any local authority permitting the above activities would  be subject to prosecution. Authorities have  been advised by lawyers to anticipate the  possibility of the above and to act accordingly.  Clause 29 stems from a combination of  homophobic factors, the most obvious being  the backlash from AIDS and the negative  Toronto conference  environment created by mainstream media.  Concurrent to AIDS hysteria, -a few London boroughs actively advocate gay and lesbian rights. Haringey, Camden and Islington have strong gay and lesbian communities represented by gay and lesbian elected  officials. Citizen Advice Bureaus which provide social services have worked to promote  the acceptance of homosexuality as a legitimate lifestyle.  When two books Jenny Lives with Eric  and Martin and Young, Proud, and  Gay, were introduced into the school curriculum last year, parents in Haringey withdrew their children in protest. The justification of Clause 29 has been "primarily to  stop left-wing councils from teaching school  children that homosexuality is a valid alternative to heterosexuality," says Viscount  Falkland of the House of Lords.  Yet in its composition, Clause 29 has obviously been drafted to affect much more  than the books permitted in schools.  Fortunately, Clause 29 has done anything  but keep British gays and lesbians in the  closet. Jan Parker, a member of the Association of Local Authorities, has stated, "It's  sad that we are not going to win in terms  of the law, but we have succeeded in mobilizing the biggest gay rights movement ever  in Britain."  The Stop the Clause campaign coalition  succeeded in changing the Labour party's  partial opposition of the bill to complete  opposition. The coalition, with Organization for Lesbian and Gay Action (OLGA)  at the forefront, held a 15,000-strong march  on January 9th. Thirty-four were arrested,  including two lesbians on charges of kissing  in public.  In the House of Lords, Viscount Falkland  voiced his belief that, "Many of the extrem  ist groups were well financed by the United  States waiting for chances to exploit Clause  29."  In April, 50,000 people marched in London. There has also been brave work by individuals. Three lesbians scaled down from  the Strangers Gallery into the House of  Lords chambers on February 2nd to protest  the clause's passage. On April 23rd, a small  group of lesbians disrupted a BBC broadcast by chaining themselves to a camera.  In addition, local authorities from the nicknamed "Looney Left" have vowed to defy  any restrictions imposed by Clause 29.  OLGA is establishing an international  network of support, a task they deem necessary in order to appeal Clause 29 at the  European Court of Human Rights.  The battle for gay and lesbian rights  in England should justifiably concern B.C.  Urging stronger anti-apartheid links  by Sadie Kuehn  In the mines, people are only numbers.  When there is an accident, sometimes it is.  days before a family knows the father has  been killed because no names are issued.  Mothers watch their children being  brutalized—and determine to fight against  the system that does this. They watch their  children grow angry—and this anger turn  into hate.  This was the message delivered by four  South African women to the first national women's conference on solidarity  with South Africa, held near Toronto on  June 3-5.  Nine women from B.C. joined 70 others from across Canada in trying to understand the role race, gender and class play in  power relationships here, as well as in South  Africa.  Bibiana Seaborn of Inter Pares identified  a central theme at the opening session. She  said women have played an important role  in the struggles in South Africa. Women's  resistance has raised new issues for the liberation movement. Their perspective, growing out of their specific oppression under  apartheid, has changed the broader movement.  On the following day, a woman from  an organization within South Africa spoke,  along with two women from SWAPO (Namibia) and the African National Congress.  In addition to fears for their children's  future and destruction of the Black family,  these women talked about rape and other  abuses while under detention, and about  the economic struggle in a system that pays  them very low wages.  Women lack control of their own bodies. Many companies force Black women  to use Depo-Provera—a contraceptive drug  banned in European countries—as a condition of employment.  All these problems are easier to face if  you are not alone, and the speakers described support systems women have set up  to help one another cope.  Workers are fighting for maternity benefits and child care. Domestic workers, who  And women's organizations have come  alive again. The Federation of South African  Women, dormant for 20 years after its leadership was banned in the late 50's, has been  resurrected and is active in the Transvaal  and northern Cape.  The Federation and the ANC Women's  League laid the groundwork for these new  groups and provide a clear perspective that  women's struggles tie in with the broader  struggle. At the same time, there is a recog-  °Rememberall our women in campaigns  Remember all oar women in the gaols  cRemember all our women over manytighting years  cjfiememberallour women for their triumphs  $> for their tears  often face sexual harassment, are struggling  against being separated from their families,  as their children are sent to the "homelands," while they look after someone else's  children. Their union has placed the issues  of 'rights to a family' on the agenda for negotiations.  nition that national liberation does not in  itself ensure the liberation of women.  In addition to oppressing the majority of  its own people, South Africa illegally occupies neighboring Namibia. Monica, the  speaker from Namibia, told of her country  residents. The Social Credit party has refused to provide basic human rights to gays  and lesbians, has passed a Quarantine Law,  and is making moves to censor information  on homosexuality and lesbianism in B.C.  schools. Anti-homosexual violence is on the  increase.  On April 29, 1988, Stop War on Gays  and Lesbians (SWOGL)—a new Vancouver  activist group—demonstrated at the British Consulate, adding a British Columbian  voice of disapproval to such an outrageous  act of discrimination.  For more information on Clause  29, write: Stop the Clause Campaign,  c/o ULU, Malet St., London, WC1E,  England. For more information on  SWOGL, contact VLC, 876 Commercial Dr., Vancouver, B.C., (254-8458).  having one South African soldier to every  11 or 12 Namibian people.  In many of the public institutions there  are informers planted by the South African  government, creating a constant atmosphere of mistrust and fear.  But the struggle goes on in Namibia, with  school boycotts, large and militant labour  unions, and the organizing and fighting by  SWAPO, the liberation organization.  The Namibian situation is very much related to what is happening next door in  Angola where there have been recent successes in pushing back the South African  supported guerrillas, UNITA.  But Angola, too, has already paid a  tremendous price for being located in the  neighbourhood of South Africa, It has the  highest amputee population in the world—  from mines placed in the fields and on the  roads by UNITA and South African forces.  The women from Southern Africa called  on us in Canada to push our government  and corporations not only to take a stronger  stand against apartheid, but to help build  an alternative by relocating industry from  South Africa to the Frontline States.  What was the response from the Canadian participants? The women at the conference committed themselves to building  a strong national network, including Black,  Native and other women of colour.  As an initial building activity, as many  provincial groups as possible are to organize  South African Women's Day events, and exchange messages of solidarity with Southern  African women's organizations.  And commitments were made to continue  with campaigns in our communities, such as  the Shell boycott.  The conference was a fine start to building a stronger network for anti-apartheid  work among women and in the broader community  , KINESIS  Jul./Aug. 88 International  /////////////////.  Fijian feminists  Taking great risks in the wake of the coup  by Radhika Bhagat  As an Indo-Fijian Canadian, I consider  Canada a "new home." But, hke me, the  Indo-Fijians of Vancouver have left behind  friends and family, and that strengthens our  interest in Fiji.  During my recent visit to Fiji, I was exposed to the changes the country has gone  through since the coups of 1987. For me, Fiji  has always been a mixture of people with  different cultures, languages and ways of life  who lived beside each other peacefully, with  some cross-cultural exchanges. Now, there  is a general feeling of depression and apathy, especially among Indo-Fijians.  Exploitation of women and violent crimes  against them seem to have increased. This  oppression has given birth to a real sense of  strength among some women: they are placing themselves at great risks fighting against  the militarization of Fiji.  This oppression has given  birth to a real sense of  strength among some women  In order to understand present-day Fiji,  I will give some historical background.  When first contact was made by European explorers, Fiji was inhabited by the  ethnic (Melanesian) Fijians. After colonization by Britain, British settlers—especially  from New Zealand and Australia—bought  land from the Fijian chiefs for the purposes  of farming. Labourers were needed to cultivate the land and ethnic Fijians were "an  option."  However, since ethnic Fijians lived in villages under chiefs, using them as labourers  meant disintegration of this village way of  life. Around that time, it was in vogue for  British colonials to use Indian labourers under the indenture system in countries like  Trinidad and Mauritius. In the indenture  system, labourers were bonded to work for  five years but could renew their "contract"  for another five. After the first five years,  the labourers could either go back to their  original homeland or stay behind as free settlers.  From 1879 to 1916, 60,500 Indians of  mainly Hindu and Muslim backgrounds  from varying caste systems were recruited  from North India and later South India.  Backbreaking Work  Other than what is known from oral history,  little has been written about women and  their experience from a woman's perspective. Three known methods or reasons have  been given for recruiting women: they were  deceived by recruiters and taken to transport depots instead of where they wanted  to go; they came of their own accord in order to escape patriarchal village life; or they  accompanied husbands and families.  For every 100 men, about 30 women were  recruited.  My paternal great-great grandmother is  said to have been deceived by a recruiter,  who took her and her two children to the  transport depot instead of her intended destination.  My maternal great grandmother was "romantically involved" with a younger man  (she wouldn't have been accepted by his  family because of her age and religious background) and she asked him to run away  to the "beautiful and rich land" everyone  talked about.  My paternal great grandmother sang  songs women had made up during the in-i  denture days. These were stories about their  daily events—how they were woken up by  the overseer banging on the door at 4 am  and how they used to carry their farming  hoe, their food and water bundle and their  children to the fields for a nine hour day.  She would reminisce about the poor living conditions (shack-like barracks called  "coolie fines"), the whips used on them by  overseers and the back-breaking work in the  heat.  My maternal great grandmother, who  was an attractive woman, apparently lived  in constant fear of being sexually harassed  by her overseer. The small women-to-men  ratio is said to be one of the reasons for  the violence against women—stories of how  a man disfigured or murdered a woman he  regarded as his wife for suspicions of unfaithfulness; of how a father sold his daughter to one man, then took her back to sell  to someone else; or how husbands would  "lend" their wives to overseers for material  favours.  The indenture system ended in 1916.  Free labourers initially leased land from the  Colonial Sugar Refining Company and later  from ethnic Fijian chiefs. (Presently, 83 per  cent of land is under the Native Land Trust  Board. Decisions on use of this land is made  by the NLTB, which is dominated by the  chiefs of certain areas. A common ethnic Fijian has no say in who gets the land or how  it should be used.)  Emigrants, mostly from Gujrat in India,  came to Fiji after 1916 to open up retail  businesses. Today, some of the most successful businesses are owned by the Gujratis.  Once high school education became available, descendants of the labourers started  moving into professions. During this time,  ethnic Fijians maintained their village way  of life, with a slow move by some towards  the urban areas.  Little inter-racial mixing occurred between the Indo and ethnic Fijians due to differences in culture, religion (ethnic Fijians  are predominantly Methodist Christians),  language and living arrangements. These  differences—and some created splits—were  used by the British Colonials to "rule" Fiji.  For example, Indo-Fijians have always  been considered foreigners brought as  labourers only who have slowly asked for  more. Ethnic Fijians were used as scab  labour or for policing when disputes or  strikes occurred in the early post-indenture  days.  The only people who would  not have benefitted from the  Fijian Labour Party are the  privileged upper class ...  Giving up Fears  However, during my recent visit I noticed  the beginnings of inter-racial exchanges. It  looked like people were slowly getting ready  to give up these deep-rooted fears and suspicions of each other.  The formation of the Fiji Labour Party  in 1984 can be seen as evidence of this. FLP  was led by an ethnic Fijian (Dr. Bavadra)  and the party had a cross-cultural appeal.  The only people who would not have benefitted from the FLP are the privileged upper class, responsible for a lot of corruption  and the exploitation of the common ethnic  and Indo-Fijians.  The 1987 coup displaced the month-old  FLP government. Behind the coup were for-  }<OkO  3E/1  c^s  FIJI   ISUMCXS  mer ministers of the Alliance Party (lead by  Ratu Mara, this party ruled for the past 17  years), ethnic Fijian civil servants and some  members of the Methodist Church. They  were very threatened by the FLP's intention to work towards a socialistic society.  The newly democratically elected party  was removed at gun point on May 14 and  the Alliance Party (with Ratu Mara as  "Prime Minister") was returned to power. A  second coup was staged in September due to  splits within the Alliance government. Fiji  was declared a republic.  U.S. involvement in situations like Fiji  is never publicly admitted. However, certain coincidences cannot go unnoticed. Fiji  is strategically situated in the South Pacific  and of interest to the U.S., especially after New Zealand declared itself nuclear-free.  The FLP's ideal of a nuclear-free Pacific was  a threat to U.S. military strategies.  Incidents occurred during pre-coup and  coup times leading to suspicions of U.S. involvement. General Walters from the U.S.  (a name associated with toppled governments in developing countries) visited Fiji  before the coup. A U.S. hospital ship entered Suva harbour and two U.S. transport aircraft "broke down" during the first  coup. The American government gave $2  million to restore the Fijian economy after  the coups.  State of Shock  The coup left the average Fijian in a state  of shock. My aunts and cousins told how violence against women by the army (the Fijian army is made up of 98 per cent ethnic  Fijians) was used to instil fear. They talked  of incidents where a mother breast-feeding  her child was raped and where girls in a hostel were gang-raped.  Indo and ethnic Fijian societies are both  very patriarchal, making it difficult to mo  bilize women. Because of this, it was extremely exhilarating to see the recent formation of two women's groups.  The Women's Crisis Centre is made up of  about 15 women who do the work of a least  four separate organizations here. The Fiji  Women's Rights Group's main objective is  to lobby for law reforms, laws that discriminate against women.  The coordinator of WCC, Shamim Ali,  told me how interracial and gang rapes have  increased since the military government.  She quoted incidents where 11 men raped  a woman, and six men raped a young girl  in front of her family, with the incidents going unreported. Ms. Ali said the suicide rate  is high among these women as, culturally,  there is no other solution for them. Other  than their grass roots activities, the two organizations work together, their main objective being to end the violence and oppression brought about by militarization. Needless to say, the groups and certain individual women are a great threat to the military government who like to silence anyone  attempting any form of political awareness  for the common Fijian.  Individual women from the organizations  have been told by their employers they are  getting "too political" and are occasionally  threatened by the government and its supporters. The activities of WCC are watched  very closely by the military; there are suspicions that their phone fines are being  tapped. In spite of all this, the women are  optimistically fighting for a democratic Fiji.  In Fiji, I heard a new Hindi term, used by  Indo-Fijians to conjure up the poverty, violence, depression and apathy among people.  The word is "after-coup."  (For clarity, Melanesian Fijians have  been called "ethnic Fijians" in this article. In Fiji, they would simply be called  Fijians.)  KINESIS Health  PMS  Premenstrual suffering... or strength?  iCausesl  LllJUU  by Heather Herington ND  PMS. Premenstrual suffering or premenstrual strength?  With so much negativity surrounding  women's cycles and with all hypotheses for  PMS still unproven, perhaps we can change  the focus of this seemingly miserable time  for 40-90 per cent of menstruating women.  Perhaps we are concentrating too much  on the disabling manifestations rather than  understanding the cycles, emotionally and  physically that are unique to our experience  as women.  Syndrome means "a number of symptoms  occurring together and characterizing a specific disease or abnormality." Women are labeled abnormal for a very normal cyclical  process. Women's healthcare has become  big business in a society where the cultural  standard is sickness for women, where what  is normal has been based on what is normal  for men (remember, normal doesn't necessarily mean healthy), where images abound  belittling women and, in particular, emotions.  creativity to be tapped and insights to be  encouraged. It may be a time to rage at the  injustice of sexism, demeaning images, limited incomes etc. or a time to feel great sadness for personal or planetary reasons.  In a sense it doesn't matter what we feel  at this time, but that we use the various energies (rage, anger, fear, sadness, joy, celebration) to move us to greater freedom.  PMS then doesn't have to be viewed as a  limitation or illness.  As we go through the various theories  on the physiological basis of PMS, remember that endocrine changes can result from  PMT-D with depression. It is not uncommon to fit into two, three or even four of  the above types.  One of the main theories of the pathophysiology of the groups is an altered estrogen to progesterone ratio. We can manipulate estrogen production by using supplements to increase fiver function (ie. B6,  magnesium, amino acids) and fiver cleansing botanicals to increase the ability of the  fiver to metabolize estrogen.  Botanical medicines used to decrease the  high estrogen levels are the progesteronelike herbs: the chaste tree and lady's mantle.  Liver cleansers may include silybum mar-  ianum, dandelion and chefidonium. To decrease anxiety, infusions of skullcap and valerian can be used. Dandelion can also be  used as a diuretic if there is fluid retention.  The common age for women experiencing PMS is between 30 and 40 years old. It  is a time past the tumultuous 20's, a time  for re-evaluation when we are eager to understand ourselves with greater clarity and  to feel our inherent strength.  It may be that premenstruation is a cyclical time to be used to delve deeper within  ourselves, allowing feeling to be expressed,  physical or mental stress rather than being  caused by them.  PMS is defined as the presence of  symptoms two weeks prior to menstruation (luteal phase of the menstrual cycle)  which become progressively worse, interfering with social and work activities. The  symptoms can vary from month to month  in type and severity. There is always a  symptom-free week following menstruation.  There are over 150 symptoms associated  with PMS, but the common ones are irritability, mood swings, abdominal bloating,  depression, breast tenderness, food cravings, fatigue, headaches, anxiety, insomnia,  constipation and weepiness.  Dr. Guy Abraham divides the symptom  patterns into four sub-groups. PMT-A is  associated with anxiety, PMT-H with fluid  retention, PMT-C with food cravings and  Another theory involves prostaglandins,  a group of hormones with wide-ranging activities. Basically there is an enzyme deficiency which blocks a metabolic pathway.  The use of gamma-finolenic acid (GLA) bypasses D6D (the deficient enzyme) thus increasing the synthesis of PGE, the desired  prostaglandin. GLA is found in high concentrations in the evening primrose plant,  as well as black currant and flaxseed oil.  A lactating woman loses large amounts of  GLA in her milk which may contribute to  the worsening of PMS symptoms with successive pregnancies.  It comes as no surprise that SAD (the  Standard (North) American Diet) has an  impact on our health. The liver can be overloaded from estrogenic-containing foods and  allergies can exacerbate PMS symptoms.  Sugar consumption can lead to low blood  sugar, putting more stress on our adrenals  and causing fatigue.  We can help maintain our balance by decreasing consumption of sugars, salt, red  meat, alcohol, coffee, tea, chocolate and  dairy products. Fish, whole grains and  legumes should be increased. Animal products need to be avoided because of their  high content of arachnidonic acid which  leads to the undesirable prostaglandin pathway, and because of their high content of estrogens.   The Chinese herb dong quoi, known as  the female ginseng, will also help. Classical  homeopathy, acupuncture and types of psy-  chotherapies can allow for profound healing. Therapies include stress reduction, exercise, yoga, massage, Shiatsu, colonics, hydrotherapy and any type of creative expression. Orgasms can relieve pelvic congestion  and general anxiety.  H you recognize any of the "symptoms"  that relate to PMS or if you want to bring  greater awareness to your monthly cycle—  it is possible to move beyond the conditionings that result from what society has  termed "the curse."  The PMS Packet, an excellent source  of practical and political information, is  available for $4-50 from the Vancouver  Women's Health Collective, #302 1720  Grant St., Vancouver V5L 2Y6  Natural Causes is Kinesis' newest column and Heather Herington, a naturopathic physician, is our newest columnist. Heather welcomes topic suggestions for her bi-monthly column; readers are invited to write her, care of the  paper.  Invisible from page 8  In other words, it would be her friend's  internalized oppression that was the problem, not the woman's internalized dominance.  Racism, classism, sexism, etc ... are  based on the assumption that one group is  better than the other. One group is taught  that they are better, and the other group  is taught that they are lesser. The "better  than " group has internalized dominance.  The "lesser than" group has internalized oppression. You can't escape learning those  lessons as "fact" no matter how hard you  resist.  Some learn internalized dominance so  well they "take it too far" and can kill a  Black person, a homosexual person, or a  Jewish person, etc. without any guilt. Others learn internalized oppression so well that  they commit suicide in many ways, or totally disclaim any identity with their oppressed group.  Most of us fall somewhere in the middle.  We internalize our oppression or our dominance just the right amount, so that we  become just ordinary members of our society. In other words, we are "normal", our  behaviour is "normal", and we accept our  "rightful" place in society.  Challenging Normality  It's normal to be a lesbian as long as you  don't flaunt your sexuality and are a little  ashamed of yourself. It's normal to be racist  if you are white, so long as you're not blatant about it and are willing to accept any  race—as long as they act just like whites.  It's normal to be anti-racist so long as you  don't upset anyone at a party or family  gathering etc. by pointing out their racist  behaviour or assumptions. It's normal to be  a feminist so long as you're not too much  into women's right. It's normal to be different, so long as you don't bother anyone with  your difference. And it's normal to have the  above attitudes.  It's "abnormal" and rude to challenge  normality, no matter how nicely you do it.  In therapy, we are helped to see how we  internalized some of our oppression, and  that's good. We are helped to externalize our internalized dominance, and that is  harmful to others. And the fact that we oppress with our internalized dominance is totally ignored.  In what ways does internalized dominance work within you and the communities you work in?  Prostitutes from page 8  stay providing they keep quiet about prostitution. This means sex trade workers are  not entitled to the same services or respect  as other women.  Women, in particular poor women need  many more options. We want:  • Decent, affordable housing.  • Affordable universal daycare.  • Job training programs, with good paying  jobs afterwards.  • Welfare  rates increased to above  the  poverty line.  • Decriminalize prostitution.  • End violence against all women.  • End racism and class oppression.  Until women win these basic rights, we  will continue to be forced to work as prostitutes.  As long as prostitutes are blamed and ostracized, men will continue to be let off the  hook for their violence and unequal amount  of privilege. POWER has been organizing  with sex trade workers for five years. Almost every night of the week we do the  "stroll". We hand out condoms, take bad  trick reports for the Bad Trick Alert. This  is an information sheet we hand out that exposes violent men: their description, name  if possible, make of car, kind of violence and  weapon. We also provide medical, legal and  welfare information and advocacy.  We do public education and speaks ranging from high schools and church groups to  public forums and the media. Women can  reach someone from POWER seven days  a week. Confidentiality guaranteed. We receive no government funding.  POWER is a national organization  and a member of the International  Prostitute Network. We are prostitute and non-prostitute women who  are fighting to make changes socially,  legally and economically for all women.  Women from POWER can be reached  at 875-1050. Our mailing address is  P.O. Box 2288, Vancouver, V6B SW5.  , KINESIS ■/  /////////////////^^^^^  //////////////////^^^^  life Stories  Doing time at the Provincial Bingo  by Nora D. Randall  When I was seven years old I went with  my parents to Belle Prairie to play bingo for  Our Lady of the Angels Academy. I probably went because I had no choice.  Our Lady of the Angels was a boarding  and day school for kids, 4-14 years old. I had  spent a couple of weeks there when I was  five. I remember it as a sodden nightmare.  I cried all the time and I even wet my bed.  It's doubtful that I would have returned to  raise money for them on my own.  However, I went with my parents and sat  at the long tables in the gymnasium with  several hundred other Catholics and concentrated on my card. When the number was  called that enabled me to dutifully close the  fifth little window in a row, I was confronted  with the necessity of raising my voice—  and calling attention to'myself—in this huge  room of several hundred adults. The enormity of it overwhelmed me, I faltered, and in  that moment the announcer called the next  number and two people shouted bingo. My  moment had passed—and receded into her-  story, until recently.  I have been out playing bingo again. It  seems much friendlier now that I am the  same age and size as most of the people  in the hall. I like bingo because I get to  meet and talk to people I don't meet anywhere else. Somebody will explain all the local customs to you and everybody at your  table will keep an eye on your cards so you  don't miss any numbers. This has always  amazed me because people sitting across  the table—playing twenty cards—will keep  track of what they're doing and then check  up on me, upside down!  Also, I love the paraphernalia. I have my  own bingo chips, my own bingo glue and  my own bingo dabber. I covet the crocheted  bingo chip bags I see at bingo halls, but I  am a handicraft kluntz so I have to lust from  This summer I got lucky. A friend's  mother visited from England. She wanted  to play bingo so I was asked to show her  the ropes. The two of us got adventuresome  and struck out for the biggest bingo hall in  New Westminster.  We arrived with half an hour to set up  shop before the first game. Good thing too,  because this bingo hall had more kinds of  games than we were used to. We stood in  two lines at two different counters and when  calmly in the middle of this big bingo hall  smoking and playing cards.  We sat down and preceded to glue our>  cards together and strike up a conversation,  not hard to do in a bingo hall. First of all  they got us straightened out about the different games. Yellow were your bonanzas,  the flurry cleared, we came away with five  different sets of paper bingo cards. We spotted four women who had everything under  control and headed over to their table so we  could rely on their advice.  We could tell they were veterans because,  half an hour before start-up, they had all  their cards glued together and laid out,  their drinks all bought and their snacks in  the middle of the table. They were sitting  orange were your early bird specials, blue  were your houdinis and green were your  odds and evens. The big mats with nine  games on every page were your regular bin-  gos. I was glad to have this information, but  it also made me very nervous. I had never  heard of houdini or odds or evens. I had no  idea how to play those games but I figured  if I just took it easy, the pros next to us  would explain all.  In exchange for all the local bingo customs my friend's mother told our neighbours all about how bingo is played in England. They were interested because it is so  different. People have little books of numbers and when the numbers are called they  put a fine through it with a pen. The same  number is in the same place on every page,  and the announcers go much faster. Interesting, but not as colourful as here—until  she told about the National Bingo.  Every night at twenty past eight in every  bingo hall in England, Scotland and Wales,  people play the National Bingo by computer. The winner gets £50,000 ($100,000  Canadian).  "Shit," said the woman next to me. "And  I'm sitting here playing for a lousy fifty  bucks. They don't do anything right in this  bloody province!"  You never know when moments of political solidarity will occur. I looked at my  neighbour in a new light as she went on  to complain bitterly about the new regulations that had cut into how much you could  win playing bingo. I looked down at my pile  of multicoloured paper bingo cards and noticed the proudly waving flag of British Columbia flying in the centre freespace and saw  the legend "British Columbia Lottery Corporation" printed across the bottom of every card.  I looked around the room. Eighty-five per  cent of the people I could see were women.  "Is it mostly women who play bingo in  England?" I asked my friend's mother.  "No," she said. Just then the announcer  came on the microphone and announced  that tonight's good neighbour prize would  be stuffed teddy bears. (A good neighbour  prize goes to the people sitting on either side  of the person who wins the bingo.)  The woman sitting next to me snorted.  "What the hell am I going to do with a  teddy bear?"  She needn't have worried. None of us  won.  Before she left for England, my friend's  mother crocheted me a bingo chip bag.  Qjl£fo% JJsUWU^ #    ty   ctar\<  fcgetlrlng  ready for_fcKe dance ...J  1146 Commercial * 253-0913  KINESIS IMflMMMrtMffflMMNflMMffflMrfWIflMffff*^  With breathtaking clarity: Chrystos talks back  by Celeste George  Not Vanishing by Chrystos is a new poetry book from Press Gang Publishers.  The book launching will be at Octopus  Books in Vancouver on the evening of  July 8, 1988.  Recently, Celeste George and Con-  stanza Silva of the Women of Colour  group interviewed Chrystos when she  was in Vancouver.  Chrystos in her poetry speaks eloquently  of our fives as women of colour. She rages  against many of the same injustices and  oppressions that we fight against. She is  passionately political about racism, sexism,  classism—in a language we understand.  Chrystos is a Native-American woman  who refuses to be divided into pieces; her  work shows the many facets of who she is  as a coherent whole. The humour, the pain,  the rage, the loving of women and pride in  her heritage are all told with breathtaking  clarity and honesty.  Constanza: Why is this book important to you?  Chrystos: My hope is that it will educate  white people so that our lives will change.  I think of it as being a political tool. We're  pretty much the first generation of native  people fluent enough in white ways to be  able to talk back. My hope is that the appalling ignorance of the majority of people  about native people will at least be chipped  at a little.  Not to say that the book is the beginning and end all, but that hopefully it can  be an entry place for people to begin thinking about native culture and the disrespect  it has suffered from all these years. I'm not  quite sure it's going to reach the people it  needs to reach for change to happen, but  I'm hoping it will bring the consciousness of  the people who think they're already allied  into sharper focus. So that the fighting that  they do makes more sense.  I can't imagine Ronald Reagan reading it.  Or even the white fishermen in Washington  and so on. The people I would really like to  change will remain immovable but I'm hoping the alliances will become stronger and  clearer as a result.  When native people try to work with  white allies there's a tremendous attrition  because of the ignorance that gets confronted over and over again. And if somehow I can do something to dispel the ignorance of those white people so that it is easier for native people to work with them—  that's one of my goals.  It's like trying to make our way of looking  at things more accessible so that we don't  get stereotyped and end up burning out and  not doing the political work anymore because white people drive us crazy. Is that  enough?  Constanza: That's a lot.  Celeste: How would you want the Kinesis audience to know you, being that it  is predominantly white feminist?  Chrystos: I guess the struggle I've had  throughout my writing time with white feminists is feeling as though I'm continually  clamouring for respect. That what I am saying makes sense or is rational ...  My sense is that how I perceive things is  very different from the way white feminists  perceive things and there's been a lot of disrespect for our way of thinking and processing. Because it is very different.  Maybe feminists could become more feminist and less white. They could lose some of  that whiteness that leads them to identify  with white dominant culture and more and  more strongly define themselves as "feminists" because at least my definition of feminism is not white. Feminism is something  very different.  Celeste: It is a political movement?  Chrystos: Yes, it is a political movement  from my point of view that has taken on responsibility for issues other than issues personal to itself. In other words, the American Indian Movement has concentrated on  fishing rights and solidarity and nationhood  and all that sort of stuff.  I would like to see in feminism the possi-  plfiiilllis-  bility of not only fighting for women's rights  but also the rights of children and the rights  of dispossessed people, the rights of minority people and the rights of immigrant people. The basic feminist concept is capable of  encompassing a world view; in other words,  world hunger is a feminist concern. And nuclear war is a feminist concern. I see feminism as really having a possibility of a much  larger movement than it has been, you know  much deeper.  Celeste: You once told me writing  was political; where is it hard for you  being a writer and where is it easy?  Chrystos: It's very easy for me to write  about the struggle of my people and the  struggles of people that I feel solidarity  I WALK IN THE HISTORY OF MY PEOPLE  There are women locked in my joints  for refusing to speak to the police  My red blood full of those  arrested       in flight       shot  My tendons stretched brittle with anger  do not look like white roots of peace  In my marrow are hungry faces  who live on land the whites don't want  In my marrow women who walk 5 miles every day for water  In my marrow the swollen hands of my people who are not allowed  to hunt  to move  to be  In the scars of my knees you can see  children torn from their families  bludgeoned into government schools  You can see through the pins in my bones  that we are prisoners of a long war  My knee is so badly wounded no one will look at it  The pus of the past oozes from every pore  This infection has gone on for at least 300 years  Our sacred beliefs have been made into pencils  names of cities     gas stations  My knee is wounded so badly that I limp constantly  Anger is my crutch     1 hold myself upright with it  My knee is wounded  How I Am Still Walking  with—in El Salvador, in South Africa. It's  almost as if politics is safe. I understand,  I think, what is happening and I think I  understand what needs to be done and the  things that need to be changed. And so politics is an area that I am very comfortable  in.  The things I am struggling to write about  are things that, first of all, I'm ashamed of  I'm an ex-hooker, I'm an ex-junkie, I'm an  ex-mental patient and I'm a survivor of incest. And all of those things consumed a  great deal of the time in my fife. I need to  write about all of them and it's extremely  difficult to get close to those things.  Words feel very, very inadequate, but  there's also the fear that in claiming being  an ex-hooker, or an ex-mental patient, or an  ex-junkie—not so much an incest survivor  because it's okay to be an incest survivor.  It's still not okay to be an ex-hooker, ex-  junkie, ex-mental patient.  In claiming those things, I'm afraid  I'll lose what tittle respect I've scrabbled  around to get.  My sense of the feminist movement is still  one in which there's no recognition of the  absolute parallel between being a hooker  and being a feminist. You know, a sex-  worker is on the frontlines and deserves our  most profound respect as someone who is  out there fighting in the belly of the monster.  In a certain sense, lesbians and whores  are the only rebels, the only sexual rebels in  the dominant culture. They're the only people who are not owned by a man. You know  marriage, affairs and all that kind of stuff  is very bourgeois and very acceptable. Even  having children out of wedlock is very acceptable nowadays. And so these last places  of rebellions are lesbians and whores.  It's still not acceptable for a woman to  say, this is my body and I'm going to sell it  to the highest bidder and that's what I'm  going to do with my body. And I get to do  that if I want to.  One of the things feminists completely  ignore—over time prostitution is still the  highest paid work a woman can get. Until  you change that, talking to someone about  how they are abusing themselves is ridiculous.  This is a money culture. Hyou have three  children in America and you're trying to five  on the welfare that you're given, you can't  do it! You can't even pay the rent on the  welfare you get. So what are you going to  do? There's not too much choices. I mean  they don't ask for your social security number when you sell yourself on the street.  You know, if you get a part-time job  somewhere to help support yourself, then  you get thrown off welfare and you're back  in the whole thing because you cannot even  make as much money working full-time. You  know, because of the child-care situation. I  always get angry when people have moral  judgments about someone else's fife and ignore the economic situation.  I just wrote a poem called "Economics  101" which is about being a whore and it being high-paid work and wanting every feminist in the country to put on a red dress and  spend the night on the streets and then see  what she had to say. Because when women  don't respect hookers you're buying into the  patriarchy which also doesn't respect hookers. You've been brainwashed.  I'm not saying that prostitution is good.  I don't want to be misinterpreted. It's important to remember that almost all pros  titutes are survivors of incest. It is part of  a continuum of abuse that women suffer.  It's pretty crazy for a feminist t© say to  a woman, "Well, you've really been kicked  around in the world, why donrt you pick  yourself up, have self-respect. Ac* like me  who has never been kicked around!"  Constanza: You write about assimilation, lost culture and growing up with  a mixed heritage.  Chrystos: I suppose I was most aware of  racism when I was a child, being the lightest skinned member of the family. My older  brother is very much darker than me. And  I always had to help him fight people off.  I've been very clear that throughout everything that has happened to me in my life,  why I have survived, why I have acceptance  in the feminist world is that I have light  skin. I'm easier to swallow, so to speak. I'm  still struggling with all of this.  Because I was raised in a city I'm a very  "white" person in some ways. I would not  try to go back and hve on my reservation because I wouldn't act right. I'm really clear  that, whether I like it or not, I'm part of the  dominant culture. I just am, so I guess I see  my role as to somehow be a mediator between those two cultures. To bring the dominant culture to a more humane view point.  I take that responsibility very seriously. I  am trying very sincerely to make the lives of  Native people easier. Because there's many  Native people who haven't had the advantages I've had.  My mother is white. We have a very terrible relationship. I'm not sure what that is  all about. Need time to sort that out. Part  of it is that she wants me to be more assimilated. And she's really deeply angry with  me for refusing to assimilate. I think part of  her anger is really fear. She's afraid that I  will he killed. She can't even voicethat.  She's also someone who was an immigrant child. She had rickets as a child—still  has bad legs—so she came from a very poor  background. And she's very much still very  frightened of the dominant culture. It's almost as if she's not really white.  She is white but I think when you're an  immigrant person in this country, you're a  peasant in a certain kind of way. You don't  have that slickness. She tries very hard to  blend in but doesn't.  I've often thought almost as if the war  between white and Indian people is in me—  it's in my own body—that I am at war with  myself all the time: how to behave, what  is a good thing to do and what are ethics  and feeling a lot of confusion about that. It  would be very phoney of me to try to be a  traditional Indian person. I'm not a traditional person at all.  I think there's a very unique pain people  of mixed heritage have. It is very rarely spoken about. You're really not one and you're  not the other. And you get it from both  sides, kind of like trying to walk on eggshells  with razors in between. You try to wend  your way through.  Celeste: In the poem "Vision Bundle" you talk about Native cultural  genocide. Did you get a sense that people hear you, especially in a predominantly white audience?  Chrystos: No.  Celeste: How do you survive this,  what keeps you going?  Chrystos: I garden! I write in my journal a lot about speaking—literally years of  shouting down a void.  MWMtMWIMMIMMIMM  ... the racism about Indian people is so dense  it's almost as if when I read, I'm behind a wall  of three hundred years of television and white  women in black wigs playing Indians.  Last night I read for a gathering, this  white woman came up to me—she has been  interested in art for many years and collects Indian art. She said she could hardly  wait until she could add me to her collection. This is right after I had read poems  about white people collecting Indian art.  When I wrote "I Am Not Your Princess"  it was out of the deepest frustration and I  feel I can read it and they still don't get it.  You know, they laugh at certain parts but  they're really not hearing it.  I speak English rather well, I believe. And  my language is certainly not complex—I  hardly use any metaphors. Most everything  I say is just talking—straight out talking.  It's almost not even poetry in the classic  sense. For a long time I thought I'm not  a good writer. I'm not a good poet. These  people aren't hearing me because I'm not  doing it well enough.  One of the things that was really helpful to me is—especially after This Bridge  CaUed My Back—I started to make connections with other women of colour. I  never have problems being understood with  women of colour. They hear me and they  don't even have to say anything. We just  look into one another's eyes.  That gives me a sense that what is really going on is, it's not that I'm not a good  poet, or not that I'm not being clear. It's  that the racism about Indian people is so  dense it's almost as if when I read, I'm behind a wall of three hundred years of televi  sion and white women in black wigs playing  Indians. Indian women who helped white  people conquer the west being idolized. People reading weird stuff about Pocahontas.  The real me is not speaking poetry—  what's happening is that Pocahontas is up  there. And isn't it exciting to see Pocahontas?!  A lot of times I feel like I'm in Disneyland. I could walk out in a Minnie Mouse  costume and have the same effect—I am  literally a figment of everyone's collective  imagination rather than a real person.  I struggle all the time to make myself  real, to force people to acknowledge I'm real  and to demystify myself To make it clear ,  that I am speaking, to some extent, for Indian people but certainly I am not the only  Indian voice. And that I'm not representative of Indian women at all, I don't think.  Celeste: What kind of support do you  get from women of colour?  Chrystos: Oh yes, I do get support from  women of colour. Talking to women of  colour, even if we were just in a bar surrounded by hostile white people and women  who did various kinds of numbers to let us  know we were not quite right enough. And  then at the end classically smiling at us to  say goodbye or saying, "Oh I'm so glad to.  see you," and never asking us to dance all  night. But when we're leaving say hi.  I feel very strongly that what keeps me  alive is my relationships with you [Celeste],  Constanza, with women of colour. Working in my garden is the physical thing I do,  but spiritually my relationships with other  women of colour, particularly with Native  women, help me.  My friendship with Dian Million, for instance. H something were to happen to her I  don't know that I could go on, because she's  strong and she's political and she keeps going. She was just up to visit—her visit rejuvenated me for months and months. I told  her she was making it possible for me to go  out and do readings literally. We just shared  time giggling, talking, eating.  I really feel as though that's one of the  most powerful weapons against racism—for  us to bond together and be supportive of  one another, see how situations intersect.  They aren't the same but they certainly do  intersect.  Celeste: I'd like you to talk about how  internalized racism affects you personally. In the book there are powerful and  overwhelming poems about it.  Chrystos: I guess the worst part of  that—I don't address it in the book be-  -g cause it's so painful to me—is the chunk  | about being stupid. Throughout my life I  « have been treated by everyone as though  3 I were stupid. When I say things, count-  ^ less, countless times, I was either treated as  | stupid or crazy. So I have this overwhelming  H sense that apparently does not come out in  my work that I'm stupid.  When Delia at Press Gang handed my  the book and said, "Well, what do you  think?" I still couldn't believe it! It's not  real to me. I don't know if it will ever be real  to me. Kind of like—oh, this is real nice, it's  all me but I didn't do that! I'm too stupid  to do that.  Over the years different people have said  to me, "I don't feel that you're stupid,  you're very bright." Fm starting to get a  sense that maybe I'm bright. I see that as  the greatest damage that racism has done  to me.  This is my first published book—Fm 41  years old—I've been writing since I was  nine. It's only now I have felt like maybe  I was good enough to be in a book. I'm  still really unsure of that and don't have  the self-confidence and I see that as endemic  throughout the Native women's community.  My friend Dian is a fabulous writer and is  struggling very deeply with that very issue  of not feeling as though she's good enough.  I try to help her and lots of other people  because it makes me really angry that some  of the wisest people in the world consider  themselves stupid.  Celeste: Some of the women of colour  in this community are challenging that  our voices are silent. However, there's  another huge part of that, which is  we also have to battle the internalized  racism in ourselves to do it. We have  to figure out what gets in the way of  our doing it, what stops us from writing about our own experiences.  Chrystos: That terrible belief that a  Masters degree in English literature means  you can write. Is that ever a crock of shit!  Some of the worst writers in the world have  Masters degrees in English literature. Who  would ever read that crap? It's boring. It's  not even good enough for toilet paper. It  just goes on and on and says nothing.  That's the struggle—that's why I encourage women of colour, no matter where  they're coming from, to write.  Chrystos, Constanza and Celeste  would like to thank Barbara Bell for the  work she put into getting the interview  written.  "Not Vanishing" is available from Press Gang Publishers, 603 Powell St., Vancouver,  B.C. V6A 1H2 ($9.50 plus $2.00 postage & handling).  t KINESIS  KINESIS Arts  \\XX\X\X\X\\\NXXXN\\VXXXNXXX\\\X^^  Theatre  Disabled we stand   - a flourishing culture  by Eunice Brooks and Nancy Mitchell  Ashley Grey delivers skills and a chance  for self-respect to physically and mentally  challenged thespians as Canada Post delivers our mail: better late than never. Grey  flew in for this year's Youth, Communication and the Arts Symposium, one feature  of the Vancouver Children's Festival, May  20-23. Her workshop was entitled "Disabled  We Stand."  Ashley Grey is a member of the Union  of Physically Impaired Against Segregation,  and describes her political self as "a Labor  Party voter, and—well, a pinko lefty." Her  voice rings like a tenor bell on a clear morning.  For only $20 a session, artists, educators,  producers, programmers and interested parents reaped the benefit of her years of experience with theater arts in the United  Kingdom. While here, she made use of Vancouver's Theater Terrific—a company for  the mentally and physically challenged—  to demonstrate the range of her gifts. She  broke the workshop into smaller groups each  with a disabled person to talk about things  long hidden from the general population.  They talked about quality of life, lust, passion, sexuality and family tenderness.  For ages, disabled persons have been  tagged "not normal" and assumptions have  been made which Grey means to unmake.  She produces frothy and fun dramas in  which the disability is all but ignored. Focus is rather on wit and charm, and all the  things one expects to find in live theater.  "I hope that it's a long time after  the applause that any audience begins to  think that the actors used tools such as  wheelchairs, crutches, or leg braces as part  of the stage props," says Grey.  She has worked with the Graeae Theater-  in-Education team which tours U.K. schools  to workshop on disabled issues. Next year  she has a grant to call for and produce written culture of the disabled minority.  "Most persons don't realise the disabled  have a culture, let alone that it is flourishing," she told us.  Her 90 minute sessions focused on  self-assertion, positive imagery and media  stereotypes.  "She would describe an emotion, then  do it, something like mime at first," said a  highschool drama teacher. She got all of us  exploring the emotion in ourselves. The surprise part—I guess—was when the Theater  Terrific people showed similar motions and  emotions to the rest of us."  Since the Vancouver Children's Festival regularly offers entertainment accessible to disabled persons—such as the Kokoro  Dance Company who this year performed  Rage based on the experience of Canadian  Japanese during World War Two—Grey felt  it was worth participating in. She found a  feast of entertainment for special needs children. Vancouver got to her. She stayed on  to work with Theater Terrific as they went  into rehearsals for their May 31-June 2 production at the Robson Media Centre.  When asked what motivates her, Grey  replied, "The immediate need to change attitudes. I spent my years from age six to  seventeen preparing to be a ballerina. Then  I was refused a chance to audition because  one of my hands is not properly formed."  She says equality legislation—rights for  the disabled—is not happening. Isolation of  disabled persons is a major problem. She  says too that one of the most handicapping  facets of disabled fife is government handouts. The money dribbles in. People working on arts grants or on pensions are expected not to join in protests. Protesting  persons may be punished by the holding  back of a needed wheelchair. It happens all  the time.  In her experience, the majority of disabled persons want careers. Certainly she  does. Then the voice drops. "What's the use  of us talking, if no one listens," said Grey.  It's hard not to listen to that enthusiastic  voice and the fluid body language. You notice her unmatched hands, graceful as swallows, always in motion, catching bits of wisdom, juggling then passing on. She dances  to the tune of her inner voice.  "Social conditioning," she told us, "can  be unlearned, just like racism." The moment of doubt vanished. Her smile returned.  Graeae was formed in 1976; Grey joined  in 1981. She acts and writes plays. Graeae  prepares students for roles in television and  the movies. Young disabled persons hope to  and drama." They tour for six months at a  time and employ as many as 56 persons.  At the present time, Graeae is running on  $100 thousand in grants a year, but earnings are on the increase. The ideal is complete independence: then, and only then,  can she say and write how she feels about  the anger inside. Debate and argument are  the best tools for change, but they are denied to groups that are government-funded.  Grey said, "We care too much what able-  bodied people think of us. I'm proud of myself and my work, and I will say that to anyone who will listen."  Grey uses the word empowerment often. She also talks about how people can  take power away from any group by mak-  In an informal moment, Grey talked with  actors about how certain unflattering images are built into our language, such as the  the word blind for unfeeling and deaf for  unwilling to listen. She talked about the  conditioning behind the bigotry. She uses  that sort of thing in her skits, pointing out  that Archie Bunker cured more bigots than  any single character in the history of the  theater. She writes plays that let people see  their own unconscious cruelties.  Grey has experienced cruelty in her own  She was born with a deformed hand and a  determined personality. She left her parents'  home in London because her mum was cer-  become stars. They know a change of attitude is needed, but the supportive group  gives each member courage to attend auditions in traditional repertory theater. They  don't want charity. They want to compete  equally with others for roles they have rehearsed and know they can play act.  The term Graeae comes to us from  Greek mythology and, roughly translated,  means old woman—but the connection is  with two old women who were set to guard  the gorgon. Between them, they had but one  eye and one tooth.  "The name is even more appropriate,"  says Grey. "H you look up the myth, you'll  find that one of the bloody heros stole even  the eye and tooth."  One of the repertory school tours carries the ironic pun name of "Ready Salted  Crisps." (We call them potato chips here.)  Grey says the plays make children laugh and  for a short while feel empathy with actors.  Like junk food, the shows fill in gaps and  children love them because they're slightly  irreverent. The players gain pride and self-  respect with each opening night.  "Black culture has emerged, and is making money run by Blacks," said Grey. "We  the disabled must get off charity and put out  our own culture with literature, visual arts  ing it assimilate and give up its culture, until everyone is the same. She's an admitted  subversive. She says that the values of disabled persons are not necessarily those of  able-bodied persons. For instance, our society values status which is usually connected  to one's job. A jobless person has no status.  Disabled persons who seek work in the theater are-not as motivated by the desire to  become filthy rich as by the need to be accepted.  Grey believes that actors should have  a say in their training, a practice Graeae  recognizes and which came under discussion with Theater Terrific. She doesn't give  stage directions as is normal for a director.  Rather, she talks to the role player, asking them to feel the role and to become the  character. She told them, "Once you are the  character, everything you say and do will  be right and you can forget your hands and  feet and just deliver the lines, as though  you were that character interacting with another person in real fife."  Several members of Theater Terrific told  us Grey immediately became "one of them."  She told them any message they want to  get across must be well hidden in the fines,  like the pill in the candy. She often touched  the people she was counselling, caresses that  carried her feelings of appreciation while her  words were about stage craft.  tain she could be a ballerina. So she grew up  in a boarding school for artsy girls on a well-  earned scholarship. While practicing ballet,  Grey also studied sociology. When the National Ballet School wouldn't let her in the  door, she went to university to heal her social wounds, and learn about why some people have more power than others.  At the arts boarding school, Grey was  forced to use an artificial hand that was  a burden physically and emotionally. She  didn't want it, but she was taught she  couldn't have a normal fife without it. The  day she left school, the artificial hand came  off and she has learned to cope with the  body that belongs to her. She's 28 now, and  has ambitions to last her will into dotage.  Grey is a woman who wants no help.  There are things she wants to do, and she  will do them independently. She mused to  us, "I think I was lucky in being born  in London, where theater tradition runs  strong."  She then looked at her newly-found  friends and sighed.  Grey had to go home before Theater  Terrific did their May 31-June 2 production. But most of the members of the group  agreed she'd have been proud of them. Her  enthusiasm was there and they used it like  a crutch.  AINESIS Arts  ^s^*2j^2ms%mim%^  In public, too  Dreaming on a grand, hopeful scale  by Pat Feindel  Paula Jardine, artistic director of the  Public Dreams Society, once had a voice  teacher who told her, "H you don't show  people the fight at the end of the tunnel,  you're not doing your job."  In a world of catastrophe, war, pollution  and general bad news, the Public Dreams  Society dares to encourage hope, dreams,  play and collective action.  Public Dreams is a group of artists and  organizers—mainly women—whose large  outdoor spectacles incorporate giant puppets, music, dance, fireworks and, most importantly, the audience as a performing  character. Members of the core group come  from a variety of theatre and music backgrounds and recruit other performers as  projects develop.  The name was inspired by a tradition in  some cultures of acting out personal dreams  that affected the fife of the community so  that everyone could interpret them.  The spectacles draw on mythic figures  and symbols from around the world, but  build them into a modern local context. The  result is Public Dream events that combine  politics, mythology and fun in a dramatic  carnival atmosphere.  In "The Enchanted Forest," Mr. Big  plans to build a theme park in what was  once a forest. But the Fat Lady (aka Mother  Nature) working in the souvenir booth  knows the true mysteries of the Forest that  exists "in the forbidden zone in the mists  of time." She guides members of the audience as tourists into the Enchanted Forest.  On their way, they learn songs and dances,  make masks and eventually bring about the  downfall of Mr. Big to restore harmony to  the Forest.  An earlier Public Dreams project "Journey to the New World" developed a bilingual Chinese/English spectacle featuring  the Living King of Hell—the giant-sized embodiment of modern day greed and tyranny.  (Says Jardine, "absolutely the most popular  character we ever created! ... and a story  is only as good as its really bad guy.")  The Chinese community played a key  role in developing the "Journey to the New  World." Local community involvement is  an integral part of Public Dreams work. It  can be a chaotic process, but also sparks  the spontaneous creativity that makes the  events both exciting and meaningful to the  local audience.  Jardine had her start in more conventional theatre, but found it stilted and removed. "It didn't have anything at all to do  with real life, with what was going on in my  fife." The passive role of the audience bothered her.  "The traditional role of theatre was as  ritual, and theatre today has really lost  that," says Jardine. "It's lost its ability to  provide something that people can be actively involved in."  Every Culture Draws a Circle  Public Dreams is a kind of revival of that  ritual function, of creative participation in  the mythology of a culture.  "People really want to do this kind of  thing ... it's as old as history," Jardine  says. "But I can hardly think of anywhere  people get to participate in public ritual—  except the Polar Bear swim or hockey  games or football games.  "Probably the Children's Festival comes  the closest because there's a lot of participation in that." But it's frustrating for Public  Dreams that their work, too, gets classified  as only "for the kiddies" rather than being  seen as having a wide appeal.  Jardine believes the classical structure of  the quest—a hero (individual or collective)  in search of truth—works universally. Her  artistic process is to work with her own  search for understanding.  "Like any inquisitive individual I've always tried to figure out what things are for  and how we should five," says Jardine, "not  just accepted that things are what they appear to be.  "A lot has been written now about how  in different cultural myths there is a clear  common thread. Every culture draws a circle, for example. The characters may be different, but their function is the same. H you  read fox stories from Russia or coyote stories or raven stories from North American  Indian mythology, they are all playing the  same role—the trickster."  Public Dreams events tell a modern story  using these kinds of images. Jardine's dream  is to see a Myth of the New World develop—  a synthesis of images, new and old, from  the different cultures that make up our  communities—"to create a truly Canadian  theatre, beyond the 'heritage days' mentality of multiculturalism."  The Goddess and her attendants in "Earth, Wind, Fire and Air."  Jardine sees myth and public ritual as  having an important function that is now  missing from many people's fives.  "H there can be a character or image that  embodies all the things that are wrong in  your life or all the things that oppress you—  and you can recognize them in yourself too,  the things that are part of you," says Jardine, "if you can put all that into one figure and then destroy that figure or transform that figure—then you are free ... at  least for a week, an hour. The function of  that kind of festival is wonderful, it's a purification.  "There are people with a spiritual kind  of quality to their fife, but no larger spiritual structure to be a part ot The only art  of church I could relate to was the hats—  Easter bonnets— and the candlelight stuff."  Jardine found the mythology hard to get  into because it was "so muddled by the idolatrous worship of the image of a man!"  Though steeped in the thought and imagery of mythology, Public Dreams has a  very political basis too. Being women has  "absolutely everything to do with what we  are and how we work," says Jardine.  The group is run primarily by women,  they don't work out of a building, they  rarely have money, they don't have a performance "season." None of these qualities  characterize the theatre work that is controlled by men. "And you'll notice all the  theatres are run by men, all across the coun-  try."  Jardine worked at one point with the  Theatre Passe Muraille in Toronto, but  eventually found its work too self-consciously "political." She feels that if you  have a political or feminist perspective, if  you're thinking about these things, they will  come through in your work, no matter what  you're doing.  Her frustration, and that of the group at  present, is the difficulty finding the money  to carry out projects. "I had a lot more business smarts when I was a kid really," says  Jardine. "I'd plan these back yard carnivals  or plays from Grimm's Fairy Tales and I'd  go out and sell tickets to all the mothers for  a nickel apiece. Then I'd charge the kids a  penny apiece to get in ... the mums never  came.  "Empowerment is a word that gets used  a lot at our meetings," says Jardine. The  group is totally committed to participation  and community involvement. The work is  not for ego gratification or power in the  conventional sense, but "to provide a focal  point for people who might not otherwise  do something together" to go through something together—a process, a change.  "I want to feel a part of things—that's in  the end why I do it."  The Living King of Hell on a stroll through downtown Vancouver.  THE  \&NCOUVER  OUTDOOR  CLUB  FORWOMEN  ORGANIZED AND RUN BY WOMEN  FRIENDLY, NON-COMPETnTVE  ATMOSPHERE  LEARN NEW SKILLS  SHARE THE EXCITEMENT  OF THE OUTDOORS  Monthly meetings are held  the first Wednesday of each  month at Sitka Housing Coop (common room) 1511  Graveley St. 7:30 p.m.  (July & August are picnic  meetings, call for time and  place).  For information:  Gail 734-3007  Jan 251-2974  Linda 432-9542  KINESIS <^^5<5^N^>^^^^^^^^^^^^^^S^^^^  ARTS  Sampling  women's  film/video:  Dreaming,  witnessing  by Anna Dwyer  From June 2-4, the Independent Film and  Video Alliance (IFVA/AVCI) held one of  the most decisive, politically astute and creatively daring AGM's I have ever attended.  As a member of many of Vancouver's Alliance affiliates, (Video In, Women in Focus, Cineworks and Pacific Cinematheque)  I was immediately impressed by the quietly  confident conduct of business and matching  sense of political priorities. Watching the  workshops progress, one could easily take  this gathering for a feminist national conference.  I am not just talking about the horizontal organization, such as rotation of chairpersons, presenters of information, simultaneous interpretation of speakers, etc.—but  an obvious commitment to listen to each  other and share experiences with respect extended to every voice. As well, many of the  Alliances' most active members are feminists.  The strength of the Alliance became  more evident in the application for membership from eight very active groups such  as the Western Front and, for the first time,  a Native group, the B.C. Native Film and  Video Society.  This year, the Alliance made a special effort to present the most challenging films  and videos from the more than 7,000 members in a showcase curated by Maria Insell  of Cineworks (film) and Paul Wong of Video  In (video).  Titled "In Absentia", the showcase succeeded in "exploring the historical issues,  experiences and memories of people who are  not part of dominant culture... "In Absentia" is a moving testimony to those emerging cultural communities as the films speak  with poetic eloquence through sound and  image" (from Maria Insell's curatorial statement).  The following is a brief description of a  few of the videos/films that were on display.  All are available in video format.  SCARS  by Lorna Boschman  In tight focus on arms and hands, while  the speakers sit on a lawn, Boschman lets  four people describe why they slash and  what it feels like.  Rejected by society for who they are,  they enact revenge by slashing their arms,  feehng the pain directly. By bearing visible  scars, they testify both to the power and futility of stigmata.  Society has attempted to crush their  identity—lesbian, artist and fighter—and  torture them into conformity. One woman  acknowledges that wrist-slashing was more.  a symbolic suicide than an attempt to kill  herself, but decides against cosmetic surgery  to remove the scars: they are proof, silent  evidence of her struggle.  In Scars, slashing is an almost automatic, oblivious act of rebellion/subversion,  but in the female mode of self-sacrifice,  turning internalized oppression against the  sell It is a moving, disturbing and insightful work requiring courage from participants  and viewers.  12 minutes. Available from Women  in Focus (WIF), 456 W. Broadway,  Vancouver, V5Y IRS.  THE CANNERIES  by Bonni Devlin and Stephen Insley  This documentary examines the conditions in B.C.'s fishing industry. It shows the  frenetic pace of piece work and how Asian  immigrant women were kept as a racially  segregated labour force, with the bosses'  divide-and-rule tactics prohibiting interaction and unionizing.  In a straightforward way, without preaching or pleading, the viewer is left to draw  her own conclusions about who gains by  institutionalized racism. Much archival research for original footage must have been  involved, since all visuals seem to be historically based.  24 minutes. Available from Canadian  Filmakers Distribution West (CFDW),  Suite 100, 1181 Howe St., Vancouver,  V6Z 2L7.  WAVING  by Anne-Marie Fleming  Dedicated to the author's grandmother,  this film engages in subjective questioning of herstory and, in a poetic imagistic  way, searches for identity from Fleming's  Eurasian heritage. While Waving employs  simple technical means, the result is complex, multi-layered and haunting—the point  of identity/recognition shifts and turns to  personal loss. Beauty and calm disguise fear  and danger. Ambiguities are expressed in  comments spoken over a soprano solo of  Bach/Gounod's "Ave Maria."  "As I said goodbye ... I saw she was not  waving, but drowning ..." Water, floating,  birthing, drowning, being buoyed and surfacing by natural elements and female energy, it is a moving tribute to the passing of  woman strength through generations.  5\ minutes. Available from CFDW  (see above).  MAISON NAISSANCE  (BIRTH HOUSE)  G.LV., Comite M.N.  This tape will make grimfaced reproduc-  tionists quake in their Guccis. It will also  serve as proof to all who have worked hard  for reproductive choices that feminists are  the genuine pro-life movement.  The viewer is invited to follow mother-to-  be Chantal through the final stages of pregnancy and birthing of her child in a "birth  house". This is what having a baby could  look like if health care really had a mother  and baby's interests at heart. The house is  friendly and cozy, where a woman can prepare confidently for a joyful event, coached  and cared for by her chosen midwife, assisted by family members. There are no  walls of masks and gowns, induced labour or  caesarians for convenience of medical staff.  Nature is assisted in its course. Why is  this just a dream, you may ask. We need  to "remember the future" in this beautiful  tribute to life's beginnings.  30 minutes. Available, French only,  from Groupe Intervention Video, 3575  boul. St-Laurent, Bureau 421, Montreal,  Quebec, H2X 2T7.  photo by Lorna Boschman  LAS ARADAS  by Janis Lundman  El Salvador, June 24, 1980. The refugee  camp of Las Aradas—full of families and  children displaced by civil war—is stormed  by Salvadoran army regulars, the inhabitants massacred.  In the absence of photographic documentation, Lundman gives voice to the victims  by telling the story in voice-over. What we  see are the grey rocks and green ferns and  moss, the silence punctuated by birdsong,  after the people are gone. There are no  heaped corpses, smoking ruins and gringo  "heroes" taking it all in with Betacam or  Kodacolor.  In Hollywood, murderous terror only becomes real (and news-reel) when white  males from U.S. networks enter the picture.  As Susan Sontag states, such images transfix and anaesthetize the viewer. By refusing  to exploit and therefore trivialize the atrocities, Lundman bears eloquent witness and  engages the viewer's understanding.  8 minutes. Available from CFDW  (see above).  HISTOIRE INFAME  by Nicole Giguere  A sly, ironically inflected invective against I  the media portrayal of women in prepackaged stereotypes, whether adored icons  or feared "other."  Using the rock video format, Giguere  packs her dense collage into an agit-prop  piece against the uses of woman. Louise Portal's lyrics catalogue "history" with a refrain of "Mata Hari—Striptease/history of  woman—scandal, scandal!"  This eight minute piece is so slickly and  tightly produced, even film scholars wii  need to view it often to identify all the  elements from pop-mythology—from Marilyn Munroe in headtossing pose to Dreyer's  Joan of Arc in agony. The only flaw is the  synthesizer pop music track which weakens  the overall impact.  8 minutes. Available from WIF (see  above).  .KINESIS Arts  ////////////////////^^^^^  Mina Totino  Finding -- and defining -- pleasure in painting  by Susan Leibik  Painting has frequently been 'unpalatable' to women. In the western tradition—  as practiced by men—painting has often  been 'woman,' or more accurately, the subject has been woman as object. For women  painters today, the legacy of that tradition  invites subversion.  In Vancouver a number of women  painters are challenging and changing the  boundaries of their medium—if not in form,  then certainly in dis-content. Mina Torino's  work has appeared throughout Vancouver,  most recently in a one-woman show at the  Contemporary Art Gallery.  In June, Totino articulated her concerns  as a woman painter in an "illustrated" talk  at the Artspeak Gallery.  Beginning with images culled from fashion advertisements, Totino read a text ex  plaining the constructs that define women  in a male-dominated system, one built on  the values of "late corporate capitalism."  The glut of images controlled and manufactured by advertising has the effect of making  women into "non-entities"—literally making them into nothing. To claim an existence  counter to these constructions is to validate  one's own body; to break out of the numbing effects of misogynist culture.  As a woman painter Totino works  against the inherent problems of female  representation—how to articulate pleasure  and desire, how to frame one's own perceptions in the midst of social invalidation. According to Totino, the situation for a woman  painter is analogous to that of women writers and their relationship to language, with  its inherent and imbedded sexism. Just as  women writers search to redefine and recon  struct language on their own terms, so do  artists seek venues that challenge the painting status quo.  Showing examples of her work, Totino offered responses to this challenge. Her paintings re-address familiar images, taking them  out of the context of advertising or media manipulation and altering both the image and the meaning. Like many women  artists, Totino practices a kind of reclamation, re-appropriating socially constructed  images and using them to create a truer self-  definition.  For Totino, the act of painting itself is a  means of redefining 'pleasure' for herself as  a woman, outside of the usual context relegated to desire or sexual pleasure. The phys-  icafity of the work process, the tactifity of  paint and the ability to direct the imagery  reinforce her strength as an artist.  Mina Torino's 'Toyota Girl"  i^ ^*~"5f8?'*'  In slides from her last show, images of struggle were depicted, drawing  from newsphotos of South Africa, Brixton,  Manila and Central America. The tersely titled "Hot White Sun" shows a black man in  flight; the monochrome grey of newsprint is  replaced by intense, heated yellows. The familiar 'frozen figure' is caught by the camera; and caught in the painting, just as the  painter herself is implicated as she brings  a moral scale to bear in her stance as an  artist.  Totino noted how photomechanical reproduction distances—"making object,  making abject"—the images it represents.  By contrast, painting has the possibility of  "closing the gap." In paintings from photographs, alterations in scale colour and a  sense of tactifity all work to transform the  flat anonymity of a newsphoto into a vivid  presence that requires response.  Totino's paintings also take a close look  at how photo reproductions shape our perceptions, the subtle and not-so-subtle politics of news and representation. Her concerns about the obscuring of women's realities are embodied in works such as "Toyota Girl." The source photo is from the  slick fashion magazine Taxi. In her painting, the woman portrayed has a raw, defiant energy—her hair is wild, her anger palpable. Totino's present direction is to delineate a sense of confrontation; the focus is on  "women breaking away."  One work in progress "Dawn and Dusk  of the Same Day", shows two female figures: one from a perfume ad, redolent of  constructed seduction, the other based on  a Michelangelo sculpture. Totino spoke of  being moved by this sculpture on a visit  to Florence. The sense of a real body, a  woman's body with its skin texture and  natural strength all appealed to Totino's  sensibility. Her paintings exude the same  strength, confidence and sense of body so  absent in mass media portrayals.  "Painting is a minor art" is a quote from  Gertrude Stein cited in Totino's talk. She  agrees with this estimation—yet Totino also  feels painting can offer "traces and stories'"  which become necessary in a culture where  all women have been silenced or marginalized to some degree. Mina Totino's current  works address these strictures and create  new grounds to exist in painting, and as  painters.  Where Do You Draw The Line?  That's the question posed by three Vancouver artists at the upcoming Summer  Sex Show at Women in Focus. Pictured  here is an excerpt from the interactive  photo-event "Drawing The Line," a series of photos depicting lesbian sexualities,  from 'tame' to 'scandalous.'  Women attending the show, which runs  from Aug. 20 to Sept. 3, will be invited to  'draw their own lines' by marking directly  on the gallery wall their limits regarding  lesbian sexual imagery.  "Drawing The Line" is a work by Persimmon Blackbridge, Susan Stewart and  Emma Stonebridge, who collectively call  themselves Kiss & Tell. See Bulletin Board  for more information about the show, or  contact WIF at #204 456 W. Broadway,  tel. 872-2250.  KINESIS Jul./Au,: SSSSK*S*******KSS*%**^^  ARTS  And vice versa  Folk music meets feminism  by Maura Volante  I was wondering how some of my old  friends from the Vancouver Folk Song Society were seeing and singing in the world  these days. So I asked three of them to speak  of the past and present connections of folk  music and feminism.  Passionately Angry  "When we sang songs about women, it was  without any consciousness of the kind of  message that these songs contained," says  Hilda Thomas. "I used to sing songs like  "The Cruel Mother." She has her two children and she murders them. These songs are  very powerful expressions of what it was hke  to be a woman and to have children out of  wedlock.  "But I used to sing these songs of women  who are used and abused and abandoned  without any feminist consciousness whatsoever." Thomas and I are talking over her  kitchen table about the then-and-now of our  involvement with feminism and folk music.  She was, with her husband folk song collector Phil Thomas, one of the "founders" of  the Vancouver Folk Song Society, which is  where we met in 1973.  "It wasn't until '70, '71, with the rapid  growth of the women's movement, that I began to introduce songs differently and sing  them with a different sense, " says Thomas.  I also started to write songs such as "I  Ain't Going to Do It Anymore" somewhere  around 75."  Reflecting on the changes in her politics,  Thomas speaks of the early years as a discovery, a time of asking questions and analyzing women's roles in the world. Now,  she feels "not cynical, because I refuse to  be cynical. But I'm unhappy that, having  dealt with those theoretical questions, there  is an assumption that the problems have  gone away.  "There's a whole generation of young  women growing up who take for granted  all the things that were so hard won, and  that are by no means completed. They don't  know that there is still no childcare, that  women are earning 60 cents for every man's  energy to address that by writing songs,  but I wish to hell somebody would," says  Thomas.  Next Step is Writing Songs  Five children of various ages run in and out  of the house while Rika Ruebsaat and I have  one of those fragmented conversations common to mothers, full of asides to the kids  and yet still able to follow the thread of the  story—in this case, Ruebsaat's development  in feminism and folk music.  "I started seeking out women's groups after coming back from London—this was International Women's Year, too, 1975," says  Ruebsaat. "I went to the Mariposa Folk Festival and was blown away! Sweet Honey in  the Rock was there, and Rosalie Sorrells,  and it was a very powerful festival for me."  I remember that event too, and what  comes up for me is meeting Malvina  Reynolds.  "Yeah," says Ruebsaat, "Malvina Reynolds, for me, was the highlight of that fes-  dollar. I am passionately angry that these  problems are not being solved and about  this attitude that, 'Of course women are  equal with men, we all know that,' and  yuk yuk. It makes me want to throw up in  my shoes! I guess I don't have the creative  THE VANCOUVER EAST-  m SOU." *'".nNh."fS'X"  8o,.^cr  jttorg*!!  smK£  JUC  \VOMftN,  you  1HB ROCK  In cooperation with Market Theatre of Johannesburg  July 19 - Aug. 7, 8:30 pm  280-4444  254-9578  tival. Also, that year I met Rita MacNeil.  She and I shared the bill at a benefit for  the women's centre in Kitchener. It started  to make sense that I could do the cultural  work I had been doing (theatre and music),  with the political consciousness that I had  been acquiring, I could do both."  At the same time, Ruebsaat was interested in Canadian folk music. "We're inundated with American music," she explains,  "and I needed to find a sense of place. I  started working on my own in schools and I  found it hard to find women's songs. I went  to see Edith Fowke in Toronto and I said  I would like to find some Canadian songs  from the women's point of view.  "She said, 'Well, there's "Old Grandma,"  and "The Poor Lone Girl of Saskatchewan,"  and "The Poor Little Girls of Ontario."' I  mean there really is very tittle. That was  very frustrating."  Ruebsaat kept her musical activities on a  dual track for several years, with the feminist material and the Canadiana. Now, she  no longer sings for a living, but works full  time as a teacher, as well as having two  small children.  "So I feel kind of out of touch," she says,  "with the forefront of feminist music. I feel  saddened by that, and hope that it's something I can do more of as my children get  older and I'm freer to do that.  "The next step would be writing songs.  One I have written recently is about being  a teacher in a time of restraint. So I would  probably write about my work, about having kids and that kind of thing. In terms of  voice, I feel much less the necessity to be political in the strict sense of the word. I'd like  to write more about the day-to-day struggles of fife. I'm feeling that I don't have to  prove things.  "This has been a change of perspective  for me, that if I'm going to speak to people I have to speak to them on the level  of day-to-day life. Teaching and parenting  have helped to make me more tolerant and  have made me realize that if I can't speak to  these people who are miles from my experience, then I'm speaking to people who are  just like me. I don't need to speak to people who are just like me. I want to speak to  ordinary people.  "Once I pick up the torch again, that's  where I'd hke to be going," says Ruebsaat.  Finding a Voice Through Music  "In 1974 I got a job doing music for six  months at Spokane," recalls Dianne Camp  bell, as we sit on her front porch in the sunshine.  "By that time I was getting tired of all  the songs about women that I was hearing in traditional music. I was fed up with  the woman-against-woman stuff. I was really tired of women only in childbearing  roles.  "While at Spokane [the Folklife Festival  at the Spokane World's Fair], I started hearing a lot more American contemporary music. But the turning point for me was Hazel  Dickens and Alice Gerrard. All of a sudden  I was "hearing women doing powerful music and singing about issues I cared about.  Malvina,Reynolds was a revelation to me.  Here were women who didn't sound pretty  all the time, and were presenting another  view of women.  "At that point I got involved with the National Organization of Women in Spokane.  I did women's workshops, and participated  in women's rallies and conferences. It was  like I had all this inside but I had to find  my voice through music. The turning point  was finding women's music."  In the years since those initial discoveries,  Dianne has followed up her feminist leanings with women's studies courses at Simon  Fraser University. She now works as an alternate program worker in an alternate high  school.  Speaking of her work experience, Campbell says: "One of the things that is edging  me back to doing more women's workshops  and making sure I incorporate songs about  women in my sets is realizing that things  have not changed that much for the' young  women in our school.  "They think they're going to get out of  school, have a job for a couple of years, get  married, have kids and a husband who supports them. They're not going to have to  be responsible for their own hves. They really think that. Getting involved with young  women now makes me realize it hasn't  changed as much as I thought it was going  to."  Campbell plans to do assertiveness training with the young women next year and to  somehow find the space for a music program  with them.  Meanwhile, in between her job and her  garden, she plays music, using a variety of  forms to meet different needs.  "Lots of the music I do now speaks about  feelings that we all have. I do lots of swing,  jazz and country music—and I do songs  speaking directly to women's experiences."  One of her musical outlets is No Frills,  an all-women country/swing band which  played at the recent Kinesis benefit.  n KINESIS Arts  /////////////////////^^^^^  The Japanese have played taiko (large  drum) for centuries.  The instrument has served many functions: it has called for rain or bountiful  harvest during religious ceremonies, it has  frightened the enemy during battles, and it  has accompanied folk dancing during festivals.  Like many folk arts, taiko fell into  disuse as modernization and urbanization  emerged. The Japanese government saw the  danger of attrition and stepped in to revive  Katari Taiko  A combining of  politics and emotions  by Leslie Komori  and members of Katari Taiko  now we vote. The only way we could have  developed is collectively. We didn't have a  leader and we had to learn from each other.  It's time consuming. It's not as efficient  as if you had a leader. But I think it makes  for a solid group.  Although in any group, some people  speak up more than others and some people  are involved more than others, at least the  opportunity is there. The premise is that  people should speak up if they don't like  something and because of that, everybody  has a voice.  and promote these traditions. Within the  past 30 years, taiko has emerged as a true  performing art.  One can see the repercussions of this  taiko renaissance in North America as more  than 30 groups have formed in the past 20  years. Vancouver's Katari Taiko was formed in the fall of 1979. The original members saw the San Jose Group perform at the  Powell Street Festival that year. San Jose's  power and energy inspired them to form  their own group.  Most had known each other by working together in the Asian Canadian community. Part of the group's focus was to create  something uniquely Asian Canadian and to  establish a strong Asian presence in a society in which few people of colour are involved in performing arts.  Katari Taiko held its first practice in  the gym of the Steveston Buddhist Church.  People fashioned drumsticks from broom  handles and dowelling, and beat on old tires  propped on chairs.  Few had played music before and no one  really knew what was involved in playing  taiko. They decided to invite Seiichi Tanaka,  the teacher from San Francisco, to give a  workshop. In the five-day workshop, they  learned the basic skills of stance, rhythm  and technique, as well as history and philosophy.  Katari Taiko has grown from that point,  probably bigger than anyone would have  imagined. I interrogated several members  of Katari Taiko over lunch and beer. The  following are excerpts from those conversations.  Leslie: Could you talk a bit about  your experience working in this collective ?  Joyce Chong: We used to make decisions by consensus when we first started but  Sumi Imamoto: I think it makes our  music what it is. I think it would be different if there were more set rules.  A lot of our pieces have to do with interaction between people. We play off each  other and it's very important that we have  respect for what another person is doing  The challenging part is to keep up front,  to be critical without attacking someone.  We try to have everything be better for everyone and ultimately the piece itself is better.  Leslie: One of the strengths of Katari Taiko is the ability to talk through  things. Could the dominant number of  women contribute to this successful rapport?  Linda Uyehara Hoffman: I think men  working in the group would not share their  feelings as much as we certainly do, which  means you get to know each other. Women  are better at communicating so I think we  operate more smoothly than a group of  men.  Sachiko: I prefer to work with women,  too. At my workplace, all the women work  upstairs and the men work downstairs. The  men have all sorts of problems because they  don't communicate.  But with us, if any problems come up, we  work out the solution. We communicate better and we're quite tight with each other. It  would be quite different with men around.  Sumi: Within the context of taiko, I  don't think about the difference between  men and women. If we did have more men  it might make a difference. I have been in  situations where I have felt I am a woman  and they are men. Therefore, there's a problem in communicating or getting something  done. I have felt that, but not in this group.  Leslie: People perceive the women in  Katari Taiko to be a strong presence  in performance. Yet it's interesting that  no woman has written a piece. Can you  comment on that difference?  Joyce: It's the same old story. The group  is mostly women and the women are out  there doing it, but we still have a ways to  go in terms of seeing ourselves as writers.  I know for me it's fear. It's hke, oh God,  it's going to be awful or I'm not going to  be able to finish it. It's the same old story  about holding back.  Mayu Takasaki: At the retreat, when  you are forced to work on a composition,  you can make up excuses: you only had  an hour, etc.—and everyone does it. But I  think some people don't write because they  fear someone's going to say ...  Joyce: What a boring piece.  Leslie: Is the group a safe place to  write ?  Linda: It's a safe place but it's a comment about how fearful we are about presenting something we've written. I don't  know if it's between men and women. Some  of it might be just John (principal composer  of the group).  I was thinking about the time Joyce,  Eileen, Sumi and I played for Co-op Radio  on International Women's Day. We worked  out a piece and we all contributed. H John  had been there, he would have worked out  the piece by himselL It would have been  fine because he's more experienced and has  a good sense of pieces. That's the way it  would have gone but because he wasn't  there, the four of us worked it out.  It was co-operative and we wouldn't have  done it otherwise. On the other hand, if Jan  or Harold was there, it would have still been  worked out cooperatively. So that's specifically John, right?  I Leslie: Could you talk a bit about the  | politics of Katari Taiko?  0 Connie: Most of us are involved in a po-  | litical way in the Asian Canadian commu-  & nity. It might also be a political statement  | to be a visible minority and perform.  01 We have to deal with who we play for  as a group, especially the benefits and to  some degree the aid performances because,  if we really disagreed with somebody who  was paying us, we wouldn't play for them.  Sumi: It's also very practical because we  know when we have to do something for  money. Usually we agree to do things and  we talk about it. We won't do things if we  can't justify it. We would never play the Socred convention unless we could make some  grand statement during that convention.  Joyce: It's great to be able to play music,  do taiko and express your politics. It's very  integrated. You have the community part,  the music part and the political part. It's a  combination of politics and emotions.  Leslie: Most people have full time jobs  in the group and taiko takes up most of  the remaining time and energy. Do you  ever find it a strain?  Sachiko: I still want to keep a good relationship with my spouse. It's kind of hard  and it's harder for me because other people  don't realize it. I don't think the group is  ignorant but it's hard to adjust sometimes.  But, although it takes up a lot of time,  my fife is energetic and powerful.  Connie: In terms of time commitment,  I've often wondered how people with kids or  spouses or partners work out being in taiko.  I think it's extremely hard or next to impos-  Eileen Kage photo by amis Fhkud*  sible. I want to stay in taiko but I feel my  part in it is going to have to change. It may  mean becoming a non-performing member.  I don't want to spread thin amongst the  baby, taiko and a job. I think there's a point  in the group where there needs to be more  flexibility so that people don't have to devote half their fife to taiko.  Leslie: What does the future hold for  Katari Taiko?   '  Linda: I don't think this group has ever  had a vision. I think we just go along and  things happen and we just adapt to what's  happening.  Joyce: And everything's a surprise  Leslie Komori is, herself, a member  of Katari Taiko.  I  July 23 -15th anniversary, 15% off everything!  VANCOUVER WOMEN'S  BOOKSTORE  315 Cambie Street  Vancouver, B.C. V6B2N4  684-0523  Hours: Monday-Saturday  11:00-5:30 pm  ROBIN HOOD WAS RIGHT BUT..  YOU WILL LEARN MODERN  FUNDRAISING METHODS BY  JOINING V.S.W.'S NEWEST  COMMITTEE.  5JC 3|C ^* *T* *1*  IF YOU'LL COMMIT TIME (4hrs./  month) AND ENERGY TO FUNDRAISING FOR V.S.W., WE'LL  PROVIDE TRAINING.  *> 5$C 5yC 5yC 2jC  JOIN THE MERRY BAND! CALL  ELIZABETH FOR MORE INFORMATION 255-5511  KINESIS SSSSSKSSSSSSKS**^^  ARTS  Fretting and  fiddling at  the fest  by Nadine Davenport  One can always count on the Vancouver  Folk Music Festival to be a moving expe-   ;  rience. There's something about that big J  red-and-white canopy off 4th Ave. that lets "  loose a sort of musical hormone. It represents back-porch jam sessions all over the  world. When we talk of women in the music  industry, folk music seems to be the root of  women's strength. From our political platforms to preserving our cultural heritages,  women have been the gift givers of an incredible herstory of storytelling.  This year's festival continues to explore  this theme of women's power with song.  The emphasis has been given to Hawaii,  Africa, French North America and the 40th  anniversary of the Universal Declaration of  Human Rights. Here is just a taste of some  of the outstanding women to look out for.  Starting in our homeland, the festival  will explore Canadian cultural geography  Toronto's Faith Nolan  with two new singer/songwriters from Toronto town. Eileen McGann is a fine songwriter whose range encompasses the political to the personal. Also making waves is a  Black songwriter whose name has popped  up in Vancouver's music scene recently,  Faith Nolan. Her first album has just been  released. Another Toronto based musician  and added ethnomusicologist who, according to the program, knows more than the  National Archives about regional Canadian  song, fiddle and dance styles, is Anne Led-  erman.  Although not all women, I couldn't  go without mentioning the always earth-  shaking Katari Taiko, the Vancouver-based  Japanese traditional drummers (see page  21).  This year's pure lesbian/feminist concentrate offers the founding influential mother  and the "nu breed" punk.  Beginning with the beginning, Alix  Dobkin. Dobkin is a lesbian folk performer  in the process of branching out musically (with an attempt at a feminist rap  tune) and socially, with this being her  first appearance before a mixed Vancouver  audience. Expect a strong image of lesbian lifestyle from this radical trooper in  women's music.  The "nu breed" is ... Phranc! another  "girl with a guitar", but add punk and you  have what will be a possible hit of this year's  festival.  Speaking of American music, Patty  Larkin and Christine Lavin hail from New  York's Greenwich Village folk scene. And  from Arizona, Darcie Deaville: flat picking  guitar extraordinaire, who this year, picks  up the fiddle. Ampara Ochoa is one of Mexico's finest and best known singers of "new  song." Her voice has been described as a  combination of Kiri Ti Kanawa and Marianne Faithful.  Ampara Ochoa of Mexico  Esther Bejarno  Esther Bejarano, a survivor of the  Auschwitz women's orchestra sings songs  from the ghettos and concentration camps  of war time Eastern Europe. Esther is an  East German dissident singer/songwriter  recently expelled to the west for putting the  poems of Rosa Luxembourg to music, challenging the bureaucracy.  From South Africa, the Vusisizwe Players are a three-woman theatre group who  incorporate prose and poem wrapped into  rhythms. "You Strike the Woman, You  Strike the Rock" will be performed at the  festival and the Vancouver East Cultural  Centre for a week following the festival.  The play commemorates the demonstration  in 1956 against apartheid by 20,000 Black  women.  Haunani Apofiona comes from Hawaii  where women are known to be the preservers of Hawaiian culture. This influential  contemporary songwriter has released a cassette tape of songs about women's fives in  her homeland.  , KINESIS ARTS  /**^!*^#*^*^*^S^  /N^O>V\££  Nets of magic,  circle of stones  by Melanie Conn  SONGS    FROM    THE    DROWNED  LANDS  A Novel of High Fantasy  by Eileen Kernaghan  New York: Ace Fantasy Books, 1983  $2.50  This column does not often feature  fantasy—let alone high fantasy. But in the  spring I attended a science fiction event  where Eileen Kernaghan read from the last  chapter of Drowned Lands and I was  struck by the imagery and emotion of her  writing.  She was also the only one of the three authors present who responded thoughtfully  to a question about changes in women characters in SF over the last 10 years. (She  said the women in her books had become  stronger and more central to her writing.)  When I discovered Eileen lived in Burnaby  where she and her husband operate a small  second-hand bookstore, I decided to find  out more about her writing in person.  But first, I read the book. Set in antiquity, Songs From the Drowned Lands is  a pre-historic disaster novel which explores  the mystery of Stonehenge and the disappearance of the Grey Isles beneath the sea.  Each of the four "Songs"—or novelettes—  focuses on one character's response to foreknowledge of the coming disaster: What do  people do when they know that the world is  about to end?  The first story is about Thieras, a daughter of kings, who struggles between her desire to hve and her destiny to face the end  with open eyes. Instead of being melodramatic, the story is a subtle blend of plot and  perception as Thieras interacts with family  and friends, and ultimately with the Lady  who affirms and inspires her.  Kernaghan has an exceptional ability to  ground her stories in the details of every  day life. For a reader who is unfamiliar with  the conventions of fantasy, the use of magic  in the book seems to emerge as a natural  tool to understand and cope with significant  events. The final story, "Ainn's Song" was  even more powerful read again than when  I heard the author read it aloud. Though I  knew the ending, I found myself hoping the  net of magic evoked through the circle of  stones would hold back the tide.  Myths and fairytales  Thus enchanted by her writing, I set out  to meet Eileen Kernaghan one recent sunny  morning. I had many questions in my mind:  How long had she been writing? What was  her motivation for writing fantasy? Did she  consciously create strong women characters?  As it happened, our long and rambling  conversation covered these and many questions. Kernaghan is an open, down-to-earth  person whose enthusiastic interest in my  perceptions of her writing quickly dispelled  any shyness I might have felt in meeting a  twice-published SF author. (Her first book,  Journey to Aprilioth, was published in  1980, also by Ace.)  Kernaghan's affinity for fantasy began in  childhood when she became fascinated with  Greek myths, fairy tales and legends about  lost times and places. She actually began  her writing career with science fiction, but  her lack of a science background in "the  rules of the real world" (as she calls physics,  chemistry and biology), led her back to her  original passion for the fantastic.  In her writing, she uses fantasy to recreate ancient times. Aprilioth is rooted in  the real world of 2000 BCE as described  in Celtic pre-history and myth. Although  Drowned Lands was written later, it is a  prequel—a story about the "old race" who  disappeared, Atlantis-like, beneath the sea.  One of the stories, "Dhan's Song", closely  follows the Irish legend of the voyage of  Maelduin.  "It was easy to write," Kernaghan said  delightedly, "because the plot was all there.  All I had to do was fill in the details."  Her wonderful details are part imagination, of course, but always based on what  could have happened in that particular time  and place. Which brings us to the role of  women in Kernaghan's fiction.  Women characters  In Drowned Lands, there are a variety of  strong women: noble Thieras, the wise sorceress, Ainn, and Ryll, the warrior-teacher.  One of the most memorable characters in  the book is Queen Zaidh, the ultimate seductress in whose silky arms Dhan would  On the other hand, Kernaghan admits  that she's become more interested in ph  ing women in non-traditional roles. In  Drowned Lands, the young sister of a sorcerer longs to learn warrior skills despite  the convention against such training for a  woman of the Grey Isles. Her brother's enlightenment about the role of women in  other cultures helps to make her dream  come true.  But the author's presentation of the situation is not a self-conscious message about  sexism. In Kernaghan's hands—as with  Joanna Russ and Elizabeth Lynn—women  appear alongside men as women complete  in themselves, protagonists and heroines in  control of their own destinies.  have been forever distracted from his quest  were it not for other, equally determined  women.  It is important to Kernaghan to balance  the reality of women's lives in the book's  time-frame—the bronze age—with her own  interest in depicting powerful women. Much  of that power, according to the author, was  economic and political, and less in the realm  of battle and physical prowess. For that reason, she's impatient with fantasy that portrays women as blood-thirsty warriors who  compete with men.  The third and final book in the series  about the Grey Isles will be published in  April, 1989. Sarsen- Witch will be a sequel  to the story of the catastrophic flood which  wiped out the ancient land. Naeri is the title character, an earth-witch and survivor of  the "dark folk." Living by her wits, Naeri  becomes the focal point of a struggle between the dominant patriarchal society and  her own matriarchal, goddess-worshipping  culture.  You can meet Kernaghan yourself at  Neville Books located a block south of Royal  Oak and Rumble in Burnaby.  HANDMADE STRAP SANDALS  by  Janet Bristeir  Made with ...  • Genuine leather  strap and insole  • Natural crepe  sole  • Padded insole  • Adjustable strap  $45  plus B.C. PST  Colours!!  Brown, Brown  and Brown  Phone 876-4256 for more information,  and free Handmade Shoe Catalogue  OPEN SEVEN DAYS A WEEK,  10am to 7:30pm  • KIDS play space  • FRESH produce —incl. organic  NEW convenient location  10% OFF for seniors, Wed. & Thurs.  1034 COMMERCIAL  254-5044  KINESIS JuL  /Aug. 88 Barbara Hayman leaves  message of strength, love  In the December/January '88 issue, Kinesis ran a story about Barbara Hayman  and her struggle with cancer. Among other  things, Jackie Brown's article described the  safety net of concerned women who provided Barbara with both moral and financial support:  "For Barbara Hayman, having cancer has  affected virtually every aspect of her life.  But, while hers is a story of an emotional  and physical ordeal, it is also a tribute to  personal strength and the remarkable support women are capable of giving one another. It was that combination that enabled  Hayman to overcome the fear and pain, the  financial difficulties and the negative attitudes surrounding her disease."  Barbara died at her father's home in  Westbank, B.C., Friday May 27, 1988.  Friend and co-worker Megan Ellis, in a letter to Barb's father, summed up her life and  work here in the Vancouver women's community:  "In 1984 Barbara joined the Women  Against Violence Against Women Rape Crisis Centre (WAVAWRCC) as a volunteer.  After training she shared responsibility for  operating the 24 hour crisis fine, providing  support and counselling to survivors of sexual assault, battered women and child victims of sexual abuse. As a member of the  centre Barbara was also involved in developing the training course for new volunteers,  making an important contribution to what  is now a highly regarded training program.  "In 1985, in opposition to the government's plan to close Vancouver Transition  House, Barbara was one of the founding  members of the Women's House Saving Action. That group of women occupied the  house to prevent its closure and continued  to provide shelter and support to battered  women and their children for an additional  eight months. Barbara coordinated counselling at the house and carried out the demanding task of ensuring that the house was  staffed around the clock. She impressed everyone with her pragmatism and her commitment to doing what needed to be done.  "The transition house occupation seemed  to galvanize Barb's already strong commitment to supporting women. After much de-  LETTERS  Waxing Moon  Village invites  participation  This is just a short note to let everyone  know that Waxing Moon Healing Village is  alive and well.  Now that spring is here, there is a new  surge of enthusiasm. We are busy clarifying  our direction, stabilizing the foundation and  organizing a series of meetings. These meetings are designed to help in group-building  and getting the work of creating Waxing  Moon underway. The dream fives on.  It is hoped that as soon as possible we will  have the land. Support is needed to manifest  this vision. A healing space where women  five in harmony with nature.  There are many ways to get involved in  this adventure and rather than list them all  liberation she applied for a staff position at  WAVAW and was selected by the collective.  Immensely pleased by that vote of confidence, Barb threw herself into her new role.  She took on the very important but difficult  task of liaison with the police and shared  the weighty responsibility of the centre with  her co-staff members.  "She was valued for her sensitivity, sensibility and sense of humour. These qualities  remained throughout her illness, cementing  her determination to return to her staff position and to the company of her WAVAW  co-workers. For their part, these and other  friends supported her unstintingly through  her long and difficult battle with cancer.  We will miss her."  The last word is from Barb herself. She  left us this letter:  April 21, 1988  Kinesis:  I would like to take this opportunity  to thank the many women of Vancouver  for your support during the past year. It  has been a tough one, but knowing that  throughout the year I have been surrounded  by women who are ready to help at the drop  of a hat (whatever the hell that means) has  made it much easier.  To borrow a phrase from Judy Grahn, I  thank:  She Who sat beside me on the examining  table, arms around, sharing, tears when the  diagnosis was bad;  She Who jumped with joy on my hospital  bed when the tests came back clear;  She Who regularly came and pulled me out  of my apartment so that for an hour or two  I didn't feel like a sick slug;  She Who spent time with me in the hospital when the hospital was the last place she  wanted to be but she knew I was afraid to  be alone;  She Who brought me massive bunches of  flowers on every possible occasion;  She Who got me involved in meetings when  I needed so badly to feel I belonged to something larger than my "condition";  She Who hosted crisis time fireside evenings;  She Who wrote a gentle and understanding  story of my story;  She Who published it;  She Who spent days cleaning my apartment  so I could come home from the hospital to  a clean and comfortable space;  She Who said to me, "I'm leaving the country for a year and a hall You had damned  well better not die 'cause I want to see you  again";  She Whose arms have always been there for  me to cry in, laugh in, explain stuff, whatever was necessary or felt good and right;  She Who drove me week after week to my  chemotherapy, welcoming me to weep in her  arms when I really didn't think I could do  She Who worked so hard at organizing benefits to put money into the Women's Health  Fund account;  She Who played and sang the beautiful music at the benefit and She Who listened and  danced to it;  She Who made me sushi and chocolate cake;  She Who made sure that I always had music to take with me and something good to  play it on;  She Who loaned me many lovely books and  finally got me reading again;  She Who donated money which she needed  herself so that things would be easier for me;  She Who introduced me to the music that  has softened so many of the rough edges;  To all of you who phoned, sent cards and  funny books; whose love and cheerful visits  made me laugh when laughter was far from  my mind.  To all of you for all you have done, I thank  you.  love,  Barbara  Those who wish may make donations  in Barb's name to either the Canadian Cancer Society or to the Women's  Health Fund, c/o 1666 West Broadway,  Vancouver, V6J 1X6.  She Who hosted emergency fireside evenings  of laughter and wine and good music;  She Who drew me cards of love and encouragement just when they were needed the  most;  She Who walked me through my darkest moments and didn't even yell when I  blamed her for my fear;  She Who took over my job under difficult  conditions and did it wonderfully;  She Who, against all odds, is keeping my  job open for me—a continuing lifeline;  here, why not give me a call at 732-8927.  That way we can have some fun sharing the  vision.  Blessed Be  Brenda Bryan  3541 West 14th Ave.  Vancouver, B.C.  V6R 2W3  Controversy  surrounds  estrogen use  Kinesis:  We are concerned about a news item in  the May issue of Kinesis entitled "Estrogen  helps osteoporosis." This short piece gave  no mention of controversy about estrogen  usage for osteoporosis or other conditions.  Women who take estrogen for osteoporosis  probably have to take the hormone for the  rest of their fives, assuming that they begin  use during or after menopause, natural or  Some researchers state that when a  woman stops taking estrogen she may be at  greater risk for osteoporosis than she previously was. And, of course, there is controversy about the use of this and other synthetic hormones generally.  Anyone who would like more information  can find it at the Women's Health Collective.  Yours sincerely,  The Vancouver Women's Health Collective  Vancouver, B.C.  ity of medical treatments for menorrhagia/  dysfunctional uterine bleeding.  b) Any research that looks at claims trivializing menopause symptoms, compares it  with research results that do not, then  shows that the former has unsound or  nonexistent methodology.  Please contact me if you have seen any  information of this sort. Thanks,  Nancy Walsh  Box 46  Whonnock, B.C.  VOM ISO  (462-8470)  Reader  requests  information  Kinesis:  I'm looking for any material in the following areas:  a) Any studies that outline the lack of  information in popular media on availabil-  Maureen McEvoy ba ma (Cand.)  Counselling  Psychology  732-3227  Areas of expertise:  sexual abuse, relationships,  sexuality, depression, ACOA  .KINESIS ///////////////////^^^^^  ////////////////////^^^^  BULLETIN BOARD  Read this  All listings must be received no later than  the 18th of the month preceding publication. Listings are limited to 75 words and  should include a contact name and telephone number for any clarification that may  be required. Listings should be typed or  neatly handwritten, double-spaced on 8 |  by 11 paper. Listings will not be accepted  over the telephone. Groups, organizations  and individuals eligible for free space in the  Bulletin Board must be, or have, non-profit  objectives. Other free notices will be items  of general public interest and will appear at  the discretion of Kinesis.  Classified are $6 for the first 75 words or  portion thereof, $2 for each additional 25  words or portion thereot Deadline for classifieds is the 18th of the month preceding  publication. Kinesis will not accept classifieds over the telephone. All classifieds must  be prepaid.  For Bulletin Board submissions send  copy to Kinesis Attn: Bulletin Board, 301-  1720 Grant Street, Vancouver, B.C. V5L  2Y6. For more information call 255-5499.  EVE NT  GRASSROOTS CONFERENCE  The International Lesbian & Gay People  of Colour Conference will be held July  28-31 at the 519 Church Community  Centre in Toronto. The theme is grassroots and will explore culturally diverse  groups organizing and forming alliances.  For further info or to get involved contact: The ILGPOCC committee c/o P.O.  Box 6597, Stn A, Toronto, M5W 1X4 or  call (416) 532-9868.  ART SHOW OPENING  You are invited to the opening reception  of "Taking Liberties", an exhibition of  handmade paper works by Margo Farr,  July 30 7:30-9:30 pm, in the Bute St.  Gallery at 1170 Bute St.  DANCE/CONCERT  The Van. Women in Music Society  presents an evening of Country and Ca-  jun, July 26 at the Anza Club, 3 W. 8th  at Ontario. Info/childcare 681-3617. Volunteers needed.  SOUTH AFRICAN WOMEN'S DAY  Will be observed here and in South Africa  Aug. 7. Van. activities will begin at 1 pm  with a reading on the steps of City Hall  (453 W. 12th) of a proclamation signed  by the mayor. From 2-4 pm meet at the  YWCA, 580 Burrard for short speeches,  theatre and song. Child care available on  site.  NOT VANISHING  A new poetry book by Chrystos, from  Press Gang. Launching on Friday July  8th, 8 pm at Octopus Books, 1146 Commercial Drive. Book signing on July 9th,  2-4 pm also at Octopus.  VAN. WOMEN'S BOOKSTORE  Will be celebrating its 15th birthday July  23. To mark the occasion, 15 % off all  purchases that day will be offered. Regular store hours 11 am-5:30 pm at 315  Cambie St.  HARAMBEE II  "Women in a Changing Africa." A  symposium on contemporary African  Women's Issues July 8-10 at The Harrison Hotel, Harrison Hot Springs. Fee $30.  For more info call 736-8967 (Van.)  WOMEN IN CELEBRATION  Is an opportunity for women to come together through entertainment, displays,  films, networks, speakers. Sept. 10 at  Hastings Community Centre, 3096 E.  Hastings St. For further info contact:  Lynn Kermode 224-2142, Dorothy Newman 525- 7246, Leslie Stern 734-7047.  ROCK AGAINST PRISONS  On the occasion of National Prison Justice Day, a free outdoor concert (bands  and location to be announced). Saturday  Aug. 6. Call 251-6069 for information.  GARAGE SALE  The VLC Garage Sale will be held July  24, 11 am-3 pm at 876 Commercial Dr.  Tables can be rented for $5 and VLC will  do the advertising. For more info call 254-  8458.  VLC COFFEEHOUSE  July 10 at 876 Commercial Dr. starting  at 8 pm. The audience will be treated  to at least two shows by talented women  from the community. Donation at the  door $2-$4 sliding scale. For more info  call 254-8458.  WOMEN'S FESTIVAL  The West Kootenay Women's Festival is  being planned for Aug. 13, 14 at the Vallican Whole near Winlaw. The cost of the  weekend is $20 which includes the workshops and a women's dance. Food and  child care will be available on site and  we are working towards making it wheelchair accessible. For more info call 352-  9916 (Nelson).  K»  Ml*  5 -i  ></>  HC  §3  Zr  m =  an"!  goods)  starting  August 6th!  SINGLES NIGHT  For those lesbians who don't enjoy the bar  scene or who are just out with no place  to go, there is now a chance to meet with  other single women in a non-threatening  environment. If this sounds appealing, we  have arranged to use the VLC facilities  on Tuesday nights as a meeting place  to plan future events. For more info call  Terry at the VLC, 254-8458.  SUMMER SEX SHOW  Art exhibit and performance evenings  at Women in Focus, 456 W. Broadway.  "Drawing the Line", a photo-event (see  arts section for details) and variety shows  totally concerned with sex. Opens Saturday Aug. 20, closes Sept. 3 with shows  both nights at 8 pm. To participate and  for more info, call 872-2250 (WIF) or  Lorna at 253-6792.  BENEFIT DANCE  Battered Women's Support Services benefit dance July 6 at Graceland. Tix $7-  $9. For more info and tix call BWSS 734-  1574. All welcome.  BIOREGIONAL CONFERENCE  Third North America Bioregional Congress Aug. 21-26 at Paradise Valley,  North Ish, B.C. Workshops on ecofemi-  nism, native rights and sustainable agriculture, to name a few. $135 registration  includes meals. Contact NABC III, box  1012 Lillooet, B.C., V0K 1V0.  WOMEN OF COLOUR  Will be having a fundraising carwash July  9 at Freeway Chevron (720 Rupert St.)  from 10 am-4 pm. Many hands needed as  well as brushes, hoses, sponges, buckets  and soap. If interested in helping, please  call Mari 872-4079 (leave a message) or  Margaret 736-4071. If you can't come,  make sure your car does!  SUMMER FUN  Kids, come join the fun: swimming, canoeing, games, music and many other  adventures. It's at the Little Mountain  Neighbourhood House, 3981 Main St.  Phone Jay Spare at 879-7104 for more  info. Each two week session (9 am-4 pm,  Mon.-Fri.) throughout July and Aug. is  $40. Youth 13-19 may join us for sailing,  swimming, beach BBQ's, the Folk Fest,  Sea Fest, tie-dying and more. Call 879-  7104 for details.  WOMEN'S MUSIC FESTIVAL  The 1st Van. Women's Music Festival will  be held Aug. 27 at New Brighton Park  (N. of the PNE on McGill St.), celebrating women's talent and professionalism  in today's music industry. Other events  include an evening coffee house at La  Quena, 1111 Commercial Dr., Aug. 26  and a dance party at Talk of the Town  Cabaret, 23 W. Cordova Aug. 28. Tix on  sale 1st week of July at usual outlets. Performers and volunteers interested in being involved please phone Nadine Davenport 681-3617.  West Coast Women & Words  presents  West  Word /I  Summer School  \si  /Retreat for Women  at  Vancouver School of Theology,  6050 Chancellor Blvd.  U.B.C. Campus  PUBLIC EVENTS  GUEST READINGS  Audrey Thomas Monday Aug. 1, 7:30 pm  Barbara Smith Wednesday Aug. 3, 7:30 pm  INSTRUCTORS' READINGS  Dionne Brand & Susan Crean Friday Aug. 5, 7:30 pm  Eileen Kernaghan & Donna E. Smyth     Sunday Aug. 7, 7:30 pm  INSTRUCTORS' PANEL        Saturday Aug. 6,1:30 pm  Leaps & Boundaries Where the Boundaries Cross  Susan Crean / Creative Documentary  Eileen Kernaghan / Speculative Fiction  Donna ESmyth / Fiction  Dionne Brand / Poetry  ADMISSION: By donation  For more information: 872-8014  KINESIS Bulletin Board  .\.\N\.\NV\\NN\\N>X\NX\\XV\\.\\\X^^  THE MASTERY OF TRANSFORMATIONAL HEALING  July 4-14, 10am-6pm, (no class July 9).  Create yourself as the source of healing  for yourself and others. Mastering healing as a way of being is the focus for this  intensive in the transformational movement. Limited to 12 participants. $550.  The Institute for Transformational Movement, 1607-13th Ave., Seattle WA 98122;  (206) 329-8680.  THE AUGUST WOMEN'S  INTENSIVE  Three Weeks of Transformational Movement for Women Only, August 8-26,  Monday through Friday, 6-10pm. Explore  your passion for life in movement with  other women. Transform muscular tension into creative action. Use the energy  of emotion to empower you. Access natal grace, passion and aliveness. $400.  The Institute for Transformational Movement, 1607-13th Ave., Seattle WA 98122;  (206) 329-8680.  UNLEARNING RACISM  Workshop for women Sept. 16,17,18 at  Camp Alexandra, Crescent Beach (near  White. Rock). Wheelchair accessible. The  workshop will be facilitated by Rickie  Shorover Marcuse, a feminist, anti-racism  activist from Oakland, California. Child  care subsidies and signers available. Fee:  sliding scale $20-$150. Registration: Aug.  1-15 call Celeste George 877-0514 or Antoinette Zanda 738-5236.  FINDING SELF  RAISING SPIRIT  How many times have you wished you  could change your life? How often have  you thought-l wish I knew what this feeling is about?-or-Why am I doing this  again and again? You want to know but  the circumstances seem too overwhelming. Fear, anger and depression keep you  distant from your understanding. There  are simple, direct and grounded ways to  help yourself. You can develop new skills.  Using a few new tools, your ability to  take charge will be in your own hands.  There is no miracle. It is a step by step  process that starts now. I am offering a  10 week workshop in Finding Self-Raising  Spirit. Designed for the participants, we  will focus on goal-setting, body-mind integration, creative visualization and much  more. I am a feminist working for social change by supporting the individual  woman to find her inner light. I also work  on a wide range of political issues as a cultural/community worker, and I am a certified Hypnotist and Polarity Therapist.  For more info call Brenda R. Bryan 732-  8927.  VAN. HOUSING REGISTRY  Is a wheelchair accessible information and  referral centre offering free listings for  tenants and landlords in the city of Van.  This service is specially designed for those  with low incomes, seniors, the handicapped and older singles. Call 873-1313.  CAREER DIRECTION  Meet other women and assess your career interests, skills, values and the type  of person you are. Group meets on Wed.,  for four weeks beginning July 6, 10 am-  12 noon. Register at the YWCA, 580 Burrard St. For more info contact Counselling  Services Coordinator 683-2531 local 305.  HOMESHARING  Single Mothers Housing Project screens  and matches compatible families from  the whole lower mainland, provides initial  counselling and support. For free registration or more info call 278-8033.  WOMEN ARTISTS  We are forming a women artists centre  based in New Westminster and want your  participation. Some of our objectives are  to promote original artwork, develop a  slide registry, a resource library, a newsletter, and provide advocacy services and  studio space. For more info call 520-3078.  INTERNATIONAL LESBIAN WEEK  I.L.W. organizing has begun. For those interested in participating, the next meetings are July 7 and July 25, 7:30 pm at  the VLC (upstairs), 876 Commercial Dr.  254-8458.  TEENWORK  A summer youth employment project offers an exciting way for young people to  join a co-operative business, learn how  to run a worker's co-op and earn an income. TeenWork runs from June- Sept,  and provides its members with a balance  between educational activities and direct  work experience. For more info contact:  Cindy Shore at CCEC, 876-2123 or 875-  1098, or Bonita Dolhanty at 737-0410.  SINGLE MOTHER'S SERVICES  Weekly support groups in 14 locations,  childcare available. Bi-annual newsletter  written by and for single mothers (contributions welcome), annual conference—  organized by single mothers, seasonal  events throughout the year. For more information call Single Mother's Services  683-2531 ext. 316.  SUBMISSIONS  CLEIS PRESS  Submissions wanted for a multicultural  anthology of creative writing by women  on the subject of "Women and Their Sisters", to be published by Cleis Press. Prefer short fiction and other forms of creative prose. What issues unite us with  and divide us from our familial sisters?  How have our relationships with our sisters changed over time? Please send submissions (with SASE for return) by Nov.  1 to: Paula Martinac, P.O. Box 6625,  Yorkville Finance Station, New York,  N.Y.10128.  h  M  \  'I  *k  M  \  PERFORMERS WANTED  A newly forming musical comedy company of players is looking for high-energy  women and men show performers, plus  all behind-the-scenes persons for all-new,  high profile broadway style musicals. For  more info call 731-3014.  I LIKE MAC PLUS  Graduate of V.V.I. Printing Production,  experienced Mac Plus typesetter, seeks  full or part time work in the printing industry. Many instructor references. 253-  2109.  Crossland Consulting  Personal Management Services for Artists  Individuals, Non-Profits Groups,  Small Companies  * FIRST CONSULTATION-FREE *  Jackie Crossland 682-3109 t  \L By Appointment Only  Grant and Proposal Writing  Bookkeeping Services, Taxes  Resumes, Career Counselling  Press Gang Printers  603 Powell Street  Vancouver, B.C.  V6A 1H2  253-1224  SUPPORT YOUR  LOCAL WOMEN'S PRESS  ^«f Airheart is a worker-owned co-op that  rfjS^S^ recognizes the importance of equality of  ownership and control. Our members are also  "aware of, and monitor, political and social conditions  ; globally and make that information available to customers  Sp? who may be concerned where their travel money is spent.  2149VCOMMERCIAL DRIVE, VANCOUVER, 251-2282 COMPUSERVE 71470, 3502  UPRISING  BREADS  BAKERY  Yes,  Frozen Chunk  Cookie Dough  is now available!  1697 Venables St.  254-5635  a part of  CRS Workers' Co-op  A1NESIS ///////////////////^^^^^  /////////////////////^^^^^  BULLETIN BOARD  GLASSIFIE  KINESIS AD RATES  Are going up, effective immediately. It's  been ages since we last raised our rates,  so here we go ... Classified ads are now  $6/75 words, and$2/each additional 25  words. Call 255-5499 for info about display rates.  MECHANIC NEEDED  Licensed automotive mechanic with established clientele and tools; also needed,  2nd year apprentice in electronics with  basic tools, to join women-oriented automotive shop in process of starting business. Call Elise at 294-5339.  GET AWAY FROM THE CITY  TO SUNNY POINT ROBERTS  Cozy cabin, 2 bedroom, small, clean, fully  equipped, only 45 minutes from downtown Vancouver. Five minutes to beach,  marina, etc. Available July to mid-Aug.  for weekends, or by the week. $25 per  night single, $45 per night double, weekly  rates also available. Call 253-3875 for  more info.  HOUSING NEEDED  Laid back, quiet, well-trained dog and  woman who feeds her need a home starting Sept. 1. Prefer East end, Trout Lake  or Q.E. park areas. Would like to live  alone or share house with 1 or 2 other  humans. Need access to yard. Woman  is 27, non-smoking, communications student. If you can help us, write Jennifer  Ellis and Emma, Box 5444, Whitehorse,  Yukon, Y1A 5H4. Please include your  phone number.  WOMEN'S MUSIC SERVICES  Offers women musicians contact, jam sessions, lists music services by women, ie.  bands, musicians, recording services, live  sound reinforcement, photographers, music and technical instruction etc. I am  here to help you achieve whatever your  personal music/music service goals in a  supportive atmosphere. Non-profit. Seeking: rehearsal space, more listings. Anyone wishing to assist the service in any  way call 251-9067 10 am-6 pm.  INDEPENDENT WOMYN'S COMMUNITY  Is looking for lesbians interested in founding the 1st Canadian Homeland. We are  a group of 4 lesbians who are interested  in starting a corporation directed towards buying land for an all lesbian community. Anyone interested in becoming  a founding member/shareholder, please  contact Linda (403) 235-5169 or Marlis  (403) 678-5947 or write to Independent Womyn's Community, P.O. Box 237,  Can more, Alberta, TOL 0M0. First meeting planned in Calgary July 2nd or Sept  4th. Please state your preference and reply or call as soon as possible. Billets will  be provided.  SITKA HOUSING CO-OP  Vacancies: 1 bedroom for woman with environmental allergies ($430), 2 bedroom  ($540), 4 bedroom ($720). Available July  1 or August 1. Call 255-0046.  "The Brooding Rooms: Mother-and-Childhood Reassembled"(pictured above is the upstairs hallway) by Honor  Rogers will be appearing at the Presentation House Art Gallery this summer. Rogers, a Saskatoon artist, joins  with Susan McEachern (Halifax), Frances Robson (Saskatoon) and Suzanne Lacy (Oakland, CA) in the group  photography exhibit entitled "Making Space."  The show runs from August 4 to September 18. Presentation House is at 333 Chesterfield in North Vancouver.  Call 986-1351 for details.  CLASS IFIEDBCLASSIFIEDICLASSIFIED  ALCHERINGA  A wonderfully quaint housekeeping cabin  for women on Salt Spring Island within  walking distance to the ocean, store, pub  and ferry in sunny Vesuvius. Electric heat,  TV, meditation out house, and sauna access combine to make a special get-away place that is both private and accessible. Treat yourself! $25 single, $35  double, two night minimum, and special  rates for longer stays. Phyllis Tatum, PO  1332, Ganges, B.C., VOS 1E0, 537-4315.  (There are no guaranteed ways to avoid  the answering machine but evenings and  early mornings are a bit better!)  FOR RENT  Housemate n/s, needed to share with one  other woman, ground floor, 2 bedroom  apartment in house at Kitsilano Point.  Beginning July or August 1. Quiet accommodation with fireplace and laundry.  $335 per month, additional for hydro.  Call Gail 734-3007 (leave a message).  ^9r. p#*%r |L Pmtigtett  Naturopathic Physician  216-2760 W. BROADWAY  VANCOUVER, B.C.   V6K 2G4  (604) 732-4328  WOMEN'S HEALTH CARE  HOMEOPATHY  COLON THERAPY  GOLDEN THREADS  A contact publication for lesbians over  "50 and women who love older women.  Canada and U.S. Confidential, warm, reliable. For free info send self-addressed envelope (U.S. residents please stamp it).  Sample copy mailed discreetly, $5 (U.S.)  Golden Threads. P.O. Box 2416, Quincy.  MA 002269.   CRAFTSWOMEN NEEDED  Seeking craftswomen who are making feminist jewelry, altar/ritual instruments, ceramics, clothing, etc.—  goddess/witch/Wiccon theme—and who  would like to merchandise their products through a mail-order business. Prefer women living in B.C. but open to  other Canadian women. Leave message  for Patricia at (604) 732-5153 or write:  P. Hogan. 1937 W. 2nd Ave.. Van. B.C.  V6J 1J2.   VANCOUVER EAST HOUSING  CO-OP  The Vancouver East Housing Co-op, with  38 units in 6 different locations in the  lively East End. is now accepting people for its waiting list. Market rents are  very reasonable: single units from $260-  $374 (share purchase $1000). 2 bedrooms $397-$577, 3 and 4 bedrooms  $482-$601 (share purchase $2000). If you  are interested in working cooperatively  with others and living in stable, affordable housing, send SASE to: Membership  Committee. #3 -1220 Salsbury Dr.. Van.  V5L 4B2.  SHIATSU  101 uses for Shiatsu gift certificates  door prizes, raffle prizes, farewell presents  birthday gifts, appreciation gifts, supportive gifts for: new mothers, soon-to-be-  new-mothers, mothers who've just lookec  after 8 kids all summer, weightlifters  jocks, movers & shakers, Kinesis editors and staff, treeplanters, bookmarkers  (bookmarkers?!?), people who stand al  day, people who sit all day, people who  walk all day, people who ... to be continued next issue. Phone Astarte 251- 5409  WOMEN'S COUNSELLING  My specializations include depression,!  sexuality, sexual and emotional abuse,  adult women survivors of childhood sex  ual abuse, identity issues, self-awareness,I  relationship issues, decision-making and  career explorations. I work using ver  bal and expressive therapies, gestalt andj  guided imagery. Sliding fee scale. Janet  Lichty. B.A. M. Ed. Counselling Psycho  ogy. 874-6982.  WOMANSPACE ON SALTSPRING  Newly built, fully equipped, self-contain  ed cabin on 5 § seculuded acres. Close to|  Ruckle Provincial Park, hiking trails and  sea. Saltspring is accessible by ferry from  Swartz Bay and Tsawwassen. $50/night  double. $35/night single. Wheelchair accessible. Children welcome. No pets. No  smoking indoors. Call Gillian 653-9475 or  write Box C85. King R.. R.R. 1. Fulford  Harbour, B.C. VOS ICO  KINESIS LIBRARY PROCESSING CENTRE-SERIALS  2206 EAST HALL, U.B.C.  VANCOUVER , B.C.  VST 1Z8       INV-E 8904  A Kinesis subscription  touches all the bases and  always makes it home. And  we've got ten innings.  How's that for a pitch?  A "Dead Lily" takes a swing at the Third Annual Lesbian Softball Tournament in Vancouver.  ^^   o  r—  ■239*te---i  Published 10 times a year                                                  v-^  by Vancouver Status of Women  #301-1720 Grant St, Vancouver, B.C. V5L 2Y6  □ VSW Membership-$25.50 (or what you can afford)-includes Kinesis subscription  □ Kinesis subscription only - $17.50       □ Sustainers - $75  □ Institutions - $45                                  □ New  □ Here's my cheque                               □ Renewal  □ Bill me                                               D Gift subscription for a friend  10  S  E  o  i  ". ..... —■—                                                       *~.-J


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