Kinesis

Kinesis, June 1988 Jun 1, 1988

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 June,1988  Special Collections fieri  'Ģid  CPPA $1.75  Parliament moves to recriminalize abortion  Free Trade  Labour History STAFF BOX  Kinesis welcomes volunteers to work on all aspects of the paper. Call  us at 255-5499. Our next  News Group is Thurs. June  9 at 1 pm at Kinesis, 301-  1720 Grant St. All women  welcome even if you don't  have experience.  PRODUCTION THIS ISSUE: Marsha Arbour, Gis-  ele Carridre, Patty Gibson, Andrea Lowe, Allisa  McDonald, Lucy Moreira,  Nancy Pollak, Noreen  Shanahan,  Emma Kivisild,   s  Joni Miller, Gwen Bird,  Cheryl Heilman, Kathleen  Howes, Ann Sarazin, Sonia  Marino  FRONT COVER: Detail  from "Dreaming South Africa Awake" by Debbie  Bryant.  EDITORIAL BOARD: Esther Shannon, Patty Gibson, Marsha Arbour, Allisa  McDonald, Nancy Pollak,  Pat Feindel, Noreen Shanahan.  CIRCULATION AND DISTRIBUTION: Val Barone,  Cat L'Hirondelle, Nancy  Pollak. Gwen    Bird  ADVERTISING: Marsha  Arbour.  OFFICE: Cat L'Hirondelle.  Kinesis Is published 10  times a year by the Vancouver Status of Women.  Its objectives are to be a  non-sectarian feminist  voice for women and to  work actively for social  change, specifically combatting sexism, racism, homophobia and 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 oh request.  ADVERTISING: For information about display advertising rates, please contact Kinesis. For information about classifieds,  please see the classified  page in this issue.  DEADLINE: For features  and reviews the 10th of  the month preceding publication; news copy, 15th;  letters and Bulletin Board  listings 18th. Display ad-  I vertising: camera ready,  18th; design required, 12th.  KINESIS  ^^^News About Women That's Not In The Dailies  00  Among other things, Dionne Brand is a poet, publisher, historian and  theorist. She talks with Sadie Kuehn about how women of colour  are changing feminism 12  INSIDE  Fiction from Lebanese women casts a new light  on the sorrows of war 18  w  j/rri  NAC: growing up and outward 3  Lower safety, higher prices predicted 4  Pesticide ruling little use 5  More risk to environment 5  At the centre of the, storm in Panama 8  FEATURE  Sec State promotes insecurity   7  by Noreen Shanahan  Walking against war in El Salvador 9  by Kim Irving  Iceland: women as the third dimension 10  by Ellen Woodsworth  An interview with Dionne Brand 12  by Sadie Kuehn  ARTS  Awakening to the power of the union 15  by Faith Jones  Erin Moure and the comforts of poetry 16  by Claire Stannard  Audience dumbfounded by panel   17  by Emma Kivisild  Lebanese women challenge the war culture 18  by Maureen Eason  Movement Matters 2  What's News? 6  Commentary 11  by Maureen Ashfield  Beans 14  by Nora D. Randall  Periodicals in Review.... 19  by Michele Valiquette  Letters 20  Bulletin Board... 21  compiled by Lucy Moriera  J  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 Movement Matters  XXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXX\X\XX\\\XXXXXXXX\XXXXXXX>NX\XXXX\  N$*S>$xxxx\<S5x^^  Movement  matters listings  information  Movement Matters is designed to be a  network of news, updates and information of special interest to the women's  movement. Submissions to Movement Matters should be no more than 500 words,  typed, double-spaced on eight and a half by  eleven paper. Submissions may be edited for  length. Deadline is the 18th of the month  preceding publication.  Reality Gap  now in print  The Reality Gap, a new publication  from the Canadian Advisory Council on the  Status of Women (CACSW), examines the  gulf between the real-life needs of women  and children, and the programs and services  that currently exist to meet those needs.  The 60-page background paper by social policy researcher Sherri Torjman concludes that those reality gaps will only be  narrowed when women become more active  in the processes which govern their lives.  Torjman studies, among other things, the  unique needs of certain groups of women:  rural, aboriginal, immigrant women, women  of colour and women with disabilities.  To obtain a free copy of The Reality  Gap, write to CACSW, 110 O'Connor  St., 9th Floor, Ottawa, Ont. KIP 5M9.  Women's Press  tackles racism  The Women's Press in Toronto, Canada's  oldest anglophone feminist book publisher,  has been grappling with the issues of racism.  Recently a caucus of women of colour and  white women formed within the Press collective.  The Popular Front-of-the-Bus Caucus,  acting from its majority position, has issued  a lengthy public statement which reads, in  part: "In view of our recognition of endemic  racism in the society in which we live, and  our acknowledgment of our involvement in  those social forces, we declare our intention to form alliances against racist oppression, to take a public stand regarding our  alliances and to fight racism wherever it exists, in ourselves, in our organization and in  our publishing."  Interested women are invited to write  to the Women's Press for their anti-racism  guidelines: The Women's Press, #204-229  CoUege St., Toronto, Ont., M5T 1R4.  Feminist Press  Ass'n born  The Feminist Press Association (FPA)  was formed in New York at last February's East Coast Women's Newspaper conference. The conference was attended by  representatives of over 30 U.S. and Canadian publications (including Kinesis ). The  fledgling FPA has a number of exciting goals  including the creation of a news service to  syndicate news stories and graphics among  feminist papers.  Newspapers, newsletters and electronic  media which are feminist and who decisionmaking body is women-only are welcome to  join as are individual writers and photographers.  Other goals relate to developing avenues of sharing skills and information: a  quarterly newsletter and annual conference  (with Wisconsin as a possible site in 1989)  were discussed.  At this stage, the FPA is inviting interested publications and individuals to join  up, and pass the word along. The staff at  Womanews in New York is coordinating  the sign-up; they want women to send suggestions about projects the FPA should pursue. Dues for organizations are $25 per year;  individuals pay $10. Write to the Feminist  Press Association at P.O. Box 220, Village  Station, New York, New York, 10014.  DisAbled  Women's  questionnaire  DAWN-CANADA: DisAbled Women's  Network Canada is conducting a project to  determine the needs and priorities of Canadian women with disabilities. A questionnaire, designed to discover the obstacles  facing women with disabilities in parenting and child care, violence against women  with disabilities, employment equity, isolation, and recreational needs, is being circulated. Interviews with women in the Atlantic provinces, in Northern B.C., Alberta,  and the Yukon will be conducted. The  project will produce three position papers  which will help DAWN set priorities and  decide on future activities. The studies will  add to the limited available information on  Canadian women with disabilities.  DAWN-Canada began in June 1985,  when 17 women with disabilities from across  the country gathered to discuss issues which  were not specifically being addressed by either the women's movement or the disabled  consumer's movement. Out of this meeting,  the DAWN-Canada network and its provincial counterparts came into being. DAWN-  Canada is affiliated with the National Action Committee on the Status of Women,  and the Coalition of Provincial Organizations of the Handicapped.  If you would Hke a copy of the questionnaire, could provide assistance in distributing it, or would Hke more information  on the project, write to: JilHan Ridington,  Researcher, DAWN-Canada, 3464 W. 27th  Ave., Vancouver, B.C., V6S 1P6 or Shirley  Masuda DAWN-Canada Project Coordinator, 10401 Findayson, Richmond, B.C., V6X  2A3 or call DAWN-Canada at (604) 254-  3485 (Voice and TTD).  Corrections  In last month's article on Jane Siberry,  we overlooked her first, self-titled album.  Also last month, we used the outdated  term 'naturopathy' to describe what is currently called 'naturopathic medicine' ("The  healing power of nature", by Heather Her-  ington). The initial after Heather's name  should have read "N.D."—naturopathic  doctor.  And finally, in "Prostitutes organize  against murders," remarks attributed to  Jan Brown were in fact made by Kairn  Mladenovic of POWER. Our apologies to  Kairn and Jan.  KINESIS ////////////////////^^^^^  News  In 1986, Jesse Duarte (pictured above) visited B.C. from her native South Africa as part of a  cross-Canada tour. An anti-apartheid activist and general secretary of the Federation of Transvaal  Women, Duarte spoke passionately at IWD rallies in Vancouver and Victoria, and was the featured  guest at a "Women and South Africa" event co-sponsored by VSW and OXFAM-Canada.  Jesse Duarte was arrested March 22, 1988 by South African security police. Her whereabouts are  unknown and there are fears that she may, like other S.A. political prisoners, be tortured.  "Duarte's arrest shows that opposition to the apartheid regime is continuing and that Pretoria's  repression is increasing rather than decreasing," said an OXFAM spokesperson. People are urged to  send letters protesting Duarte's detention to the Minister of External Relations, House of Commons,  Ottawa, Ont. KlA OA'6 (a pre-printed postcard is available from OXFAM).  NAC AGM  Growing up and outward  by Nancy Cameron  The fact that the National Action Committee on the Status of  Women's (NAC) Annual General  Meeting finally made the front  page of the Globe and Mail may  be indicative of one of two things.  Either the largest woman's  coalition in Canada was in-fighting-  and this was deHghtfuUy newsworthy to the established press—or infighting is standard poUtical process in Canada. Welcome to the  world as it stands, NAC.  The theme of this year's May  13-15 AGM was "Feminism and  Pohtical Power." The agenda format was similar to that of previous AGMs. But by Saturday afternoon it was obvious to even those  of us who had never attended a  NAC AGM before that hidden behind the printed agenda, which  was becoming more and more difficult to Mow, was another agenda.  And this other agenda might have  been entitled "Feminism and Pohtical Power—Are They Mutually  Exclusive?"  Friday night's keynote speaker  was Thornhildur Thorleifsdottir, a  member of Iceland's Women's Al-  Hance and a member of the Kven-  nalistin (parfiament). Thorleifsdottir explained how the Women's  .Affiance rotates its members  through the AlHance's parliamentary seats, with each woman  serving for six months. In this  way, grandstanding and problems of personal power-hunger are  avoided.  When asked how accountability  was ensured, Thorleifsdottir answered she wasn't really sure she  understood, but quite simply, no  one would join the party unless  they supported its positions.  From there, NAC launched into  a meeting that made it obvious  that, in Canada, the process we  work with is very different from  that of Iceland.  The focus of the discontent was  the proposed organizational review of NAC, and an attempt to at  least begin to implement this reorganization. To some of us, it was  not immediately apparent that reorganization was the mascot of a  very divisive issue.  Delegates wandered out of the  room, disgusted at what many  viewed as a waste of time; women  fined up at the microphones, sometimes adding a new point, but frequently reiterating what had been  said before.  Meanwhile, hundreds of delegates from across the country realized that, what they were working  hard at home to accomplish (adequate child support legislation,  support for battered women, etc.)  had been relegated off the AGM  calendar because "something else"  was happening.  NAC has grown from 42 member groups in 1972 to the over  550 member groups it represents  today, as weU as over 900 indi  vidual "Friends of NAC." NAC  has always been centred around  Toronto—Louise Dulude was the  first president from outside Toronto and she is from Ottawa.  But as the membership has increased, this centralized structure  has put NAC at risk from interior  collapse, exterior pressure, and an  inabifity to respond to the sudden,  rapid growth.  As a delegate from Vancouver  Status of Women, I was ready to  approve what looked like sensible, flexible guidelines to begin the  reorganization. But it was obvious that some delegates were opposed to reorganization, and that  pockets of mistrust were erupting  throughout the caucus.  Why would anyone oppose reorganization? The simple answer  was that women whose voices were  already being heard were satisfied  with a structure that gave them  a strong platform for this voice.  Women who had worked into a visible position of power were reluctant to hand over the reigns to  regional groups, to grassroots organizations, to "special interest"  Phrased politically, the old  guard were insinuating that the  women's movement needs a cohesive, singular voice in order to  effectively lobby for change for  women. And this voice isn't possible unless it is centred in a small  Free Trade  Gov't propaganda  aims at mothers  by Nancy Pollak  According to a recent report by  the federal minister responsible for  the status of women, free trade will  lower the cost of having a baby.  Released in early May by Barbara McDougall, the study claims  tariff reductions will lower consumer prices on commodities for  newborns.  Critics of the trade deal view  McDougall's report as further evidence the Conservatives are sadly  out of touch with the economic realities of most Canadian mothers.  The Tories have been generating a series of 'targeted' reports  designed to sell the Canadian public on their free trade agreement  with the U.S.  Women—and single mothers in  particular—are the focus of this  latest study which states "the average single working mother can  expect her purchasing power to increase by about $325 a year once  tariffs are completely phased out."  "The consumer items that will  become cheaper are things lower  income people can't afford anyway," said Jean Swanson of End  Legislated Poverty, who cited  "brand new cribs and infant car  seats" as examples.  "When you have a baby, your  friends come through for you.  You get your sister's crib, or a  stroller from the Sally Ann," said  Swanson.  group of articulate women who  have taken on the task of translating the needs of the grassroots  movement.  The fact that the reorgani-  zational review resolutions were  passed is proof that the member  groups beheve NAC can speak for  women without having to be an  elite, pyramid-structured organization. In fact, member groups feel  that NAC can better speak for  The study further claims that  single women under the age of 45  will have increased spending power  of around $530 a year because  "single women spend a large proportion of their income on items  such as food, shelter, clothing and  consumer goods."  The study neatly ignores the  fact that this "larger proportion"  occurs because single women have  so little disposable income. According to Swanson, "the one  thing you don't spend a lot on is  consumer goods—most of it goes  to food and rent.  "Barbara McDougall must be  out in Fantasy Land along with  Vander Zalm."  Poor, elderly women will also  benefit from reduced consumer  prices to the tune of around $200  a year, says the report which reiterates the Tories' claim that social  programs will be unaffected by the  deal.  Free trade critics aren't so sure.  "Tariffs are a tax which presently  brings the government $2.1 billion  annually," says Swanson. "Without tariffs, the government [can replace revenue] by cutting expenditures or introducing new taxes."  The Tories are already toying  with the politically unpopular idea  of taxing food: savings at the border may very well be eliminated at  the supermarket checkout stand.  As well, says Swanson, "things  will be cheaper at the expense of  Canadian jobs."  them by redistributing its power.  By the end of the meeting, women  were moving on together, to lobby  parfiament. But the difficult questions still remain: in a society  where politics, economics, and social structures divide us, how do  we come together in our diversity?  And once together, how do we ensure that we don't fall into the  traps of fighting for power and retreating into mistrust? Changing  the rules is no easy task.  Gentle  Reader  Slipped between the pages of  this month's Kinesis is something  extra: our reader's survey. This is  your chance to let us know how  you think we're doing.  Each year, hundreds of women  pull together the various issues of  Kinesis so that you, our thousands of readers, will be informed,  motivated—even entertained by  reports of what women throughout  the world are doing to end their  oppression.  Now, we'd like you to report  back to us.  Tell us what we're missing, tell  us when we're right on target. If  checking off millions of little boxes  isn't your thing, then write us a  letter.  This survey will also enable us  to persuade advertisers that Kinesis is indeed a worthwhile place  for them to invest.  So, please take the time to mark  up your survey and send it along.  We'll be compiling your answers  over the summer and, come autumn, you'll get the results.  Thanking you in advance,  Kinesis  KINESIS Across B.C.  XXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXX^  Gas division  Lower safety, higher prices predicted from sell-off  by Paula Stromberg  Despite various poll results that  show privatization is not popular with a majority of British  Columbians, the Socreds are still  barging ahead with plans to sell  off provincial assets. 60 to 79  percent of people polled don't  want privatization—depending on  which issue they're asked about,  such as highways, hospitals, liquor  stores, the Ambulance Service or  B.C. Hydro's Gas Division.  "Many people I've talked to feel  frustrated with trying to affect  Vander Zalm's decision-making  process. The abortion issue however has shown us that if the  opposition is vocal from all over  the political map, he'll back off,"  said Anne Harvey, President of the  Office and Technical Employees'  Union Local 378. The OTEU rep-  on sales of $381.7 million, a margin of 5.16 percent profit.  This money is used to subsidize Hydro's electrical system debt  burden and keep a fid on consumers' electrical bills.  The outcome of other government sell-offs has shown that, despite the promises, privatization  does cost consumers more money.  Remember when the ICBC General Insurance Division was sold  off in 1984? A year later there  was such a huge increase in premiums that many B.C. schools, daycare operations and municipalities  couldn't even afford fire or liability insurance.  While ICBC General Insurance  was part of the crown corporation,  it had a mandate to provide low  cost coverage to municipalities and  schools in B.C.  Private companies are not simi-  resents 7000 workers at B.C. Hydro, ICBC, SkyTrain and 17 other  companies.  "It is widely acknowledged that  women working in the public sector get higher wages and benefits  than women in non-unionized, private sector jobs. For women, privatization means we lose the progress  we've made in getting paid for  work of equal value. Also, working women will be the first to feel  the effects as Vander Zalm pushes  ahead with weakening the power  of unions and eroding contracts  with special provisions like adoption leave," said Harvey.  "The majority of people may be  against what Vander Zalm is doing whether it's privatization, decentralization or abortion. I think  people can be more vocal and  united in their opposition when  he pushes his personal view. And  these days, he isn't even pretending to consult like he did last  year when he appeared to confer  with union representatives about  labour legislation. All the while, he  had Bill 19 anti-labour language  written and waiting in the wings."  The government itself did a  Goldfarb survey that showed consumers were happy with the service they got from B.C. Hydro  Gas. Currently, Hydro operates at  a profit. In 1986-87, the gas service  had a net income of $19.7 million  nies such as Inter-City Gas Corp.  which has 98 percent of the market in Winnipeg.  But for the price the buyer will  have to pay for Hydro's Gas division, they will have, to either  increase that market penetration,  slash services or drastically raise  prices to consumers. There is no  other way to increase profits.  Harvey added that besides  higher gas and electricity bills,  consumers will have other small  aggravations. "Right now we all  pay one bill every two months  to Hydro for services. Selling Gas  means people will have to keep  track of two accounts and pay two  separate cheques."  Also, when tenants move to a  new address, they pay a single  hook-up charge for Hydro utilities.  Selling Gas means people will have  to pay two 'new account' fees to  the two companies.  The other piece of bad news  is that service and safety will decline. Hydro Gas currently offers  services such as free gas inspections which would likely be cut by  new owners.  Right now, if your gas appliances at home need attention, Hydro Gas employees will adjust your  gas burners, analyze your gas flue,  grease still taps, or even tighten  loose gas oven door handles, at no  extra cost.  That means that if private companies start charging extra for service, the risk of gas accidents goes  up. Homeowners who can't afford  repair bills may not call in a technician when there are gas problems.  Selling Hydro is a drastic departure from past government policy, says Harvey. "Hydro has been  a  useful  tool   of public  policy.  W.A.C. Bennett set up B.C. Hydro as a tool for economic development in the province. The availability of power determines where  you can have industry."  While groups such as environmentalists have serious concerns  about B.C. Hydro operations like  dams and power generating stations now, when the crown corporation is still accountable to the  public, it is important to remember that privately-owned businesses are answerable only to their  owners and shareholders. Privatizing B.C. Hydro is one way for Van  der Zalm to get the power business  away from public scrutiny.  In 1982, the Bennett restraint  program was launched with similar promises of economic recovery. We were told that if we  cut government spending, B.C.'s  economic picture would improve.  Massive cuts in health care, education and social services followed. Thousands of public employees lost their jobs, swelling the  numbers of unemployed.  "But government spending has  not gone down," said Harvey. The  funds cut from social programs  were spent on megaprojects such  as the Coquihalla Highway, with  its massive and secret cost overruns.  "Vander Zalm is telling the  public that the provincial deficit,  which the Socreds created, will be  lowered by selling off provincial  assets. In fact, we are selling off  generators of public wealth so the  deficit will only get worse," said  Harvey, who outlined specific steps  women can take to fight privatization.  "Private beer and wine stores  are already open. Don't spend  your money there. Write letters  protesting privatization to your  MLA. Get your local organizations to pass resolutions against  privatization and send a copy to  Vander Zalm. Contact your local labour councils to get involved  in the coalitions against privatization. There will be big anti-  privatization events in July and  August, so get involved."  larly accountable to the public and  as a result, Harvey says consumers  will see price jumps and similar  problems when Hydro Gas is sold  sometime in June.  Right now, as the battle to buy  B.C. Hydro's Mainland Gas division comes down to the wire, several parties have expressed an interest in the big asset, a $500 million system serving 385,000 customers around Greater Vancouver.  Some members of the public  have a mistaken belief that B.C.  Hydro employees are buying a  share of their company as part of  the Socred privatization scheme.  In May, unionized Hydro employees issued press statements stating emphatically that they are not  part of the so-called "employee  bid" for the B.C. Hydro Gas division as was announced by Pan Pacific Utilities Corp.  In fact, the Hydro staff bidding z  group, which joined forces with •&  Pan Pacific, is made up of 12 man- J  agement people from B.C. Hydro. °"  No unionized employee is part of  the bidding team.  The key factor in the deal for  the successful bidder is the potential to significantly increase the  system's penetration rate which  now has only a paltry 60 percent of  households on the Lower Mainland  using B.C. Hydro Gas. This compares with big.national compa-  Protesting the $20 Million Lie  It was a soggy Vancouver scene for picketers gathered Friday, May 13th to protest the Social Credit  "Family Life" boondoggle.  Sex trade workers, pro-choice women, persons with AIDS, lesbians and gay men were out to remind  Vander Zalm the money could be better spent—on AZT funding, AIDS education and accessible  reproductive health clinics. The event was sponsored by the Coalition for Responsible Health  Legislation.  4 KINESIS Across B.C.  Pesticide ruling little use to farmworkers  by Anna Brisebois  On May 13, the B.C. Minister of  the Environment, Bruce Strachan,  announced some amendments to  the existing provincial Pesticide  Control Act Regulation which governs the sale and use of pesticides.  The amendments, which will  come into force on January 1,1992,  will make it mandatory for growers  to possess an applicator's certificate before they can purchase certain pesticides to which they now  have easy access.  While these amendments are a  small step in the right direction,  they fall far short of any real protection for farmworkers.  Approximately 65 percent of  the farmworkers in the Fraser Valley are women, whose children are  with them in the fields. Agricultural pesticides have been linked  to cancer, miscarriages and birth  defects, as well as shorter term  health problems such as nausea  and skin rashes.  The majority of Fraser Valley  farmworkers are of East Indian origin.  With this new legislation, the  Socred government is assuming  that growers, with their applicator's certificates fresh in their  hands, will do their own spraying. The Canadian Farmworker's  Union (CFU) has serious questions about how the government  will ensure that growers, safe from  scrutiny on private land, will provide their workers with the necessary information to protect themselves from unsafe exposure.  The amendments make no mention of enforcement policies to  govern the application of pesticides. Is the Pesticide Control  Branch going to beef up its inspection procedures to satisfy itself that these chemicals, whose  purchase will be more strictly controlled, are being applied in accordance with accepted safety precautions?  Farmworkers, under the orders  of their bosses, now apply most  of the pesticides. In most cases  they are kept uninformed of the  dangers and are not given the  proper training and safety equipment to prevent themselves or  nearby workers from unsafe exposure. The CFU questions the Environment Ministry's apparent expectation that growers will provide education programmes for the  people who actually do the spraying. How, they wonder, will the  Ministry ensure that the person  who buys the pesticides and has  the proper certificate will also be  the one who sprays them?  Only a small percentage of  farmworkers are sprayers, but the  majority are routinely exposed  to pesticides during the normal  course of a working day. They  work in fields that have been re-  Lesbians, gays  build bridges  by Pauline Rankin  Vancouver's fifth gay and lesbian conference took place over  the holiday weekend of May 21-  23. This year's conference was held  at Britannia High School in east  Vancouver; the old classrooms and  hallways became the scene of a variety of display tables and workshops, at times attracting the curiosity of passing high school students en route to Saturday classes.  The opening Saturday session  featured a panel discussion. Celeste George (AWARE and Lesbians of Colour) spoke on racism  in the community, Marie Arrington (POWER) on the struggles of  sex trade workers, Kevin Brown  (PWA) discussed the AIDS issue  and Svend Robinson (MP) spoke  on coming out to the Canadian  public.  This year's conference focussed  on "Building Bridges" between the  gaps in the diverse segments of the  community , and between gay culture and mainstream society. Once  again, the conference was wheelchair accessible, and priced on a  sliding scale; childcare was available as was sign language interpreting and billeting for out-of-  towners. These measures show the  continued influences of the lesbian  community, and help provide finks  to more men and women.  The Monday afternoon plenary  session recounted, through workshop reports,  the successes and  failures of bridges under construction. The following is a brief summary of some of those reports.  "Internalized Racism" for gays  and lesbians of colour provided the  first people-of-colour-only space  for some—an experience described  as very powerful. "Unlearning  Racism" for white people was a  separate space for acknowledging  racism, taking responsibility, self-  education and learning from mistakes.  Discussing the politics of deviance, "Sadomasochism" examined judgmentalism and coming  out as a pervert, as well as the different analyses of S/M—gay, feminist and psychiatric. "Fat Oppression" took a long look at the  myths and stereotypes around fatness, and compared obsessiveness  with body size to other internalized oppression.  Both "Lesbian Sexuality" and  "Negotiating Your Best Deal in  Relationships" were well attended,  demonstrating the need for these  kinds of discussions among women.  "Spirituality" was a popular workshop. "Lobbying for Equal Rights"  examined strategies for influencing mainstream politics and offered tips on building bridges to  society at large.  Criticism of the conference—  and the community—was also  heard at the plenary. Lesbians of  Colour brought forward a strong  statement, demanding more representation by women of colour on  cently sprayed and absorb pesticide residue through the pores  in their skin. They breathe into  their lungs the pesticide drift from  aerial sprayers who may be spraying in the next field. What measures are the Socreds going to take  to ensure their safety?  Just   amending   the   Pesticide  Control Act Regulation is not  enough. Comprehensive Health  and Safety Regulations for farmworkers would provide the same  kind of workplace protection that  other workers in the province now  have. Anything less is a band-aid  solution which leaves farmworkers  in the same fife threatening envi  ronment they now work in.  The upcoming amendments, although worthwhile, are an attempt  to sidestep the real issue. Clearly,  the health and safety of farmworkers are not as important to the  Socreds as keeping the growers  happy.  Privatization  More risk to environment  by Nancy Pollak  The Social Credit government's  plan to privatize the province's environmental laboratory has been  described by one activist as a sign  that B.C. is becoming "almost feudalized."  Judith Plant of Lilloet was commenting on a report that the government intends to reduce the  function of it's University of B.C.  lab by up to 50 per cent prior to  putting it on the market this fall.  "We can expect less protection," said Plant," because the private sector can't have the interests  of the public ... We're losing our  process of democracy."  Plant is active in the movement  opposing the toxic waste dump site  slated for Cache Creek. According to the proposal, all B.C. toxic  wastes would be incinerated at a  location which, Plant said, threatens the Fraser/Thompson watershed.  Plant   described   the   dangers  It's No Teddy Bear's Picnic  But the fight against "free trade" doesn't have to be all work. On  Sunday, June 12th, the Coalition Against Free Trade is sponsoring a  parade and afternoon in the park—Stanley Park at Brockton Point,  to be exact.  Short speeches, entertainment, music, drumming and picnic  lunches (bring your own) are the order of the day.  The vehicle parade will commence from seven theme-oriented locations (including Grandview Park and the Carnegie Centre) at 11:30  am. The picnic and rally begin at 1 pm. For more information, call  685-5599 or 875-1769.  the conference organizing committee, an issue described as more  important than gender balance.  White people were directed to get  in touch with their racism and to  acknowledge mistakes, as silence is  not building bridges.  of incinerated toxic wastes as  "unknown" and hence especially  frightening. "There are the obvious health hazards—birth defects  and cancer. And our genetic information may be skewed."  An American firm, Envirochem,  will own and operate the incinerator. At present, another Envirochem plant in Arkansas is being  challenged by a coalition of community activists alarmed by the  firm's alleged mismanagement.  The struggle in the Cache Creek  area, Plant said, has been a "typical example of the lack of democ-  | racy. There has not been a proper  educative process ... it's been a  real snow job."  Pollution monitoring processes  will likely suffer when the UBC  lab, the province's industrial  watchdog, is sold as a business  later this year.  "I can't see any alternative than  that standards will go down," said  Cathy Walker, National Health  and Safety Director of CAFMAW  (Canadian Assoc, of Industrial,  Mechanical and Allied Workers).  "By definition, [these functions] should be non-profit," said  Walker. "How much is a private firm going to keep up with  new techniques or new equipment  when the government is stingy  with funds?"  The government plans to cede  direct monitoring of the private  lab to another private firm, the  non-profit B.C. Research outfit. In  effect, publicly-sponsored scrutiny  of the environment will become a  thing of the past.  I      Walker noted that this "bizarre"  & approach to environmental stew-  | ardship was not inconsistent with  £ other Socred approaches.  |      "In the area of [workers'] health  "■ and   safety,   the   Socred   thrust  is  that  users  would  pay,"   said  Walker. According to this political  'philosophy',   users—employers—  would be forced to pay for the  health and safety inspections required by law. The inspections  themselves  would  be  conducted  by for-profit businesses and  direct government regulation would  be eliminated. It remains to be  seen whether or not the g( 'eminent incorporates a user-p'y dimension into the upcoming private  lab-  The Working Class caucus was  angered by the absence of a workshop for middle class people .  So, with these lessons and ideas,  Building Bridges '88 closed for another year with foundations to put  toward the next conference in '89.  Judith Plant of Lilloet believes  the best approach to waste disposal is for manufacturers to deal  with it at point of origin. "Garbage  should be decentralized," said  Plant. The Socreds, it would  seem, would rather decentralize—  and deregulate—our precious public services.  KINESIS Across Canada  xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxn>^xxxxxxxxxxxxxxxxx^  WHAT' S NEWS?  by Pat Feindel  Poverty report  brings old,  bad news  Canada's not-so "nouveaux  pauvres" are single mothers and  their children. The latest report  form the National Council on Welfare indicates that for the last  decade this group has been the  most severely hit by poverty. Fifty-  six percent of single mother families are poor. That means six out  of every ten children being raised  by a mother alone are being raised  in poverty.  The report shows about one  million children in Canada five  in poverty. Of those, 400,600 are  parented by a mother alone, and  44,000 are being raised by a father  alone.  The report also says that although the overall rate of poverty  has declined in the last few years,  the actual income gap between  rich and poor has not narrowed—  welfare programs have merely prevented the gap from growing bigger.  Backward  step on  human rights  The University of Saskatchewan's sexual harassment policy  has proven ineffective in preventing live campus entertainment  that offends gays and lesbians.  A recent "comedy" performance  that made insulting sexual remarks about "faggots" was the  subject of a complaint to the sexual harassment officer.  The comedy group was hired  by the university's Place Riel Society to perform in the campus  pub. Student Shawn Mooney "decided that this was too outrageous  to let go unnoticed" and filed the  complaint. Another student called  the act "not only homophobic, but  sexist and disgusting."  The chairman of the Faculty Association took the complaint in  February to the Executive Director of Place Riel, Bill Smith, and  to the University's president. They  were unwilling to add "homophobia" to the criteria for rejecting a  five act.  Up until then, Place Reil had  a policy that fisted racism, sexism and remarks of an inflammatory nature as cause for rejecting  a performance. However, as a result of the complaint, Smith said,  "we have amended our policy ...  to prevent any recurrence of this  sort of problem". The sexism and  racism clauses have now been removed from the screening policy.  Place Riel claims that their policy is automatically covered by the  Canadian Charter of Rights and  Freedoms and the Saskatchewan  Human Rights Code, and that no  further protection is required.  The Saskatchewan Human  Rights Code does not, however,  provide protection for sexual orientation. Meanwhile, the university's Students' Union programming board has amended its  screening policy to include homophobia as well as racism and sex-  Cash for  babies in  Quebec  In an attempt to raise the declining birth rate of Quebecers,  provincial Finance Minister Gerard Levesque has announced incentives to encourage Quebec  women to have more babies. In a  budget tabled recently, the Liberal  government promised $500 to each  family for a first and second baby,  and$3000 for the third and subsequent children.  The measures will include tax  breaks for families, creation of  60,000 new spaces in day care and  interest-free loans to buy a first  home.  The budget did not allocate  funds for increased day-care subsidies, prompting some observers  to criticize the "cash-for-babies"  pitch as no substitute for long-  term improvement in support programs for mothers.  Child  apprehension  under review  A Supreme Court judge in Newfoundland has ruled that parents  are entitled to a judicial hearing  before the state can gain legal custody of their child.  The case involved the newborn  child of a Jehovah's Witness couple. The child needed a life-saving  operation, and the parents agreed  only if a blood transfusion was not  performed. The Child Welfare Department then obtained custody  of the child in hospital, and doctors performed the operation with  a transfusion.  The parents learned they had  lost custody three weeks after the  operation when they received notice of a court hearing. They had  not been informed of the reasons  for their child's detention in hospital.  The judge ruled that "Apprehension is similar to arrest.  Surgery without consent is battery." The Charter gives everyone  the right to know the reasons for  their detention and to be released  if the detention is illegal.  The judge found that the child's  rights under the Charter had been  violated, and the parents should  have been told why the child was  detained. The ruling also stated  the parents should have the right  to obtain counsel and go through  a judicial hearing to determine if  the detention was legal.  The lawyer for the parents said  the judgment could affect several  provinces, including B.C., where  child apprehension laws either do  not require a judicial hearing or do  not require notifying parents before the state can gain custody.  Fed up  with unpaid  overtime  Domestic workers in Ontario  are fed up with overtime work for  no pay. Until October 1987, the  Employment Standards Act completely excluded domestic workers  from overtime protection.  When the Toronto Organization  for Domestic Workers' Rights, Intercede, launched a Charter challenge case last year, the Ontario  government amended the law. But  the new legislation extends only  limited protection—granting overtime after 44 hours a week and allowing employers to give time off  instead of pay for overtime work.  Intercede is going ahead with  the Charter case. Coordinator Judith Ramirez said, "The new  overtime regulations have changed  nothing. Most live-in domestics  are getting neither the time nor  the money."  With the support of the Ontario Federation of Labour, Intercede has urged the province to revise the new legislation and end  discrimination against Ontario's  65,000 domestic workers.  Net closes on  child support  dodgers  Men who default on child support and maintenance payments  will soon see the money docked  from federal government cheques.  Under a law that recently came  into force, federal payments such  as tax refunds or unemployment  insurance can be garnisheed to  meet maintenance or child support  payments.  The law was passed over two  years ago, but Ottawa only recently finished working out computer programs and procedures  for enforcement. Other cheques affected will include old age pensions  and job retraining allowances.  An estimated 50 to 80 percent  of spouses ordered to pay support  are in default at any one time. The  government began tracking the addresses of defaulters last November.  Day care:  a fed/prov  football  In another attempt to promote  his new federal day care program,  Minister of Health Jake Epp informed the Senate the program  will improve on the Canada Assistance Plan (CAP) currently in  place to subsidize day care for  lower-income families.  Epp blamed the provinces for  not using CAP funds that were  available to create new day care  spaces. The new program will  provide "direct money to create  spaces that would not have been  created before."  Critics say the new plan will not  create as many day care spaces as  the CAP could if provinces took  full advantage of it, since the new  plan imposes a spending limit of $1  billion per year after seven years.  Under the CAP, there is no limit  to spending. Both programs, however, share the disadvantage of being at the mercy of provincial governments who refuse to bear their  portion of expenses.  According to estimates, about  one million day care spaces are  needed for children under 13  whose parents work. The new federal program would create about  200,000 spaces.  The plan allocates $3 billion  over seven years for capital and operating grants to profit and nonprofit day care centres, as well  as subsidies to low-income families, on a federal/provincial cost-  sharing basis.  B.C.'s Deputy Minister of Social  Services has already stated that  B.C. will opt for capital grants and  subsidies to low-income families,  but not the operating grant program. "We think individuals need  to be targeted, as opposed to supporting the centres themselves."  Senate fails  to fix  refugee bills  A Senate committee proposed  modest changes to the government's controversial Bill C-55 to  control   the   entry   of  refugees.  The legal and constitutional affairs committee recommended 12  changes that would give refugee  claimants more protection. But  the committee accepted the fundamental principle of turning away  refugee claimants from "safe"  third countries.  The   recommended   changes  would give more time for claimants  to find legal counsel, and allow  more chance to appeal  rejected  claims.  The Canadian Council of  Churches criticized the amendments for not going far enough and  announced plans to launch a Charter challenge of the bill and its  companion bill, C-84.  Critics fear refugees in genuinely life-threatening situations  will be turned away at the border due to the rigourous procedural standards of the bill.  Meanwhile Immigration officials selecting refugees in foreign consulates have been criticized for passing over legitimate  claimants in favour of claimants  with money, education and "a  reasonable chance of settling in  Canada."  In particular, well-off, educated  Nicaraguan claimants with minimal fear of persecution are gaining admission as refugees while  many Salvadoran and Guatemalan  claimants are being rejected.  Top marks  for sexism  on campus  In some universities the percentage of women teaching full-  time was higher in 1931 and 1953  than it is today. Co-authors Patricia Thompson and Anne Innis  Dagg blast Canadian universities  for their persistent sexism in a  new book called MisEducation,  Women and Canadian Universities.  The authors expose an "incredible anti-woman ambience" that  undermines and degrades women  scholars. It is characterized by sexual harassment, sexist campus rituals, sexual assault, and the use  of women in sexist ways to make  points in the classroom.  Thompson and Dagg also give a  detailed account of sexist practices  in universities across Canada, citing under-representation of women  as professors and top administrators, wage discrepancies between  male and female academics, omissions of women's writing and research in teaching material, and  lack of grant money for feminist research.  Co-author Dagg, a much-published biologist, was chosen as one  of Canada's top living female scientists in 1975. She still does not  hold tenure at the University of  Waterloo. "I hope my lack of  tenure will not cost me my job  when this book is published," she  writes in the Introduction.  6 KINESIS Across Canada.  Abortion, lesbians taboo  Sec State promotes insecurity in groups  by Noreen Shanahan  The Secretary of State, a federal government department responsible for funding women's  groups, discriminates against lesbians and restricts women's choice  on abortion, said Western Status  of Women organizations at a recent Edmonton conference.  Status of Women organizations  receive federal core funding in order to carry out long-term advocacy, outreach and research  projects. British Columbia has two  groups, in Victoria and Vancouver.  According to conference participants, Secretary of State's position  that women's groups working on  abortion or sexual orientation issues be denied funding contradicts  women's equality—a stated goal of  the government program.  "The issues of choice on abortion and sexual orientation are important women's issues which our  groups believe we should be working on," the women's groups said  in a letter to the Secretary of State  in Ottawa, drafted at the conference.  "As women who are constantly  working on improving the status of  women, it is part of our mandate  to identify and work on all issues  that we believe affect women's  equality."  Even though the Supreme Court  struck down the abortion law earlier this year, the Secretary of  State has not lifted the abortion  restriction. In fact, shortly after  the abortion decision Secretary of  State "reminded" the Vancouver  Status of Women that program  money must not be used for any  activity which takes a position on  abortion.  "I again ask each organization  to ensure that it understands and  adheres to this policy," the letter  read. "I would also ask each organization to ensure that if any activities are undertaken, your organization is certain it can clearly  and unequivocally demonstrate  (emphasis theirs) that resources  other than Secretary of State funding are used."  "It's important that we say  these tax dollars belong to us, and  it's not a gift that we get this funding," said one conference delegate.  (Anonymity was requested from  speakers at the conference in order to protect their organizations  from potential negative attacks by  their funders.)  "The only reason they give us  money is to shut us up ... it's  important that we speak with our  own voices and not just accept  their restrictions ... it's up to our  organizations to define the status  of women."  Regarding the lesbian restriction, there was outrage that  women's groups are told by Secretary of State organizations to deprive lesbians of the opportunity  to have their concerns addressed.  Status of Women organizations  are also finding a vast discrepancy in the amount of funding provided by Secretary of State to different organizations; explanations  for such inconsistencies, they discovered, are hard to get. (Funding  applications must be made annually, and semi-annual project reports must be filed with the department.)  Suggested reasons for the funding discrepancy ranged from bias  on the part of regional Secretary of State field officers, to possible pressure from the provincial government—particularly in a  province such as British Columbia,  where the provincial government  clearly opposes choice on abortion.  Because women's organizations  Recriminalizing abortion  Politicians take cowardly path  by Noreen Shanahan  At one end of town several  hundred women representing several thousand women stood and  shouted "No free vote!" while  across town a few hundred suited  men 'examined their consciences'  and ignored the shouts.  The abortion debate now lives  in Ottawa, and the Government  intends to silence it with a free  vote in the House of Commons, following with an Abortion Act.  Canadian women must shout  louder. Like the National Action Committee on the Status of  Women delegates at last month's  convention, we must continue to  oppose all efforts by government to  loosen our grip on our own bodies.  "H there's an abortion act it'll  be a disaster and will set the  whole women's movement back,"  said Margaret Birrell, a longstanding activist in the pro-choice movement. "First we fight for our rights  and then we have to cling onto  them," she said, referring to January's Supreme Court decision on  abortion. "That's the political process."  The Tory government is attempting to use an almost unprecedented procedure to resolve  its internal dissent on the issue  of abortion, by allowing a resolution and two contradictory amendments to be discussed at the same  time.  The government also proposes  to forbid any further amendment  of the resolution. Debate would be  limited to 20 minutes a speaker,  with MPs allowed to speak only  once.  The principle resolution calls  for abortion to be criminal except  when carried out by a doctor in  the "early stages" of pregnancy,  provided the doctor believed "con  tinuation of the pregnancy of a  woman would, or would be likely  to, threaten her physical or mental  well-being" and that the woman,  in consultation with a doctor, decided to end the pregnancy.  At "a subsequent state," two  medical opinions would be required.  Two amendments follow: The  first is described as "giving preeminence to the protection of the  fetus."  It would prohibit abortion except when two independent doctors agree that continuing a pregnancy would be likely to "endanger the life of the pregnant woman  or seriously and substantially endanger her health" and there is  no other alternative for alleviating  the health risk.  Under this amendment, stress,  anxiety, social and economic conditions are specifically excluded as  grounds for abortion.  A second amendment, which  would permit abortion by a qualified medical practitioner on the  basis of a decision by a woman and  her doctor, is described as "giving  pre-eminence to a woman's freedom to choose."  "This vote is a compete cop-out  by the Tories," said Birrell. "Instead of debating the issue, they  are throwing crumbs to both sides  and accommodating the extreme  right in their party."  Many also feel that with a  federal election looming, the urgency to legislate on abortion is  greater—no politician wants the  abortion gauntlet threatening him  or her on the campaign trail.  "But even if it (an abortion act)  goes through, women have to make  it an election issue and ask the parties whether they're going to repeal it," said Birrell.  The Supreme Court decision  found that forcing a woman to  carry a fetus to term against her  will is an infringement of "security of the person." It also referred  to "the right of society to protect  the unborn" and now, four months  later, fetal protection has moved  to centre stage.  YfeuVe  BttW  ftVMD fcWILTY  TiHC*D TO Uf £ MrRI*OW- /  r1*WT ttt UtiHATPy MAK*.l(*$   ^  OK OtAW tt COAT N*N6EK.  If the government legalizes only  'early' abortions, which many feel  will be the result of a Commons vote, then fetal rights will  be strengthened at the expense of  women's rights. Such a precedent,  Birrell feels, would be disastrous.  Imposing a time restriction on  abortions also limits accessibility,  effectively ignoring the Supreme  Court's ruling that abortion delays violate the "principles of fundamental justice" embedded in the  Charter.  Norma Scarborough, president  of the Canadian Abortion Rights  Action League, has made it plain  that recriminalizing abortion is  neither necessary nor inevitable.  "There is no legislation governing other medical procedures; the  decision for specific medical care  is based on what is known to be  good medical practice. We encourage people to take responsibility  for their own health. Taking such  initiative should not result in criminal charges."  H MPs vote independently, the  future looks bleak for Canadian  women—the clock will be turned  back as though the Supreme Court  never ruled.  It should be a disciplined, party  vote rather than a vote of conscience, says Birrell, with the NDP  voting as a caucus.  "H Broadbent can discipline  (the NDP) on Meech Lake, then  he also can on the abortion law.  J| At last month's Ottawa confer-  §• ence, over 200 members of the  ti NDP Women's Right's Committee  53 unanimously voted against negoti-  .8 ating an abortion law. This gives  c Broadbent ammunition to say this  £ is a sizable voice in the party."  must reapply annually for operational funding, and must often  wait months before their application is approved and the cheque arrives, they feel tremendous insecurity about whether or not they can  even remain open for another year.  Secretary of State funded women's publications are particularly  prone to such funding insecurity.  H the money doesn't come in, the  paper doesn't get out—and there  are always deadlines to be met.  Alberta women's The Newsmagazine was forced to stop publishing in May due entirely to  loss of funding which happened in  April.  "We had had several conversations with Sec State and they  said there didn't seem to be much  of a problem. We thought—fine,  it's just a matter of time and patience," said The Newsmagazine  editor Andrea Waywanko.  "On April 5 we were told we  didn't get funding ... I asked  what was the explanation; to date  they've not given us an explanation, they say they don't have  one."  There wasn't time to warn readers of the magazine's last issue,  she said, nor was there time for an  effective lobbying campaign to be  waged. "H we were told before, we  could have done something about  it."  The Newsmagazine had been  receiving $60,000 a year, employing two full time staff and covering publication costs.  "Sec State looks at these things  as a business," said Waywanko,  "and yet they don't treat us professionally. You need to have a certain amount of start-up capital in  order to build a strong subscription base and it has to be consistent so our readership isn't constantly wondering how long we'll  be publishing."  According to Waywanko, the  Secretary of State funds women's  groups and publications arbitrarily, and without sufficient consultation from the women doing the  work.  "They come to us and say 'how  do you think we should divide  this money up?' ... they want  women's groups to fight among  ourselves for this money, but we're  not willing to do this."  KINESIS International  .xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx  Ni^xxxxxxxxxx^^^  N^^x^Jxxxxx^xxx^^^  At the centre of the storm in Panama  by Kinesis Staff Writer  Panamanian women have a history of  tenacity and strength. They have survived  several revolutions and are now attempting  to directly influence the present political crisis in Panama.  Panama has been under military rule  since 1968, when General Omar Torrijos  staged a military coup and ousted newly  elected president Arnulfo Arias. The controversial Torrijos remained in power until his  death in 1981. It was Torrijos who signed  the Panama Canal treaty with U.S. president Carter. The U.S. and Panama are now  confronting the terms of the treaty which  state that the ownership and operation of  the canal would be given to the Panama  government on December 31, 1999.  General Manuel Noriega, who currently  maintains military control over Panama,  came into power after Torrijos' death. The  strength of the military grew under Noriega,  who passed legislation that essentially gave  the military complete control of all civic  government operations.  It was Noriega's second in command,  Colonel Roberto Diaz Herrera, who became  the catalyst for the crisis that Panama now  faces. Forced out of office by Noriega, Herrera publicly accused the general of drug  trafficking, money laundering and rigging  thel984 presidential elections. The accusations brought the people of Panama into the  streets demanding Noriega's resignation.  A non-partisan opposition movement began: the National Civic Crusade (NCC).  The movement includes civic, labour, business and professional groups who maintain  one common goal—the ousting of General  Noriega.  The summer of 1987 saw the beginning  of violent demonstrations. Noriega acted  quickly by declaring a state of emergency  and closed down the leading opposition  newspaper, La Prensa, and opposition ra-  •femiotisf \oer\T\  *\t*[\0 iasac.3  M^y aLf •  dio stations. Five leaders of NCC were arrested and forced into exile.  Senator Mayin Correa was one of the first  government officials to publicly denounce  Noriega Initially her senatorial immunity  from prosecution allowed her to stay in the  country. However, early in 1988 she was  forced to flee Panama when a warrant for  her arrest was issued.  The Union Nacional Independente de Action Democratica (UNIDAD) is the prominent women's group within the NCC.  Women are key figures in organizing street  actions and marches, despite the danger and  fear that inherently accompany any protest  of military domination.  Older women pair with younger women  to scout homes and stores that might be  used for safe refuge when violence breaks  out. It is the women who are the main links  in the underground chain of communications that is so vital to the opposition movement.  Without the network of women, opposition would not be possible. Whenever the  newspapers or radio stations are shut down  by the military, women set off a simple  but extensive system of relaying informa-  tion and messages about demonstrations or  actions to be staged.  Women in Panama see themselves as  the moral sentries of their society and  their homes. Many women working within  UNIDAD have never had any political alliance but take action now as they fear for  the future of their children in what they see  as a morally dangerous climate.  They point to the economic disaster that  Panama faces, the high level of unemployment and the rise in violence and crime.  Many women also fear the increase in drug  and alcohol abuse among young Panamanians.  The NCC has recently joined forces with  a number of other opposition groups, forming the Consul Permanente Civilista. Their  concern is to balance non-partisan policy  with practical preparation for a future government when their goal to oust General  Noriega is achieved.  At the same time, women working within  the Partido Revolucionario Democratico  (PRD), the government political party of  Panama, have a different view of the problems and resolutions. Olivia Pomares, a  city council member, is reticent about de-  The Panama Canal, but not for Panama  • Of the over 60 indigenous peoples of Panama, only three have survived colonization: the  Cunas, the Chocoes and the Guaymies. The present-day population is a mix of Black,  aboriginal and Spanish people.  • Colonized first by Spain, then by Colombia, Panama came under American influence  when N.Y. businessmen won a concession from Colombia to build a transnational railway in 1856.  • In 1903, the U.S. petitioned Colombia for the right to build a canal across Panama;  when Colombia objected, the U.S. gave support to the growing Panamanian independence movement.  • Two weeks after Panama won its independence from Colombia, the first Canal treaty was  signed, permitting the U.S. to intervene in the affairs of the new nation. Since then, the  U.S. has strongly influenced—some would say controlled—who runs Panama and how.  Source: Central American Bulletin  nouncing Noriega, saying instead that past  changes in th political and social system in  Panama have made it possible for her to obtain a position in government. It affords her  influence in society that she might not otherwise have. She has sharply criticized the  U.S., insisting that it has been responsible  for much of the present turmoil in Panama.  Pomares admitted, however, that under  Noriega women have had a small voice in  party policy decisions and there has been  no further advancement of women within  the party. Still, women in the PRD believe  that Panama can be rebuilt within the party  and fear that without Noriega the party will  crumble.  Regardless of the form the government  will take, women in Panama are in the centre of the storm. Queruba Carles, a member UNIDAD, states; "We've been there  with the men and maybe even ahead of  the men. We have the moral right to criticize (any present or future government)—  we have been there and will continue to be  there."  Source: Off Our Backs  Male student launches attack  Women's Studies department vulnerable  by Kinesis Staff Writer  A gag order has been imposed on the  Women's Studies Department at the University of Washington in Seattle following  the removal of a male student from one of its  courses. Business major Peter Schaub was  banned from class for disruptive behaviour.  Schaub apparently asked questions that  challenged both course content and the  views of the two instructors. Difficulties between the student and the instructors began soon after the course started in January.  Instructor Dana Michele resigned from her  teaching position after the course ended.  Schaub has claimed that the course was  'anti-male' and contained socialist views,  political proselytizing and supported lesbianism. He has launched a campaign  against the Women's Studies Department  maintaining that he was treated unfairly.  Assistant Dean James Nason reinstated  Schaub with a passing grade while instructing the student not to attend any more  classes. Questioned about the reinstatement, Associate Dean Fred Campbell said  there may have been some validity to the  complaint or possible violation of "due pro-  Meanwhile, Schaub has taken his complaints outside the university to local talk  shows and newspapers. He claims a desire  to fully expose the issues of man-hating and  political propaganda in the classroom.  In April, Schaub also brought his complaints before a hearing of the State Senate Law and Justice Committee. The Committee considered legal questions of possible misuse of public funds for political purposes, harassment of students through intimidation and violations of equal rights legislation.  Asked about the possible outcome of the  hearing, Lydia Mori, staff attorney for the  chairperson of the Committee, commented:  "I don't think anything is going to come of  it. I can't believe it, it makes me sick." Mori  added that Schaub has received fame and financial gain from his actions.  At the hearings Senator Janice Niemi  questioned the propriety of such a legislative committee probing issues of academic  freedom and compared it to McCarthyism.  The university administration has reportedly admitted responsibility for mismanaging the disciplinary action and has also expressed clear support for the Women's Studies Department and their right to take a political position.  Student activists have formed a campus  coalition in support of the Women's Studies  program. Lesbian-feminist Annette Sackst-  eder, a coalition organizer, believes that the  Women's Studies Department is on the defensive and appears to be apologizing and  minimizing course content.  "There's no reason for any of us to be  defensive about lesbians or socialism. They  are real, integral parts of feminism," Sack-  steder said.  The coalition has drafted a statement  concerning academic freedom to be submitted at the Senate hearings. While the statement was endorsed by a number of prominent political groups and individuals, neither the Women's Studies Department noi  the university administration has given endorsement.  An order from the dean's office silencing all instructors on this issue continues to  anger campus activists, who point out that  such a limitation is outrageous considering  that Schaub has gone so public. The student  coalition denounces Schaub's actions as homophobic and misogynist.  Source: Gay Community News  KINESIS International  Of women walking against the war  Resettling El Salvador  by Kim Irving  The thundering beat of the army helicopters are first heard by the children, who  flee through the village screaming warnings. Women quickly gather children nearby  and slip into an available house. Flattened  against the dirt floor they soothe the crying  babies.  A whisper roll call can barely be heard  over the bullets tearing through the thin  wood walls—Juan? Maria? Are you safe?  Perhaps it's two, maybe three hours before  the patrol leaves. The raid is only meant  to intimidate the campesinos (peasants), although there may be a death or kidnapping.  This, described peasant activist Mireya'  Lucero, is one of the more difficult days in  her village.  "And on a good day?" I asked when we  met during her recent tour of the United  States.  "On a good day?" she repeats, amused by  the simplicity of the question. "On a good  day we rebuild. You know, putting a roof  back on, rebuilding a wall, restocking our  food—there's always so much rebuilding because of the destruction by the army."  Mireya Lucero, at 25 years old, is the first  peasant from the war zone in El Salvador to  tour the U.S. Her visit was sponsored by solidarity groups, such as the NEST Foundation, who fundraise and promote the resettlement movement in El Salvador. Lucero  has witnessed countless bombing attacks  and has repeatedly lost her home. She has  lost nine family members to the war, including her husband.  Born to peasants in the village of Po-  tonic in the province of Chalatenango—one  of the poorest provinces in El Salvador—  Lucero began her work through the Christian church. She couldn't remember exactly  what compelled her to become so active, ex-  ceptshe wanted to respond to the poverty  around her. From the church, her work naturally progressed to women's concerns, as  women represented the majority in the villages.  When the Salvadoran war intensified in  1979, the government response was to attack rural villages in hopes of exposing the  growing opposition movement. The government's aim is to "drain the sea" (the countryside) to "catch the fish" (the armed opposition). It is estimated that over one million Salvadorans lost their homes. Some  fled to neighbouring Honduras, some as far  as the U.S. and others moved to other  provinces. They are now referred to as 'the  displaced' and have only begun their long  trek home, to resettle the land that was once  theirs.  Living in the resettlement camp Arcatao,  Lucero has not seen her home for over ten  years. She explained how she began organizing women.  "In the beginning it was very hard1  to bring campesina women together, to  do woman-to-woman organizing. A lot of  women had the attitude, "H I pray maybe  nothing bad will happen to me." Because  of their conditioning, a lot of women were  afraid to leave their houses. I guess it was  also strange to them that me, this adolescent girl, was trying to organize them," said  Lucero.  "My idea wasn't to organize them to fight  for the specific needs of women. It wasn't  for a specific struggle for feminism—as you  would have in North America—it was to  solve the problems caused by war. The illiteracy, the poor working conditions for pregnant women, the lack of food. I'm talking  about survival."  Lucero went on to explain the difficulties of organizing in a war zone. No sooner  do you have a cooperative set up or some  food planted, than the army invades, de-  1  IIP  Mireya Lucero on her recent tour of the U.S.  stroying everything in sight. Due to the war,  villages are populated mainly with women  as men have either been drafted, killed or  kidnapped by the army. "It's funny," commented Lucero, in referring to how women  have taken the lead in the resettlement  movement. "I don't think a lot of women  understand the significance of women doing  this. Of women walking against the war."  Childcare in the War Zone  The repopulation of the Salvadoran countryside is now a major movement. In October 1987, a victory was achieved when  4,313 Salvadoran refugees left their temporary home in 'Mesa Grande' Honduras  where they had fled seven years earlier.  The refugees returned to four communities in El Salvador, a journey of three days  that included harassment from the Honduran army. Although the peasants now  must build homes and plant crops, they prefer this independence to the poverty and  starvation they faced in the camps. It is  hoped this will set an example not only to  the Salvadoran government but also to the  remaining refugees who want to return.  ( These new settlements are being formed  in a cooperative way in order to share the  immense responsibilities of establishing a  community. A large focus of Lucero's work  is organizing childcare services for women  so that they are free to work in the cooperative. Lucero warned that childcare in a war  zone cannot be organized as it is in North  America and laughed at the idea of a group  daycare centre.  "Such centres would only be disaster  traps should the army attack," Lucero said.  "Instead, children are circulated to other  homes on specific days, freeing women to  help rebuild."  Lucero mentioned she has witnessed an  increase of women obtaining abortions even  though it's against the law and the church.  "Why, when abortion is such a sin for  them?" asked Lucero. "Because they know  more children will interfere with their  work."  One aspect of war that is rarely mentioned is its effect on children. I asked  Lucero how her community was responding to this concern. "We have not been able  to solve this problem because the answer  would be to end the war," said Lucero. "As  best we can, we have the community meet  the needs of these children, especially the  thousands of orphans who exist because of  the war."  Lucero described the traumas children  face growing up with the images of war:  hearing bullets, seeing planes and helicopters, seeing deaths. And then, the physical trauma of losing an arm or a leg, which  is not uncommon for children.  "What's remarkable," continued Lucero,  "is many of the children handle it better  than the adults. They know how to protect  and defend themselves. They know what  kind of plane drops what kind of bomb.  They've learned not to cry when the army is  near or they will be murdered. They know  not to ask for food or water when we are  under attack."  Although the repopulation movement  sounds hopeful, the people are continually  harassed by the Salvadoran army and death  squads. "A year ago they would have come  in and just killed us," explained Lucero, describing the new form of psychological warfare. "But now they threaten us, to make us  desperate enough to leave voluntarily. They  destroy our crops, our food storage, they  block the roads to our communities. They  take members of the communities, interrogate and torture them. Occasionally they'll  take a community leader, assassinate him  and leave the body on display in hopes of  discouraging others."  As in any war, women and children become the unnecessary victims. Lucero said  rape was a common threat used by the military to intimidate the women. While she  knew of no incidents of rape within her village, she was aware it occurred in other  provinces.  Nevertheless, women have aggressively  confronted the military. When the army  comes into a village, it's not uncommon for  women to group together and demand they  leave. "Women yell at the soldiers: 'You  don't have a right to be here. We have that  right. We have the right to reconstruct our  communities, so you better not come here  any more!' " said Lucero. "This kind of  courage and strength has been developed  because of the years of suffering."  A Peace Plan, but No Peace  The Arias peace plan for Central America has received international coverage  mainly focused on the situation in Nicaragua. Although Salvadoran president Duarte  signed the peace agreement, it brought  little hope to the people. "The news of  the peace plan has reached us," responded  Lucero, "but not peace." Since the "signing,  army attacks have occurred, kidnappings  and deaths. All indications that the Duarte  government does not take it seriously. "The  government expects to wipe the slate clean  and begin again," said Lucero, referring to  the recent amnesty law which has freed over  400 political prisoners, but also failed to  pursue accusations against those responsible for over 70,000 deaths.  "You cannot wipe away the memories of  people. I cannot forget my family members who have died, my sister who is disappeared. No mother is going to forget a child  who has been killed, tortured or beheaded,"  said Lucero. She felt that the peace plan  could only succeed if the U.S. government  stopped interfering with El Salvador and if  the Salvadoran government was willing to  meet the social needs of the people.  "After eight years of war, we are truly  close to the path of a new change," she continued. "What does it mean to confront militarism, war policies, those men in front of  us with rifles? How do the women and children respond? What does it mean when the  FMLN (The Farabando Marti Front for National Liberation) comes into San Salvador,  where 50,000 people have waited three days,  to hear the words of our people?  "Do you think this is a right the government has given the people? That right to  go out in the street, that right to make ourselves known in the workplace, that right to  organize women? No! It's not given by the  government but it is a right won by the people," said Lucero.  As I gathered my notes to leave I asked  Lucero about her future goals. She turned,  looking at me incredulously, perhaps wondering if I had heard anything she had just  said.  "What is the future to anyone?" she  threw back. "I don't have any wish but to  get this war over with. The second step will  be to reconstruct. What the future is, is  work."  As we said goodbye, shaking hands,  Lucero relaxed. Aware of my embarrassment over the last question, she smiled and  said, "I wouldn't mind being a teacher. But,  at this time that is just a dream."  This interview was translated by Lisa  .Robinson.  KINESIS INTERNATIONAL  Women as the third dimension  On May 8, Winning Women, a cross-  party coalition of women's organizations,  sponsored a talk by Kirsten Jonsdottir of  the Iceland Women's Alliance Movement  (IWAM). The IWAM has caught the world's  eye by catapulting women into parliament  where, today, they are ranked the third  largest party in Iceland.  Iceland is a country |ths the size of  England with a population of 250,000, located southeast of Greenland. The capital  is Reykjavik—if you know the 'Believe it or  Nots' of the women's movement, you know  this name! Iceland has the oldest parliamen-  Icelandic feminism  by Ellen Woodsworth  Jonsdottir. "This double work load ... has  caused a lot of dissatisfaction and frustration among women. The increased need for  social services, especially responsible educational daycare, has been treated for too  long as each woman's personal problem instead of being looked upon as a qualitative  social need brought about by changed social circumstances. Due to this, women have  also suffered from easily awakened feelings  of guilt, feeling torn between the conflicting  demands of work, career and family."  The Redstockings  This was the background which created the  .consciousness of the 60's and the birth of  an Icelandic women's movement called the  tary system in the world, dating from 930;  women gained the vote in 1915. The country's population enjoys less than one percent unemployment, total literacy and the  longest life expectancy rate in the world.  Kirsten Jonsdottir, a single mother of two  and professor of computer science, started  her speech by paying tribute to her ancestors, the early suffragists. Their inspiration had been their viking foremothers  whose sagas of knowledge and strength were  passed down through the centuries long before a formal system of government (excluding them), had been established. She  stressed the importance of understanding  the continuity between previous generations  of women and our own.  In 1908, Icelandic suffragists drew up a  list of women candidates for municipal elections. Under Iceland's system of proportional representation, voters chose from fists  of each party's candidates. Based on the  number of votes the party receives, the candidates who top the fist get elected: the  higher the percentage of votes, the larger  the number of seats. (In B.C., the opposition has been getting almost 50 percent of  the votes but few of the seats—this would  never happen in Iceland.)  In the 1908 election, the suffragists received 21.3 percent of the votes in Reykjavik. In 1922, they put forward a list for  the national parliament and the first woman  was elected. The suffragists had no policy  statements but felt they had something different to offer in the governing of society. Although not questioning the general authority systems of the day, they believed women  had different 'cultural' characteristics than  men, characteristics that were positive and  necessary.  Today, the position of women in Iceland,  as in Canada, is definitely second class—  politically, economically and socially. From  1960 to 1980, there was a great increase  in women's participation in the paid labour  force, but most jobs were in the lowest paid  positions. Women are still bringing home  salaries that are one third less than men,  with only five percent reaching salaries at  the national average. For most women, this  is not enough to live on alone; one eighth of  Icelandic children are raised by single moth-  i.  "Most women carry double work loads  because they also do the housework after a  long working day outside the home," said  Redstockings. They disagreed with the suffragists that women and men were inherently different; instead they wanted to free  women from their conditioning, enabling  them to work and live like men. By 1974,  the Redstockings had narrowed to a small  group of women who believed that sex and  class were inseparable. There were other  organizations of women and the ideas of  women's liberation had spread.  October 24, 1975 marked the beginning  of the United Nations decade for women.  Icelandic women's organizations decided to  call a "Women's Day Off" to demonstrate  the importance of women's work. It was  an overwhelming success": over 90 percent  of women stopped work both inside and  outside the home. Twenty-five thousand  people—mostly women—gathered in Reykjavik.  "You can imagine what incredible feelings of solidarity and strength swept  through the women who stood there, all  equally surprised at the numbers who  turned up," said Jonsdottir. Children were  left with their fathers who had to take them  to work. Daycare centres were without staff,  banks had no clerks, restaurants no waitresses, factories no workers. The only work  women did was prepare the news and make  sure the media covered what was really happening that day.  "Although good natured, it was unmistakably a show of force—a force that is inherent in the work of women, becoming visible only because that work is not done,"  said Jonsdottir. "This force can change even  work [itself], but has not yet been harnessed  by women for that purpose except to a very  small degree."  In 1981 a new course of action was  planned by a coalition of Icelandic women's  groups, marking the birth of the Women's  Alliance Movement. After five months of  long hard debates, the coalition concluded  that women were a separate cultural group  from men, with separate values. At a public meeting it was decided to establish a  women's fist of candidates for the municipal elections. Four women were elected.  In 1982 the Redstockings disbanded.  That year, a public meeting of 700 women  decided to run a list of women's candidates for the parliamentary (national) elections. Three of the eight constituencies in  the country, consisting of 75 percent of the  votes, decided to run candidates. They had  only six weeks to set up programs and to  organize the campaign. All the candidates  identified themselves as housewives as well  as any other professions they had. Three  women were elected to parliament after  gaining 5.5 percent of the votes. By April  of this year, the IWAM was pulling 30 percent of the national vote.  What's Best for Women and  Children?  The IWAM frames all their position on this  basic question: What is best for women and  children? They believe it is women's role to  care for others and reject the notion of "sexual equality." Like the early suffragists, the  IWAM holds that women differ from men  and that women's values should be regarded  as equal to men's and carry equal weight  in society. They question the present system of authority and want to change society fundamentally by decentralizing authority and transferring economic and administrative power to a wider body. They call  themselves a peace movement. They believe  they are neither the left nor the right but  that women are the third dimension.  One of the IWAM's first slogans was  "The Economy of the Housewife": she  doesn't spend more than she makes, and she  sees that all her children get properly fed,  properly clothed and properly educated.  They have detailed policy on specific sub-  This approach also helps women take care  of their family work. All meetings are open.  Most of the work is done by volunteers and  they have a membership of 1,000 in the  capital alone. Being poor, the IWAM raises  money by cake sales, flea markets and raffles.  Results  The Women's Alliance Movement now holds  the balance of power in the government and  has influenced traditional political parties  in policies and structure. They were invited  to join the cabinet but elected not to when  the government refused to raise wages to  cover the cost of living. They now realize  that they have a stronger position outside.  This movement is taken seriously in Iceland, but also by women throughout the  world. Their platform is not simply to get  women elected to power. It is clear from  Margaret Thatcher and Grace McCarthy  that a woman in power does not mean a  woman who is committed to looking after women and children. The IWAM has  clearly worked out issues and sets of principles based not on individual power but on  the social needs of the majority of women  and children. Most of the points in their  platform would be acceptable to most feminists.  A flaw in their philosophy, however, is  characterizing women's work as "culture".  This severely limits their economic analy-  jects such as wages, the environment, cultural affairs, childraising, education, housing, fishing, health care, the handicapped,  the aged, abuse of women and children, taxation and foreign policy. "We would like to  see women's work, which is often a continuation of work in the home, being evaluated on the job market," said Jonsdottir.  "Things are improving slightly: at the moment we can get job recognition for housework in relation to work which is considered  similar."  The IWAM is a grassroots movement  rather than a party, and they stress that  point constantly. According to Jonsdottir,  they have no leaders, and no hierarchy.  Members rotate positions every six to eight  months, decide all issues by consensus and  consultation (which takes a lot of time but  results in a very solid base of support), usually do things in twos, and are only allowed  to stay in the parliament six to eight years.  They do things this way to share skills and  power, and build confidence and knowledge.  sis of our work, confining it to the personal,  private sphere. Caring for people is work,  and must be economically valued. Furthermore, they say nothing about other pressing social issues such as sexual orientation.  In the meeting that night there was a  real hopefulness such a movement was indeed a possibility in B.C.. There are women  and children and many men desperate for a  better deal and eager for a political change.  These conditions exist alongside a room full  of women with considerable political expertise who are eager for political power.  But could such a movement succeed in  B.C.? We have a high unemployment rate,  and when a similar movement started in  Toronto (called "Ms. for M.P.") the economy was booming as is generally true when  the women's movement has been strong. We  have a large population, which is not homogeneous and is spread over a broad geographical area. And we have an extremely  right wing government. So it would be very  difficult.  KINESIS   Ju, ///////////////^^^^^  /////////////////////^^^^^  Commentary  Lesbians, gays and the United Church  Life-giving... or soul-destroying?  by Maureen Ashfield  s progressive  such notion.  It has been six years since I withdrew as  a candidate to become an ordained minister  in the United Church of Canada. The recent debate in the church—whether or not  to ordain lesbian and gay candidates who  are open and active in their sexuality—has  helped me understand that decision. As I  observe others dealing with the heterosexist  and homophobic reaction of the bulk of the  United Church membership, my belief that  the church community is life-giving and empowering has once again been confronted by  the possibility that it is a soul-destroying  place to be.  As a lesbian, the admission that I was  once a candidate for ordination in the  United Church often brings one of two responses: first, how could a lesbian, or a  feminist, possibly justify any involvement  in Christian institutions, and second, the  United Church must be fairly progressive  since it is dealing with the ordination of  gay men and lesbians. My reactions betray  my ambivalent feelings about the United  Church. To those with only disdain for the  church, I launch into a defence of its plodding steps toward justice. Those who be-  YOU COULD HAVE  A GOOD TIME  YOU COULD  VOLUNTEER  FOR  VANCOUVER  STATUS OF WOMEN  * LEARN ABOUT  WOMEN'S ISSUES  * DEVELOP NEW  SKILLS  * BE PART OF  VANCOUVER'S  OLDEST WOMEN'S  ORGANIZATION  $g        NEXT        £v3  X^RIENTATION^X  WiW JUNE 15 &WA*  wSB&CALL 255-551l35yy$  fieve that the United Church i  are quickly disabused of any i  It is this ambivalence which interests me.  In part it is the result of an inability to resolve my feelings about the church and my  place in (or out of) it. This comes from  my experience in the United Church itself.  There are right-wing fundamentalist Christians who claim membership in the church,  and who blatantly hate gays and lesbians  in 'their' church. There is every variety of  liberal who seems able to find endless ways  of avoiding making decisions, apparently in  order to avoid causing anyone pain. And  there are incredibly wonderful straight people who never falter in their support and  understanding of the issues.  Finally, there are lesbians and gay men  who are members, clergy and administrators within the institution. Some are openly  homosexual and have lost positions or have  been refused ordination and have felt isolated in their congregations. Others have  been accepted: their partners have been acknowledged, they have been ordained by  church committees which knew of their lesbian or gay identity. Not all of us have had  an easy time and not all of us have had  it that hard. Some of us have experienced  both the good and the bad, the acceptance  and the hatred, at different moments in our  lives in the church. Hence the ambivalence  toward this community and the institution  of the church.  My analysis of what is happening in the  United Church is based on the niche I have  found just outside the boundaries of the  church: still involved to some extent, but  nevertheless more of an observer than a full  participant. Many gay and lesbian United  Church members, and even some of our  straight supporters, talk about the struggle to stay in the church and the struggle to  leave; the desire to pull back for a while, and  the desire to continue on. While strident  fundamentalists declare they will leave the  church if they don't get their way (blackmail  by any other name still stinks), the struggle  seems to happen at a much deeper level for  those who love their church and hate what  is happening in it.  Potential Spiritual Life,  Possible Spiritual Death  The strength and goodness of any community can be judged on its ability to empower  its members. This is an oft repeated claim of  Christian communities—those who become  part of the Christian community can expect  to come alive, to become children of God, to  know the truth which makes them free—so  the rhetoric goes. Many people (myself on  certain days) believe the claim. Most Christians try to act on it. They believe their  faith and fife in the church can empower  them, and sometimes they even experience  it. But one person's truth is another person's lie, and in the United Church there  is a wide variety of opinions as to what is  truth and what is fie. The result is a situation in which belief which empowers 'them'  has the potential to destroy 'us.' And the  struggle against their lies does not always  result in our own better understanding of  the truth. Hence the ambivalence, the uncertainty about where one fits in, the realization of potential spiritual fife and possible spiritual death.  Hindsight reveals the significance of some  reasons why I gave up the struggle to be ordained and eventually limited my involvement in the church. To begin, there was the  fear of becoming bitter and sarcastic. Bitterness and sarcasm are warranted on some  occasions: the problem is being consumed  by them. I saw this happening in other lesbians and gay men and, in self defence, I left  when I saw it in myself. I didn't like being a  nasty cynic-it is one of the soul-destroying  outcomes of this process in the church, and  it seems to be happening to more and more  people in this go-around on the issue of ordination of homosexuals.  I was also afraid of becoming a victim.  Let me explain that. As someone known to  be a lesbian, there was a good chance the  committee overseeing my progress would  have refused to ordain me. To that extent  I am a victim of homophobia However, being the victim of such bigotry does not automatically mean I redefine my self-image  only in terms of victim. To do so would be  disempowering. To begin to blame everything that happens to me on the fact that  I am a known lesbian is to live a lie. It denies my strengths and my choices as far as  the church is concerned. It denies the reality that some people (including me) may not  be suited to be clergy, regardless of whether  they are lesbian, gay or straight.  The process of the United Church is perfect for the production of this type of victim.  People say they want to talk to gays and  lesbians, to get to know them. So gays and  lesbians 'come out' and find that not everyone wanted to talk to them or know them.  Some of these people exercise great institutional power, sometimes enough to affect  careers. For the accomplished victim, all responses, all little incidents once considered  insignificant, are now interpreted as entirely  the result of homophobia. In this struggle to make lesbians and gay men full and  accepted members of the United Church,  there is a fine fine between demanding justice from a position of empowerment and  falling into the trap of the whining victim.  Lies and Half-Truths  It seems that the struggle within the church  too often leads us to speak half truths. For  example, how often have you heard it argued that the church should accept gays and  lesbians because that is the way God created us: it's genetic, it's part of our identity, our very God-given nature, and so on.  That's a fie. Sexuality, our choice to love  other women, is so much more complicated  than that. Yet to counter the simple arguments of the opposition (i.e., the nuts and  bolts theory of the perfect fit between men  and women), we are too often reduced to  simplification—and ultimately to the fie.  Another fie: that all lesbians and gays  are perfect, that we are all well-spoken,  we are grade A students, we are active in  our congregations, we are the most compassionate of ministers, we believe in the fam  ily, we are wonderful. To live that lie, we  send only our most accomplished speakers  to argue for us, and certainly never anyone  who might say the wrong thing. We over-  achieve seeking to prove ourselves. We carefully word any written material. We always  present a united front. We avoid and/or  gloss over controversial issues like promiscuity and non-monogamy. We give them nothing to get us on.  We cringe when they jump on an imperfection or find a misplaced word. We die  a thousand deaths when the wall of unity  cracks in a public setting. Because then  they can reject us on our miscue and our  supposed inadequacies, rather than for the  real reason—our homosexuality. To be imperfect is to provide ammunition to the enemy. What a fie—and what potential to destroy the spirit of gay and lesbian members  of the church.  That is one side of the ambivalence, and  it is why some people leave the church, or  take up positions on the fringes.  Whatever our place in the church, we  are asked to be 'christian'—patient, understanding, longsuffering and so on— while  the homophobes deal with their pain. This  demand borders on obscene. The irony (I  almost hate to say it, it sounds so corny)  is that spiritual growth and increased personal strength can also occur in exactly this  kind of situation. That is the other side of  the ambivalence for gay and lesbian church  members who are appalled by the way their  church is behaving. The desire to stay rests  on the possibility that it could be different;  the tiniest hints of change are noted and the  conviction remains that the church community may not destroy them. They may 'come  alive' and 'know the truth.' This may be the  place where the captives are set free, as the  saying goes.  Throughout this struggle, the media  rarely reports on people's attempts to determine whether the church is really worth  the trouble: the ambivalence of feeling unable to stay but unwilling to leave. You will  hear from the strident naysayers, and many  will be quick to defend the United Church's  stands on human rights. You might even  read about new interpretations of the Bible.  But think also about those who may yet  find their souls destroyed in the struggle—  or their lives empowered. Their hopes and  fears should be the focus of our observations  of the United Church community as it continues its deliberations.  KINESIS Dionne Brand  "Whatpeople can't use  they will throw away"  by Sadie Kuehn  Dionne Brand is a poet, as well as an author of fiction and non-fiction. She is also a  member of the Black Women's Collective in  Toronto, a group of Black women who are  feminists and socialists.  Her most recent book of non-fiction,  Rivers have Sources, Trees have Roots,  is about racism in Canada and includes  interviews with Native people, Black people, South Asian people and Chinese people  around Toronto. This fall, two new books  are due: Sans Souci and Other Stories  (short stories) and No Language is Neutral (poetry).  Brand was born in Trinidad; except for  a year in Grenada during the revolution,  she has lived in Canada since she was 17.  Sadie Kuehn interviewed Brand while she  was in Vancouver for the annual meeting  of the League of Canadian Poets in mid-  May. Brand participated in a "Women and  Language" panel sponsored by the League's  Feminist Caucus, which became an official  part of the organization in 1983. At this  year's event, of the 77 poets registered, 51  were women, with about a quarter being  women of colour.  Sadie Kuehn is a former elected trustee  on the Vancouver School Board and is on  the editorial collective of New Directions.  Sadie: On the panel you made connections between race, class and gender  through a focus on your grandmother  and her silence and her strength. Could  you tell us what you said?  Dionne: The reference point for all of  my work is how I—and people like me—live  in the world. By that I mean Black people  and I mean women, and particularly Black  women.  A starting point in analysis is how we  happen to be in the spot we are in anywhere  in the world, including in the Third World. I  have spent my life looking at how our social  conditions are structured—and how to fight  against those conditions because they have  historically been ones of oppression and exploitation.  What you use to become focused on that  is what you know about your history. Sometimes if you are Black you have to go and  dig up that history because it is not in the  interest of the dominant culture to do that  for you. H you want to know about Black  culture, you've got to get your ass going and  dig it out.  For me, part of the terrain is digging up  things like my grandmother's life and my  grandfather's life. I come from Trinidad,  and I was born on an estate that was the  plantation. Growing up, that is not apparent to you. Then suddenly one day it occurs  to you that this is a hierarchy of some kind  and that oppression is somehow structured  into it, structured so much into it that you  do not question it for a while. Then something twigs, and it becomes open and you  see it.  In the midst of it, too, you see the beauty  of how your people have been able to survive  it. That is a really grand beauty. You also  have to be able to look at that resistance as  beauty. If you think, could I have lived when  Billy Holiday lived, or Bessie Smith lived,  or Ma Rainey? What incredible strength it  must have taken.  You, as a woman in 1988, are weak before  this incredible beauty. I am lucky enough  to have seen those things because my closest reference point is my grandmother and  her life. It wasn't because her life wasn't  difficult—it was difficult. But it is how she  managed to craft something out of that—  that is the beautiful part.  She pulls out some issues—like independence from men—both financial and otherwise. She said to us, "don't grow up and  wash a man's pants, not even out of kindness, don't even make that kind of slip."  As sweet as my grandfather was, what  made my grandmother say that was that  unspoken kind of oppression, that unspoken  station that women have to inhabit that is  incredibly oppressive.  She grew me up. I grew up with her. She  was like my mother and I remember that  fulsomeness of her.  She would tell stories at night because  there was not television or that stuff—it was  luck because you can have human voice and  human contact.  She would tell these stories about mythic  characters, and I guess they came out of  West African mythology. Our foreparents  retained through all the horror they faced  through slavery and capitalist exploitation  those fine, fine things that make a culture.  They are the things that keep you going,  pieces of stories. She passed those to us.  Some stories from the mythology had  male characters, but she rarely spoke of  them. She mostly spoke of women who  would take their skins off and turn into a  ball of fire and fly around in the night.  What I now see in that is an incredible  freedom she was talking about. But also, the  warnings in the myths were that if women  get out of hand, they get punished. The  punishment was to have your skin discovered somewhere and have someone salt or  pepper it so that when you came back you  couldn't put it back on and become human  again.  Implicit in some of those stories that we  learn about women is that we cannot be free  without incredible consequences.  Sadie: You have talked about your  three sisters and how they have chosen  a very different path from you, but are  strong women as well.  Dionne: I think that is a tradition of  Black women—that legendary strength that  we talk of. We have to dissect it to see what  it is made of really. One does what one has  to.  We don't have the same codes as white  women do. That is as much in American  lore as in Caribbean lore—being able to be  economically independent and taking care  of your kids.  It is only when it is posed in opposition  to European women's lore that we say "isn't  this incredible?" It isn't incredible at ail-  but because we aren't from the dominant  culture it seems like an odd thing.  I just finished writing my thesis on how  gender roles are racially constructed. Our  gender roles as Black women were constructed on the feeling that we were good  for physical labour and that the notions of  family and children were not important, because, after all, your kids could be sold away  from you.  We are coming out of that context. So  when we find ourselves as strongish looking  women, it is historical. That doesn't mean  that we don't have inculcated male dependence on some kind of level, and it doesn't  mean that men don't have power over us,  but it does mean we have a persona that  sees itself as self-sufficient. We don't look to  men to provide.  Part of that "superness" persona that has  been created is to exploit our labour. We are  a steady source of physical labour and our  sexuality is degraded in all kinds of ways.  For us to even dare to stand up is amazing.  But it is a "superness" that you pay for because it is a very difficult life that you go  through. We survive because we have to.  Maybe a feminist theory can examine the  way that Black women have survived and  use it. More and more, as Black feminists  write, it will be used. As feminists from  other parts of the world that have been ignored contribute, feminism is changing. It is  changing for the better, becoming broader  and deeper.  If you are posing a theory that people are  to live by, what isn't good will fall off. What  people can't use they will throw away.  Sadie: A study I saw recently said  that a higher percentage of women of  colour considered themselves to be feminists and to be unionists. I think that  is a change from 20 years ago.  Another area you talked about yester-  That is used to keep all women in line.  To keep us in certain locations. For Black  women those codes keep us out of the house.  This code is an educative thing. If they  simply held the threat of physical violence  over us, we would find a way to get together  in a room and say "let's get the fuckers."  But it is more than that—it is an educative thing. That's why the Black liberation  movements talked about raising people's  consciousness. We understood that those  things about ourselves were inculcated, and  we reproduce our own oppression all the  time.  We dress our daughters in pink, or if  someone stands up and says something positive about women, we say, "but what about  men?" In the face of 2000 or 3000 years of  patriarchy, you don't even want one woman  identified.  When the oppression becomes visible to  you, your way out occurs too. It is a question of strategizing.  Sadie: What is your perception of  women of colour becoming a part of  the dominant women's movement that  is controlled by white middle class  women?  "We struggle to get published all the time and it really  doesn't matter the quality of our work. Our race is a determining factor in whether we get published or not."  "More and more a white middle class women's movement  is not possible... The change has been going on for the  last decade since Angela Davis's book where she pointed  out the contradiction of the early women's movement with  Black struggle."  day was codes and how they are used to  keep women, and especially women of  colour, in line.  Dionne: The codes still operate greatly.  There are gender codes that are set down for  women. I think those codes are also racially  constructed.  Women keep those codes—Black women  and white women—because of the threat  of physical violence. It is a threat that we  don't really want to talk about, but it is a  recognition of an order in the society. That  threat of violence looms in women's lives at  all times.  Dionne: More and more a white middle class women's movement is not possible, at least where I five and organize. The  change has been going on for the last decade  since Angela Davis' book where she pointed  out the contradiction of the early women's  movement with Black struggle.  A white middle class movement is not  viable. Some white feminists are beginning  to recognize that. There have been enough  women of colour taking control of their own  theory and situating other lives in the middle of that theory—so all other theories  have to deal with that.  When the Black women's groups walked  into the women's movement, it had to  change. Whether they agreed with it or  liked it, as soon as a group like the Toronto  Black Women's Collective entered a coalition like the International Women's Day  Committee (IWDC) the dynamics changed.  In Toronto it is not possible—no matter  who is vexed—for any form of women's organizing to take place without taking into  consideration that there are women other  than white middle-class women.  Now there are panels and discussions or  whatever and now they have got to get  someone who shows that there are other  women in the world—the world is very large  and we have to be more than just provincial  and parochial in what we are talking about.  When you say 51 percent of the world is  women, there are 800 million people in India, and half of them are women. If at this  point some feminists don't realize that they  have to take those things into consideration,  I'm afraid they will fall off. We just have to  keep struggling, developing our own theory  about how we are living, where we are living, and from time to time making alliances.  In Toronto we have good finks with working class white women and with Native  women and disabled women, Latin American women, Portuguese women. The times  have changed, at least there.  Other places there are fewer of us to work  on how to change those terms and sometimes you say, "oh, shit, I'm not going to  even go to one of them things." But we took  the position that we had to work in our own  community, too, doing our own consciousness raising among ourselves.  We went into the IWDC on a particular  event they had two years ago—"Women Say  No to Racism in Toronto and South Africa."  We thought, this is our deal, this is what  we know about, but continually we said we  have to work among our women and you  have to work among your women to bring  the issue of racism to the fore.  We all know about racism—let's not kid  ourselves. I know about it and I feel you  know about it because it's in the society.  Sadie: What about the way race and  class come together with feminism?  Dionne: For the most part Black women  are working class, whether they have petit  bourgeois aspirations or whatever.  We wanted to work more and more with  working class Black women. For example, if  we were to do IWD again we would try to  go where women live, to do something more  tangible.  We brought Angela Davis to town this  year. It was during Black History month as  well as IWD, and we tried and succeeded in  bringing a lot of Black women out, as well  as a lot of working class white women. We  gave tickets away to people who lived in the  [public housing] projects or lived in shelters.  In all of our work we are trying to be  more concrete, as opposed to a struggle that  takes place somewhere else.  We have to find ways as feminists to make  the phrase "race, class and gender" mean  something. Are we working on housing, are  we working on welfare issues, or are we just  leaving working class women with state ideology about their lives because they are on  welfare?  Sadie: You have said that as a woman  you aren't into educating men. I hear a  lot of women of colour say as well that  they don't want to be put in situations  where they have to go and educate the  people they are supposed to be working  with.  Dionne: That's a lesson we learned in  the Black power movement. What are we  wasting our time for? We have so little time.  Nina Simone sings a song where she says  we need all our energy and time to spend on  revitalizing ourselves after the daily grind of  exploitation, we need to give ourselves some  nurturing and to give our people some nurturing.  At this point in my life I want to use what  I have to enhance Black women's lives, and  I can't do nothing else right now.  Sadie: I want to ask about Madeline  Macdonald, and her comments on race  and gender. [Macdonald is a socialist  feminist theorist who has written extensively about the relationship of class,  gender and schooling; she has been criticized for her analysis of how race fits  into the picture.]  Dionne: That's what my thesis has been,  to show how race structures ideological  forms of masculinity and femininity. I feel  that there is such a thing as white femininity, Black femininity, white masculinity,  Black masculinity—and they are shaped in  ways that place them within social relations.  We have to get those things in focus before we can say, "this is how we are going  to act against this." One thing that I think  Black feminists and Indian feminists have  given to feminism is that focus, that specificity where prior to them making an entrance, the specificity was being lost.  That is very important because if you are  not rigorous about this stuff you can come  up with the wrong ideas of where to go.  It's like any liberation movement, if you are  not specific you forget what the exploitation  looks like, if you don't know exactly how we  are divided as oppressed people than you  won't know how to come up with the correct answers of how to fight against it.  Sadie: How do you feel about the position that race is not the issue—that  the issue is just class ?  Dionne: It is an error. I'm speaking as  someone who was born black in the world,  so I know it is an error.  Capitalism uses certain ideologies to  place people within the social relations.  Race is used in order to subjugate and exploit us in a particular way, and you have  to dig that out. You cannot simply say that  we are exploited in the same way the white  working class is exploited.  It doesn't help our argument any to say  that. We gain much more by looking at the  specific way in which capitalism operates. It  does different things to different people.  Certainly if you look at the working class  in North America, it stands in a superior  position to the working class in the Third  World. It is incredibly more affluent, and  part of that affluence is bought off of Third  World oppression. It's all right to say that  as Marxists. We didn't make it that way.  Even here in North America there are  pockets of people—like Black people—who  are exploited even further because of their  race, and there are people who benefit from  it, and that includes the white working class  to some extent, and the white middle class  and white upper class. Any good Marxist  will say that if you use Marxist analysis you  will have to appreciate this.  The analysis shows you where you can  "upheave"—pockets of resistance that you  can throw up.  You go to a factory, and the capitalists  know how we are organized. They don't  say it's all the working class. They say  those are Chinese workers, those are Black  workers, those are Portuguese workers, we'll  put them here on the line, they'll push  each other. Simply saying to a working  class person—"well, it's only class" and you  should just settle your differences— the differences are deep and they are deeper than  the simple look that I'm a worker and you're  a worker.  It doesn't work to unify us to say there is  no difference. There is difference. Capitalism makes those differences. We live those  differences. We are educated into those differences. To find some routes out of them,  we have to have some knowledge of them.  I think Marxists are beginning to see this  stuff. You have to be really ridiculous not  to see that shit now.  Sadie: But I still hear people asking,  why are you talking about race? The  only issue is class.  Dionne: They probably say the same  thing about women.  Sadie: No.  Dionne: They don't dare? Well, haven't  we been keeping the fire lit?  Sadie: I want to ask about the availability of women's writing.  Dionne: Women's work in general is still  not taught enough in schools or picked up  by libraries. That is a struggle in itself. My  own work, and other Black women's work,  stands even at further distance from those  structures. We struggle to get published all  the time and it really doesn't matter the  quality of our work. Our race is a determining factor in whether we get published or  not.  There is this woman I know in Toronto,  Marlene Philip, who sent a manuscript all  around to Canadian publishers, and got  back rejection after rejection. Then she sent  it to the "Casa de las Americas" prize for  unpublished poetry in Cuba, and it won. So  it's quite likely that Black women, Native  women,etc. will be published outside of this  country. For example, there are four Black  women poets who have been published in  the Penguin Book of Caribbean Verse  who all five in Canada—Clay Harris, myself, Marlene Philip, Lillian Allen. In London they know about us, but not here.  Some of the work that people have produced is excellent. Those women are among  the top 50 best writers in this country. Clay  has won the Commonwealth Prize for her  first book of poetry. I have saved myself  some hassle—by just not sending writing to  the big publishers.  The smaller publishers have been good—  and Williams Wallace [a Toronto publisher]  has done a lot not just for Black poets, but  also white women poets.  Sadie: I wanted to ask about South  Africa and the linking you have been  doing between South African issues and  those facing people of colour here.  Dionne: South Africa is crucial for Black  people all over the world. It is crucial for  us to eliminate a certain way of life on this  planet. In a way we will be freed too when  South Africa is free. It is the last standing  idea about our inferiority as a people, the  last bastion of that kind of nasty imperialism. Not that I think the United States isn't  that, too. But it is the last symbol of these  negations of us.  When South Africa falls it will be an incredible day for all of us. We should keep  working toward that in whatever ways we  can. Send money. Send guns.  AINESIS  KINESIS LIFE STORIES  IIE A N S  by Nora D. Randall  The following column was written before Kinesis received letters criticizing  last month's article. Please see page 20  for the letters and my response.  I've been playing racquetball once a week  for the last eight months and I've been invigorated by the interesting and graceful  leaps my mind makes while my body huffs  and puffs and hobbles around the court. I  sweat like a sucker and my face turns red,  but really, I find racquetball to be quite a  meditative activity. In fact, it's made me  think about language.  Riddle: How are a racquet and language  the same?  Answers: They can both be used to beat  somebody.  You can play games with both of them.  By using them you can discover something about yourself.  Other people can tell something about  you from how you use them.  There's probably more ways, but I'm not  going to think about it anymore, because it  is an endless subject and this is not an endless column.  I spent quite an entertaining day in the  library trying to run down some examples  of language as a game. I knew to head  straight for the government reports. When  I explained that I was looking for public information written so that the public had no  way of knowing what it said, the librarian  knew just what I was on about.  She told me a story about how she and  her husband laboured over a pamphlet put  on their doorstep by the city planning department. They finally figured out that it  said that, regardless of what the developers  said they were going to do with a piece of  land, if the new zoning by-law went through,  the developers could do anything within  the by-law. She found me some wonderful  examples of games people play with language. I'm going to pass them on to you.  This is a description of a three story  house—I think!: "an essentially classical  horizontal composition which divides the facade into a tripartite scheme of a basement,  a 'body' and an attic."  This is what illegal suites have done to  the Shaughnessy area:  "Non-conforming uses disrupt the predominantly single-family character of the  Here's one for you. I have no idea what  they're talking about.  "Primary servicing and vehicular access  for the tower development north of Keefer  is discouraged from the lane east of Beatty  street."  You better hope that whoever wrote that  doesn't ever try to give you directions when  you're lost.  I was having so much fun with planning,  I decided I should take a look at women's  issues and see what games government was  playing.  Here's one from the federal conservative  government to a woman:  "... analysis of opinion data reveals a  strong core of women's issues among the  major policy challenges which await us in  the 1990V  But that's okay. We can give back as good  as we get. I found this gem in a brief about  the prosecution of wife battering cases, from  a woman to the federal government:  "At the prosecutorial and judicial level,  this could mean an exploration of the effects of greater use of counselling referrals  and dispositions in conjunction with, rather  than in lieu of judicial procedure."  Of course, not all women are ready to get  in there and toss the ball around with the  boys. This is from a brief about poverty and  Native women, from a woman to the federal  government:  "The question facing all levels of government is this. How can Canadian society justify the continued cost of entrenched  poverty among Native women?" (Notice  how you can tell what this quote is talking  about even without my explanation.)  Language is not always a racquet.  Multiple Choice Quiz to see which  readers pass the reading comprehension  test. All test terms are taken from actual documents.  Circle the correct definition of the following:  1. Abundant mature vegetation  a. Buddha's feast b. the vegetable drawer in  your fridge c. old trees d. lots of old trees  2. Pedestrian circulation  a. how to operate a bicycle b. ordinary  household fan c. foot traffic d. newspaper  person's route  3. Vehicular access  a. a bridge b. place where cars can go c. operation for varicose veins c. all of the above  4. Vertical transportation device  a. Hitchhiker's Guide to the Galaxy b. Jacob's Ladder c. avalanche d. elevator  5. Spousal Assault  a. wife battering b. wife battering c. wife  battering d. wife battering  sd 1   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  j^fc 7 hui luivv Lij-t ainu r-Kttmhb  BMA0I5  f  Press Gang  Printers  603 Powell Street  Vancouver, B.C.  V6A 1H2  253-1224  SUPPORT YOUR LOCAL WOMEN'S PRESS  KINESIS ///////////////////^^^^^  ////////////////////^^^^  ARTS  History retrieved  Awakening  to the power  of the union  by Faith Jones  Sara Diamond's Keeping the Home  Fires Burning presents a funny, disturbing  picture of British Columbia women's labour  during World War H. It's premiere screening on May 8th at Women in Focus marked  the closing of MayWorks, a week-long festival of labour and the arts.  The video intersperses interviews with  women who were labour activists during the  war years with news footage, photographs  and songs of the era. Surveying key war  industries and traditional female job ghet-  toes, the video focuses on the labour activities of women, many of whom were realizing for the first time the potential power of  the labour movement to benefit them.  Unlike the messages put forward by the  propaganda of the time, and subsequently  by historians, these women did not join the  work force out of a sense of patriotic duty,  but rather out of economic necessity. And as  the interviews make clear, the women saw  a clear connection between their paid and  unpaid labour. One woman tells the story  of using her hard-earned paycheck from a  war industry to buy herself a new kitchen.  Although her male co-workers teased her  about being "bourgeois," she maintained  that she deserved that kitchen because she  had worked so hard raising her kids. (At this  point, audience members murmured "right  on.")  Tracked down through union records and  pensioners clubs, the women in this video  are fascinating and charismatic members of  a remarkable group. Yet for all their humour, these women's stories pose serious  questions for contemporary feminists.  Women who were involved in the labour  movement of the war years were concerned  with a number of issues that feminists have  tackled in the past twenty years, such as sexual harassment, pay equity and piece work.  What is disturbing is that we experience  these women's stories as distant history, not  as the familiar tales of our mothers and  grandmothers.  Audience members at the screening of  Keeping the Home Fires Burning expressed surprise at the parallels between  the interviewees' causes and our own. This  is a sense of removal we do not feel of  men's wartime experiences (which are part  of our contemporary consciousness), or even  of men's labour past (which is at least reflected in labour's present). How is it that  the struggles of living women have such an  aura of historical isolation?  "Bad as we think things are now," said  Diamond, "the late 40's for activist women  were total hell." The wartime era of groundbreaking gains was followed by a complete  dismantling of women's labour agenda, A  forced amnesia made that agenda almost inaccessible.  The feminist movement should certainly  be aware that we are partly to blame for  losing sight of these women's achievements.  In our historical analysis, we tend towards a  narrow definition of 'feminist activism.' In  fact, we have bought into the mainstream  notion that feminism vanished between the  1920's and the late 1960's.  Art Against Racism  Fusing political and cultural  work  by Maura Volante  "I just decided to start it one day, got  to work immediately and that's it," said  Claudine Pommier, explaining the origins  of an upcoming multimedia, multi-venue  event, "Fear of Others/La peur de l'autre:  Art Against Racism." Since February Pommier has pulled together over 70 artists  whose paintings, drawings, photography,  sculpture, film and installations will appear  at five different Vancouver locations during  the month of June.  "I'd been dealing with the subject for  awhile in my paintings," said Pommier,  "but 98 percent of the artists did work especially for the show, which was a very interesting process."  Although not a "women's show" with a  feminist focus, women make up well over 50  percent of the artists represented, and many  have shown a strong, feminist approach in  previous works.  One segment of the population that gets  special attention from the project is children. While most venues offer a jumble of  various works, the Centre culturel francophone is devoted specifically to art by children. "I have something like 200 drawings  by children in the school system," said Pommier.  Another important aspect of the show  for young people (as well as adults) is the  bilingual catalogue with contributions from  writers of poetry and prose, as well as photographs of the visual pieces. There will also  , be a handbook for teachers accompanying  the catalogue.  Aside from the visual arts, the five openings will feature performances of various  types. At the La Quena opening, there will  be a poetry reading including Chrystos, the  dynamic Native poet from Seattle who has  impressed many of us in previous visits.  The Carnegie Centre opening spotlights  a folk group, Freshwater. The performance  for the afternoon opening at the Centre culturel francophone is not yet finalized, but  it will doubtless be child-oriented in deference to the young exhibitors. The largest  segment of the show is at the Firehall Theatre, opening with the Zaniacs, a music duo.  And at the Grunt Gallery, the opening features Baba Yaga, a quartet which performs  classical, jazz and original works.  Following hot on the heels of "At the  Laundromat" in March and "MayWorks"  last month, "Fear of Others" is part of  a growing trend towards the synthesis of  political and cultural work in Vancouver.  It promises to be a challenging, thought-  provoking presentation of how artists perceive the problem of racism, and how art  can contribute to solutions.  Following is a list of venues with opening  and closing dates:  • La Quena, 1111 Commercial Drive:  opens June 10, 8 pm, closes June 24.  • Carnegie Centre, 401 Main St.: opens  June 11, 7:30 pm, closes July 2.  • Centre culturel francophone, 795 W.  16th Ave.: opens June 12, 3 pm, closes  July 4.  • Firehall Arts Centre, 280 Cordova:  opens June 13, 8 pm, closes June 25.  • Grunt Gallery, 209 E. 6th Ave.: opens  June 14, 8 pm, closes June 25.  Diamond's video is a reminder that  women have been active throughout the  century, and their focus has sometimes been  on labour. This too is feminism.  Reminiscent of Agit-Prop  Keeping the Home Fires Burning suffers  from some artistic flaws and logical gaps.  For those not familiar with the issue of piece  work, for example, the few minutes devoted  to it is inadequate and confusing. Here perhaps a narrator might be helpful in fleshing  out a subject only touched on by the documentary footage and the interviewees.  However, a narrator would undermine  Diamond's attempt to avoid the common  documentary flaw of lending to its contents  an aura of unassailable truth. This represents a problem of the oral historian: what  do you do when your interview subjects  don't say what you want them to say?  Diamond's answer to this problem was to  have dramatizations of the women's anecdotes which can amplify their statements.  Unfortunately, the dramatizations in Keeping the Home Fires Burning are too  repetitive of the anecdotes and don't significantly increase our understanding or enjoyment of them. They are also acted by amateurs, a fact which doesn't bother Diamond  since she feels the vignettes are reminiscent  of the agit-prop worker's theatre movement  of the 1930's.  However, the dramatizations do serve a  useful purpose. In an historical video in  which colour film indicates the present and  black & white film indicates the past, the  dramatizations break the rules and present  us with historical events in colour, reminding us that to the interview subjects these  events were contemporary.  Diamond hopes the video will be used  as an educational tool, especially in high  schools, and to this end she attempted to  keep the humour the women find in their  stories at the forefront. In juxtaposing the  women's anecdotes against footage from the  war period, she hopes to make accessible to  high school students the notions of media  propaganda and the ideology of female hero-  Diamond is currently working on another  video which will examine the post-war era,  and a third which will focus on the Depression.  Keeping the Home Fires Burning (49  minutes) is available, in Vancouver,  from Women in Focus (872-2250),  Video In (668-4 SS6), and the Women's  Labour History Project. In Toronto,  contact V Tape.  KINESIS >ss*ss**s*****s**ss$***^  Arts  In conversation  Erin Moure: resisting  the comforts of poetry  by Claire Stannard  Erin Moure's five books of poetry span almost a decade, beginning in 1979 with Empire, York Street. Her latest book is Furi-  Moure is active in the Feminist Caucus of The League of Canadian Poets and  since moving to Montreal from Vancouver  in 1984, she has also been involved in Les  femmes et les mots.  Working on the railway since 1975—for  nine years as a cook—she now works at VIA  Rail headquarters designing communication  structures for use between management and  employees.  Originally an active member of Vancouver Industrial Writer's Union, much of  her past writing directly related to her work  on the trains. On a recent visit to Vancouver  co-sponsored by the Kootenay School of  Writing and Raddle Moon, Moure discussed her shift from the style of "work writing" into a concentrated exploration of the  uses of language.  Erin: Most work poetry is written in the  anecdotal mode—sort of story telling—and  I began to feel that it covered up more than  it conveyed. By telling a story using traditional narrative line and not questioning  it or thinking about the language or having the techniques of the work itself reflect  on language, I found the work was just too  comfortable. H poetry doesn't interrogate  itself, then it's covering up too much; people  read it and they feel good, or politically correct, but nothing ever changes. That's not  to say there isn't some important writing  being done by people writing about work.  Claire: What kind of process have you  gone through in the four years since you  moved to Montreal?  Erin: I was going through that sort of  process while I was still here. The poems I  was writing were covering up my difference  as a lesbian: they were covering up my love  for women; they were covering up, to a great  extent, my feminism. Partly because I wrote  anecdotal poems about where I worked—  an environment that was historically pretty  macho. So, I was reproducing that kind of  environment in the poems, giving some kind  of stamp of approval to it, just because it  was "working."  I kept having a sense of erasure, that  there was more "erasure" than "presence"  in the poems. At that time I had a very populist view of accessibility, that you have to  keep everything simple. So that if you can  understand "The Beachcombers" you can  understand the poems of Erin Moure. And  I began to realize that I was perpetuating  the social order in doing that as well.  We learn in school one way to read and  what we call "accessible" is that which fits  with the one way of reading we've learned.  But that one way of reading, to me, is so  that we can read the newspaper and go vote  for one of the parties that are all the same  anyway. Our reading just makes us feel comfortable with where we are. We can read  about anything in a newspaper and look up  from the page and it doesn't help us to interrogate or look at our own experience in  any different way. But it's accessible!  I started thinking about notions of reading and notions of disrupting order and realized that you really have to disrupt it.  There are points where order is disrupted  in writing and I wanted to push on those  points. I want to break down the kind of  speaking voice that's in anecdotal poems or  in lyric poetry, for example. Which is another way of making people feel comfortable, while covering up a whole lot of things  that don't necessarily make sense.  In a sense, the disruption of order is a  disruption of disorder. Because the ordered  way narrative presents experience isn't really the way experience works. You think  of something you did yesterday; you look  across a roof and see roofers working; at the  same time you have two sentences of conversation with your friend; you hear a noise  out in the yard; you think about a book you  read last year; you think about something  you feel guilty about.  Claire: That's not linear.  Erin: Yeah, experience isn't linear; it's a  cover-up of real experience to make things  linear. And I began to feel specifically that  it was a cover-up of my experience as a  woman, and that within the definitions accepted in that kind of a cover-up I wasn't  able to express my difference.  a reader, as somebody who's learning and  thinking about what I find. Many of the  books that excite me were written ten or  twenty years ago.  Claire: Can you talk a bit about  the feminist writers from France whom  you've been reading?  Erin: I don't know if I can say all that  much without distorting them, but they're  pretty well standard books that everybody's  read there, like Luce Irigaray and Julia Kris-  teva. In Quebec, there's more of an influence  from ideas. There's more of a critical thinking that takes into account what we know  of the unconscious through psychoanalysis  and things like that. The different fields feed  Claire: How do you see your interaction as an anglophone writer in Quebec  with the francophone feminist writers  there? Is it a merged community or is  it separate?  Erin: I think that to a large extent the  communities are separate, but there is interaction between them. Especially between  women writing. And there are magazines  like Tessera that bring both languages together.  My own place as an anglophone and as  someone who's come from outside is first as  and reflect on each other; they're tools for  thinking.  The whole process of talking and thinking and taking writings from diverse influences is more a part of women's writing  there. People don't just sit in their garret  and write about their fine feelings. They actively question and read and look at ideas  of other people and different disciplines and  what effect that has on women's speaking,  how we can speak not just our difference,  but our radical non-identity with the terms  of the social order.  Please see   Poetry   page 17  Abounding in mouths and tongues and beaks  by Susan Leibik  FURIOUS  by Erin Moure  Toronto: Anansi, 1988  Erin Moure's fifth volume of poetry, entitled Furious, is a curious book. Although  it is fueled, in part, by the urgency of anger  and outrage, it is also a book of investigations and explorations. The territory it explores is often language itself: its structure  and conditioned usage, and how language  can reflect and enforce social order.  The book is divided into two parts;  "Pure Reason" is composed of poems and  "The Acts" is something of a primer on  Moure's poetic theory. "The Acts" comprises a philosophical base to her perceptions; it is both a critique and a revisioning  of the possibilities of language. She states,  "... the past tense exists in us speaking, or  it is not anywhere. We can speak of it separately because our language permits it. The  future tense too. They do not exist outside  our bodies! But in us as memory, and desire. Those relations"  Memory and desire form and inform our  identity. The poems return continually to  these themes, and to the insistent current  that moves toward speech and articulation. Mouths, tongues and beaks abound in  Erin Moure  FURIOUS  Moure's imagery. Though there is an emphasis on the theoretical, the actual poems  maintain a freshness. In keeping to one of  her tenets, the poet "combines colloquial  expression with the words of intellect." This  creates an active contrast within the poems:  a strong sense of rhythm and originality—  "The seven kinds of beauty, inside the heart,  fuel in the hallway of the blood ... "—  is balanced and bolstered by the commonplace and pragmatic tone of "Nothing magnificent. Having just past the razor mark  of thirty,/to enter middle age. The back  aches/more readily."  Many of the poems surge on the energy of the leap from the potential to the  actual erotic affirmation between women.  The suite of poems "Visible Affection"  celebrates the recognition, connection and  strength that bonds women as friends, as  lovers. This opening of her communication  also moves in memory, embracing childhood  and high school friends, where Moure says,  "Finally I can see us meeting, and our true  tenderness, emerge."  Examining the media and how it alters  meaning also falls into the book's scope.  "Wearing the Map of Africa" exposes the  power underlying the 'neutral' newscast out  of South Africa, reporting on Black funeral  mourners and protests.  "The government is trying to restore  calm, the voice  says;  calm, what is this word with its four deaf  ciphers  and small beak."  Moure continues further in the poem,  "The word calm means suppressed anger.  The word calm means implode.  The word restore means suppress anger.  The word means where does anger go to  when its beak is  shut, forcibly  ... the word is angry, angry  It has gone beyond mourning the dead.  It is honouring the living.  It is honouring the mouth, hurt,  trying to dream."  Furious is a challenging book in its approach, and it is not always as accessible as  its author intends. Sometimes the balance  of plain speech and implicit ideas do not  mesh. Yet overall this is a very strong collection of work, vivid and incite-full. Moure  is an engaging poet, and an inquiring one.  Her voice is often humorous and there is a  sense of pleasure in language as well as her  j conscious intent to challenge the way we ab-  I sorb it.  KINESIS Arts  ///////////////////////^^^^  Audience "dumbfounded" by scholarly panel  by Emma Kivisild  It's hardly a hotbed of feminism, the Vancouver Art Gallery (VAG), but in May the  gallery seemed to suddenly be opening its  eyes. It held the Revising Romance series:  feminist videos and, more to the point, two  panel discussions on feminism.  I confess I'm not a regular follower of  VAG events. I don't dare believe these  are the first discussions of the female gaze  they've hosted. At the panel I attended,  however, there was that sense you get at  first-of events—lots of talk of "the gallery  must do more of this kind of thing."  A host of panelists gathered to talk on  a vague topic: the diversity of feminism.  They came from different perspectives—  academia, Women in Focus (Vancouver's  women's gallery), and the point of view  of the artist. The presentations themselves  tended towards the academic, and at times  the absurdity of the obscure language made  me laugh, The whole thing was a bit overwhelming. I was glad at the beginning of the  open discussion when an anonymous voice  broke the ice with, "Your scholarship has  us dumbfounded." Phew, the standing room  only crowd seemed to say, she didn't understand it all either. Which is not to say the  evening wasn't interesting.  Donna Zapf, a musician and lecturer at  SFU, gave a good, if dry, introduction. She  spoke about the diversity of contemporary  feminism, and referred critically to a time in  anglo-feminism that many women regard, in  retrospect, as the "halcyon days of perpetual consensus." Instead, she said, we need  to acknowledge the "impossibility of one  monolithic feminism," and the "formative  intersection" of race, class, and context as  well as gender. "In whose interest is it that  feminism is contained?" Zapf asked, referring to the containment of a narrow definition of feminism. It is not in our own interest, clearly.  I Zapf was followed by Anne Ramsden, an  j artist and professor of Fine Arts at SFU.  i Ramsden's focus was quite specific—how to  ! teach in a feminist way in a university visual  ! arts department. Ramsden stressed the basic conservatism of visual arts departments  and the isolation of feminists within them.  She weighed the pros and cons of two possible options: offering courses devoted to feminism in the arts; or bringing a feminist perspective to a more generalized course. In  the former, enrolled students tend to be interested in feminism already, and can explore things in depth. In the latter there  is often more potential for consciousness-  raising, and more unacknowledged assumptions can be challenged. Why not both?  seemed the obvious question.  Karen Henry, a writer and video curator,  referred her talk to the Revising Romance  video series. Women artists are trapped, like  everyone else, in the dominant culture. In  the series, different artists used video in different ways to escape and reclaim the female body, she said. Video is a particularly  good medium for this as "it is not bound by  the traditions of art." That is, it's very new,  and women were in on the ground floor of  its artistic development.  Women in Focus administrator Margot  Butler gave a more abstract talk about  marginalization. She talked about the margins and their relation to the mainstream, or  body. "The body is defined by the margin as  much as the margin is defined by the body,"  she reminded us (some of us probably seeing  ourselves as margin, others as body). "Usually the margins are lumped together, and  the difference within them is dismissed, and  shrinks or grows, or is marginalized again.  What are our margins?" she asked.  Zainub Verjee, distribution co-ordinator  of film and video at Women in Focus, addressed the particular situation of Third  World artists, the "margin of the margin."  She used the term Third World not as a  solely geographic reference, but also to refer to the diaspora of Third World people.  She pointed out that the media has "basically developed as a Western mode of expression," but that thriving film and video  industries exist in Third World countries.  Artists in the diaspora are in a different situation, more alienated from the mainstream  they five in.  In Canada, "all Third World people fall  under multiculturalism, all funding must  come from that sector," a situation similar to Native artists, who must apply for  funding from the Naive sector, not from  the sources available to white artists. Both  groups are then "not part of the mainstream  scene." Turning to the feminist arts community, Verjee said "anti-racist hiring is fundamental and essential," as is supporting and  distributing Third World feminist work.  Lorette Clement, a student of feminist  psychoanalysis and film, spoke next. The  purpose of her talk, she said, was to get  more people interested in using feminist  psychoanalysis as an analytic tool. She is  also working against what she sees as an  "anti-intellectual tendency" in Vancouver,  and admitted that understanding her field  takes years of study. Her talk focussed on  one flaw in the analysis of French psycho-  From Possibly in Michigan by Cecelia  Condit, part of the Revising Romance  series.  The final speaker was local artist Sara  Diamond, who titled her talk "Towards a  Recognition of Feminist Pleasure." She outlined six simultaneous pleasures feminist  artists take in the process of subverting and  reversing male-centred sexual imagery. The  last one she noted was "the pleasure of the  female gaze," where she stressed the "force  of humour," and the fact that "there is no  one feminine position as viewer."  So, this is the diversity of feminism as  seen by VAG, an institution that still acquires less than 20 percent works by women  on an annual basis. H the gallery is wondering where to go from here, there were  some clear indications of what issues to  confront in other, more focussed panels:  race and class, to start with. For structure,  maybe something less unwieldy. Seven  ten- minute presentations on a weeknight is  a lot for anyone.  Let's hope this really is the start of something at the VAG. Who knows? It may be  a hotbed yet.   POetry   from page 16  Claire: Are there changes happening  in how language is used, in a feminist  sense, through the influence of those  writers ?  Erin: Not exactly changing the way language is used, not in a pure sense. The  way language is used gets changed every  day. The trouble is that it gets changed by  commercial and corporate interests. Ronald  Reagan changes the use of language every  time he opens his mouth. My favourite example is calling Central America "the backyard of America." That changes the meaning of the word "backyard" forever!  A feminist "thinking on language" helps  us create other kinds of influence and counteract the deadly ones, like the kind that  call the anti-abortion movement "pro-fife."  Poetry has to interrogate and question  and look at the communication influences  that exist in our world. We can't ignore  them; we can't just rebel against them either, by saying "I reject that" ...  I think "writing in the feminine," writing that displaces the "order" of language,  is an influence on the way language changes.  But the idea that you can escape one set of  terms and overthrow patriarchal language  is an escape that is just another theological  tendency. It's the equivalent of dying and  going to heaven. It's just repeating the same  structures.  Anything can get oversimplified. "We're  changing language" sometimes is taken up  like a school of thought. I don't claim I'm  changing language; language changes and  I'm just trying to keep track of my position  as a woman speaking in a social and linguistic order that doesn't privilege women.  Claire: How are these concerns reflected in Furious?  Erin: I'm working on breaking down ref-  erentiality. We always expect words to have  direct relationships to objects, or directly  refer to things. I think that referentiality  distorts more than it conveys: it injects us  with the comfortable. It makes us less likely  to question the relationship between language and our methods of conceptualizing—  rWFs^&  Women's Recreational Land  on Vancouver island  Private parkland: 15 acres provide two  separate creekside cabins; and camping.  EMILY'S PLACE  Box 220, Coombs, B.C. VOR 1MO  (604) 248-5410  f/y WORKER  CO-OP  SGRAI  Many skilled hands  produce the goods  we sell. We strive to  pass on the value  which these workers  ]Sa have created, to you.  Art Supplies  '/": " i   L Stationery & Office Goods  WW;;!:!:1  255-9559  1460 Commercial  which are strongly buried in our brains.  You can't jar those concepts by any traditional kinds of readings. Reading the newspaper is never going to jar that structure of  language in our heads. But sometimes poetry can do it if it pushes on the gaps, if it  pushes on the edges of referentiality, and in  a sense mocks it, or lets meaning leak out, or  makes it impossible for somebody to "read  the author's intention."  Claire: Do you write for a particular  audience, a female audience, or a lesbian one?  Erin: In a broad sense, I don't; I just  write. I write in solidarity with women, but  the audience could be anyone. I don't really classify myself as a lesbian writer. But  I think it's important in literature that we  share and create images of ourselves as lesbians. It's important to all women, and to  any audience that a woman-loving-caring  kind of perspective exists.  In lesbian writing, where there's no need  of male validation, an incredible space opens  up—there's an incredible freedom. You  don't have to do this thing we're trained to  do, socialized to do, which is "validate the  boys."  Claire: How do your life as a poet and  your life at work affect each other?  Erin: My experience as a poet makes me  less afraid at work, of breaking down the  traditional communication structures and  traditional use of language, which in turn  prods me to keep going in my own work of  disrupting traditional order. Because I see  that order failing every day! Not just for  women, but for everybody.  You can only go so far: you can't write  poetry for instructions. But they fuel each  other, my work and my work. There's a lot  of times at work that I think: this is just like  writing a poem.  KINESIS .^^^^^^^^^^^^^^^^  ARTS  Lebanese women write  Challenging the culture of war  by Maureen Eason  THE STORY OF ZAHRA  by Hanan Al-Shaykh  London: Pan Books Ltd., 1987  $5.95  SITT MARIE ROSE  by Etel Adnan  translated by Georgina Kleege  Sausafito: The Post Apollo Press, 1982  $8.20  After fourteen years of civil war, Lebanon  still manages to capture daily headlines.  The violence and statistics blur into a seemingly unbreakable cycle—another aspect of  the war culture.  Yet while televisions continue to carry  photos of young Lebanese men spraying bullets from the latest model machine-gun, little is known about how Lebanese women  are coping with the tragedy that has befallen their country. As Lebanon gears up  for a presidential election in June, it is particularly appropriate to examine life (and  death) in Lebanon from the female perspective.  The following novels do just that. The  main characters come from Lebanon's two  major politico/religious groups—the Ma-  ronite Christians and Shiite Muslims.  Neither SM Marie Rose nor The  Story of Zahra explore the intricacies of  Lebanon's warring factions or shifting alliances. Only a good sized political science  text could do that. Instead, through the  lives of women—Marie Rose and Zahra- -  readers learn what makes the militiamen  continue their morbid killing spree, and how  at least two women have reacted to such  a complete form of social breakdown. Both  books draw special attention to fear as a  driving emotional force.  Due to its frank treatment of personal,  political and sexual matters, The Story of  Zahra created a storm of controversy in the  Arab world and has been banned in several  In excellent condition  Arab countries. Lebanese-born Hanan Al-  Shaykh, a journalist from Beirut, is a prolific writer and the story she tells provides  much insight to a subject which westerners  have little knowledge of—that of the Shi'a  community in Lebanon.  It begins with Zahra remembering early  childhood years in the 1950's. Her mother,  involved in an affair, attempts to hide the  liaison from her husband by taking Zahra  along to their meetings—under the guise of  a doctor's visit. Left in another room, Zahra  is increasingly uncomfortable; this marks  the beginning of her uneasiness with men.  Despite these and other traumas, she is  not later deterred from seeking a sexual  relationship. Yet however unpleasurable it  proves to be, for Zahra it becomes a compulsive habit. To make matters worse, because  of a fear of asking the pharmacist for birth  control pills, she must undergo two abortions. Her parents know nothing of these  events and their traditional expectations remain.  To escape her miserable fare, Zahra visits  an uncle in West Africa Life does not improve. Out of desperation she marries one of  his friends; the marriage is a disaster. Not  being a virgin, in a culture where virginity  counts, is only one factor. She returns to  Beirut and receives much criticism for her  failed marriage.  But Zahra's life has changed forever. The  country explodes in civil war and with it,  paradoxically, she achieves her liberation.  The last chapter, entitled "The Torrents  of War" reads something like a cinematic  thriller. To begin with, she is finally free of  parental expectations. "When I heard that  the battles raged fiercely and every front  was an inferno, I felt calm. It meant that  my perimeters were fixed by these walls,  that nothing which my mother hoped for me  could find a place inside them. The idea of  my marrying again was buried by the thunder and lightning of the rockets."  The  old  fears  and  anxieties  are  re  leased. A new sense of confidence—and even  exhilaration—replaces them. "This war has  made beauty, money, terror and convention  all equally irrelevant. It begins to occur to  me that the war, with its miseries and de-  structiveness, has been necessary for me to  return to being normal and human ... It  has swept away the hollowness concealed by  routines. It has made me more alive ..."  The Story of  Zahra  Her brother Ahmad, who has joined the  militia, reveals his entrapment in the war  culture. "I don't want to have to worry  about what to do next. The war has structured my days and nights, my financial status, my very self ... If the war should end  without any gain, it will be a terrible loss, a  dreadful weakness. My comrades will have  died for nothing ... Everything will be a  lie."  More poetry, fire from Lillian Allen  by Sheila E. Morrison  CONDITIONS CRITICAL  Lillian Allen  Verse to Vinyl Records  Distributed by Festival Records  The newest album from Lillian Allen is  certainly no Sunday brunch music; it is a  very important and necessary album.  Allen's first record, Revolutionary Tea  Party met with considerable success, and  established Lillian as a poet to be reckoned  with. Conditions Critical, released this  year on Allen's Verse To Vinyl label should  receive even louder applause.  Allen is a proponent of dub poetry, a  rhyme-and-rhythm style of verse rooted in  Jamaican dialect that branches out to all as  the voice of freedom with a beat. I remember when Allen performed at The Canadian  Women's Music Festival '85 in Winnipeg.  Her poems were lyrical, rhythmic, raw—and  solo. Her poems stood alone. She had the  most rivetting sense and grasp for the delivery of a poem that I had ever witnessed  or heard.  While Lillian will probably always enjoy a cult following, Conditions Critical  should move Lillian forward and outward.  The album starts with "One Poem Town,"  a sardonic affront to the white male bastion of "Fort York" (Toronto, Vancouver,  or YourTown). Lillian is quite aware of the  stir she is causing in this "one poem town"  and much to the chagrin of her opposition,  is quite prepared to stay.  "One Poem Town" is the introduction to  "Why Do We Have To Fight?", an abrasive  declaration of willpower:  A woman's work is not recognized  if she be black make it doubly-dized  without a man she's in nothings land ...  What would it take to make  a home right  Why do we have to fight  for what is our natural right?  "Sister On Hold," thanks to terrific mixing and back-up vocals by Four The Moment, a four-woman Black Nova Scotian  a cappella group, is positively empowering. The chimes and percussion of Lillian  Allen and Nydia Mata sprinkle some magical salve on life's problems. "Sister Hold  On" is the kind of heartening anthem that  could be sung in unison, audience swaying,  clasped hands raised in the air, good vibrations everywhere, in the spirit of Holly  Near's "Singing For Our Lives." Lillian's  young daughter, Anta sings the last line, her  sweet, endearing child's voice a reminder of  the hope we have in the next generation of  women.  "Unnatural Causes" has an eerie, phantom-like quality. Elaine Stefs guitar playing, both cool-blue and red-hot all at once,  creates an otherworldly sound well suited to  Lillian's searing lyrics:  ... an explorer in the arctic of our culture  a straggler adrift  cross our terrain of indifference  a life unravelled  seeks a connection  a soul outstretched to the cosmos  Can you spare a little social change, please?  a cup of tea ...  a job?  "Freedom is Azania (South Africa Must Be  Free)" wraps up side one.  Side two opens with "Conditions Critical," the song in which Lillian asks, "When  do we want freedom?" The answer is a resounding "Yesterday!" Funky synth horns  by Dave Gray of the Parachute Club make  this tune a dance hit.  "His Day Came" is a disturbing piece  about the frustration of a Black youth who  refuses to put up with the "quiet racism"  and condescension of his school principal.  The song burns a lasting impression in the  listener's psyche.  It would be unfair to give away the  ending—rather like telling a friend about  the final scenes of a good movie. But for  most Lebanese, The Story of Zahra is anything but a fictitious script.  Hanan Al-Shaykh's portrayal of fife in  war-ravaged Beirut is vivid, haunting and  accurate. She puts a human face on too  many nameless statistics. Justifiably, she is  taking her place among acclaimed authors  of the Arab world. The Story of Zahra is  available at the Vancouver Women's Bookstore.  Sitt Marie Rose is the opposite of  Zahra: although close in age—Marie Rose is  32 at the outbreak of civil war—this woman  is in complete control of her fife.  After the 1967 Arab-Israeli war, Marie  Rose, a Lebanese Christian and political  activist, comes to believe the fate of all  Lebanese is finked to the Palestinians. She  begins working for the Palestinian resistance and eventually falls in love with a  Palestinian doctor. Although they live together in west Beirut, the mostly Muslim  sector of the city, she continues her job of  teaching deaf children on the Christian east  side.  However, once the civil war begins in  1975, her political activism is seen in a more  critical fight. By now, the days when women  were exempt from harsh treatment are long  gone. Viewed as a traitor, she is kidnapped  by her own people—and executed.  Although they possess all the instruments of death and destruction, her captors  remain afraid of Marie Rose. The more she  speaks of love, the more they are afraid. As  she says, "When everything else is destroyed  there's nothing left but love, and you don't  know what that means." Their attitude is  fixed: "First we'll win this war. After that,  we'll talk."  This story is not so much depressing as  it is moving. A courageous woman to the  end, Marie Rose refuses to be traded for her  lover in a hostage exchange. "You can't exchange me. I'm not an object. What makes  you think that I wouldn't rather die than  serve as the small change in one of your  transactions?"  Sitt Marie 'Rose is a provocative  critique of the 'machismo' elements in  Lebanese society, both before and during  the war, which the author clearly sees as  a major contributing factor to such fierce  brutality. It is a powerful little novel that  offers much insight as to how the 'Paris  of the Middle East' disintegrated almost  overnight. The memory of it will remain  with the reader long after the last page has  been turned.  Etel Adnan, herself a Christian Lebanese,  is a poet and writer, well-known throughout the Arab world. Sitt Marie Rose has  won several awards and has French, Arabic,  Dutch and Italian editions. It is available at  Spartacus Books in Vancouver.  Betsy Warland and Daphne Marlatt fans  may appreciate the unaccompanied poetic  excursion "Jazz You," a potpourri of vivid  musical imagery. Just when Lillian meanders off the map at the weakest point of the  album, she is roused by a perfectly timed  blast of percussion.  "Dis Ya Mumma Earth (Peace Poem)"  is a catchy, anti-nuke/ecology tune ... and  one of the best on the album. Lorraine  Segato, Rebecca Jenkins, Micah Barnes,  Lucie Blue Tremblay, Djanet Sears, Keir  Brownstone and Sarah McElcheran are the  chorus, and the rhythm section of Ricardo  Rodriquez, Lorraine Segato, Connie Nowe,  Nydia Mata and Billy Bryans is hot.  Conditions Critical is distributed in  Canada by Festival Records, S271 Main  Street, Vancouver, B.C., VSR SM6  KINESIS Arts  /////////////////////^^^^^  One old friend - or 603 -  and a welcome newcomer  by Michele Valiquette  There's an annual event that confirmed  periodical fanatics, like yours truly, await  with bated breath. And that's the arrival  of the latest edition of the Directory of  Women's Media. The Directory is one of  the most extensive guides available not only  to feminist newspapers, journals, magazines  and newsletters but to feminist presses  and publishers, news services, library collections, film groups, media organizations,  bookstores ... In short, enough to keep any  feminist bibliophile or list-lover drooling for  days.  The 1988 edition of the Directory appeared in my mailbox just the other day,  hot off the press—and I'm pleased to announce that it's bigger and better than ever.  Editor Martha Leslie Allen and others at  the Women's Institute for Freedom of the  Press have gathered names and addresses of  (drum roll, please) 603 women's periodicals.  That's 78 more than last year—and a  clear sign that feminist communications are  thriving. Even better, many of the new listings are international: publications from Belize, Bolivia, Ghana, Greece, Jamaica and  Tanzania, for instance, all make first appearances. Even a quick glance at both newcomers and standbys suggests the astonishing variety that typifies the feminist publishing scene.  Imagine—a lesbian travel magazine (Tra-  veltalk), a newsletter for women in mathematics, an "action" quarterly by women  in the martial arts (Fighting Woman), a  publication to promote networking among  women motorcyclists (Chrome Rose's  Review), a journal by radical feminist  nurses (Cassandra), another by pro-choice  Catholic women (Conscience), and one for  outdoorswomen.  Titles alone make good reading: Taran-  tel, Jamsides, Sistern, Shocking Pink  II, The Flying Needle ... That's just a  small, tantalizing sample. H you want to  follow it up, I've found that for a small  charge, often for no charge at all, many of  these publications are willing to send sample copies.  This is the fourteenth year that Martha  Leslie Allen, Donna Allen and others at the  Women's Institute for Freedom of the Press  have produced the Directory. It's because  of commitment, hard work and just plain  stamina like theirs, that the feminist publishing network continues to grow.  Copies of the Directory are available for  $12 US from Women's Institute for Freedom of the Press, 3306 Ross Place, N.W.,  Washington DC 20008. To be fisted (free of  charge) in the next edition, women's publications, presses, bookstores and other media groups, as well as individual "media-  concerned" women can send self-descriptive  DIRECTORY  OF  WOMEN'S  MEDIA  Martha Leslie Allen, Editi  Women* Ulnstthitr for Ifrrcbom of thr ?Jrr  entries of up to 25 words to the same address.  I want to leave you with a question or  two: This is an essential resource for feminist readers, writers and researchers, why  isn't it available in local public and university libraries? Would a flood of requests  change that?  enthusiastic and heartening, says Fauzia.  But collective members are working-class  women with few material resources: Diva  is produced out of their homes. In order to  survive, she says, they need to establish institutional connections.  The next issue will focus on immigrant  communities; submissions are due June 15.  Subscriptions to Diva are $18 a year for  individuals, $40 for institutions. Write: 253  College Street, Unit 283, Toronto, Ontario,  M5T 1R5.  Born to File?  And finally, something to look forward to  later this summer: if you missed the wonderful graphic featured on the call for sub-  Diva: By and About  South Asian Women  Diva is too new to have made the pages  of this year's Directory, but I hope we'll  see the journal there in future—it deserves  a wide readership. The Toronto-based quarterly is by and about South Asian women. It  debuted in April. Diva plans to draw subscribers and contributors both from North  America and from abroad, in particular  from the Indian sub-continent.  In a recent telephone interview, editor  Fauzia Rafiq explained that South Asian  immigrant women lack a forum. As a result, she said, there is no discussion of their  concerns, and no audience for their creative work. This is a situation she and the  other members of Diva's five-woman editorial committee want to turn around.  They plan to explore issues ranging from  cultural adaptation and sexuality to the impact of religious ideologies on women. They  also want to promote feminist art and literature. The editors aim both to empower  South Asian women and to provide a basis  for bridging cultural gaps.  The April issue of Diva suggests that the  committee is well on the way toward meeting these goals. The contents are nicely balanced between analytical and creative writing. Articles include a profile of the South  Asian community in Toronto, background  on Hudood Ordinances in Pakistan and a  discussion of the role of women in Islam.  There's fine poetry from Himani Bannerji  and Reeta Kohl, an excellent short story by  Fauzia Rafiq, and fiction from Ismat Chugh-  tai. Chughtai is well-known in India for  challenging traditional ideas about women's  roles; her story is translated from Urdu.  to this first issue has been  missions to the next Room of One's Own,  you'll have a chance to catch it again. Vivian  Revill's sketch will also grace the cover of  the special Room issue devoted to women's  work writing.  "Working for a Living" is the brainchild of local poet and guest editor, Sandy  Shreve. Women's work experiences have  long been an important theme in her own  writing. Last summer, as part of a conference organized by the Vancouver Industrial  Writers' Union, she led a workshop on how  women had written about their work. In the  process she gathered a fascinating body of  material from a wide variety of sources.  That sparked the idea for a more permanent collection. "I decided it was time to put  this stuff together somewhere between two  covers, rather than many," she says. She approached the Room collective with her proposal, they liked it and the rest is history.  Potential contributors have been equally  enthusiastic. The call for submissions was  hardly out last summer when poetry and  prose began flooding in. Sandy and the  Room collective expanded the issue to a  double one and have still had to make difficult decisions. But from more than 240  submissions, they've chosen what sounds  like a dynamite fine-up. There'll be new  names, as well as recognized ones: Grita  Hoffman, Kate Braid, Susan Ioannoe, Helen  Potrebenko and Zoe Landale among them.  And, there'll be writing about a whole range  of occupations—work in the home, clerical work, waitressing, carpentry, busdriving,  teaching and more.  Watch for Room of One's Own; it's due  in August.  KINESIS Letters  Fertility awareness valuable  Kinesis:  In her article "Gov't blesses compulsory  pregnancy" in the May issue of Kinesis,  Noreen Shanahan has written an excellent expose of the provincial government's  so-called "Initiatives for Strengthening the  Family."  I am quoted in the article as saying that  the information in the pamphlets on contraception could lead a woman to use a method  ineffectively and therefore lead her to an unplanned pregnancy. This is very true. However, one of the points listed as misinformation in the pamphlets is the promotion of  fertility awareness "without describing the  method in any detail or stressing its high  failure rates."  The rhythm method is a fertility awareness method which has a high failure rate.  However, other fertility awareness methods such as the ovulation method and the  sympto-thermal method are very effective  if they are used properly. These methods  are based on a woman's daily observation of  her own body signs of fertility. The rhythm  method, in contrast, is based on guessing  when a woman will be fertile from how long  her menstrual cycle usually is. No one can  really guess what will happen in the future,  and as a result the rhythm method doesn't  work very well for birth control.  I objected to the information on fertility awareness in the provincial government's  pamphlets because it made no distinction  between the rhythm method and more effective methods of fertility awareness. It also  provided no information which could help  to lead a woman to more effective fertility  awareness methods, such as information on  how to find classes to learn to use them.  I have taught the ovulation method at the  Health Collective during the last five years.  The method works well and causes women  no harm, unlike the pill and the IUD. It is  therefore disconcerting to see my name connected with a statement which discounts all  fertility awareness methods.  On the whole, Noreen's analysis of the  provincial government anti-woman strategy  and the misinformation in their pamphlets  and video is excellent. She also helped to  spur the health collective on in our efforts  to publicize the misinformation in the pamphlets and to try to have the pamphlets recalled.  Barbara Mintzes  Vancouver Women's Health Collective  Vancouver, B.C.  Horizontal  hostility  Kinesis:  This letter is in response to the article "A  Night in the Streets" as well as an open letter to all feminists. We are in absolute rage  that anyone would write/talk about how the  people at the march were dressed, rather  than the message of the demo. It amazes  us that the church community, the straight  community, the heterosexuals, the gays, lesbians, the feminists as well as the native  communities were not seen. They were all  pretty visible. All that was in this article  was about fears. Fears about that part of  town, of the "leather dykes," the "ratty"  haired whores and the drunks/johns driving  around. It may be useful to know where the  fears come from? All the above or her own  racism, whorephobia and whatever else?  How many of us have to be murdered before you begin to listen? When will all this  horizontal hostility cease? How much longer  will you continue to blame women, with  very little power, for men's sexist violence?  Monthly we hear of workshops being offered  about classism, racism, sexism etc., within  the community. We know women do attend.  Is it bad memory, a short attention span  or is this to be applied to some groups of  women and not to others? Not much seems  to be put into practice following the workshops.  We, POWER, often speak out about the  difficulties of organizing sex trade workers  and with the examples of articles such as  this one it is little wonder sex trade workers  don't trust feminists. It has been with hard  work and great difficulty that we attempt to  form alliances or ask for support from the  women's movement, as we get trashed while  spilling our guts.  Those of us known as sex trade workers who have been to numerous demos have  been pointed out as the whores/hookers/  prostitutes; no matter what we were wearing. The slogan chanted by many women  "yes means yes ... whatever we wear, wherever we go" must be just that, a slogan  yelled at men.  Yes we are expecting all of you to take responsibility for this whorephobia Because  of your silence or your judgmental attitudes,  our participation in the fight for equality for  all women is made almost impossible.  One of the first groups to give us concrete  support was the leather community. This  is not an accident. In every country where  prostitutes are organizing the leather community has always been on the front lines  with sex trade workers. We take offense to  "freak show" and "my people." It would do  women well to remember that once, not too  long ago, and in some communities today,  lesbians were and are still considered freaks.  The incidence of the increased violence toward gays and lesbians proves this. We are  not your people, Nora Randall, if we were  you would not have talked about us in such  a derogatory way.  All the women who spoke at the demo  have names. It is disrespectful and offends  those of us who spoke: Kairn, Jan, Cookie,  Dawn, Sparky, Celeste and Marie. We all  spoke about our lives and experiences, they  are not stories or fairytales. So stop creating more work for us by having to argue to  you that our liberation means your liberation and next time put the heat on men and  their violence.  The women from POWER (Prostitutes and  Other Women for Equal Rights  Vancouver, B.C.  SIM, leather  dykes respond  Kinesis:  We want to respond to Nora Randall's article on the march/memorial organized by  POWER. As organizers of safety for the  march and as leather dykes, S.M. dykes  and supporters we have some comments to  make.  First of all, where are the credits due to  the speakers and organizers at the rally?  We are talking about Celeste George, the  representative who spoke from the Women  of Colour Group and AWARE (Alliance of  Women Against Racism, Etc.). You refer to  her as "a native woman." Also, it was Jan  Brown who spoke representing the National  Leather Association B.C.; Cookie Hunt and  Touchant Prince were the guest speakers  from the Green River Murders Coalition in  Seattle; and Sparky was representing sex  trade workers here in Vancouver. Where  was the credit due to POWER, the organizers of the march and rally? Marie Arrington and Kairn Mladenovic both spoke and  Kairn m.c.'d the rally. Thanks from us for  a successful march and rally!  Secondly, if your intent in the article was  to lead the reader through your progression  from seeing sex trade workers and leather  dykes as "freaks" to "my people" we think  you could have done it in a more useful  and respectful way. You could have exposed  more about yourself and your fears and less  about what we look like.  It's no mistake that sex trade workers  and leather dykes were visible at the march.  We have a lot in common. We have both  been attacked and accused by some feminists for contributing to the oppression of  women. We have both been isolated and  cut-off from most parts of the feminist community. We have both been shit on for what  we wear, what we do, and as S.M. dykes  for how we flaunt our sexuality. We've been  shit on for being femmes, shit on for being  butches, and now, shit on for what we do  with our hair. We have lots of reasons to be  allies and we are.  We're glad that POWER gave you and us  all the opportunity to "rage" for the murdered women and ourselves. We're glad that  you were protected in the march and we're  proud that we organized to protect you, ourselves and everyone else.  Dykes For Dykedom  Vancouver, B.C.  Nora D. Randall responds:  In my April and May Beans columns  I tried something I haven't done before. I tried talking about discovering  attitudes in myself that I do not politically support, namely racism and fear  of prostitutes and leather dykes. What  happened was that my attitudes were  more deeply entrenched than I realized,  and my May column ("A night in the  streets") angered and offended prostitutes and leather dykes.  I wish to apologize to everyone who  was angered by the columns. Clearly, I  have a lot more work to do before I can  be your ally. Specifically, I wish to say  I'm sorry about the implication in the  April article ("Listen while you work  ... ") that I know what it feels like to  experience racism because I know what  it's like to be ridiculed and isolated as a  fat woman and a dyke.  In their letter about my May column,  Dykes for Dykedom make the very good  suggestion that I should have talked  more about where my fear came from  and less about how they were dressed;  they also explained it in such a way  that I can see clearly how I could have  made the point without offending people. I could also have given a description of the marchers without holding  them up to ridicule.  I can see that I should have made it  clear much sooner that I realized how I  was reacting and that I didn't like what  I saw in myself.  As for naming the women whose  speeches I reported, I would just like  to say that I have rarely used women's  real names in my columns. I have  usually used pseudonyms or not mentioned names. However, I realize that in  my May column this caused individual  women to be invisible and unacknowledged. This was not my intention, so I  can see that I should have used women's  names.  The issues that come up in these letters could be the topic for future Beans  articles. I hope that women who have  something to say on the topic will write  to Kinesis or talk to me.  I hope this letter begins to repair j  some of the damage and contributes to I  an atmosphere in which we can talk j  about these issues in the least hurtful J  and most respectful way.  A letter to  the churches  Kinesis:  A letter to the churches:  I met God as I was about to jump in front  of a train. I was given an image of life  and hope. I got on the train. The image  became a presence, a relationship of love,  with a power as gentle as the breeze and as  dynamic as a tornado. Like water without  which there is no life, and like water, in everything, even the inanimate stone.  I belonged to a church and attended because I wanted to learn more about the  God whom I had met. The holy Bible which  teaches about love, reflected my experience  with God, but did not encompass it.  I spent six weeks in a psychiatric ward.  You knew when I was released. None of you  phoned me, except the minister's wife. No  invitation to a cup of tea. My calls to you  were brushed off lightly.  On my own and separated from my husband, I joined another church. I sang in  the choir for the sheer joy of worshipping  my God. I loved the choir director. She  loved me. Alone, rejected, emotionally ill,  you froze me out.  I moved again. Another church. I took  a more direct approach, seeking guidance.  I told the minister that I thought I might  be a lesbian. His reply was without understanding or knowledge. He said only that I  must choose either to remain in the church  or to be a lesbian. I could as easily change  the colour of my skin to save my life.  My God has never changed, nor has she  left me. Churches cannot contain her. If you  do not understand why I call God she, it's  because I spent 20 years calling God he. If  you do not understand, it is because you  do not understand and how can you tell me  that I must choose.  Irene Neufeld  North Vancouver, B.C.  Needfor  clear  boundaries  Kinesis:  In the April issue I read the commentary  by Carol Read entitled "Survivors' Rights  In Therapy." I note Naida Hyde's statement  regarding the fact that "Relationships with  benign authority figures, such as physicians,  therapists, and teachers have a tendency to  become sexuafized for adult survivors ...  however these sexual feelings and the seductive behaviour that may result are not the  expression of her adult sexuality ... "Although it is true that adult survivors may  behave in this way, the fact remains that often it is the therapist doing the 'seducing.'  I believe that more emphasis needs to be  placed on the issue of responsibility when  that fine line is crossed and a patient, client  or student is victimized again as an adult.  When the person in authority is not clear  about his or her boundaries, that lack of  clarity is communicated to the client. The  onus is always on the person in authority to  be aware, comfortable and consistent about  what those boundaries are.  Although an adult survivor of sexual  abuse may try to equalize such relationships  or unconsciously repeat the patterns of her  past, the person with more socially sanctioned power must never allow the relationship to become sexuafized. It is imperative  to understand the woman's genuine need  for self-nurturing and to empathize with her  past associations between affection, abuse,  sex and an intimate relationship with an authority figure.  Please see   Clear   page 21  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 thereof. 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.  EVENTS  EVENT SIE VENT SIE V E N  T SI  PRESS GANG PUBLISHERS  Is launching Not Vanishing, a poetry  book by Chrystos, a Native American  artist, writer and political activist. On  July 8 at 8pm Chrystos will be reading  from the book at Octopus Books, 1146  Commercial Dr. On July 9 she will meet  the public and sign books from 2-4pm at  the same location.  HOMESHARING  The Single Mothers' Housing Network  will be holding Open House meetings for  Lower Mainland single mothers interested  in homesharing June 15 from 6-8pm at  Richmond Family Place, 6560 Gilbert Rd.  If you're a single mum who'd like to  learn about the advantages of sharing a  home and how our service works, feel free  to attend. For more info contact Elaine  Shearer or Gayle Parypa at 278-8033.  B.C. COALITION FOR ABORTION  CLINICS  Invites you to their next quarterly General  Membership meeting on June 5, 9am-  2:30pm at Britannia Community Centre, 1661 Napier St. The purpose of this  meeting will be to elect a new steering  committee and to provide updated information on the coalition's ongoing work  towards opening a Freestanding Abortion  Clinic. For childcare, pre-registration or  further info please leave message at 873-  5455.  "A STRUGGLE FOR CHOICE"  A 2| hour video on the history of  the abortion rights struggle in Canada  over the last 20 years will be shown at  Women in Focus, #204-456 W. Broadway, June 10, 7:30pm. $3.50 employed,  $2.50 un/deremployed. For further info  call Marcy 254-9897 or Frances251-5824.  MICHELE ROSEWOMAN QUINTET  Will be playing at the VECC June 30,  8pm. $15 general admission.  CONFERENCE ON SEXUALITY  Pacific Sexuality Institue Assn. presents  From Sex(Censored) To Sexuality, a  multi-disciplinary conference on sexuality. August 5-7 in Vancouver. Featured  speaker: Lonnie Barbach, innovator in the  field of female sexuality, author of For  Yourself. Presentations and workshops  include many topics of interest to women.  Fee: $185 by May 27; after May 27, $225.  Includes banquet, lunches. Registration:  PSIA, Box 535, Stn. A, Vancouver, B.C.  V6C 2N3. Info: Anne at 531-8555.  LA QUENA  Presents "We Three" from Seattle, a  perennial Folk Festival favourite, June 3,  8pm at La Quena, 1111 Commercial Dr.  Tix $5-$7 available at door.  ART AGAINST RACISM  "Fear of Others" will open with a free  poetry reading at La Quena on June 10,  8pm. this exhibition of visual arts and poetry is presented by more than 70 artists  and writers from Canada, the U.S. and  Senegal, and is addressing the issue of  racism—how artists perceive the problem  and how art can contribute to solutions.  The exhibition will be shown in different  locations through June and July. For info  please contact Claudine Pommier at 263-  2058 or 681-6015.  GALLERIE  A party to celebrate the first issue of  Gallerie, a new women's art publication.  June 11, 8pm at Women In Focus,  #204-456 W. Broadway. For more info  contact Caffyn Kelly 929-7129.  VOICES OF OUR ANCESTORS  Sunray Meditation Society honours the  visit of Venerable Dhyani Ywahoo, Spiritual Director and 27th generation lineage holder of the Ywahoo lineage of the  Etowah Band of the Tsalagi (Cherokee)  Nation. She will present a talk "Voices of  our Ancestors" June 24 at the Unitarian  Church, 949 W.49 Ave. at 7:30pm. Disability access. $5 suggested donation, $7  at door. Tix at Banyen Books. For more  info call 253-0145.  WOMEN'S MUSIC FESTIVAL  Nada Productions and the Van. Women  in Music Network present fundraising  benefits for the 1st Van. Women's Music Festival (to be held Aug 27 at New  Brighton Park).  June 4: Benefit dance party at The Anza  Club, #3 W. 8th Ave., 8pm-2am. Child-  care/info 681-3617; June 15: An evening  of Folk and New Acoustic Music and Contemporary Guitar with Sylvi and Doreen  Maclean at The Talk of the Town, 23  W. Cordova at Carrall. Tix $2-$6. Doors  open at 8pm; June 30: An evening dedicated to the women of Motown at The  Talk of the Town. Tix $2-$6. Doors open  at 8:30pm. For more info/childcare 681-  3617.  //////////////////^^^^^^  ////////////////////^^^^^  Letters  Clear   from page 20  H a therapist is sexually attracted to a  [client, he or she needs to take responsibility  for those feelings and get some help with his  [or her own process. As stated in Read's article, that professionals never feel or behave  sexually with women must be exposed as  myth. The "helping relationship;" is not the  forum for allowing the survivor to explore a  real-life sexual interaction, for inevitably, it  will be at her expense, and she will blame  herself again for allowing herself to trust,  magnifying the pain of re-victimization. We  must remind ourselves that, in this society,  power and authority lies in the hands of  the physicians, therapists and teachers, and  therefore, so does primary responsibility for  the nature of the professional interactions.  S. Foran  Vancouver, B.C.  Ignorance  Network?  Kinesis:  To the Knowledge Network of B.C.:  I understand that the Knowledge Network  has begun a fundraising campaign asking individuals to support it by making contributions to its programming budget.  Why should lesbians and gay men support the Knowledge Network when your  programmers are so homophobic that they  cancel the only parts of your AIDS information series that portray the loving, caring work being done by the lesbian and gay  immunity to support people with AIDS?  By your actions you contribute not to  knowledge but to ignorance and fear. We  will not support your campaign. We urge  our friends and supporters who share our  concern about your portrayal of our community also to withhold their support from  the Knowledge Network.  Yours sincerely,  Richard Banner  The Gay and Lesbian Centre  Vancouver, B.C.  Apology  for poster  Kinesis:  On behalf of NOMEANSNO I would  like to apologize for the blatantly offensive  poster that appeared on the streets of Vancouver for our record release party on April  28,1988.  This poster graphic was not designed by  or approved in any way or sense by the  band. It is insensitive, juvenile and utterly  repulsive.  We apologize for any distress this ugliness may have caused.  Sincerely,  Laurie Mercer  NOMEANSNO  Vancouver, B.C.  Note: Women protested NOMEANSNO's poster as soon as it appeared on  the streets of Vancouver: its graphic  suggested child sexual abuse. The band's  management readily agreed to remove  the poster.  Camping on  the tracks  Kinesis:  I am writing a series of books about  how women have used nonviolent actions  throughout history. The first book, titled  You Can't Kill the Spirit, is completed  and will be published in July of this year.  Now I'm beginning to work to include the  story of the Vancouver women who sat  on the railroad tracks to demand that the  track-crossing be made safe for their children. However, I've never been able to find  out exactly what happened after the women  set up a tent on the tracks. My clippings  only go go March 24, 1971. Can you help  me? Do you have other clippings or photos  CCEC CREDIT UNION  of this action? Anything you can tell me will  help.  Please send information to: Jeanne Shaw,  1523 Graveley St., Vancouver, B.C. V5L  3A5, or call 254-7923.  Thanks for your help.  Pam McAllister  "Keeping our money  working in our  community/9  When you bank at CCEC,  you are investing in a neighbourhood  business, in the co-op down the street,  and in the whole community's growth.  CCEC CREDIT UNION  33 EAST BROADWAY  VANCOUVER, B.C. V5T 1V4  MON. & WED. 11 am-5pm  FRIDAY 1pm-7pm  876-2123  KINESIS Bulletin Board  SHIATSU WORKSHOP  Do it yourself! June 25 &26, 10am-  4:30pm. Learn basic Shiatsu techniques  for neck, shoulders, back and more.  (Great way to win friends and influence  people.) $30 for Sat. only or $55 for both  days. For more info or to register call As-  tarte 251-5409.  WOMEN AND SUBSTANCE ABUSE  The Western Canadian Feminist Association invites you to hear Miki Hansen  speak on women and substance abuse  June 16, 7:30pm at 1254 W. 7th Ave.  (main floor). She will show the film 'Turn  Around."  FREE TRADE PROTEST  Picnics and parades, singers and speakers at the June 12th (Sunday) National  Day of Action in Stanley Park (Brockton  Oval). Gather in the park at 1pm, or join  the vehicle parades at various locations,  including Grandview Park, at 11:30am.  Call 685-5599.  KINESIS RETREAT  Our Annual exploration of feminist journalism: for those working on the paper  or interested in doing so. July 8th-10th  on Saturna Island. Small registration fee,  limited enrollment. Call 255-5499.  WfolrJMHgMEH MUsWIWMJB  ART SHOW OPENING  On June 4, paintings by Stella Scott  will be exhibited at 876 Commercial Dr.  There will be a reception 7-10pm. Please  do not wear perfume. For more info phone  the VLC at 254-8458.  VLC COFFEE HOUSE  Changes its coffee house schedule start-  ng in the month of June, VLC will offer one coffe house on the second Sunday of each month. Doors will be open  at 8pm. Call 254-8458.  JUST RELEASED"  Choreography by Carrie Nimmo, Andrew  Olewine, and Danielle Sturk. 8pm June  24th &25th at Arcadian Hall, 2214 Main  St. Tix at door $4-$10 sliding scale. For  more info call 253-8967, ask for Carrie or  Danielle.  FILMS  FILM BENEFIT  Angles presents a tale of lesbianism in  "The Vampire Lovers." Midnight June  11 at the Van East Cinema, 2290 Commercial Dr. Tix for the benefit $3-6.  AFRICAN FILM SERIES  A free series of films and discussions that  will cover the rise of the anti-apartheid  movement, its hisotry and the continuing struggle. Films to be held at Robson  Square Cinema, 7:30pm. June 9, "South  Africa—The White Laager" and "Generations of Resistance"; June 23, "Witness to Apartheid" and "Biko"; June 30,  "Naked Spaces: Living is Round." For  more info call Public Progammes at 682-  4668.  GROUPS  NORTH SHORE WOMEN'S NETWORK  We offer support socially, on a group basis, for lesbians and their friends. Our purpose is to network among ourselves and  with other lesbian groups. Come join us,  you will be welcome. For more info call  Irene Neufeld at 986-8907.  COUNTRY LIVING  I am trying to form a rural cooperative community for feminist artists  and craftswomen in the Parksville area.  This would be a space where we can live  and work in a supportive atmosphere and  is open to all feminist artists and artisans.  Anyone interested in being a part of this  can write to me at: Judith Quinlan, C-87,  Site 248, RR2, Parksville or phone meat  248-5742 (eve).  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.  LESBIAN SUPPORT GROUP ~~  A Young Lesbian Support and Social  Group meets at the Vancouver Lesbian  Centre. 876 Commercial Dr., every 2nd  and 3rd Friday of the month from 7:30  - 11 pm. There is a drop-in fee of $2. For  more info call 254-8458.  M   I    S   C  DISTIX  The Vancouver Cultural Alliance is working to begin a program which offers performing arts tickets at 75% off. Registration and participation in Distix is free. For  tickets send your name, address, postal  code and phone number (you must also  indicate your affiliation with VSW) to:  Distix, 1693 W. 7th Ave., Van. V6J 1S4.  WHAT WOMEN  NEED TO KNOW  ABOUT AIDS  A Workshop for Women  sponsored by:  Vancouver Status of Women  and AIDS Vancouver  June 16th  7 - 10pm  Call 255-5511  "What is safe sex?"  "If I sleep with someone I don't  know, should I get tested?"  How can I get my partner  \to use a condom?"  Preregistration required Limited to 20 women  Site wheelchair accessible  Childcare subsidized  SELF HELP GROUPS  One day workshop on "Raising Awareness and Funds for Self Help" will be held  June 11, 8:30-4:30 at Douglas College.  Fee: $15 (includes lunch and materials).  This workshop is designed to assist self  help groups to inform the public, recruit  new members and raise funds to further  their activities. To register call 520-5472.  For more info call Barbara Grantham at  731-7781.  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 natural grace, passion and aliveness. $400.  The Institute for Transformational Movement, 1607-13th Ave., Seattle WA 98122;  (206) 329-8680.  DIVERSITY: THE LESBIAN RAG  Wants Lesbians to write, report and create. We invite submissions of all kinds.  Deadline for the second issue: June 15.  Mail your submissions to Diversity, Box  66106, Stn. F, Van., V5W 5L4.  HEY CARTOONISTS  Kinesis wants to hear from/see you. If  you're female, feminist and funny (serious  or whimsical would also do) show us your  wares. Drop by the office, write (send a  SASE) or call for further info: 255-5499.  CLASS FED  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.  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.  ELEVENTH  ANNUAL  yvncouverlolk J*jusic festival  Beausoleil • L<  Esther Bejarano • Germany  Leon and Eric Bibb • British Columbia  B.C. Native Musician  Campaign Showcase •  British Columbia  Tom Dahill • Illinois  Darcie Deaville and  Matthew Cartsonis • Arizona  D.O.A. • British Columbia  Alix Dobkin • New York  Dry Branch Fire Squad • Ohio  Stephen Fearing • British Columbia  Steve Gillette • California  Clive Gregson and  Christine Collister • England  Halau O Kekuhi • Hawaii  Heartbeats • Pennsylvania  High Performance • Washington  Hot Foot Quartet • Ohi  Teddy Boy Houle and    ^  The Red River Jiggers • Manitoba  "f^L  Jali Musa Jawara • Ivory Coast  Josephine • Quebec  Katari Taiko • British Columbia  Stephan Krawczyk • Germany  Alain Lamontagne • Quebec  Patty Larkin • New York  Christine Lavin • New York  Felix Leblanc • Quebec  Anne Lederman • Ontario  Lo Jai • France  Larry Long • Illinois  Magpie • Maryland  Malcolm's Interview • England  '■"»"  Eileen McGann • Ontario  Rory McLeod • England  D.L. Menard and  The Louisiana Aces • Louis/ana  Hamish Moore • Scotland  Geof Morgan • Washington  The Musicians of the Nile • Egypt  Muzsikas with Marta Sebestyen  Hungary  Faith Nolan • Ontario  Amparo Ochoa • Mexico  David Olney • Tennessee  Olomana • Hawaii  Ossian • Scotland  Phranc • California  Frankie and Doug Quimby • Georgia  Moses Rascoe • Ohio  The Real Sounds of Zimbabwe • Zimbabwe  J.J. Renaux • Louisiana  Sabia • California  Rick Scott • British Columbia  Clyde Sproat • Hawaii  Kathryn Tickell • England  Hugo Torres • Manitoba  Jackie Torrence • North Carolina  Ali Farka Toure • Mali  Les Tymeux de la Baie • Nova Scotia  Vusisizwe Players • South Africa  Nancy White • Ontario  Ken Whiteley • Ontario  David Williams • Iowa  Jesse Winchester • Quebec  Jim Woodland and Peadar Long • England  And More!  Tiiiivivjimiriiaffl  JULY 15, 16, 17 1988      JERICHO BEACH PARK  Tickets available in Vancouver at Black Swan Records, 2936 W. 4th Ave. (734-2828): Highlife  Records, 1317 Commercial Dr. (251-6964): Zulu Records, 1869 W. 4th Ave. (738-3232) and all  V.T.C./C.B.O. Outlets (280-4444). In Victoria at Mezzrow's 3625 Douglas (381-2633) and all  V.T.C./C.B.O. Outlets through the province.  Further information including mail orders from the  Vancouver Folk Music Festival, 3271 Main St.. Vancouver V5V 3M6 (604) 879-2931  VFMF office and VTC only  AINESIS ////////////////////////////S//////////////////////////S/////////////////////////////////////////////  ////////////////m^^  //////////////////////^^^^^  BULLETIN BOARD  CLASS IFIEDICLASSIFIED  SAILING TRIPS  Lesbian looking for other(s) or Gay  male(s) with sailboat for day/evening or  weekend sailing trips. CYA sailing instructors certificate, a little rusty, but a defi-  nate need to sail with the wind ... soon.  Able to handle up to 30 ft. sloop or day  sailer ok. Call Nadine, 681-3617.  RESEARCH  I am researching an oral history of  Canada's involvement with the Vietnam  War. I would like to hear from women who  came to Canada because of the war (either with a war-objector man or alone),  also medical personnel who were in Vietnam, families of those who fought and  others who have a story that needs to be  told. Jean duGal, 4876 Saskatchewan Avenue, Powell River, B.C. V8A 3G4.  FINISHED MANUSCRIPT?  Not sure if it's publishable? Professional  reading and assessment of long or short  manuscripts. Fiction, non-fiction. Ten  years experience teaching creative writing  at U.B.C., author of two published books,  numerous articles and stories. Call Joan  Haggerty at 255-2895.  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.  FOR RENT  Room for rent in a two bedroom house.  Share the house with one other feminist  woman. Available June 15-August 31st.  The rent is $250 per month including  utilities. The house is on 63rd and Ontario near Langara. I would prefer a non-  smoker. If you are interested please phone  Cheryl at 325-8436.  SUMMER ACCOMMODATION  Self-contained suite in house on beach at  Sunshine Coast. Enjoy seclusion, private  beach, Finnish sauna. Near parks, marina,  hiking trails, etc. Weekend and weekly  rates, and exchange for work skills considered. Tel. 886-4505 evenings, or 876-  4256 messages.  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.  WICCAN SUMMER INTENSIVE  The 2nd B.C. Wiccan Summer Intensive  will be held near Vancouver in a beautiful  and secluded setting. July 24-31. 1988,  with Starhawk and other members of Reclaiming Collective. Beginners and Advanced Tracts will cover aspects of Feminist Spirituality and Politics, empowerment through ritual, creating a circle,  community building, power of the pen-  tacle. and more. $275-$375 sliding scale  includes food, lodging and training. For  information call (604) 732-5153 or write  to P. Hogan. 1937 W. 2nd Avenue. Vancouver V6J 1J2. Women only and men  only space provided.  WOMEN'S COUNSELLING  My specializations include depression,  sexuality, sexual and emotional abuse,  adult women survivors of childhood sexual abuse, identity issues, self-awareness,  relationship issues, decision-making and  career explorations. I work using ver-  bal'and expressive therapies, gestalt and  guided imagery. Sliding fee scale. Janet  Lichty. B.A. M. Ed. Counselling Psychology. 874-6982.  WHAT YOU'VE BEEN WAITING  FOR!  Vancouver's new Lesbian newspaper. DIVERSITY: THE LESBIAN RAG is now  selling subscriptions.  For six issues, sent to you in a plain envelope, send: your name and full address,  plus (sliding scale) $12-$15 in Canada;  $15-$18 for U.S.A.; $18-$20 for overseas,  to DIVERSITY: THE LESBIAN RAG.  P.O. Box 66106, Station F, Vancouver.  B.C., V5W 5L4. Cheque or money order in Canadian funds payable to DIVERSITY.  NAME CHANGE  Notice is hereby given that an application will be made to the Director of Vital  Statistics for a change of name pursuant  to the provisions of the "Name Act" by  me to change my name from Laureen  Helen Furnell to Laureen Helen Morgan.  Dated this thirteenth day of May 1988.  The brainchild of Vancouver's Caffyn Kelly, the premiere edition of Gallerie makes  its debut on June 11th, 8 pm at Women in Focus. Lavishly illustrated with  over 250 photographs of artists and their work, Gallerie also includes essays and  autobiographical sketches by women artists across Canada and the U.S.   CLASS IFIEDICLASSIFIE  EMILY'S PLACE  Come to Emily's Place. Private, safe,  self-contained cabins and creekside bath  house. Just a half hour north of Nanaimo.  Easy bus access. Very affordable rates.  Call for reservations now! 248-5410.  WOMANSPACE ON SALTSPRING  Newly built, fully equipped, self-contained 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  SHIATSU TREATMENTS  Good for what ails ya'. Astarte 251-5409.  ALCHERINGA  A wonderfully qufeint 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!)  1146 Commercial # 253-0913  Vancouver Folk Music Festival presents  Tuesday to Saturday, 8 pm  June 14-18  VANCOUVER EAST  CULTURAL CENTRE  1895 Venables • Reservations 254-9578  Tickets Tues., Wed. & Thurs. $10 *     Fri. & Sat. $12  * half the price of each ticket sold for opening night  KINESIS LIBRARY PROCESSING CENTRE-SERIALS  2206 EAST MALL, U.B.C.  VANCOUVER , B.C.  VST 1Z8       INV-E 8904  A  G  M  nnual  leneral  ► Joy Thompson  B.C. Coalition of Abortion Clinics  Why do we need a clinic? Why don't we need a criminal law?  What is the B.C. "Strengthen the Family" package, better known  as the "Alternative to Abortion" package?  Come hear Joy Thompson put the Social Credit abortion policy  into the broader perspective of control over women's  reproductive choices. For more information, call 255-5511.  VSW  ►Wed. June 8  7:30 - 9:30 pm  Britannnia Community Ctr.  Family Activity Rm.  1661 Napier St.  ^SfcT>  Published 10 times a year                                                ^^     •  by Vancouver Status of Women  #301-1720 Grant St., Vancouver, B.C. V5L 2Y6  □ VSW Membership-$25.50 (or what you can affordJLjndudes Kinesis subscription]  □ Kinesis subscription only - $17.50       □ Sustainers - $75  □ Institutions - $45                                   □ New  □ Here's my cheque                                 □ Renewal  D Bill me                                                   □ Gift subscription for a friend  Name  to  (0  E  o  I  " - » .                          -        -            : nl Here's your chance to talk back! Help us out by completing this readership survey.  We want to know more about you, our readers.  We want you to tell us something about yourself and give  us your opinion of Kinesis. Your answers will help us in  planning future issues. We'd also like to know a little about  your spending habits: we need that information to increase  the flow of advertising dollars that help pay for Kinesis. So  please take the time to answer the questions in the survey.  Feel free to add your comments or to leave blanks. Just for  fun, there's a cartoon at the end, waiting for your wisecrack  caption. If you wish your answers and comments to remain  anonymous, do not sign your name.  You can mail the completed survey (we've included a post  paid envelope) to Kinesis, #301 - 1720 Grant St.,  Vancouver, B.C. V5L 2Y6. Or you can drop it off at our  office (same address) 9:30 to 5, Monday to Thursday.  Thanks for your help. We believe it will help us make  Kinesis better.  1. How often do you get a copy of Kinesis!  □ Once a month (every issue) □ Less often  2. How long do you usually keep an issue of Kinesis?  □ Less than a day □ Until the next is  □ More than a day but less than a week  □ More than a ye;  □ A week or more □ Forever  9. What are the three most Important political issues for you today?  10. Topics dealt with in Kinesis articles include the following. How would  you rate our coverage of these areas?  Excellent Good    Fair  Aboriginal Rights  Abortion  AIDS  Economics  Environment  Health  Immigration  Labour  Law  Lesbianism  Parenting  Peace  Poverty  Racism  Sexual Assault  Sexuality  Needs   Poor  Work  □ □  □ a  a  □  □  a  □  □  G  □  □  □  □  □  □  What areas are we missing?.  Howcanweimproveourcoverage?_  3. How much of each issue do you read?  □ Skim through □ One ortwo articles & skim the rest  □ A few of my favorite sections    □ Most of it  Q Cover to cover  4. Have you ever used specific Kinesis articles for research, or in a group  that you belong to? □ Yes        □ No  If Yes, which articles or types of articles?   5. How many other people usually read your copy of Kinesis? _  6. What other magazines/newspapers do you read?   11. Which of the following types of material would you like to see more  7. Which of the following best represents your feeling about the price of  Kinesis ($1.75/issue):  □ A bargain □ A fair price  □ A fair price but too much for my budget     □ Too expensive  8. How do you rate the following sections of Kinesis?  of in Kinesis?  □ Analysis  □ Arts  □ Cartoons  □ Commentary  □ Other:   _l Editorials  □ Fashion  □ Fiction  Q Humour  □ Investigative articles  □ Reviews  □ Sports  □ Travel  Excellent Good    Fair      Needs    Poor  12. Are you involved with any community groups/organizations?  □ Yes □ No  If so, what kinds of groups/organizations do you belong to?  13. Have you ever considered writing or have you written for Kinesis?  □ Yes a No  14. Would you be interested in becoming a correspondent for your area?  □ Yes        □ No Q Maybe  If yes or maybe, please give your name and address:   15. Has Kinesis ewer directly inspired you to:  Work  □ Write to a member of government   □ Donate to a defence fund  Arts  □  □  □  □  □  □ Attend a rally or political event       □ Work with an action arouD  Bulletin Board  □  □  □  □  □  Cartoons  □  □  □  □  □  16. Did you attend Internationa  Women's Day  festivities  in you  Centerfold Features  LI  □  □  □  □  community this year?  □ Yes  □ No  Commentary  LI  □  □  □  □  Movement Matters  □  □  □  □  □  17. How often do you:  3 times  At least  At least  Every  Once a  News:  (If "never" leave blank)  a week  once  once  few  year or  Across B.C.  LI  □  □  □  □  or more  a week  a month  months  less  Across Canada  □  □  □  □  □  Go to a bar  □  □  □  □  □  International News  □  □  □  □  □  See a movie  □  □  □  □  □  Regular Columns:  Dine out  □  □  a  □  □  Beans  □  □  □  □  □  See live theatre  □  □  □  □  □  Periodicals In Review  □  □  □  a  □  Go to a dance  □  □  □  □  □  Speculative Fiction  □  □  □  □  □  Go to live music  □  □  □  □  □  Comment: (PLEASE DO!)  Attend a lecture  □  □  a  □  □  Go to a gym  □  □  □  □  □  Attend a sports event  □  □  □  □  □  Travel  □  □  □  □  □ r  3. Do you own your home or do you rent?  □ Own      □ Co-op Housing     □ Rent  I How many adults do you live with? _  a None of the above  20. How many dependants do you have? _  21.Howoftendoyoubuy:      Once      Once       Every      Every 6  (If "never" leave blank)        a week    a month   2 months months  Books                                □  □  □  □  Magazines                           □  □  □  □  Clothing                             □  □  □  a  A hair cut (colour, etc.)            □  □  □  □  Health services (massage, etc.) □  □  □  u  Entertainment videos (or rent)   □  □  □  □  Records/tapes                     □  □  □  □  Posters/prints/art work            □  □  □  LI  Furniture                             □  □  □  LI  22. Are you influenced to use a particular service or product because  you've seen an ad in Kinesis?  □ Yes        □ No  23. What is your age?   24. What is your gender?       G Female □ Mali  25. What level of formal education have you completed?  G Elementary school        Q Highschool  □ College □ University  3. What are your occupations?  □ Artistic/creative  G Clerical/secretarial  Q Homemaker  G Industrial/blue collar  □ Managerial  □ Other   □ Mother  Q Professional  Q Sales/service  Q Student  □ Technical/trades  27. What is your annual income?  □ Less than $5,000 □ $20,000-25,000  □ Less than $10,000 □ $25,000-30,000  □ $10,000-15,000 □ $30,000-35,000  □ $15,000-20,000 □ More than $35,000  28. What Is your cultural background?   29. Do you live in:  □ a large city  □ a large town  □ a small town  □ a rural area  30. Whatarethefirstthreedigitsofyourpostalcode? _  31. You write the punch line! The funniest will appear in Kinesis.  32. We would appreciate any further comments you have concerning Kinesis. Please use this space (and more if you need  it) to tell us anything we may have missed.  THANKS AGAIN!

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