Kinesis Mar 1, 1990

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 /larch 1990  Special Collections Serial  IWD listings inside Kinesis welcomes volunteers  to work on all aspects of  the paper. Call us at 255-  5499. Our next News Group is  Weds., March 7, at 1:30 pm  at Kinesis, #301-1720 Grant  St. All women welcome even if  you don't have experience.  PRODUCTION THIS ISSUE:  Frances Wasserlein, Susan  John, Tarel Quandt, Linda  Choquette, Sandy Jones, Lisa  Schmidt, Christine Cosby, Joni Miller, Sudesh Kaur, Faith  Jones, Pam Cooley, Marsha  Arbour, Charlene Lin nel, Susan Prosser, Gladys We, Winnifred Tovey  FRONT    COVER:    Lino-cut  '"People    of    Crossroads"  (South       Africa)        by  Mphathi Gocini  EDITORIAL BOARD: Marsha Arbour, Gwen Bird, Winnifred Tovey, Nancy Pollak,  Michele Valiquette, Terrie  Hamazaki  CIRCULATION AND DISTRIBUTION: Rachel Fox, Esther  Shannon, Cat L'Hirondelle  ADVERTISING: Birgit Schinke  OFFICE: Esther Shannon, 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  $20 per year or what you  can afford. Membership in the  Vancouver Status of Women  is $30 or what you can afford,  includes subscription to Kinesis.  SUBMISSIONS: Women and  girls are welcome to make submissions. We reserve the right  to edit and submission does  not guarantee publication. If  possible, submissions should  be typed double spaced and  must be signed and include  an address and phone number.  Please note: Kinesis does not  accept poetry or fiction contributions. For material to be  returned, a SASE must be included. Editorial guidelines are  available on request.  ADVERTISING: For information about display advertising  rates, please contact Kinesis.  For information about classifieds, please see the classified  page in this issue.  DEADLINE: For features and  reviews: the 10th of the  month preceding publication;  news copy: 15th; letters and  Bulletin Board listings: 18th.  Display advertising, camera  ready: 18th; design required:  12th.  TELEPHONE: 255-5499  Kinesis is produced on an  IBM PC using PC TeX and  an LC-800 laser printer. Additional laser printing by East-  side Data Graphics. Camera  work by The Peak. Printing by  Web Press Graphics, Burnaby  BC  Kinesis is a member of the  Canadian Magazine Publishers  Association.  Angela Davis on the fallacy of the "universal woman" and plenty  more 12  INSIDE  Womens' Programs slashed 3  Abortion clinic accredited, trashed 3  NAC pops Tory balloon at UN 8  Glenda Simms new bead of CACSW 8  Trade deal a great deal of grief 5  by Lisa Schmidt  Women on campus spurred on by Montreal 5  by Tarel Quandt  For survivors, Free, long-term counselling a must....7  by Joni Miller  "Liberation is a package deal" 9  by Adela Makuka  Miriam Tlali's weapon against apartheid 11  transcrjbechpy Louie Ettling & Nicky Hood  iyh'ByJ Blues a hybrid movie 14  by Shelly Quick  Women in VIEW in review 16  Recollecting Our Lives: the review 18  by Bonnie Waterstone  Elly Danica: DON'T-A Woman's Word 19  by Christine Morlsette  Makeda Silvera is a mover and shaker at Sister  Vision Press 15  /i/A-yc/  t-ZUV  O  Movement M  atters   ....2  What's News? 6  by Linda Choquette  Letters 20  Bulletin Board 21  compiled by Donna Dykeman  Kinesis is Indexed in the  Canadian Women's Periodicals Index, and the Alternative  Press Index.  CORRESPONDENCE: Kinesis, Vancouver Status of  Women, 301-1720 Grant St.,  Vancouver, B.C. V5L 2Y6  Second class mail #6426  ISSN 0317-9095  KINESIS Movement Matters  \X\XXXXXXXXXXXXXXX\XXXXXX\\XXXXXX\X\\\\XXXXXXXXXX\\X\X\\XXXXXXXXXXXXX\XXXXXXXX\  Nxx^xxxxx^xxxxx^^  Movement  patters listings  Information  Movement Matters is designed to be a  network of news, updates and information of special interest to the women's  Wvement. Submi  aid be no more  eleven paper. Submissions may be edited for  length. Deadline is the 18th of the month  preceding publication.  ■  Philippine  Women Centre  planned  A group of Philippine women in the  lower mainland are organizing a Philippine Women Centre. As members of the  BC Committee for Human Rights in the  Philippines, the women have been concerned about the various problems encountered by Philippine women in Canada, especially domestic workers. Their goal is to establish a centre organized on the basis that  members share a common interest on issues  relating to their reality as women of an ethnic minority in Canada.  As well, they hope to preserve and increase awareness of their cultural heritage,  and uphold the principle of human rights  and freedom for all Philippine women,  wherever they live.  Membership is open to all women who  are partly or fully of Philippine ethnic origin and who have established residency in  Canada. Support is welcome from all, and  people are encouraged to donate to the Centre. To make donations or for more information, write the Philippine Women Centre, PO Box 640, Port Coquitlam, BC V3B  6H9. Telephone 464-7899.  Lesbian,  gay studies  awards  Tne Toronto Centre for Lesbian and Gay  Studies is launching a series of annual cash  awards to honour individuals and groups  who make significant contributions to the  development of lesbian and gay studies in  Canada. These awards are intended to inspire a vision of the exciting possibilities of  gay and lesbian studies in Canada and to reward the often unrecognized labours of gay  and lesbian researchers, writers and creative  producers.  The awards will be broad in scope: they  could salute an outstanding film or video, a  play, a book or an essay; they could honour  a single work or the lifetime achievements  of an individual.  Nominations are now open for the 1990  awards. The centre wants to hear from  anyone who is aware of a person or organization they consider worthy of such  recognition. Send details of your nominee^) (name, address, contribution) to: The  Awards, Toronto Centre for Lesbian and  Gay Studies, Suite 100-129, 2 Bloor St.  West, Toronto ONT M4W 3E2. Nominations are open until March 31; four awards  of $200 each will be given.  Sounds and  Furies  coffeehouse  Among the many exciting events planned  in connection with Celebration 90/Gay  Games III in Vancouver this August, will  be the Sounds and Furies Coffeehouse for  women.  "We would like to offer a comfortable, relaxing environment in the midst of the hectic activities of Celebration 90," says Pat  Hogan, one of the organizers. The coffeehouse will feature a quiet atmosphere, light  meals and non-alcoholic beverages as well  as some good entertainment.  Sounds and Furies Productions is a group  of women with an interest in the further development of the local women's music scene.  Their long-term goal is the establishment  of a women's music festival in or around  Vancouver. "There are certainly enough talented women around to do a major festival  in this area. We consider the coffeehouse as  a first step in that direction," says Hogan.  Sounds and Furies Productions will be  fundraising for the coffeehouse and the future women's music festival during the coming months with a series of small benefit  events. To contribute to this project with a  donation or to become involved as a volunteer, call Jackie Crossland at 682-3109.  Environmental  Youth Alliance  The Environmental Youth Alliance, a  mere two months old, has grown to 15,000  members and has recently published its first  issue of a newspaper of the same name.  The EYA is a national organization run by  young people that unites existing environmental clubs within junior and senior high  schools and universities.  The EYA newspaper aims to inspire and  encourage young people to get involved  in environmental issues: the 10,000 copies  of its premiere issue have been sent to  Our thanks to VSW members, who support us year 'round with memberships and  donations. Our appreciations to the following supporters who became members, renewed their memberships or donated in  February:  Sandra Bauer • Naomi Black • Fatima Cor-  reia • Maria Correia • Gail Cryer • Robyn  Dowling • Teresa Gibson • Sharon Goldberg • Mary E. Hackney • Deborah La  Rose • Paula McNicoll • Carol McQuarrie  • Patricia Maika • Joan Meister • Sandra  S. Moe • Barbara Osborne • Tracy Potter ♦ Shelley Price • Jan Pullinger • Linda  Schultz • Sandy Shreve • Catherine Simpson • Carol Snider • Diane Thome • Verna  Turner • Susan Witter  We are extremely pleased that our February fundraiser, Recommending Women, was  highly successful. We extend our thanks to  our sponsoring women for their support of  Recommending Women and VSW:  Margaret Birrell • Gene Errington • Margo  Harper • Dr. Helga Jacobson • Lynn Smith  • Dr. Veronica Strong-Boag • Joan Wallace  • Dr. Elizabeth Whynot.  A special thanks goes to our co-sponsor  VanCity Credit Union—in particular, Coro  Strandberg, Board of Directors and Linda  Cromption, Vice-President, Human Resources.  And, of course, our thanks to all the  women who attended or sent donations  in support. Your commitment to VSW is  deeply appreciated, especially in this time  of further cutbacks to VSW in the federal  budget:  every English-language junior high school  and over in Canada. (A French edition is  planned.)  To contact the EYA, write to PO Box  29031, 1996 W. Broadway Ave., Vancouver  BC V6J 5C2  New book  on feminism,  education  Feminism and Education: A Canadian Perspective brings together articles  by academics and researchers associated  with the Ontario Institute for Studies in Education. A "sampler" in the field of feminism and Canadian education, the book's  major topic areas include: patriarchy and  education; teachers, mothers and schools;  and disciplines, programs and curriculum.  Edited by Mary O'Brien, Frieda For-  man, Jane Haddad and Dianne Hallman,  Feminism and Education is available for  $14.95 plus $2 handling from the Centre for  Women's Studies in Education, OISE, 252  Bloor St. West, Toronto ONT. M5S 1V6  Pro-Canada?  The Bossier's  available  The Pro-Canada Dossier is a publication designed to educate and inform people about the impact of the Free Trade deal  and other aspects of the neo-conservative  agenda: for example, the proposed Goods  and Services Tax. An attractive newsletter brimming with facts,, cartoons and  charts, The Dossier invites groups and individuals to reprint its articles, contribute  information—and subscribe.  Published by the Pro-Canada Network,  The Dossier is available for $20 (individual rate) and $40 (institutional rate). To  subscribe, or for a sample copy and information about the Pro-Canada Network, write  to 251 Laurier Ave. West., Suite 904, Ottawa ONT KIP 5J6  Lois Arber • Caroline Askew • Conni Bag-  nail • Gloria Black • Lorraine Cameron  • Marjorie Cohen • Dawn Currie • V.  Dahl • Amy Dalgleish • Diana M. Davidson • Julia Day • Johanna den Hertog •  A. Jean Elder ♦ Diana Ellis • Claudia Ferris ♦ Janet Fraser • Jane Gaskell • Arlene  Gladstone • Patricia Graham • Lynda Griffiths • Miriam Gropper • Anita Hagan •  Katherine Heinrich • Eileen Hendry • Beth  Hurt • Dr. Naida D. Hyde • Alice James  • Pauline Jewett ♦ Eve Johnson • Faune  Johnson • M. Lynne Kennedy • Catherine Kerr • Nancy Knickerbocker • Diane  Lake • Patricia Lane • Andrea Lebowitz  • Patricia Lee • Heather Leighton • Flora  MacLeod • Dr Kathryn McCannell • Arlene McLaren • Audrey McLaughlin • M.  I. Mahan • M. Patricia Marchak • Darlene Marzari • Margaret Mitchell • Shona  Moore • Myrtle Mowatt • Margaret Norman • Leila Paul • Janice Pentland- Smith  • J.C. Prior • Valerie A. Raoul • Wendy  Robinson • Catherine Robertson • Mary  Rowles • Patricia Russell • Susan Sanderson • Angela Schira • Carole Anne Soong •  Mary Lee Stephenson • Glinda Sutherland  • Edith L. Thomas • Frankie Tillman • Jessica Swail • Hilda Thomas • Dr. Gayle M.  Way • Rike M. Wedding • Betsy Wood •  Diane L. Wood  We also gratefully acknowledge generous donations from Barber-Ellis • Glorious Foods by Susan Of Course • Thomas  Hobbs Florist • Helen Krayenhoff • Press  Gang Printers • Mary Lee Stephenson,  CS/RESORS Consulting Ltd  ie  K/nes/s  As we go to press, the office is filling  with steam. Understandable. For the last  three days, women from various centres and  groups have been meeting here to strategize  a fight- back to the cuts to the Women's  Program (see page 3 for details). We're  mad—no, we're furious—as we assess the  damage these cuts could do.  How is Kinesis affected? As far as we're  concerned, the Secretary of State has cut  our funding. Our publisher, the Vancouver  Status of Women, is still awaiting specifics  of a cut, but SecState has repeatedly said  they will no longer fund Kinesis. VSW will  continue to dispute the government's view  that a femimst newspaper isn't an appropriate vehicle for advocacy and public education, and will continue to fight SecState for  the Kinesis editor's salary.  But the reality is, our publisher no longer  has the stable level of funding to guarantee the production of this newspaper. Kinesis readers need to be aware that without  increased financial support—subscriptions,  donations, advertising—no feminist publication in this country will survive.  What do we want from you? Well, there's  a list. Letters of support for Kinesis and  VSW should be sent to politicians (see pg,  3 for details) Send us copies for our files. We  write for you—please write for us. (You can  never get too many love letters.)  Send us a donation. Any amount helps—  and we can provide a charitable tax receipt,  Subscribe. And suggest to every library  and organization you associate with that  they subscribe, too. (Libraries do respond  to requests from the public.)  Advertise. H you run a business, or belong to a union or community agency, take  out an advertising contract with us. Call us  at 255-5499 for a rate sheet (we're very reasonable).  Get involved. In the coming months, we'll  be needing plenty of woman-power to coordinate our survival strategies—and we always welcome new women in the newsroom.  Call Nancy for information.  And now, for something not completely  different: our hellos and goodbyes. This  month, Kinesis bids adieu to our production coordinator, Winnifred Tovey. Women  who had the good fortune of working with  Winnifred on the last six issues will testify to her skills. She's a crackerjack trainer,  an exciting graphic designer, and a font of  newspaper tricks and lore. She also possesses the calm of a summer lake at dawn.  It's hard to know what will be missed most:  the crackerjack or the calm. Bye- bye, Winnifred, and thanks.  Christine Cosby is our new production  coordinator. She's a newcomer, fresh from  SFU's The Peak, and we're very happy  she's joined us. Also coming on board is  Rachel Fox, our new distributor. Welcome  to Christine and Rachel.  Corrections  In "Others Among Others" (Kinesis  Dec/Jan. 1990), some errors were made in  the transcribing and editing of the taped  discussion among the artists. The transcriber, Susan John, regrets any distress  these errors may have caused. She may be  contacted at 4654 W. 12th Avenue, Vancouver BC V6R 2R3.  KINESIS ///////////////////^^^^  ///////////////////////^^^^  news  Women's Progam slashed  No centres, no staff, no service  by Nancy Pollak  Canadian women's centres and  publications have been devastated  by budget cuts to the federal  Women's Program.  The cuts strike at the very  heart of the grassroots women's  movement. In British Columbia,  Quebec and Newfoundland, an estimated 100 local centres have  had their operational funding completely eliminated under the Conservative's February budget.  Some BC centres are already  predicting their doors will close by  April.  Three national publications—  Healthsharing, Canadian Women's Studies (CWS) and Resources for Feminist Research  (RFR) have also been cut by 100  percent.  Other national and regional  groups have received a range of  cuts. The National Action Committee on the Status of Women  (NAC) is awaiting official word—  in 1989 they were promised a  50 percent cut over three years.  Research bodies such as Vancouver's Women's Research Centre  and Canadian Congress for Learning Opportunities for Women lost  20 percent.  The Vancouver Status of Women (Kinesis' publisher) is in  limbo awaiting specifics about a  funding loss.  Altogether, a total of $1.6  million—or 15 percent—is being  slashed from the Women's Program, a department of the Secretary of State (SecState). Since  1989, the program has been whittled away by 30 percent—in the  name of "deficit reduction."  Women in BC have reacted with  outrage to the SecState cuts—and  they aren't buying the deficit reduction line.  It's a drop in the bucket  [$1.6 million]," said Suzie Kram  of the White Rock Women's Centre. "This cut is a statement that  the issues we stand for are inconsequential to the government.  "After all, women's centres  don't contribute to the Goods and  Services Tax, and we can't be  traded under Free Trade. Women's  centres are the voices around daycare and housing and poverty—  and the government just doesn't  care."  SecState has rationalized the  100 percent cut to women's centres  by saying that the funding of "services" was inconsistent with the  Women's Program mandate. Work  involving advocacy and public education to improve the status of  women are considered eligible.  Yet advocacy and educational  work—along with direct services—  are precisely what will vanish if rural and small town women's centres close.  The Port Alberni Women's  Centre typifies the essential role  of a local group. Coordinator  Heather Nelson describes how her  centre offers landlord/tenant assistance, welfare rights advocacy, research facilities for students, resources on women's issues for the  community, and support groups  for adult survivors of childhood  sexual abuse.  "We cannot afford the cost of  these services [without the core  grant],"  says  Nelson,   "and  the  around communications), social  housing funds were decreased,  daycare went unmentioned—and  transfer payments to the provinces  (i.e. health and education dollars)  were severely curtailed.  "No, we won't wait until the end of March to meet with you." Kathy  Dornan (left) of the North Shore Women's Centre, and Donna Cameron  (right) of Penticton—two of the many centres affected by the cuts.  With others, in the office of, and on the phone to, Mary Collins MP.  community will be severely jeopardized without them. We are the  grassroots communicators of information to people."  Like many rural centres, Port  Alberni women provide the base  for activities by other agencies.  The centre's Family Court Advocacy Program, run by the provincial Legal Services Society, provides women with vital assistance  on custody, maintenance, access  and separation matters.  Nelson says the centre—and  these programs—may have to_  close April 30, "but not until every avenue is explored." Already,  plans for the Third Annual Island  Women's Conference—230 women  attended last year—have been put  on hold.  "This is the beginning of a 100  percent fight for survival," says  Nelson.  The public fight for survival was  launched in North Vancouver on  February 26 when representatives  from women's group's marched  into the office of MP Mary  Collins—the newly appointed Minister Responsible for the Status of  Women—and demanded she intervene to stop the cuts. Collins was  not available (as Kinesis goes to  press, a meeting with her is underway).  Collins is unlikely to be either an ally or effective: the cuts  came from Secretary of State  Gerry Weiner; Collins is new to  her portfolio—and she has never  demonstrated any disagreement  with Tory economic policy.  This Tory budget reads like  a litany of loss for women, Native peoples and people living in  poverty.  Besides the cut to the Women's  Program, millions were slashed  from Native services (especially  As well, the federal government  will limit the amount of money  it contributes to social programs  such as welfare and daycare under the 25-year old Canada Assistance Plan (CAP). (In the past,  Ottawa has matched provincial expenditures in these areas.)  Activists such as Penny Coates  of the Canadian Daycare Advocacy Association consider the 'capping of CAP' the end to any hope  for a national daycare program under the Tories.  Many femimsts see a relationship between diminished social  spending and the cuts to women's  centres and publications. "They've  cut the critics of Tory economic  and social policies," says editor  Amy Gottlieb of Healthsharing.  "They've hit women's and Native communication and advocacy  groups—it's a political cut."  Not at all, said Len Westerberg, press secretary for Gerry  Weiner in an interview with Kinesis. Asked to explain the 100  percent cut to periodicals, Westerberg said "the ethnic press complained. They have always complained about the subsidies to Native and women's publications."  As well, said Westerberg, "one  quote in the Globe and Mail will  reach more people [than your magazines] ... there are other ways to  communicate."  Cuts to the three national publications represent the high-profile  damage to femimst communications: many local groups produce  newsletters which will disappear  when centres close. The survival  of Healthsharing and the two  women's studies journals, CWS  and RFR, is now in doubt.  "We have enough money until  the end of April," says Gottlieb  of Healthsharing, Canada's most  widely circulated femimst magazine. "We're going to have to go  on the offensive, politically and financially. We'll be asking women  to take out subscriptions, to make  donations ... ."  Westerberg advised women's  organizations to "trim the fat and  use that good old Canadian ingenuity" in order to survive economically.  There is, of course, no fat to  be trimmed. The Penticton Area  Women's Centre, with one half-  time paid staff, provides community services at the ultimate cut-  rate—volunteer-rate.  "Where is the savings?" asks  the centre's Donna Cameron."The  cost of replacing our services  would be 100 times our grant."  Cameron is particularly angry  that the work of trust-building  groups such as those for sexual  abuse survivors is jeopardized. "It  would be an abomination to end  those groups without warning,"  she says, adding her centre is now  facing an end-of- March closure.  As Kinesis goes to press, BC  women's centres and organizations  are mounting a public campaign  to pressure the Tories to rescind  the cuts. As well, feminists will be  demanding the Social Credit government, in particular the Minister Responsible for Women's Programs, Carol Gran, respond to this  crisis in women's services.  Get involved Tell Gerry  Weiner, your local MP, Mary  Collins and Brian Mulroney  what you think of these cuts*  Write them (House of Commons, Ottawa, Ontario KlA  0A2), phone them, visit them.  Let Carol Gran know, too: call  her in Victoria at 387-1023, or  write to Parliament Buildings,  Victoria BC V8V 1X4.  And contact your local women's group. They need your  help.  Everywoman's  Abortion clinic vandalized  by Jackie Brown  Vandals destroyed over $20,000  worth of medical equipment in a  daylight break-in February 25 at  the Everywoman's Health Centre  in Vancouver.  Witnesses said two men used  crowbars to pry off a metal protective screen on the outer glass  doors, then broke through those  and the inner glass doors. One  man apparently stood watch while  the other entered the building and  destroyed an aspirator—used to  perform abortions—and an ultra  sound machine.  Police arrived at the scene a  short time after the clinic's security firm called in the alarm but  the vandal was in and out in just  minutes.  Clinic spokesperson Hilda  Thomas said the man knew exactly what he was looking for.  "Whoever did it was clearly looking for specific medical equipment," said Thomas, adding that  a computer, photocopier and other  equipment was untouched. Confidential patient files were also  undisturbed.  The  doors and  metal  screen  were replaced the same day and  the clinic has since acquired another aspirator which is on loan for  a month from a sister clinic in the  US. The damaged aspirator may  be repairable.  In other, better news, the  BC College of Physicians and  Surgeons has granted the clinic  a three-year accreditation—the  longest ever issued to a provincial  medical facility.  The accreditation not only confirms that the clinic meets the college's stringent requirements, but  it also recognizes the centre's commitment to the highest quahty  health services, says Thomas.  "It's the longest accreditation  ever given, even to a major hospital," she said. "It means that  we are very good at what we  do." On that basis, the clinic's  board has asked for a meeting with  Health Minister John Jansen to  once again discuss full funding for  the clinic.  At present the Medical Services  Plan of BC covers only a portion of the clinic's costs associated with an abortion. The meeting with Jansen is scheduled for  sometime this month.  The board has also submitted a  brief on the proposed federal abortion law (Bill C-43) to the house  of commons committee reviewing  the bill. (As Kinesis goes to press,  Bill C-43 remains at committee  stage.)  The clinic's brief opposes the re-  criminalization of abortion, which  would be illegal unless a woman's  health is affected. "It's absurd,"  says Thomas. "A woman cannot  get an abortion unless she is physically or mentally 'sick' yet all the  evidence shows that there will be  serious consequences to her health  if she is denied access."  The brief also states that since  doctors will make the decisions  about a woman's health, women  will lose their right to choose on  abortion. And it says that if the  bill is passed, many doctors will  refuse to perform abortions for  fear that a third party might challenge their patient assessments.  Thomas says the clinic would  not meet requirements of the  law since clients make their own  choices and sign a consent form  before talking with a doctor. As  a result, she says, a third party  See Clinic page 4  KINESIS  March 90 Across B.C.  xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx  x^5xxxx<Sxx^^  ^^^xxx^^xxxxS^^^^^^^  ELP conference  No poverty of experience here  by Pam Cooley  It was clear to me on a January morning sitting at the Unitarian Church who leads the fight  against poverty in the province of  British Columbia. Of the 120 participants from Dawson Creek to  Williams Lake, from the Koote-  nays to the Downtown Eastside  of Vancouver, it was women who  filled most of the chairs at the First  Annual Fighting Poverty conference.  Organized by the End Legislative Poverty coalition (ELP), this  conference was for people who are  poor and for those who work in the  anti-poverty movement. Its purpose was for those people to collect  and exchange ideas and names,  to develop local and provincial  strategies for 1990, to analyse the  Canadian political context and to  share victories.  Adding to the festivities (and  holding on to an historical tradition) was an amazing display of  artwork and an evening of performances celebrating our unique culture.  The conference was successful.  Why? The experts invited as resource people were people whose  expertise had grown from their  own experience. Most of the people who came were associated with  the groups that make up the ELP  coalition. It was evident from the  level of concentration and activity  that those who were giving and receiving the information would be  directly affected by what was going to be achieved.  The leaders were trusted and  talented organizers. The focus was  on our experience at the local  level and from there we were challenged to put those experiences  into a larger context— provincial,  national and global.  First we met by regions and  then reported back to the full  group on each region's main issues. Story telling once again was  a powerful way to report. Nationally, Jean Swanson—a staff member of ELP and representative  of the Pro-Canada Network—gave  an update on the struggles of various groups and some of their victories.  from a relatively rich existence.  She gave examples of how the  multi-nationals strategized to create a resource of people to work  for them at wages lower than what  they require in order to live—their  version of Free Trade. She gave  us examples of how mega-projects  were built at the expense of the  local people. She challenged us to  think: Who is in control of our  resources? Who is in control of  lunch programs, unions, the environmental issue, housing and Native people's issues.  For example, by working for a  school lunch program the issue  of hunger becomes one in which  teachers, nutritionists, doctors and  parents all stand and learn together. The fight for the program  reveals the effects of poverty: children cannot learn if they are hungry ... and why are they hungry?  Cecelia Sayo was one of a few  special guests invited to address  specific issues. A Filipina immigrant, Sayo offered her insights  and analysis of how the international dimension affects us in  Canada. I was struck by the similarities between her native country  and Canada when she explained  how the Philipines were brought  to such devastation and poverty  the decision making power? She  warned us to always consider what  the multi-nationals are planning  and how that will affect us.  Instead of workshops on every  poverty issue, the conference focussed on specific goals or programs which are being used as  platforms for raising the issue of  poverty. These included: advocacy,  the Charter of Rights, the school  ... because they live in poverty  ... why do they live in poverty?  ... because the welfare rates are  too low. In short, by using the goal  of getting a food program (very  practical and needed) we also get  exposure of the root causes of  poverty.  Rosalee Tizya from the United  Native Nations shared wisdom  gained from her experience as an  activist in the Native land claims  movement. She helped us understand an approach to organizing:  find out what 'they' (the oppressors) are doing to distract you or  to keep you busy because they  want something from you. Get rid  of the distractions. Find out what  it is they want from you and don't  give it to them—and take hold of  what you want or want to keep and  use it to continue the struggle.  What happens now? My response would be to say that what  happened during the two day conference was what was important.  The women from rural areas were  so glad to feel they were a part of  something larger than their small  groups 'back home.' The city folk  gained a province wide perspective and a chance to receive input from the outlying areas. It was  agreed that every issue of poverty  was a priority. Sound flaky?—then  you try to choose between literacy and childcare. There was one  underlying major point on which  the participants reached consensus: the commitment to not underestimate the value of analysing the  corporate agenda and how it affects our work.  The conference was successful.  It was accessible to those without money. Transportation was  provided, in and out of town.  Food was provided. Professional  childcare was provided for every  part of the conference including  the Friday night cultural celebration. It was physically accessible  for people with physical disabilities. There was billeting provided  for out-of-towners. The organizers  thought of every block to coming to the conference and removed  them. The participants who came  were the ones for whom the conference was intended. Thanks ELP.  ELP may be contacted at  #104-2005 E. 43rd Ave., Vancouver BC V5P 3W8.  Vandalized: an old tactic in the US, a new one for Canada?  Clinic from page 3  (a woman pretending to be pregnant, for example) could attempt  to establish that the clinic, doctors and counsellors abetted illegal  abortions.  "The Supreme Court closed the  door on third party interventions  with the Chantal Daigle case and  now the federal government has  opened it again," says Thomas.  Still on the reproductive rights  front, a recent general meeting  of the BC Coalition for Abortion  Clinics (BCCAC) featured lively  debates on proposed changes to  the coalition's structure and basis  of unity.  Steering   committee   member  Kim Zander said that while there  was general consensus that the basis of unity should be broadened to  reflect the coalition's involvement  in a variety of reproductive health  issues (it presently focuses on the  | establishment of abortion clinics),  TM members also said a strong, Gen's tral focus should be maintained.  j?     The proposal was referred back  | to the basis of unity committee  3- for revisions and the updated proposal will be sent to all members  prior to the next general meeting.  Structure committee proposals  sparked the most intense discussion, with debates on such questions as whether the BCCAC is a  coalition or an organization. Some  voiced the concern that if BCCAC were to become an organization, its mandate might become  so broad that certain groups would  no longer be able to offer their full  support. A coalition, they said, allows diverse organizations to come  together for a common cause.  The structure of the steering  committee was also discussed, said  Zander. At present, it must be  composed of 50 percent plus one  member groups who are pro-choice  or feminist organizations. Some  suggested a change to 30 percent  plus one, others wanted to keep  the current requirement while others called for an open vote with no  restrictions.  These and other structural proposals were sent back to committee for review with the revised proposal to be sent to members prior  to the next meeting.  As a result, said Zander, the  steering committee elections were  carried out under a previous resolution which states that the steering committee be comprised of 11  groups (the majority of which are  feminist or pro-choice) and the  rest individuals, to a total of 20  members.  That resulted in a debate over  what constitutes a femimst group  and challenges to four nominated  groups: the Communist Party's  (CP) Women's Committee, the  NDP Women's Rights Committee, the Canadian Federation of  Students (CFS) Women's Steering  Committee and the YWCA.  Elected to group positions were:  the NDP Women's Rights Committee (also clinic board rep), the  Women's Health Collective, Fraser  Valley CARAL, the CP Women's  Committee, the CFS Women's  Steering Committee, Rape Relief  and the Congress of Canadian  Women.  Individual members are: Helene  Wizotski, Jackie Ainsworth (clinic  board rep) Jackie Larkin, Janet  Vesterback, Roseanne Mitchell,  Joy Thompson, Wendy Frost and  Will Offley.  Coalition representatives will  be meeting with Dr. Henry  Morgentaler on April 7 to discuss BiU C-43 and its implications. Anyone interested in taking part can call Janet Vesterback at 873-8898.  A'NESIS SSSSSS/SSSS/SSSS/SSSS/SS/SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS/S/SSSS/SSSSSS//S  //////////////////M^^  Across Canada  One year later  Trade deal a great deal of grief  by Lisa Schmidt  On Valentine's day, Vancouver was hit by  one of the worst snowstorms in years. This,  however, did not deter a hundred or so people from gathering in front of the Noranda  Forest sales office on West Pender to watch  a giant puppet of Brian Mulroney hand out  valentines to his sweetheart.  Yet the sweetheart was not his beloved  Mila, nor were the valentines heart-shaped.  They were cheques and the object of Brian's  generous affections was a local Vancouver  actor who portrayed large corporations such  as the Royal Bank, Noranda and 118,162  other companies who pay little tax under  the Tory government.  The rally was organized by the BC Coalition Against "Free" Trade (CAFT) and  ended with the Mulroney doll handing out  his last valentine—a broken heart—to a  booing crowd.  It has been a little over a year since the  Canada-US Free Trade Agreement (FTA)  came into effect and many Canadians have  found themselves with, if not a broken  heart, either a cut in pay or the loss of a job.  The Tory government says that it is "too  soon to tell" what the effects of the FTA  are but groups such as CAFT and the Pro-  Canada Network disagree.  The Pro-Canada Network estimates the  FTA has cost Canadians 70,000 jobs since  its implementation. According to the Canadian Labour Congress (CLC), regional development programs have been cut $1.6 billion over a four year period while health  care and education received cuts of $3.4 billion over five years—cuts that relate to creating the so-called "level playing field" for  free trade.  In addition, proposed cuts to the Unemployment Insurance plan and actual cuts for  Via Rail—as well as the introduction of the  Goods and Service Tax (GST)—can hardly  be dismissed as unrelated to freer trade with  the United States. In fact, many people believe the GST is a direct result of the FTA  because the government needs to replace  the revenue lost from tariffs.  Jean Swanson, co-chair of the BC CAFT,  says that in order for Canadian corporations  to be as competitive as American corporations, the government has to tax them at a  lower rate. The tax burden must be shifted  onto the population, this time in the form  of the proposed GST.  Employers also do their bit to increase  competitiveness by lowering wages from  rates of $14.00 an hour to $5.50 or lower.  This is happening in the fish processing and  garment manufacturing industries in BC,  two sectors that employ mainly women.  In fact, shore workers who process fish on  the Pacific coast present a textbook example of how the FTA and related Tory policies are devastating women workers.  Attempts by US processors to gain access to Canadian-caught fish stocks have  been entirely successful, thanks to the FTA.  A recently announced ruling of the FTA's  disputes settlement panel will allow an uncontrollable number of fish—formerly processed by unionized Canadian workers—to  be processed in the States, where wages are  lower.  "[In 1989] I only got 20 weeks of work,"  said Kathy Schultz, a BC fish processing  worker. "It was the worst year I had ... The  companies are cutting back on work at the  same time the government is increasing the  number of weeks for us to qualify for UI."  Under these policies, workers are making less money, will pay higher UI premiums  and will have to wait longer periods to become eligible for UI benefits when they lose  their jobs—conditions that "make Canadian workers as vulnerable and as desperate as US workers," says Swanson.  Not surprisingly, the media coverage of  these aspects of the trade deal is dismal.  "There is a media boycott of actions that  challenge the corporate agenda," says Swanson. "It's fascinating when the Pro-Canada  Network meets and there are fifty people  sitting around a table telling what they are  doing [to challenge the corporate agenda] all  over the place. But you wouldn't know it—  the media simply doesn't cover it."  But even if Canadians aren't reading  their newspapers, they often feel the effects  of it first hand. The loss of Via Rail service has the country angry and so does the  GST. Petitions against the proposed tax  have been circulated across the country and  meetings are being organized in many towns  and cities.  Swanson believes that now is the time to  get involved in the fight. "Things like UI  cuts and the GST may seem abstract to mobilize against," says Swanson, "but in the  long run things will be worse if we do nothing now."  The Pro-Canada network is organizing an evening of song and dance to oppose the GST, at the Ukrainian Hall,  805 E. Pender on March 17, 7 pm. Participants will be asked to join in the  GST Stomp, a dance created specificaUy  for the event. CaU 437-8601 for information about childcare before March 9.  The CAFT may be contacted, in Vancouver, at 321-1202.  Jean Swanson with that generous guy  Women on campus spurred on by Montreal  by Tarel Quandt  From the comments made by women active on some Lower mainland campuses, the  massacre in Montreal clearly illustrated the  urgent need for change. Motivation has increased and there is a stronger sense of unity  among women's groups on campus.  "The only way out of despair is activism," explained Donna Dykeman, a  member of the newly formed Feminist Action League (FAL) at Simon Fraser University.  FAL is a direct response to the horror at  Montreal's l'ecole polytechnique where  14 women were murdered on December 6,  1989. After a Vancouver vigil for the 14  women, five women students from SFU decided something had to be done. As Dykeman remarked, "We knew there was a lot  of concern, but how was it going to translate into action?" The women's meeting resulted in FAL, a unique campus club.  Conceived as an action group to lobby  for women's rights and promote equality  and empowerment, FAL's support on campus has been obvious—already membership  has exceeded 80 and continues to grow. The  club consists of a cross section of campus  women and men, ol varying political analyses. All are seriously interested in strug  gling to eliminate sexism in its many forms.  While the core basis of unity is a belief in  feminism, the group recognizes and respects  the differing feminist perspectives embraced  by its many members. FAL hopes this diversity will strengthen its ability to address  many issues and act productively.  Michelle Woodall, a member of the  Women's Issues Committee at Langara college comments, "Women I wouldn't have  expected have come out and become involved." Since December 6, the women's  centre at Langara has become busier and  there is more interest and dialogue on campus about women's issues. Specifically, the  women initiated a woman's section in the  college newspaper The Gleaner. They had  intended to do this earlier but had felt  intimidated by the aggressive attitude of  the newspaper's male dominated collective.  The woman's section, "Seshat's Space," has  been set up as a forum for women to discuss issues, share poetry and provide information.  Douglas College student Jennifer Whiteside also notices an increased interest in  women's issues on campus and in the  women's centre. The Women's Organizing  Committee, the active body of the women's  community on campus, has launched a campaign to lobby the federal government to de  clare December 6 a national day of mourning.  Since January, submissions on women's  issues have increased to The Ubyssey,  the University of British Columbia student newspaper. The UBC women's centre is receiving new members, motivated by  Montreal to become more active in struggling for women's rights. And yes, finally, after years of protesting by the women's community the infamous "Lady Godiva" ride  has been cancelled. The Engineering Union  Society decided this term that the event was  "socially inappropriate to continue."  UBC's president has invited staff and students to a series of meetings to discuss the  safety of women on campus. Student Andrea Chapman described the content of one  meeting as two-fold: quick- fix solutions and  fundamental change. While people at the  meeting acknowledged the importance of  better lighting on campus and more security, the meeting quickly focused on fundamental change.  Valerie Raoul, coordinator of Women's  Studies at UBC, says that among the fundamental changes needed for the creation of a  safer environment for women are the development of a comprehensive Women's Studies program and a Feminist Research Centre.  The president's response to the recommendations is expected soon. As a result  of these meetings, a committee has been  formed to investigate and remove sexist language from all official UBC communications.  There is a sense that something is stirring  on our campuses because of the shock of  Montreal. However, misogyny and antifem-  inism are not obsolete—quite the opposite.  Carol Hui of UBC reports that after  Montreal there was a wave of antifeminism  at UBC. This was most apparent in articles  and letters highly critical of feminists that  appeared in The Ubyssey.  At Langara, the introduction of "Seshat's  Space" has elicited numerous misogynist responses in The Gleaner.  At SFU, Steve Beck attempted to form  a male group called "Men After Montreal"  to discuss sexism. He was surprised that, of  the few men who showed up, some of them  were interested in forming a group to "counteract" femimsts.  What's in store for the future? Many fear  that the Montreal massacre is becoming a  forgotten issue. As Donna Dykeman said,  "I'm worried about the transient nature ...  It's up to feminists to keep the awareness  level up."   KINESIS Across Canada  by Linda Choquette  Higher mortality  rates among  Native children  Vast inequalities exist among Canadian  children depending on their province, economic circumstances and ethnic origin, says  a report from the Canadian Institute of  Child Health.  Mortality rates among Native infants are  twice the rate for the total population, and  death rates from injuries are four times  higher for Native children. (Figures are for  status Indians only.)  Karen Isaac, an analyst with the Assembly of First Nations says it is grotesque that  "we know there's a problem and nothing's  being done in a coordinated and comprehensive way."  Isaac links disproportionate health problems like tuberculosis among Natives with  disproportionately high unemployment. "H  you have unemployment at 85 percent and  the school dropout rate at 80 percent," said  Isaac, "it's understandable that these conditions exist."  The study, using 1985 figures (the latest available at the time) reveals that  Saskatchewan and Newfoundland have the  country's highest rate of infant mortality.  Eleven out of 1,000 babies die in infancy  in those provinces compared with eight nationally, and seven in 1,000 for Ontario and  Quebec.  Ruling on UI Act  shows Charter  carries real clout  A Federal Court of Appeal confirmed a  judge's ruling that the Unemployment Insurance Act discriminates when it allows a  choice to adoptive parents which is denied  to natural parents. The case was argued as  contravening equality provisions guaranteed  by the Charter of Rights and Freedoms.  Presently, the UI Act provides 15 weeks  of benefits to women after childbirth. There  are no paternal benefits. But adoptive couples can choose whether the father or  mother will stay home with a new child. In  a case brought by Shalom Schacter, a father  who wished to stay home with his new-born  child, a lower court judge had ruled the act  discriminates against natural parents. Confirmation by the appeal court—a victory  for natural parents—also has important implications for judicial and government relations.  This is the first charter case where the  courts have ordered the government to pay  out benefits not required under an act of  Parliament. The lawyer who successfully argued the case said that the decision shows  "our courts are prepared to give meaningful, positive Charter remedies." The federal  government had argued that the courts had  no right to order it to extend benefits as a  means of remedying discrimination.  Because the ruling is a very strong precedent, legal and government spokespeople  consider an appeal to the Supreme Court  of Canada inevitable. The Women's Legal,  Education and Action Fund (LEAF) who  acted as an intervenor in the appeal, believe  the government has little choice but to appeal to the Supreme Court.  Unfortunate choice  of inaction by  Judicial Council  The Canadian Judicial Council will not  proceed with a formal investigation of Judge  Peter van der Hoop, the Vancouver judge  who described a three-year-old girl as "sexually aggressive" in the sentencing of a man  convicted of sexual interference.  The council, quoting from an earlier B.C.  Court of Appeal decision which had upheld  Van der Hoop's sentence, said he used an  "unfortunate choice of words." The "phrasing" was problematic because it was capable of misinterpretation. Under review, they  said, the judgement is "capable of suggesting ... [he] ... was saying that the httle  girl knowingly and consciously initiated sexual contact for her own gratification."  Nevertheless, the council ruled there were  no grounds for "formal investigation ...  pursuant to the council's mandate under the  Judges Act."  The council cited letters from irate citizens and unprecedented public concern as  reason for making their decision public—the  first time this has happened in the council's  history.  1146 Commercial * 253-0913  Research on  contraceptives a  low priority indeed  Research and development of new contraceptives is at a standstill in the US forcing  North American women to make do with a  range of contraceptive options virtually unchanged in 30 years. According to a new report, many women are forced into sterilization procedures to control fertility and abortion to end unwanted pregnancies resulting  from failed contraception.  The report released mid-February by the  U.S. National Research Council (NRC), a  private, non-profit organization, cites lawsuits, social and religious group lobbying  and inadequate government support as barriers to contraceptive progress.  In Canada, Health and Welfare last studied Canadian contraceptive choices in 1986.  A member of that committee, Corinne Devlin, obstetrics and gynecology professor at  McMaster University (Hamilton) said the  US situation is mirrored here. "We have  not seen fit to make available and accessible  methods which have been shown to be effective," said Devlin in response to the US  study.  Diana Ingram, of Women's College Hospital in Toronto, referred to contraception  as "a very controversial, value-ridden area."  Instead of exploring "new frontiers" she said  new research and development are concentrated on improving existing devices— including drugs.  Europeans have access to a range of options including timed-release skin implants,  oral and injectable contraceptives and a  variety of IUDs and sterilization devices.  European researchers—well ahead of the  US—are working on reversible male and female sterilization, a monthly pill to induce  menstruation (even if fertilization has occurred), and sperm production inhibitors.  In which Justice  Wilson delights  women and offends  REAL-ity  The call to neutralize male bias and  humanize the law rang out in Toronto's  Osgoode hall recently as Justice Bertha  Wilson, the first woman appointed to the  Supreme Court of Canada, spoke to a riveted crowd that roared approval. Not so  for the anti-feminist REAL Women. They  thought Wilson's February speech "improper" and have petitioned the Canadian  Judicial Council (CJC) to remove her.  The time has come to inject female values into a judiciary permeated with a male  world view, Wilson said. "There has to be  something wrong," she said, "when the belief system of half the population is missing in Canada's system of laws and judging.  The fiercely competitive court system has  been built by men who are uncomfortable  with relationships, who thrive on argument  and winning." Wilson stressed that female  values of sympathy, imagination and a desire to resolve conflict in a way that is best  for all would balance the current male per  ception of justice.  Wilson said that law reform courses  to sensitize judges about sexism, (planned  for this summer) and the distinctive way  women approach disputes or criminality are  all steps towards the achievement of true judicial neutrality.  Meanwhile, the REAL folks hardly missed a beat as they sought to discredit and  tar Wilson with a femimst label. She represents the views of a "special-interest group,"  they said. "Deeply disturbed" that Wilson  has failed to understand that the "views of  a few vocal feminists" are not representative of all Canadian women, they want the  CJC to remove her.  Helena Orton, lawyer with the Women's  Legal Education and Action fund praised  Wilson's courage. "It was a very brave thing  to do," she said.  Rosalie Abella, who heads the Ontario  Law Reform Commission said the speech  was "extremely significant" and lauded Wilson for her scholarship and visionary approach.  Miniscule results  from law with  miniscule powers  Figures from the second annual report  under the Employment Equity Act, released  in January, are far from encouraging. Miniscule gains by Aboriginal people, people of  colour, and people with disabilities as well  as a tiny narrowing of the gender wage gap  are typical of the slow progress of Canadian  employment equity.  The 1988 report shows that women increased their earnings (from 1987) by one-  quarter of a cent on each dollar earned. Disabled people increased their numbers in the  federally regulated workforce to 1.71 percent from 1.59 percent. Aboriginal people  increased their representation from .65 percent to .73 percent.  People of colour increased their numbers  from 4.99 percent to 5.69 percent but concern was expressed by advocates that gains  are in entry-level jobs which may remain  low-end.  "The improvement is so marginal as to  be completely unacceptable," said Judy Re-  bick, heading a workplace equality committee for the National Action Committee on  the Status of Women.  Rebick said the report shows the Act is  a failure. "The changes are just too slow.  I think you'd probably see these improvements without the law."  The Employment Equity Act requires  federally regulated companies (transportation, communication, crown corporations)  with over 100 employees to report on the  composition of their work forces and urges  improvements in hiring and promotion of  the four target groups.  The law does not provide for sanctions against companies found discriminatory, nor are there mandatory goals or  timetables. The Canadian Human Rights  Commission, under a separate law, can file  complaints against offending companies but  experience shows human rights cases take  years to resolve.  A spokesperson for the Mimster of State  for Employment and Immigration said the  program will be given its originally allotted  three years to produce change. Until then,  no amendment to strengthen the act will be  undertaken.  KINESIS        m«.« Across Canada  Adult survivors  Free, long-term counselling a must  by Joni Miller  "So I cheated on welfare..."  There is little doubt that the impact of the shortage of services for adult survivors is  enormous. There are far too many women living in anguish because of what has been done  to us. Adult survivors suffer from many difficulties, including eating disorders, shattered  self-esteem, depression and relationship difficulties. Some commit suicide.  'June' (not her real name), an adult survivor in her mid 30s, described her process of recovery. "I bounced around from therapist to therapist" she said, "before finding someone  who could handle me. Back then [when first seeking treatment] I was very scary—I'm not  scary now—I mean—I would relive things in my body and it was just so intense. I didn't  want to see a psychiatrist. I didn't trust the psychiatrists at all. I wanted to see a feminist.  I needed way more than I could get in a group. I had to have that one-to-one attention."  June estimates she has spent "thousands and thousands of dollars" on counselling.  "Sometimes I paid $25 a session—I'd get a good deal with a certain counsellor—sometimes  $40 a session.  "When it really hit me, when I started to remember, I basically was having a breakdown. My feelings were coming out all over the place. I cried every day for a year and was  really going through a lot of stuff, having a lot of pain, having dreams or nightmares, really  vivid, every night. And I started to figure out why.  "Eventual'y, I just couldn't work. I tried to keep working, but I couldn't keep it up. I  ended up on UIC and from there to welfare. It took me years to work it out to the point  where I am now—where I'm functional. I can work, I feel better.  "I was on welfare for three and a half years and I had to have help. I saw counsellors  the whole time—I made it the biggest priority in my life to work this stuff out because I  realized I was never going to get anywhere in my life otherwise. So I cheated on welfare—I  took housecleaning jobs and every week I would go and see a therapist. I always tried to  make sure that I had money for the therapist and for food and vitamins—which you don't  have on welfare. So I would try to earn enough for that. And it was a real strain even to  just do housework, but I did it anyway.  "At various points they review your [welfare] claim. One time I had a financial worker  who gave me a hard time. She said to me, "Why don't I do reality therapy? Why don't  I just put it behind me?" It's in the past, I should just live in the present. I tried to explain to her that it wasn't that kind of thing—that it was way too devastating and way  too powerful to just pretend that you can shove it in the past.  "Another financial worker who reviewed me was really nice and said that she would  make sure that nothing personal would show up on my record. I thanked her—that was  really nice."  I asked June what her life would have been like without counselling. "I don't know how  I would have gotten through," she said. "I don't know what my life would be like. I can't  imagine not having had counselling. I was raped a lot as a child—I was raped by three  men in my family. You need to remember in order to get well. I probably would have killed  myself because it was so painful."  Despite a flood of recent media coverage  about child sexual abuse, survivors looking  for help are mostly out of luck. Services for  adult incest survivors are overloaded and  workers are calling for increased funding.  "There's been a lot of talk in the media  [about sexual abuse] said Colleen Smith of  Women Against Violence Against Women.  (WAVAW). "It creates the illusion that lots  is happening, but the fact is, there's no  back-up."  Louise Doyle, director of VISAC (Vancouver Incest and Sexual Abuse Centre)  corroborates. "Anyone working in this field  knows there is a great need for service," said  Doyle. "The present resources are stretched  to the limit."  The wait for a private counsellor who specializes in sexual abuse may be one or two  years—if you can afford to pay. H you need  free services, the situation is even more limited.  VISAC, a free service operating within  Family Services, is not even taking names  for its waiting list. "We never have enough  money to provide the services needed,"  Doyle explained. "Our waiting list is closed  until June. We'll open it, take as many  names as we can and then close it again."  VISAC operates with a skeleton staff  of three counsellors (one fulltime, two  part-time), one victim support worker, a  co-ordinator and contract group leaders.  Clients arrive through self-referral as well  as through the Ministry of Social Services  and Housing (MSSH). A non-profit organization, VISAC provides information and  group therapy for adult survivors. They also  do short term therapy with children and  their families (not including the abuser).  Despite a population of 1.4 million in the  GVRD, VISAC is only available to Vancouver residents, and can deal with a mere 12  families at a time.  The few local psychiatrists who work  from a feminist perspective all have closed  waiting lists. (Psychiatrists, unlike other  therapists, are covered by the Medical Services Plan.)  In Vancouver, Community Mental Health  teams provide free psychiatric services.  However, "to get in the door [of this service]  women have to say they are depressed,"  said Smith. "If they say they are adult survivors of incest, they'll be turned away. The  mental health system is basically set up to  assess which drugs to give out."  Ray Edney, a counsellor with UBC Student Services said, "There's never any  shortage of need. You can't focus on women  and not deal with sexual abuse."  Edney has been a counsellor for ten years.  She spent two years in private practice  working with women and adolescent street  kids, but found it too difficult to survive. "H  you're working sliding scale and nobody can  afford to pay, you can't make a living." Edney finds it outrageous that women in crisis  are forced onto waiting lists.  "Women shouldn't have to pay for counselling. And you'd like to have some  choices—you should be able to shop around  and find someone yo\i can work with."  Workers at WAVAW see themselves as a  stopgap solution. "We get a lot of referrals  from doctors who think we can help," Smith  explained, "but we don't consider ourselves  qualified to do long-term counselling. We  don't feel we have the skill level necessary."  WAVAW workers are strategizing to find  ways to get around the funding problem.  In 1989, they were successful in pressuring  MSSH to pay for counselling for an adult  survivor on welfare. The case was taken to a  welfare tribunal where WAVAW used a section of the GAIN act that directs the ministry to pay for "any other allowance that in  the opinion of the minister should be given  due to need." In October of 1989, that section of the act was repealed, closing this avenue to other women.  WAVAW also encourages women to file  claims with Criminal Compensation to get  funds for ongoing counselling. Criminal  comp will pay for six months of counselling  (or three months of art therapy). Some  women have been granted extensions up to  an additional six months. Smith says that  women need a minimum of one to two years  of therapy to begin to recover from child  sexual abuse.  To qualify for criminal compensation,  victims are expected to file a police report.  "This is a real Catch-22" Smith said. "Many  women need to go through counselling before they are clear on who is to blame. You  shouldn't have to report to police in order  to get help."  Criminal compensation is under provincial jurisdiction: to qualify for payment, the  abuse must have happened in BC. This legislation was passed in 1972 and only applies to crimes committed after that date.  In 1988, 1176 awards were made to victims  of sexual crimes, some of which were cases  of child sexual abuse. One estimate is that  25 percent of Canadian women are victims  of incest: in BC that means approximately  370,000 women. Clearly, criminal compensation awards do not even begin to address  the problem.  Self help groups are another option, but  for some, not an immediately viable one.  Louise Doyle says that in her experience,  women usually need a combination of group  and individual therapy. "Individually, they  begin to deal with the shame" she said, "and  being in a group deepens the [healing] process."  The Key to Protecting Kids  In general, there are more services for children than for adults. When VISAC refers  children to private counsellors, the wait is  rarely longer than a month, and they can  often get in right away.  "There is more compassion around for  chUdren," Smith (WAVAW) said. "But the  key to protecting children is to work with  adult survivors. If women are helped, they  are more likely to be in a position to listen  to their children and to protect them."  Another problem is the shortage of training for counsellors who want to specialize in  sexual abuse therapy.  Ray Edney is a graduate of the UBC general counselling psychology program. She  considers the program good, but acknowledges it is difficult to get in to.  "Anyone can hang out their shingle and  say they are a counsellor," Edney pointed  out "but if you really want to get training  [specific to sexual abuse], you have to go out  of your way to find the workshops."  WAVAW can be contacted at 875-  6011. A highly recommended book is  The Courage to Heal by EUen Bass and  Laura Davis, which is available at Ariel  Books and the Women's Bookstore.  KINESIS Across Canada  Glenda Simms new CACSW head  by Chalaundrai A. Grant  On December 6, the federal government  appointed Glenda Simms president of the  Canadian Advisory Council on the Status  of Women (CACSW). Simms is the first  woman of colour to head the 30-member  council. Created in 1973 in response to the  Royal Commission on the Status of Women,  the appointed council advises the federal  government on a range of policy matters relating to women.  Simms, who was born in Jamaica and emigrated to Canada in 1966, earned her undergraduate degrees and doctorate in educational psychology from the University of  Alberta. She has been an associate professor in the faculty of education at Nipissing  University College in North Bay, Ontario  where from 1987 to 1989 she was responsible  for the Native Education program. Simms  has also taught at the Saskatchewan Indian  Federated College and at the University of  Lethbridge.  The new head has also had a long involvement in women's and community issues. Simms served as a member of the  board of the Ontario Housing Corporation,  board member of the National Organization of Immigrant and Visible Minority  Women, and past president of the Congress  of Black Women of Canada. Currently, she  is working on a book examining racism in  Canadian society.  Simms has a reputation as a blunt no-  nonsense  woman.  In  an  interview  with  Canadian Press she stated "I say the things  that need to be said ... I'm a very outspoken and direct person." Barbara London, president of the Vancouver chapter of  the Congress of Black Women characterizes  Simms as a very outspoken and dynamic individual.  London was elated by Simms' appointment. "It is the perfect time for this kind of  appointment... it is time women of colour  had someone in a position that could effect  change."  Simms said in the interview, "I will be  providing advice to the government on how  best to meet the needs of the women who  have been left out to date."  Said London, "I feel that Glenda Simms  will be able to bring a particular sensitivity to the job. I feel she will bring a change  to the perception of values. This will enable women of colour and minority women  to participate more actively in the decisionmaking process.  "The arena will be expanded to look at  the values of all women as opposed to just  the values of middle class women. This will,  in turn, strengthen the women's movement  because it will bring an inclusion of minority women and women of colour."  London pointed to Simms' involvement  with the Native community to show that  Simms isn't only concerned with the Black  woman's perspective. "She can easily move  throughout different sections of the community," said London.  Khatun Siddiqi, past president of the  Vancouver Society on Immigrant Women,  concurred with the enthusiasm expressed by  London. "I'm very excited and very happy  about Glenda Simms' appointment," said  Siddiqi. "She has people skills and political skills, and she's a balanced and fair person." Siddiqi said Simms played a significant role at the second National Conference  on Immigrant Women in the mid-eighties.  ( The National Organization of Immigrant  and Visible Minority Women of Canada  (NOIVMWC) was born at that conference  after a debate on whether or not to include  both immigrant women and visible minority women.)  Simms was a primary force behind the  eventual decision to be inclusive. Said Siddiqi, "Glenda managed to put into words  the value of unity ... because racism and  discrimination affects both groups."  Trisha Joel, a programmer with the Vancouver Status of Women said the organization is pleased and surprised about Simms'  appointment. Joel said that, in light of the  recent funding cuts to women's programs,  Simms would initially have to focus on that  funding crisis.  Simms  expects to stir debate in  the  women's movement after her book is published. "I'm talking about racism and no  one Hkes to talk about racism, especially  the women's movement." She elaborated on  this by saying it is difficult to discuss racism  with feminists because they refuse to  themselves as part of the problem. "They  are identifying the enemy and no way do  s   they see themselves as enemies to anybody  ^  else. When other women see them as ene-  2  mies, they don't like that."  |      Simms hesitates to call herself a feminist  |  and prefers the term "womanist" because  2  it reflects her Jamaican heritage. "When  •f  I grew up ... if you were seen as precocious, you were described as being womanish. Womanist is a term that came out of  the Black experience."  NAC pops Tory balloon at UN  by Joni Miller  The National Action Committee on the  Status of Women (NAC) has come out  sharply critical of a Canadian government  report to the UN Convention on Discrimination against Women. The release of NAC's  'parallel report' was timed to coincide with  the government's February 1, 1990 presentation to the UN. The UN "Convention on  the Elimination of All Forms of Discrimination Against Women" was adopted in 1979,  with Canada as one of the signing nations.  A previous progress report was presented in  1983.  According to Lynn Kaye, president of  NAC, an umbrella organization of women's  groups, "The Government Report presents  a partial and misleading assessment of the  living and working conditions of Canadian  HELP SAVE CANADA'S MAGAZINES!  They are a voice of our own. Speak up for them NOW!  (Soon it may be too late.)  Some of Canada's magazines may not survive the application of the  proposed Goods and Services Tax. Canada's already-fragile magazine  industry may be more vulnerable than ever to the foreign publications  which already take 60% of the Canadian market.  The GST would leave us with fewer reading choices, fewer options for  self-expression. A part of what makes us Canadian will be lost  forever. We — our country, our culture — will all be a little poorer.  Please make your voice heard in the Prime Minister's Office. Or soon  we may not have a voice at all.  Sign and mail this coupon today! No postage necessary.  Mail to: Prime Minister Mulroney, House of Commons,  Ottawa, Ontario KlA 0A2  Published by the Don't Tax Reading Coalition, 260 King St. E., Toronto, Ont. M5A 1K3  Mr. Prime Minister: Don't silence Canada's voice!  Don't tax reading!  (     ) I'm voting for Canadian Magazines. They are a voice of our own,  Mr. Mulroney: Don't let the GST tax them into silence.  women. The research of our member groups  shows that the lives of Canadian women are  getting harder."  Barbara McDougall, the former minister responsible for the Status of Women,  claims in an official press release:"Canada  has made significant strides towards equality for women." The minister went on to  say, "Although we compare favourably with  other countries, we must continue our hard  work..."  The NAC report, which uses Statistics  Canada as a frequent source of information, pointed out that, among other things,  Canada has the second highest rate of child  poverty among industrialized countries. Almost 36% of these children live in single-  parent families headed by women.  The government report confidently claims  that a wide range of federal, provincial and  territorial actions are helping to eliminate  discrimination against women, and "promote the interests of women ... to ensure  equality in employment, health care, education, and participation in public life."  NAC says that the net effect of Canadian  government programs has been to make  things worse for women.  The NAC parallel report details many  examples of the continuing oppression of  women in Canada. The Canadian Human  Rights Act, a government showpiece, is attacked by NAC for its lack of protection for  lesbians and gays. Recent changes to the Indian Act, while eliminating the most blatant  discrimination, makes it easier for men to  pass on the designation of "status-Indian"  to their children than for women. Native  women, among the poorest in the country,  have little access to the money needed to  get subsidized housing on a reserve.  Changes to legislation regarding prostitution has not done anything but force prostitutes into more dangerous areas, NAC  charges. Women in prison are denied access to programs routinely available to male  prisoners.  Current programs by the Canadian Jobs  Strategy ensure that women continue to be  slotted into traditionally female, low paying  jobs. Less than half of clerical workers, who  are mostly female, are employed full-time.  The average part-time clerical worker makes  $7,319.00 annually—well below the poverty  line. Unionized workers in the public sector  have won some of the best contracts in the  service industry, but the government is now  reducing its workforce. This will force many  women out of well paying jobs.  NAC also points to the federal government's inaction on daycare, despite election  promises. The proposed new law on abortion, which recriminalizes some abortions,  is clearly regressive.  The parallel report deplores last year's  15% reduction in funding to the Women's  Program of the Secretary of State. The report charges that Canada has based an international reputation for progressiveness  on its network of funded women's organizations. "The cut in funding raises concerns about the governments commitment  to these mechanisms." says NAC.  Recent sweeping cuts to SecState Women's Program (see page 3 for details) make  it clear that the Tory agenda for women is  not our liberation.  INESIS ///////////////////^^^^^  //////////////////^^^^^  International  South Africa  61  Liberation is a package deal"  by Adela Makuka  The rapid changes in South Africa over  the last month have been both exciting  and sobering. The unbanning of political  organizations, the release of some political prisoners and the South African government's agreement to participate in the process of peaceful negotiations have brought  the struggle for national Hberation to a new  stage, and with cautious optimism we see  The following declaration was made at  the 1985 End of the Decade for Women's  Conference in Nairobi, by the president  of the African National Congress, Oliver  Tambo, and the president of the South West  Africa People's Organization, Sam Nujoma:  "Women's Liberation is an integral part of  the liberation struggle. It is not something  that will be done after Uberation, and it is  recognised that the Uberation process will  not be finished until women are hberated."  It is an excellent stated position, but it is  wrong to assume that all one needs is this  sort of declaration. Many women all over  the world Uve in countries where there are  exceUent stated positions, yet women are  stiU not represented in positions of leadership. All over Africa, Asia and the Middle  East women have stood beside their men in  the push for freedom. When freedom came,  they were sent back to the cooking pots and  oppressed by the very people with whom  they fought.  Liberation is a package deal. Many  women have been extremely courageous in  their fight for a more just system and have  ended up locked into a system which has  denied them full humanity. You can't have  one without the other.  Today inside South Africa women have  risen to this challenge in order to Uve  up to the expectations of history on their  role. Since the late 1970s and early 1980s  there has been a marked increase in the  number of women's groups and new trade  unions where the majority of the workers  are women.  These women organize and work under  the most difficult conditions. For example,  The Federation of Transvaal Women (FE-  TRAW) was formed in 1984. This group  has been unable to hold an annual general  members meeting, because since its formation some or all of its executive members  have been imprisoned or banned. FETRAW  is still functioning but has had to do a large  part of its work underground.  A major trade union victory was the  formation of the South African Domestic  Workers Association, uniting over 50,000  domestic workers.  History has shown  this will not  be an easy task  The most difficult task has been the mobilization of rural women. Women in rural areas bear the brunt of the apartheid  system. They are the recipients of forced  removals, poverty, malnutrition, unemployment, lack of health care and lack of educational faciUties. The mobiUzation of rural women is made particularly difficult by  their high rate of ilUteracy. Progress has  been made with the creation of women's  self-help groups, which are project oriented  and concerned with welfare in the rural areas.  Some of our experience has shown that  there are still traditional constraints imposed on women by male dominated structures. For example, under what is now  termed "African Customary Law," unless  an African woman is 'emancipated,' she is  deemed a perpetual minor, always under  the guardianship of a man (firstly her father and when she marries, her husband).  Only unmarried women, widows and divorcees can apply for 'emancipation' to a  Native Commissioners Court, which takes  into account the woman's character, educa-  "He has  no power  tion, other UabiUties and whether she owns  immovable property.  If granted emancipation, the woman becomes free of the guardian's control. As it  stands, however, women cannot own property in their own right, claim inheritance, or  act as guardians to their own children.  Regardless of their age and marital status, African women are always subject to  the authority of men. The government dares  not make significant changes in these laws  for fear of greater independence and miU-  tancy of African women. The system is designed to ensure a largely docile and subservient reserve of labour, to be used when  needed and discarded when not.  The Malibongwe Conference  At the MaUbongwe Conference, a women's  conference held in Amsterdam in January  1990, the 160 South African delegates condemned these traditional attitudes and the  legislation which entrenches the inferior position of women, as weU as the social stereotyping which hampers the participation of  women in the mass democratic movement.  Progressive organizations were called upon  to take steps to free women from domestic  chores to enable them to take up responsi-  bUities and leadership positions within these  organizations.  The delegates also called on the African  National Congress and the Mass Democratic Movement to expose and eradicate  "practices that retard the emancipation of  women particularly among activists within  these organizations."  Conference delegates also addressed not  only oppression in state structures, but  also in rehgion, in the family and in  customs and cultural practices. Traditions  which entrench the subordination of women  were challenged, particularly in the church,  where women were encouraged to support  femimst theologians and to promote a feminist reading of the bible.  In the family, women called for equal parenting and a non-sexist approach to child  rearing. To challenge gender stereotypes ef-  Amandla  means  power  fcctively, the education of men around gender issues was seen to be crucial.  Another major concern to the conference was the establishment of a national  democratic women's organization in South  Africa The federation of South African  Women (FEDSAW)—formed in 1954—  collapsed in the early 1960s foUowing the  banning of the African National Congress  and other organizations.  Since then numerous attempts have been  made to re-establish a national women's organization, but these attempts were frustrated by disunity between various grassroots women's groups, personality differences and debate over the form that such  a national organization should take. The  MaUbongwe Conference expressed an urgent need for united action towards the formation of a national women's structure, and  said it was necessary for the various existing organizations in South Africa to continue the process of clarification and discussion of the objectives and form of the new  structure.  History has shown this will not be an easy  task, as there is almost always a sense of unease when women's issues are raised: our issues are often seen as a pursuit at the expense of immediate poUtical tasks. Women  are clearly valued as workers in the poUtical struggle, as long as they do not constitute a threat to patriarchal order.  The discussion of women's oppression  moves at a different pace, and within different parameters in any mass movement. Often, gender oppression is regarded as a factor of class and racial oppression, and therefore does not generaUy address women's Uberation as a concern in its own right.  One of the most important tasks in this  phase of our struggle is that aU progressive  forces are committed to the task of preparing men and women for equahty. This means  that we must fight against male chauvinism  and male domination, we must do away with  male domination in the home, village, town,  factory, workshop, in poUtics and reUgion.  ; faWw-vV&Tg?  IxINESIS        March 90 9 H  Happy  iitcrmitional  W  W Won  omens  I>  ^ av  fi 1*0111  the CPC Women's  Com 111 idee.  ... socialist women working  together for equality, choice  and economic justice  British Columbia Teachers' Federation  2235 Burrard Street, Vancouver, BC V6J 3H9  731-8121 or toll tree 1-800-663-9163. FAX 731-4891  ><DC WORKERS'  UPRISING BREADS BAKERY 2  HORIZON  DISTRIBUTORS 2  Happy  International  Women's  Day  Everywoman's Health Centre  2005 E. 44th Avenue  Vancouver, B.C.  322-6692  The Everywoman's  HealthpentreSociety  bririgs greetings to  Kinesis in  celebration of  International Women's Day.  Thank you for your  invaluable contribution  to our community.  CANADIAN  FARMWORKERS  UNION  Executive and Staff  wish all women  Happy International Women's Day  1990  FARMWORKER'S ZINDABAD  KINESIS  Greetings on  International  Women's  Day  HAPPY  INTERNATIONAL  WOMEN'S  *55 WEST PENDER  VANCOUVER  PHONE  6SI-765M-  vtf  ARI  ^  e&"  ^  I_     BOOKS  FOR    WOMEN  2766 WEST 4TH AVE.  NINTH ANNUAL  INT'L WOMEN'S DAY  S/\|_E  20% OFF BOOKS WITH  "WOMAN" or "WOMEN"  IN THE TITLE  IN SOLIDARITY WITH OUR SISTERS  HAPPY INTERNATIONAL  WOMEN'S DAY  from the  Downtown Eastside  Residents Association  682-0931  RICHMOND  WOMEN'S  RESOURCE  CENTRE  270-6182  Happy  International  Women s Day  the women who produce  KINESIS  would like to wish our readers  International  Women's  tt=X  Health Sciences Association  ...a Union of B.C. health professionals  ...6,500 members, 87% women  Supporting pay equity for all.  In a 1989 survey of British Columbians, 88.6% said they support pay equity  as a bargaining goal. They were asked if they support strike action against  B.C. hospitals to support this goal.  For information on becoming  unionized, contact:  HSA,  Response:  23.6% somewhat support  17.2% oppose strongly  4.8% oppose somewhat  10.8% other International  Miriam Tlali  A weapon  against apartheid  transcribed by Louie Ettling  and Nicky Hood  Novelist Miriam Tlali was born in  Johannesburg, South Africa and studied there at the University of Witwater-  srand. Her novels, a number of which  are banned in South Africa, include  Muriel At Metropolitan Longman, 1979,  Mihloti Skotaville Publishers, 1984 and  Amandla (Power).  Miriam Tlali is currently a visiting  scholar at Yale's Southern African Research Program. She plans to return to  South Africa in the near future. Tlali  visited Vancouver during Black History  Month. On February 11, the day Nelson Mandela was released, she and two  other visiting authors, Makeda Silvera  and David Ainsley Woods, talked about  their commonalities and differences.  They were joined in the discussion by Ben Afful, Janisse Browning-  Levesque and Barbara Binns. Louie  Ettling recorded the conversation and,  with Nicky Hood, transcribed some of  what Miriam Tlali said.  I think I always had a flair for writing.  Even in school I used to like composition  and essays and so on. But I did not actually sit down and say to myself "now I am  going to become a writer," because such an  idea was quite remote, especially with the  circumstances that prevailed for an African  and more so for an African woman in South  Africa.  In the first place, you wouldn't know  what to do with your writing. If you spoke,  Officially I  was non-existent  for instance, about the topics that were relevant to your situation, you would inevitably  be plunged into the political set-up in the  country ... you would know immediately  that your writings would never receive any  popular support from the system. So, even  though I never said to myself that I wanted  to be a writer, I was driven into a very desperate situation by my circumstances and  by what I saw happening around me.  When I came back into the society after university in 1962,1 knew I wouldn't be  able to get a job in keeping with my qualifications, because there were no openings for  Africans. The law didn't recognize Africans.  I knew that I was up against a whole lot of  problems.  To write you need time, essentials like a  typewriter, a place where you are going to  do your writing. That was not available for  me. I started arranging things such that I  would be able to at least have the time to  do it. I was fortunate to get a job and exercise my potential, something very rare at  that time.  Officially I was non-existent. I worked as  an accountant, as a typist, everything. It  was up to your employer to use or abuse you  as he hked. At times he even wanted to use  me as a tea-girl, so called. They called every Black person a girl. They wanted me to  make tea for the whites, because I was the  only person they could pick on. I objected  to that, naturally. It lead to a whole lot of  problems.  It was really the pain of the kind of hfe  that we have to Uve under the apartheid sys-  tem that drove me into writing. It was the  only weapon I thought I possessed to make  it known to the world exactly how we Uve,  how this apartheid affects us in our Uves. So  that is actually how I started writing.  My writing came clearly out of the pain  of having to Uve under the pressure of that  system. I was very exploited. It was physical but it was mainly psychological. I had to  work amongst the whites. At certain times  I would sit separated from them. But the  files were always with them—the reference  cards—so I would be jumping off and coming back as the situation demanded.  I earned something Uke four times less  than they did when we did exactly the same  kind of work. There was no platform for  me as a worker to complain. All those were  pains that made me write.  When I came back from university, the  poUtical movements had been banned. The  channels for expression were not there for  us, so we had no poUtical platform. It was  a kind of void, a very uneasy position for  someone to be in who knew what it was Uke  to go to the Freedom Square in Sophiatown  to Usten to people Uke Mandela and ah our  leaders speak. When we were at school we  used to go and Usten to them.  Now things were different. I was aware  that we had nowhere to voice grievances.  And that was one of the things that made  me sit and write because I thought I could  use my skiUs to bring things to the atten  tion of whoever was going to read my work.  Who was reading my work? I would never  leave South Africa, I would never have  money for a ticket to go anywhere. At that  time you would not easily get a passport to  travel outside South Africa as a Black person. So I had to be inside South Africa. I  wrote nearly all my books there. What impact could I have on Africans for whom I  wrote when my books were banned?  Before my first book was banned, a magazine called Drum published the book,  which was set in a department store, in serial form. It was a very good development  [because] I was worried about the price  problem. Every month Drum would have  a chapter or half a chapter, with the result  that it was quite cheap to read my book.  The theme of my writing is quite clearly  that we have been subjected to so much distortion of our history, that there has been  an attempt to destroy it completely. For  instance, there is a claim on our land by  the invaders. We think this is preposterous because we had been there centuries before they arrived. They claim it on certain  grounds and they make it seem quite valid.  So we have to educate our people about  what is actually happening, to conscientize  ourselves and our readers as to what the  true situation is.  Before you understand what is happening to you, you are not able to solve your  problems. That is mainly the theme of my  writing.  You find that people come to accept their  lot, Uke some women in the "homelands,"  for instance. They are almost resigned to  their phght. Sometimes they even blame  God for having put them in their situation.  I try to show them, through my own knowledge of things, an analysis. This has resulted  in many critics seeing my work as didactic.  It sort of educates, or tries to do so, about  what is really happening.  I am reminded of a story of mine where  there is a woman who has been assaulted by  her husband and chased out of her house.  Normally, according to our customs, you  can go to your people and put the case  before them. And these people could then  unite the two famiUes again, because it is always a community-Uke affair. But now this  woman is aware of the predicament of having to fit our culture into the creation of the  white man.  She is sitting at the station with aU her  bundles of clothing. There is her baby and  she is pregnant with another one. She and  her niece think of one family member to  whom they could go, but there is something  in the poUtical setting which prevents them  from going to this house. They think of another one. There is something wrong there  too. Others are far far away. They are in the  mines, for example. These kinds of problems  would never have arisen in our history, in  our original African setting.  Today Mandela has been released. Let us  not forget that this is only the beginning.  There is so much to write about. I don't  think this wul change my writing style at all.  We stiU have to conscientize people about  what it means to have the responsibiUty of  self-determination.  There are people who have never had  this opportunity or who have since forgotten what it is hke to be able to speak up,  especially the women, to have your voice be  heard. We stiU have to address those women  to show them how important it is that they  come forward and take their place among  other people.  I was Ustening carefully to hear what  Mandela would say about the women. The  women of South Africa have played a very  crucial part in the Uberation. They have always been in the forefront. Fortunately he  talked about women and the disruption of  famiUes in South Africa, So we still have  this question of women and women's rights.  They have been totally destroyed by the  apartheid system. We are worried about  that. H the aspirations of women, Black  women, are accommodated they wiU rise,  naturally, and they will push up.  Now we want to know, in a new era, what  is there for the African woman? We want to  see women take part in the deUberations.  On merit. In New York, the main representative of the African National Congress  is a woman, you see. The issue was dealt  with in the caucus of the ANC—what about  the women ... are the men going to push  them aside because they are women and because these are "their" positions? The ANC  has gone out of their way to accommodate  women and I think this trend is going to be  Mowed through. And we are there to see  to it that women are not kept out of the decision making process!  Another significant factor for us Blacks in  South Africa is the re-awakening to the fact  that we are not the only ones suffering, that  Blacks all over the world are in fact suffering with us. It became very evident to me  as I started traveUing. Everywhere Blacks  identified with me and with our struggle. It  seemed to me that this pain in South Africa  struck at the very vital core of a Black person and they put themselves immediately  into our situation. That alone had a very  big impact on me. It touched my soul a lot.  After Soweto [1976] we could see on tv  in neighbouring countries—not in ours—the  international protests. These things were  deUberately kept away from us. And mainly  it was the Blacks who were right in front  ... and that put another strength into us.  l\IINbSIS     March 90 11 transcribed by Roxanne Lee  In early December, Angela Davis  visited Vancouver as a guest of the  Congress of Black Women (BC). What  follows is an edited transcript of her  speech at the University of British  Columbia.  It is ironic that today, when the quest for  women's fuU equaUty in today's societies is  increasingly recognized as "just and right,"  our rights are coming under attack with increasing ferocity. The feminist movement of  this century is now over a quarter of a century old and we have attained a maturity  which is unprecedented in our times. This  evening I'd Uke to explore some of the challenges facing the women's movement today,  specificaUy with respect to the defence of  our reproductive rights.  My remarks wUl draw from the experiences of the women's movement in the  United States, but since you here in Canada  are [also] at a crossroads in your efforts to  guarantee women their inaUenable rights to  control their bodies, I trust that you may  glean from our experiences over the last two  decades.  In the recent Webster case, a friend  of the court brief was filed by women of  colour. [Ed. note: In July 1989, the  US Supreme Court ruled that a Missouri law banning abortions in public  health facilities was constitutional!. The  Webster ruling was widely regarded as  a near-fatal blow to the constitutional  "right to abortion" decided in the Roe  vs. Wade decision in 1973]  In that brief, they quoted from the Journal of Obstetrics and Gynecology, August 1962. C.H. (the initials of a 29-year-  old Black woman) had a history of vomiting, diarrhea, lower abdominal cramps for  three days, and vaginal bleeding for one day.  She was 10 weeks pregnant. The cervix was  dilated and some tissue was presented. Her  condition was deteriorating and antibiotics  and blood transfusions were aclministered.  On the fourth hospital day an exploratory operation was performed and  there was a one inch perforation at the  top of the uterus. A hysterectomy was performed, accompanied by additional transfusions. Death occurred on the ninth day  as a result of an unsafe abortion. This was  one out of countless numbers of deaths that  resulted from "back-alley" or self-induced  abortions.  A Black woman. Before the decriminalization of abortion in 1973, women of colour  accounted for the overwhelming majority of  deaths resulting from Ulegal abortions. In  1972, 64 percent of deaths from illegal abortions were women of colour. In a city Uke  New York, over 80 percent of these deaths  were African-American and Puerto-Rican  women. Even after the legalization of abortion women of colour continue to disproportionately suffer ...  A Segregated Movement  When the American feminist movement  took on the issue during the late 60s  and early 70s, the leaders of that movement were almost exclusively white. It was  ironic because polls indicated that Black  women, for example, were much more Ukely  to be in favour of decriminalization than  white women. The reaUties indicated that  Black women, Puerto-Kican women, Native  American women were in greater need of decriminalizing of abortions than were white  women.  Why was the movement so segregated?  Why is it that Black women weren't included in that [early] movement?  This is a question that I thought seriously about for some time. I found myself  questioning why I felt no compelling attraction to the abortion rights movement  even though I was very much in favour of  women's right to choose. There was something about how the issue was formulated  which tended to turn not only women of  colour, but poor women away from the defence of their rights: a failure to recognize the particular context within which  the abortion rights needed to be framed  within the Afro-American community, the  Puerto-Rican community, the Native American community.  At that time there was the tendency  for white women activists to unintentionally frame the issues of abortion rights in a  somewhat racist fashion. I say unintentional  because I'm certain that those who did so  were not aware of the objective import of  what they were saying.  Often times [they said] something Uke  this: "Black women really need to enjoy the  right to abortion. After aU, Black women  are poor and the more children they bear,  the poorer they wiU be. Therefore, in order  to prevent the further enmeshment of Black  women and their own impoverishment, it is  necessary for Black women to assert their  right to abortions."  There were some problems here. The assumption was that large famiUes are equivalent to poverty. The assumption was having  Goodbye to the "universal woman:  »  children causes poverty. WeU, having chUdren doesn't cause poverty if you have the  money to take care of them, educate them.  Look at the Kennedy family (laughs).  It was almost as if white, economically secure women should have the right to choose  and that poor women had a "duty" to  restrict the size of their famiUes through  abortions. These were the underpinnings—  implicit and unintentional—of a movement  that did not understand why Black women,  Puerto-Rican, Chicano and Native women  wouldn't join them.  The issue of sterilization abuse was rampant. As a matter of fact, now we know that  as many as 40 percent of women of child-  bearing age on the island of Puerto Rico  have been rendered surgicaUy sterile. And  at that time, the government was funding  sterUization of Black chUdren who were represented as being "mentally retarded," but  were simply wanting education and other  basic rights.  If we were going to buUd an effective  multi-racial movement in defence of reproductive rights, it is absolutely essential to  also raise the issue of sterUization abuse ...  On January 2, 1973 the Supreme Court  ruled in Roe vs. Wade that a woman's  right to abortion was covered by her constitutional right to privacy: it was an issue that  should be discussed only between a woman  and her doctor. At that time there was great  jubUation. And there were those who were  convinced that women's right to control our  bodies had finally been definitively won.  But in 1977, with the Hyde Amendment,  federal funds were withdrawn from subsidizing abortions. What did that mean?  That meant that except in those states  that would continue funding abortion, poor  women lost the right to abortion. This  should have served as a lesson to the abortion rights movement. It should have been  clear that the issue itself was not formulated  in such a way that it could embrace the  needs, interests and realities of aU women.  When the Supreme Court ruled in Roe  vs. Wade that abortion was an issue covered by the constitutional right to privacy—  to be discussed only between a woman and  her doctor— the underlying implication was  that only women who have doctors really  do have an absolute right to abortion. Yet a  lot of women don't have doctors, they go to  cUnics. FoUowing the Supreme Court's decision to its logical end ... poor women lost  accessibihty and thus the abihty to exercise  the right to abortion.  In 1989, the reproductive rights of aU  women were at issue. The 1977 Hyde  Amendment was, simply, the first battle in  a protracted war against women's reproductive rights and, as is usuaUy the case, poor  women and women of colour were the first  to be targeted. H there had been clarity  from the beginning, perhaps the movement  would have not only caUed for the right to  privacy, but would have caUed for the right  to federaUy subsidized abortions.  As a result of withdrawal of federal funding of abortions, the rate of sterilizations  ' has gone up. Sterilizations are still funded in  their entirety—about 97 percent by the federal government and the rest by the state.  Many women who would decide to have an  abortion [if they had access] are finding no  other alternative than to agree to be sterilized.  This is an issue of abuse. H we're to talk  about women's reproductive rights, then we  should also assert the rights of women to  their chUdren—not only to bear cMldren,  but to have aU of the facUities avaUable and  to have aU of the resources necessary in order to guarantee a humane, creative Ufe for  that chUd ...  Adding Leads to Subtracting  The challenge facing the abortion movement in the US today as weU as in Canada  is to become a truly multi-racial movement.  This is the same challenge confronting the  women's movement in general. I want to  talk about the problems facing the women's  movement and to begin by referring to the  way in which we often conceptualize the  problems regarding women. A femimst theorist by the name of Elizabeth SpeUman  has said we are victims of what she calls  the "ampersand" (&) problem. When we  attempt to engage in discourse as women  of colour, we often talk about gender k  race & class. (Now, I know—I wrote a  book called Women, Race and Gen-  der).SpeUman points out that the formulation itself may very weU be a cause of  the hidden marginalization of working class  women, poor women and women of colour.  If we say "there's women here and then  there's race here and there's class here" that  means we're simply adding on class, we're  adding on race, which means we can subtract class and subtract race. The implication is that if we engage in this process of  subtraction we wUl be left with this process  of subtraction, we wUl be left with the pure  unadulterated form of gender because we  say gender and race and class.  There is no one who is purely a woman  and nothing else! But there persists this  notion that there is this universal "wom-  aness". And this "universal woman" formulates her issues relating to her reproductive  rights in accordance with this universaUty. I  think one of the main challenges facing the  feminist movement today is to discard this  notion of womaness, which presumes to be  universal, but in actuality does violence to  those of us who aren't middle class, to those  of us who aren't heterosexual, for example.  This isn't a problem peculiar to the feminist movement. It emanates from the process of conceptualization which is characteristic of bourgeois ideology—that there are  "universal" values, "universal" rights.  In the US when aU people were declared  to be "free and equal" those of us whose  ancestors were slaves were left out. The indigenous inhabitants of America were not  included in that "universal." I think it's  ironic that some of the feminists who so  passionately chaUenged the use of the pro-  portedly generic term "man" because it relegated women to a status of invisibUity now  use "woman" in the same way, relegating  those of us who are Native American or  Latino Afro-American or Asian or working-  class members or welfare members or homeless women to that very same status of invisibUity.  There are those who have argued that  what is called "patriarchal discourse" only  permits women to be included insofar as  they are the same as men. It's also true that  femimst theory, femimst practise often permits those of us who aren't white, those of  us who aren't economicaUy secure to be included only to the extent that we are the  same as those who are white those who  are of the middle classes.  This has direct relevance to the quest  for reproductive rights. When we as women  of colour formulate and frame these issues,  they are different from the issues for a white  middle-class woman who also has an equal  right to defend their reproductive processes.  Sexual Violence  The quest for reproductive rights, of course,  cannot be considered in isolation from other  issues dealing with women today. The overaU context in which the assault on women's  reproductive rights occurs involves a rising  level of violence against women. Our bodies  are violated by right-wing forces that deny  us the right to make choices about our reproductive roles; they are also violated by  a social cUmate that encourages sexual violence ...  I want to explore the implications [of]  sexual violence for women of colour, because  I think it is important for us to recognize  that racism plays a part in every aspect of  our Uves.  Last summer there was a very widely  reported rape case in the United States.  The assault occurred in New York's Central  Park: a white woman jogger was raped and  six boys who are Black or Latino have been  charged with the attempted murder, rape,  sodomy, sexual abuse, assault and rioting.  Miraculously, the woman is on the heal and  we should all greet this with celebration. As  an African-American woman I feel utterly  Why was  the movement  so segregated?  Why is it that  Black women  weren't  included?  outraged that such a crime was committed  against any woman. I offer my sympathies  and solidarity to the woman who was raped  in Central Park.  But I also feel righteously outraged that  she became the centre of so much public attention because her Ufe is considered more  significant, more sacred than the Uves of her  Black or Latina or Asian or Native American counterparts.  During the height of publicity last summer, a Black woman in Brooklyn, not very  far away from Central Park, was gang-raped  and thrown to her death—from a roof—and  this case wasn't even reported. We learned  about it because it was mentioned in connection with the Central Park case.  I know that the white woman who was  raped was an investment banker. The only  reason I don't know her name is because the  media thought that her privacy and the privacy of her family would be violated if the  media were to report it.  About the Black woman I know nothing. She wasn't even acknowledged as a real  person by the media, just as an anonymous Black woman who cannot, even in her  death, claim a right to be acknowledged,  much less a right to privacy.  You Are Not Immune  We have come a long way in the last 20 years  in establishing a network of institutions designed to aid women who have been victims  of sexual assault and to send out messages  to the larger society that we, as women, possess an inaUenable right to control our bodies and our sexuaUty ...  We know that personal experience is  not incapable of entering into the pohtical discourse and the reproductive right's  movement, the movement against violence  against women have affirmed and reaffirmed  this. These are not simply personal problems. Rape is not a personal problem.  Whether I wUl have the right to an abortion is not a personal problem. It is part of a  pohtical structure which also prohibits men  from exercising control over their Uves—  Black men, Latino men, Asian men, working class men, poor men.  I think it is important to place these issues within a larger context. Those who are  activists in the reproductive rights movement should examine the relationship between the violence inflicted on women ...  and the violence that erupts in relation  to racism. In Canada you are not immune  to racist violence, you are not immune to  racism.  Every time I come to Canada there is an  incident at the airport in which I must argue with someone, where they're singling  me out because of my racial background.  Today a woman from the drug detaU puUed  me over. I asked her what the criteria were  and I asked her if they had anything to do  with the fact that I'm Black. She said, "No,  nothing to do with your race—you're just  the next person I decided to puU over."  And I looked around at the people who  were standing in that Une and many of them  looked Uke me! So you are definitely not immune from racism.  I heard of Wade Lawson, a 17-year-old  Black youth kUled in Toronto, and before that the case of Anthony Griffith, in  Montreal. This time, I heard of a young  Black woman, Sophia Cook, who was shot  by pohce in Toronto as a result of being in  a car with three men who were apparently  giving her a ride home. The car had no U-  cence plates. The men left after the poUce  stopped them, Sophia was stiU buckled into  the car—the seatbelt was stiU fastened—  and she was shot at point blank range.  There is a relationship between racist-  inspired violence and violence against  women. Sometimes we feel much more comfortable if we can point to one issue and say  "this is the way things are," and that's aU  and we focus on that issue not understanding the paraUels, the intersections, the connections.  But we end up creating a larger problem  than the one we're trying to deal with if we  do not try to explore the interconnections  ... I'm not saying that we need to simply  appeal to women of colour to join the reproductive rights movement, then we'U solve  those problems. It's not gonna work that  way. It's not gonna work that way because  as passionately as some women of colour  may be in favour of reproductive rights,  there's a tendency to see that movement as  a white women's movement.  Too often white women invite women of  colour to "join" their movement as if it were  their movement. "Why don't you come join  us?" That form of appeal says, by its very  nature, that this is not a movement that  belongs to women of colour. We must explore ways of breaking down those barriers.  Those are the hidden barriers of racism: not  intentional racism, but racism is not always  intentional. Racism is something which has  an objective, historical presence that transcends what this or that person might be  thinking at the moment or the motivations  that might cause someone to engage in  racist conduct.  So often, women of colour wUl try to join  a white women's movement because they  reaUy want to chaUenge the oppression of  women. Once there, they don't know how  to come to grips with aU the unintentional  racist remarks and conduct. Often, they  leave: "I just can't deal with this," and the  white women have no idea what happened!  They have no idea!  We understand the historical and objective significance of everyday behaviour  much better than white people do. I mean,  we had to—it's been a question of survival.  Angela Davis  on feminism's  big challenge  .KINESIS  KINESIS Arts  \NNNXXNNNXNNXNXNNXNNNNX\NX\.S.\XXNN\^  Bye Bye Blues  An entertaining hybrid  Rebecca Jenkins as Daisy  by Shelly Quick  It is easy to have mixed feehngs about director Anne Wheeler's latest film Bye Bye  Blues. Critics have deemed the film everything from trite to heartfelt. Set in Alberta  during the second world war, Wheeler has  chosen an unusual filmic style to explore the  phght of those left behind. Part musical and  part serious drama, Blues is a hybrid of  genres which fluctuates drasticaUy in mood  and tone. The best way to take this movie is  with a grain of salt and an eye for the powerful undercurrents which make it more than  an entertaining re-working of an old story.  The movie, which Wheeler wrote herself,  chronicles the waiting of Daisy Cooper (actor Rebecca Jenkins). As a mother of two  with neither money nor news from her husband, Daisy must (both UteraUy and figuratively) keep the home fires burning. Even-  tuaUy she joins a swing band and uses her  budding musical talents to support her son  and daughter.  Although her joy in performing and earn-  | ing money is a welcome reUef from the anx-  £ iety of waiting for news of her husband, the  | love she feels from the band's trombonist  £ becomes an added pressure. As the years  3 elapse and there is stiU no news from her  8 husband who is missing in action, the sexual  2 tension between Daisy and the trombonist  o. Max Gramley (actor Luke ReiUy) mounts.  Wheeler modeUed the character of Daisy  primarUy after her own mother Nell Homer.  In addition to details from her mother's Ufe,  Wheeler interviewed other people who Uved  in smaU-town Alberta during the war years.  The film's characters, including Daisy, are  an interweaving of many different people,  and Wheeler is the first to emphasize the  story is a fictional one.  StiU, I can't help wondering how true to  her mother's Ufe Wheeler stayed. There is  a constant oscUlation between the audience  and the Daisy character. Although she is in  almost every scene, we are rarely aUowed to  see past the persona she puts on for other  people. Understanding Daisy comes in much  the same way that an understanding of our  own mothers emerges: we are forced to understand Daisy in Ught of her actions and  rarely through any personal revelations.  Part of the distance that exists between  Daisy and the audience results from Rebecca Jenkins' poor acting. Clearly, Jenkins  was chosen for her formidable musical talent. Her singing voice has an ethereal huski-  ness that seems perfect for the Alberta landscape. Unfortunately, during dialogue and  in movement, Jenkins comes across as if she  were on stage. Through the use of many  long-range shots and lots of musical numbers, Jenkins gets through the film with a  minimum of wincing from the audience.  The National Film Board  in association with the YWCA  presents  INTERNATIONAL WOMEN'S WEEK SCREENINGS  Salute to Studio D -16 Years of Feminist Filmmaking  •  March 4,5,6,7 • Cinematheque • 1131 Howe Street  FREE ADMISSION  •  GODDESS REMEMBERED  (54 min.) This film examines the earliest forms of  goddess worship in Old Europe and the forgotten  roots of women's spirituality.  ADAM'S WORLD  (17 min.) Theologian Elizabeth Dodson Grey  speaks from a feminist perspective on ecology and  women's place in history.  NICE COLOURED GIRLS  (17 min.) This stylistically daring film explores the  relations between Aboriginal women and white  men over the past two hundred years.  SOME AMERICAN FEMINISTS  (56 min.) A fascinating "textbook on film" of the  history and developments that produced the  second wave of feminism in this century.  ILLUMINATED LIVES  (6 min.) This witty animated short challenges  , enduring myths about medieval women.  HALF THE KINGDOM  (60 min.) A documentary profiling several  prominent Jewish women who are challenging  assumptions about women's place in traditional  Judaism.  IN HER CHOSEN FIELD  (28 min.) Farm women discuss their fierce  attachment to the land and their contributions to  the agricultural economy.  PRAIRIE WOMEN  (45 min.) The untold history of women of the West  and their work during years of social ferment - the  1920's and 30's.  NFB films are available for rental on 16mm  and VHS.  NFB Library, 100-1045 Howe Street, 666-0716.  SUN., MARCH 4  MON., MARCH 5  TUES, MARCH 6  WED., MARCH 7  7:30  RM.  ADAM'S WORLD  GODDESS REMEMBERED  HALF THE KINGDOM  NICE COLOURED GIRLS  SOME AMERICAN FEMINISTS  ILLUMINATED LIVES  IN HER CHOSEN FIELD  PRAIRIE WOMEN  9:30  RM.  NICE COLOURED GIRLS  SOME AMERICAN FEMINISTS  ILLUMINATED LIVES  IN HER CHOSEN FIELD  PRAIRIE WOMEN  ADAM'S WORLD  GODDESS REMEMBERED  HALF THE KINGDOM  ► FOR MORE INFORMATION: 666-3838  9  National Office  Film Board    national du film  of Canada     du Canada  Luckily, Jenkins is surrounded by an  excellent supporting cast. Most notable  is Robyn Stevan in the part of Frances  Cooper, Daisy's sister-in-law. Having given  up a career in nursing, Frances has taken  to drinking and sleeping with the soldiers  who stop off in Canada before going to  war. Stevan plays the role with perfect restraint. The temptation may have been to  play Frances as a one-dimensional harlot,  but Stevan forces us to see her as a complex  woman. When criticized for her behaviour  Frances tells Daisy, "these men could die in  a few days, diel" Frances' awareness of the  proximity of death makes it difficult for her  to hve for the future.  The war's presence runs through the film  hke an electric current. Wheeler does an excellent job of revealing the proximity and  distance between world war two and smalltown Alberta. In a memorable scene Daisy  sits playing cards when the news of the  bombing of Hiroshima comes over the radio. Continuing to play, one man applauds  the action, a returned soldier condemns it  and Daisy's son asks "so who won?"  Bye Bye Blues is not overwhelmingly  critical of the war or the structures oppressing women in the war years, but neither is  it nostalgia-laden sentiment. Overall, Anne  Wheeler's latest film is just a nice movie to  see on a cold winter's night.  Dolores Shadd {left) and Reverend Addie Aylestock (right) are two women featured in Studio D's new film Older Stronger Wiser by Dionne Brand and Ginny  Stikeman. The first in a new series "Women at the Well," the film focuses on  five Black women born between 1905 and 1930 who speak compellingly of what  life was like for Black women in Canada in their lifetimes.  Another recent film from the NFB's Atlantic centre, Black Mother Black Daughter, explores the lives and experiences of Black women in Nova Scotia. Co-directed  by Sylvia Hamilton and Claire Prieto, the film features an original score by the  well- known a cappella quartet, Four the Moment.  Both films are available for rental or purchase from National Film Board libraries  (check your local phonebook).  CROSSLAND CONSULTING  Personal Management  Services for Artists  Individuals  Arts Organizations  Grant and Proposal Writing  Resumes  Career Counselling  Bookkeeping Services  * FIRST CONSULTATION FREE*  By Appointment Only  Jackie Crossland  682-3109  i KINESIS Arts  ///////////////////////^^^^^  as told to Andrea Fatona  Makeda Silvera is a Toronto-based writer,  activist, historian and co-founder of Sister Vision: Black Women and Women of  Colour Press, the first press of its kind in  Canada. Sister Vision's titles range from  The Red Caterpillar on College Street,  a children's picture book, to Silvera's own  Silenced: Caribbean Domestic Workers.  Silvera was invited to Vancouver in February to participate in Black History Month's  writers' program.  Andrea Fatona: Tell me about Sister  Vision Press?  Makeda Silvera: Sister Vision Press is  the first Black women's and women of  colour press to be established in Canada.  We were established in 1985 because we as  women of colour felt strongly that more of  our works should be published and be readily accessible to the public.  Andrea: When you use the term  "women of colour," to whom do you refer?  Makeda: I must distinguish between  Black women and women of colour because  of the controversy that we, as women not  of the dominant class, keep having over this  term "women of colour." I use it as an umbrella term to refer to any Asian, Native,  Aboriginal women and women of mixed  racial heritage, as well as women who define themselves as women of colour. Black  women have a particular historical background which is rooted in their experience  of slavery and its aftermath. These terms do  not limit our awareness of our commonality  of experiences in this society.  Andrea: Why was the press formed  and what is the focus and emphasis of  Sister Vision Press?  Makeda: Many of us involved in the  press are writers and come out of that tradition of being writers or artists. We found  that our skills and talents were not being  utilized by mainstream or even so-called alternative feminist presses. Our works were  not being published, and we were not visible in those kinds of organizations.  Our works were constantly rejected on a  whole host of grounds. For example, we were  being told that [our] language is inaccessible to a broad range of readership. When we  write in our particular dialect, [publishers]  would find our usage of verbs, adjectives,  The vision of  Sister Vision Press  and periods problematic. The cultural situations that we mirrored in our works were  seen as too specific to one group and our  work would be censored.  At Sister Vision Press we made a conscious pohtical decision to focus primarily  on the works of women of colour and to  cover those areas that were not being covered. When we look at the Women's Press  in Toronto, we see that for the first 10 to 12  years of their existence, they did not publish  a single book by a Black woman or woman  of colour. This is not to say that there were  no women of colour who were active writers. So, the emphasis is to give women who  have up until now been rendered invisible,  a forum to have their experiences heard.  Our focus is not only on adult writers,  but on children's and young people's literature, oral history, and theory and research.  Publications about the experiences of  young people of colour are definitely lacking  and are not easily accessible—particularly  in the schools.  Andrea: You mentioned the issue of  censorship; how does this factor work  in excluding women of colour and Black  women from mainstream resources?  Makeda: It certainly excludes women by  stifling our language, by forcing us to speak  in a static way. Another form of censorship is to negate our particular hved experiences as women of colour. One clear example which I can outline is one which occurred a number of years ago when I was  working on an anthology of Black women's  writing for a feminist press. We had a lot  of problems around a story where the character talked about her fear of the pohce.  The character, (a foreign domestic worker)  talked about playing her stereo loudly in  the afternoon on her day off and the cops  came banging on the door. We were asked  to delete this portion of the story as it was  not considered an everyday scenario but an  exception to the rule.  Andrea: How have the school boards  responded to having literature by people  of colour included in the school curriculum?  Makeda: They have not really responded, as the bureaucracy makes it difficult to even address the issue. The task is  enormous and as a women of colour press we  certainly have a lot to do. When you look at  it, it is not only the business of publishing  (i.e. getting writers, working with them), it  is also the whole business of breaking open  those doors which have traditionally been  closed to us. Breaking open the educational  system to accommodate books that are being written and books that will be published  in the future. This is something that is not  part of the history of publishing—smashing  those doors.  Andrea: What about distribution?  Makeda: From our experiences—and we  have had quite a bit of experience with  this—when we go to bookstores, the first  thing we are told is that women of colour do  not read. This means that book shelf space  cannot be taken up with this type of literature as there is no market for these types  of books. [Bookstores] have never had our  books on the shelves, and when they do have  books by Americans of African descent, we  do purchase them as we are desperate to  find some kind of reflection of ourselves.  It has been quite a struggle getting our  stuff on the shelves, but it is a struggle that  we think we will win. We are now being dis-  ...our literary voices  ...have been stifled  for so long  tributed by the University of Toronto Press  and that does make a difference in terms  of getting our works into mainstream bookstores. We are also looking at those areas  where the UTP does not go, such as cultural bookstores.  Andrea: Where does Sister Vision solicit its funds and how do you go about  doing this?  Makeda: In our five years of operation,  we have not received one cent of government  monies toward our books. We also do not  come from monied backgrounds, so there is  no old money to rely on. For us the whole  are of publishing is a pohtical issue, and we  came into it as part of a continuum of pohtical activism.  Most of our money has come from  fundraising activities. We recently brought  in Sweet Honey in the Rock and raised several thousand dollars. Our funds are certainly not from any government institutions. It is not that the government does not  fund the publishing industry, but the process of accessing these dollars is extremely  difficult—this is an area which needs to be  lobbied. The Canada Arts Council will not  address this issue unless it is lobbied as they  are themselves a part of the dominant class.  In order to receive grants from the Arts  Council for publishing, one has to have 16  or 17 published titles. We have eight titles  after five years, so you can see what that  means for the longevity of presses of our  kind. We are not from wealthy communities  that can support us on an ongoing basis.  There are no exceptions that are made by  granting agencies, even given the fact that  we are not represented in books.  Andrea: Does the press publish works  on a local (i.e. Ontario), national or international level?  Makeda: We certainly publish nationally. We consider ourselves as a national  press who want to serve the interests and  diversity of women of colour right across  Canada. Because of our financial situation  we have not been able to extensively travel  to solicit works from all the regions as we'd  hke to. We have published a lot of people  hving in Ontario, but we are committed to  extending our range.  We have also recently embarked upon  working with women in the Caribbean. A  number of us involved in the press are from  a Caribbean heritage, and we felt that it was  really important to make connections with  Caribbean women. We are working with  quite a number of women's groups and feminist groups within the Caribbean. One such  group is the Sistren Theatre Collective in  Jamaica. We did a book of oral history with  them and we are working on an anthology  of Caribbean women poets. This was initiated by a group called the Caribbean Association of Feminist Research and Action  based in Trinidad.  What is really exciting about this book is  it features over 250 writers, and crosses all  the languages and dialects of the Caribbean.  The works are by Dutch, French, Spanish  and English-speaking women. From there  we would hke to move on to other countries  in the so-called Third World. I would hke  to stress how exciting it is to be involved  in something which is ground-breaking and  revolutionary.  Andrea: You've mentioned diversity  a number of times. Have issues of class  and sexuality been touched upon by your  organization ?  Makeda: We are particularly looking for  works from lesbians of colour because we  feel that this is still an area in our hves  which has remained invisible and silent.  There are several lesbian of colour writers and artists around and they are not  being reflected in the alternative press  the mainstream. The emphasis is to develop  women as writers who write on a broad  range of issues.  Andrea: How does the press validate  Black women's and women of colour's  experiences, not only as writers, but as  individuals living within the dominant  society?  Makeda: Our very existence as a women  of colour press is one way of defining and  dealing with our presence in society. There  is a presence to be talked about and looked  at. We are an organization that deals with  our silence and our hterary voices which  have been stifled for so long. Validation is  an ongoing process and we can see this process unfolding by the types of work we are  now getting into. We are now seeing older  women coming to us; in the past, these  women would have gone to more established  presses.  Andrea: What do you envision for the  future of the press ?  Makeda: We are very interested in communicating with women across the country.  One way we are attempting to make this  happen is by way of our newsletter. The  newsletter is called Abeng. We feel it is important to have visibility. It will also enable women who do not have a substantial  amount of work to get exposure, as well as  share their experiences with other women.  We also see the press as becoming a vital  force in consolidating feminism across the  country and globally.  For more information about Sister Vision Press and for a catalogue  of their books, contact: Sister Vision Press, P.O. Box 217, Station E,  Toronto Ontario M6H 4E2. Telephone:  (416) 5SS- 2184.  KINESIS m"cs .•SSS$SiSKSSSS*S*SSS^^  ARTS  by Terrie Hamazaki  V WOMEN 1NX1 T  ieW  Who's telling  whose story?  "A stereotype is defined as an effective attitude, an uncritical judgement or an oversimplified opinion ... but there's no mention of pain or alienation in that definition,'' said  actor Lorena Gale, moderator of the Women in VIEW Festival panel entitled "Breaking  Stereotypes."  Film and video producer Zainub Verjee then laid down the historical foundations of  stereotypes by describing the concept of "other" with its polarization of east and west,  or "us" and "them." In the process of defining culture, said Verjee, Europeans made contrasting statements about the "Orient," always placing it as the strange and static "other",  thereby always presenting its identity negatively. The resulting stereotypes became the justification for British and French colonial expansion.  In addition, the west with its dominant social, economic and pohtical powers appropriated what they perceived as attractive. Said Verjee, "Textile motifs and designs appropriated during colonization are still printed in England and marketed by firms such as Laura  Ashley. The amba print, which originated in India, is now known as the paisley motif."  Verjee added that although British and French colonialism has been replaced by American  imperialism, the same rules of "other" apply. And in Canada, she said, people of colour  are marginalized into the "visible minority, ethnic, multicultural"—or simply "other."  The concept of multiculturalism has some validity but as pohcy, the lack of diverse cultural expression in Canada is appalling said Verjee. "In terms of art and its funding, anyone who doesn't fall under the anglophone, francophone or Native categories falls under  the special domain of multiculturalism. As a separate group, the space for the production  and dissemination of art and cultural expression of varied peoples is denied within the  dominant discourse and is once again situated as the "other."  Media and communications theorist Yasmin Jiwani said, "Stereotypes persist with such  wide currency because they're so understandable and easy ... but they're wrong because  if one looks at ... people of colour around you, there's a complete disparity with reality."  Jiwani described the systematic exclusion of people of colour performers from visual media by citing an extensive 1987 survey compiled over a three-year period by the Alliance of  Canadian Cinema Television and Radio Artists (ACTRA). The survey recorded that of 284  commercials in a single week of television broadcasting, only 32 of 1294 participants were  visible and audible (French-speaking) minorities; of 781 television programs monitored, 103  characters were visible and audible minorities, but only 44 were allowed to speak.  In one season of seven productions at Vancouver's Arts Club Theatre, only the production of Ain't Misbehavin' had a visible minority cast. ACTRA also documented instances  of performers being denied auditions because of the colour of their skin. "H the goal of an  actor is to play many different roles, many different peoples," said Jiwani, "how is that  possible if you are continually being typecast to play specific roles because of your racial  characteristics? People of colour are more than just colourful backgrounds."  She added that she wants white decision-makers in the mainstream to open doors lest  they, resist innovation and become stagnant—and she wants people of colour to bring forth  their own cultural expression, even at the risk of being ghettoized.  Native actor Margo Kane asked, "who's telling whose story?" She described how her hfe  experiences had given her "fuel-for-fire" to risk making changes and related an instance  when a non-native woman who had been more successful at getting the role of a Native  character asked Kane, as her understudy, to teach her to play this role.  "I'm angry ... I can't articulate my anger ... we have to do our own representation  ... and tell our own stories in our own ways," said Kane.  She added that Native communities wanted solidarity rather than help from others in  their struggles to achieve self-determination.  Writer/editor Carmen Rodriguez, who came to Canada from Chile in 1974, said that because of her hyphenated cultural identity, she sees herself as a bridge trying to reach here  and in Chile. "There's a lot more to our identities since we've come here," she said. In her  poem "Definitions," Rodriguez spoke of coming to terms with one's own history and from  that, what the future will look hke: "... we are not/ the ones we were/ any more/ and  those/ still to come/ who will they be ... "  Taiko drummer Leshe Komori said that because she seeks to avoid being caught in the  treadmill of having to react to persistent stereotypes, she wants to break that pattern by  creating identities.  "I'm third generation Japanese-Canadian—Japanese is the adjective describing the noun  Canadian—my identity hes in the hyphen," said Komori. Defining her culture as a mesh  and a melding, she said that biculturalism is whole, not schizophrenic. "And taiko is my  expression of that culture which is rooted in a fairly strong history, and can transcend the  limitations of both cultures," she said.  Komori added that people of the dominant culture want to deny the histories of people  of colour in this country. "H these art forms come from hving, breathing communities of  people of colour in this country and not from foreign lands ... then there's people here who  can change things in this country... and that's a httle too threatening for some," she said.  She added that part of the power of her group—Katari Taiko— was its identity with a  community that had been oppressed by the Canadian government during world war two  by racist internment and dispossession. "What we're trying to do is re-focus the strength  that came from trying to rebuild, to gaman [endure] into creative energy," Komori said. >  She added that white women want to celebrate the power of Katari Taiko as women-power,  without an analysis of race and class: "... although I think it's important that we're visible at events ... we're asked to fit other's agendas."  Women of colour artists have emerged as powerful articulators of their cultures while  struggling in predominantly white-male disciplines that systematically negate, appropriate and subvert their cultures. As Rodriguez said in Definitions: "... children  of/daughter/grand-daughter/mother/woman/working towards a definition/in the hght  of/two tongues/ many hves/ ... and one struggle."  f hydid the Bad Dollies eat Forbidden  Fruitcake while Under the House with  Snakes in Mind? Because they ran into  each other at the second annual Vancouver  Women in VIEW festival—and that's not  all that happened.  VIEW was a week-long potpourri of original dance, music, drama and culture-talk  by and, largely, about women. Festival organizers were well pleased with the public's  response (many weekend shows were sellouts) and VIEW is already accepting proposals for the 1991 festival. (Applications  are available from VIEW, #14 2414 Main  St., Vancouver BC V5T 3E3)  Kinesis had three reviewers on hand to  report on a sampling of the performances:  Gladys We, Bonnie Waterstone and Terrie  Gibson:  FORBIDDEN  FRUITCAKE  On Saturday, I had the pleasure of attending all the shows at VIEW's new venue,  the Pitt International Galleries, a Gastown  storefront which had been converted into a  theatre upstairs and a "Scenic View Cafe"  downstairs.  The first show of the day was Forbidden Fruitcake, featuring the marvelously  eccentric Txi (pronounced "chi") Whizz as  Trudy Fruitcake. This work-in-progress was  an amusing collection of short sketches beginning with Trudy dressed as a "frumpy"  older woman, in an old torn coat. As the  show progressed, more and more objects  emerge from her fabulous bosom of secrets,  including a red feather boa and an accordion. With these, Trudy sings a torch song  to an umbrella, the only thing which her  husband Rudy Fruitcake had left her.  "Who's holding you now? Is she taking  care of you?" Trudy mocks traditional "he  done me wrong" songs just right, drawing  chortles from the audience with the dead-  on satire of her lyrics. Complaining of a hot  flash, she acrobatically strips off her coat  to reveal a glamorous black and gold dress  complete with gold high-heeled disco boots.  Now she lets everything go, revealing her  passionate soul. She gives a kiss of fire, literally, by fighting a torch and licking it, then  swallowing it.  This first part of the show was by far  the most amusing, with its hght satires  on human behaviour and expectations. The  second part, which featured the fire-eating  skills of Txi Whizz, was impressive but  standard fare, although the undercurrent of  menopause jokes and hot flashes brought  some humour into the act.  SUN AND  SHADOW  The next show of the afternoon was Sun  and Shadow, which appeared to be an autobiographical story about the friendship of  Madame Sun Gui-Zhen, a prominent choreographer from China, and Janis Nickleson,  a Canadian performer. Nickleson opens the  show with an intimate narrative about how  she wanted to go to China when she was a  child, and how she even tried to dig a hole  in her backyard to get to the other side of  the world. As an adult, she joins a Chinese  dancing class in Toronto and is asked to  pick up a visiting choreographer, Hong Ling,  (played by Madame Sun) at the airport. Despite their strained meeting, a strong friendship grows between the two, one which is  changed forever by the events of Tiananmen  Square in the summer of 1989.  There were several awkward points during the performance: Madame Sun's first  hnes were almost inaudible from where I  sat in the fifth row. As well, there were issues that could have been explored further.  What was the nature of the conflict between  Janis and the Chinese dance students and  how—or were—those resentments ever resolved?  There were also several high points. The  most delightful parts of the show were when  Madame Sun danced for us. She is graceful and truly loves her work. The look of  joy on her face as she dances fills the audience with happiness. I found myself wishing that I could see her perform a complete  dance, not just the excerpts which were  shown on stage. On the whole, I enjoyed  Sun and Shadow for its intimate portrayal  of a friendship between two women of different cultures.  Prairie Winds - Prairie Women: A  Herstory Lesson, carefully constructed  and researched by Delia Dreis, featured four  women of different ethnic backgrounds and  social classes who came or were sent to colonize Canada. Despite the hostile climate  and country, their stories emerge as a reaction to their new hves.  Alda Jonsdottir, born in Iceland, later  moved to Gimli, Manitoba and wrote home  of being unwilling to kill rabbits until  hunger dictated the necessity. Sara Doerk-  sen, who moved to Winnipeg from Russia,  was one of thousands of Mennonites who beheved the Canadian government's promise  that they would be free to worship and  would not have to go to war—until that  promise was rescinded.  Millie Hutchins was a "home child,'  orphan sent to a childless farm couple in  Alberta where she was sexually abused until she ran away. Harriet was a maid to Lady  and Lord R. in England, and was  the only servant brought by them to maintain their hfestyle. Even though there was  only oatmeal to eat, it was "on that nice  big platter—the one with the family crest!"  Harriet is the only one who writes with  thusiasm of Canada, of the sweet prairie  winds, the sun and the sweet large strawberries.  This was the most complex show to be  offered that afternoon and later, Dreis told  us what we had seen was only a part of  her full "collection" of prairie women. My  only problem with the show was the dryness of the content (a few women left after the first portrait). It was a httle too  much hke a lecture on Canadian herstory  and not enough of a dramatic presentation.  However, the portraits did get more interesting towards the end, perhaps because of  cultural familiarity—both of the last portraits were of British women.  Some of the most interesting moments  came after the show when Dreis invited the  audience to give her feedback. One woman  wished she could have brought her mother  to see the show, to share some memories of  her prairie hfe. An integral part of the nature of the prairie experience is the isolation  imposed by the landscape. There are very  few neighbours and they are miles away. In  many ways, this also reflects the nature of  the female experience and only in reaching out and talking can the experience be  shared and understood. A show hke Prairie  Winds - Prairie Women has the power  to draw hves together and call forth discussion of shared experiences.  MODERN NOTES  OF PERSUASION  The final show of the day, Modern Notes  of Persuasion, was a topical play about  home renovations and relationships, or "the  last stop for gas on the long road of marriage." Patricia Tedford, as Brenda Walsh,  gives a 30-minute soliloquy on relationships and how renovating a home can be a  metaphor for fixing up a marriage.  Modern Notes is full of one-liners hke,  ie KINESIS Arts  ////////////////////^^^^^  "My first day of my divorce was hke my  first day without Varsol." After the divorce,  and after abandoning the home renovation,  Brenda goes to a beauty salon, gets a makeover, and feels "all fixed up with nowhere to  go." Bitter at times and cynical at others,  Modern Notes was an enjoyable, polished  piece which struck a chord of agreement in  most of the members of the audience.  by Gladys We  CONFIDANTES  Confidantes, an original 11-woman show,  sold out both its performances at the VIEW  Festival. Women in the audience laughed,  sighed, got teary-eyed and smiled in recognition as the actors told secrets they might  confide in a best friend.  Conceived and directed by Kathleen  Weiss, former artistic director of Tamahnous Theatre, this very intimate collection  of monologues covered themes which ranged  from being single and childless, to being  tied to husband and family, to coming out  as a lesbian, to remembering child sexual  abuse, to having your period. The emotions  also covered a broad spectrum, from joyous  celebration to deep sorrow, macabre nightmares, and hilarity.  In workshopping Confidantes, the actors created their monologues through an  exciting process designed to work from the  body. "We wrote from the heart, the hands,  the feet, and the pelvis as well as from the  head," said Weiss.  After writing their monologues, the actors exchanged works so each performer  acted another woman's material. As individuals took centre stage, the other women  acted out a choreographed backdrop that  emphasized the emotional content of the  monologue. One image I found particularly  effective was the 10 women moving in slow-  motion running as Karen White described  a chase scene in a nightmare.  "What made this play special for me was  the intimacy—the suddenly intimate level  of contact with the women in the group,"  said actor Valerie Laub. "To have the secrets out there gave us the freedom to be  real. There wasn't the distance you often  find in theatre."  "The writing was deeply rooted in  the body. It might be called therapeutic  theatre—it was definitely women's theatre.  I found it fascinating—to know that what  you're hearing is women's actual hfe experiences."  The creators and performers of Confidantes were Cathy Hay, Philomena Jordan, Valerie Laub, Jennifer Martin, CoUeen  Mooney, Sonia Norris, Judi Price, Julie  Smith, Karen White, Lesley Wyatt, and  Kathleen Weiss.  by Bonnie Waterstone  Under the House, a reading from Leshe  Hall Pinder's 1986 novel, deals with the hves  of two women and the effects of a long-ago  buried incest secret. This extract opens with  the main character, Isabel Rathbone, played  by Irish Grainge, in the midst of an internal struggle wrought with fear, shame and  an almost indignant battle for recognition  and self-respect. She admits sadly that the  long years of hiding have changed her from a  "soaring bird" to an "immobile mountain."  Yet, she cannot help but reminisce about  a place at Grouse Mountain where she had  seen the earth fallen away.  "What used to be buried is now completely exposed," Rathbone states, fascinated by the prospect. Was this still possible for her?  As the story unfolds, we learn the process of exposure is already underway. Isabel  and Maude hve together as sisters, although  they are actually also mother and daughter. Maude has known this for fifteen years,  but never approached her mother with the  truth. Only after their father's death did a  whole chain of events trigger the inevitable  confrontation. "We don't talk about things  hke that" would no longer seal their pact of  silence.  Grainge takes the audience through Isabel's emotions with great sensitivity and  power. When she stares at her reflection and  says: "My father hed! I do exist! Because  what I have told you did happen!" we can  almost feel the significant shift within her.  Under the House helps both incest survivors and non-survivors alike, bear witness  to the complex emotional tug-of-war one  must go through to truly resolve such a difficult issue.  GREAT  EXPLANATIONS  Great Explanations was presented by  Random Acts, a collaboration between  Jackie Crossland and Nora D. Randall, the  same team who gave us Mavis Tells the  Story of Marlene and the Chicken Yard  at last year's Women in VIEW Festival.  Playwright, actor, director—both Cross-  land and Randall claim all three talents; in  Great Explanations, Crossland performs  and Randall takes the writing and directing  credits.  In this compilation of four eloquent  monologues—"The Haunting of Blue Lake,r  "Great Explanations," "The Wedding"  and "Forget-me-Nots"—the audience meets  Maureen Mary Haggarty, a lesbian full  of wit, pride and an infinite enthusiasm  for tackhng whatever curve a homophobic  world dares throw at her. Crossland's "Mo  Mary" takes us, with vivid imagery, through  a host of scenarios.  First, there is the socially/spiritually/  personally restrictive environment of a  hometown where her sexual orientation  makes her a ghost. Mo Mary was taught  that "God's love is infinite and ... so are  the things not talked about." We meet her  parents, who refuse to beheve that she and  Marilyn are not a lesbian couple hving together, but "a couple of lesbians sharing a  house." As this tale weaves its web, one is  astounded to witness the coming-out process complicated a hundred times. Later,  at some friends' commitment ceremony, we  discover that social prowess at a party is as  easily attained as choosing the right chair  from which to watch. And, finally, the audience learns to make an association between  sore feet and love eternal.  The four stories are told from a delightful perspective and Crossland's presentation  is highly successful. While Great Explanations is good fun, one cannot possibly over-  N look the societal injustices it so competently  J satirizes: that anything but the traditional  ^ marriage is not recognized, that the variety  >j of hfe choices for gays and lesbians are not  ^ respected, and that it takes great courage  | to challenge the status quo. Great Expla-  a nations protests, without bitterness a not-  g so-humanitarian reality and the professional alism of the writing and acting speak highly  °< of Random Acts once again.  by Terry Gibson   KINESIS  March 90  17 This is painful,  this is necessary  RECOLLECTING OUR LIVES:  Women's Experience  of Childhood Sexual Abuse  by The Women's Research Centre  Vancouver: Press Gang, 1989  by Bonnie Waterstone  It's never easy to read about child sexual  abuse. Recollecting Our Lives written by  women from the Women's Research Centre  in Vancouver, is no exception.  In an attempt to report on women's own  experience of childhood sexual abuse, the  researchers interviewed 25 women: 17 adult  survivors and 8 mothers whose children  had been abused. The information from the  interviews was then interpreted and analyzed. From this analysis the writers formulated a theoretical framework for understanding childhood sexual abuse. Recollecting presents the information and analysis  within this theoretical framework.  The Introduction gives detailed information about the researchers and the interview  subjects. Twenty-one assumptions clearly  CCEC Credit Union  Serving cooperatives,  community businesses,  &the non-profit sector.  ► Lower interest rates on  loans to societies and  cooperatives.  ► Operating loans.  ► Mortgages.  ► Term deposits.  ► Chequing accounts and  other banking services.  design by Val Speidal  indicating the researchers' feminist perspective are hsted in an Appendix. The first  three chapters deal with the childhood and  family hfe of the survivors, descriptions of  the abuse, and consequences of the abuse.  The final two chapters tell of mothers protecting their children, and of women resisting sexual abuse—and healing from it.  Although most existing research cites 8  to 12 as the average age for sexual abuse  to begin, the research sample of Recollecting showed a much earlier age of onset. Of  the 17 adult survivors, 12 had been sexually  abused before the age of six. Of the mothers' 19 children, nine had been abused before the age of two.  One assumption the researchers worked  from was "there is no classic family profile  in child sexual abuse." The rather exasperating first chapter consisted of contrasting  stories of the childhood and family hfe of the  survivors. This chapter clearly showed that  any type of family can house an abuser.  I had serious difficulties with some of  the deductions the writers made from their  AM Jk  2250 Commercial Dr.  Vancouver, B.C. V5N 5P9  1 pm - 7 p  10 am -1 pm  254-4100  analysis of the interview information. One  of the statements I found most disturbing  was: "None of the women we interviewed  had understood as children that what the  abusers did to them was actually abuse." I  have always heard and read that even the  very young child does know that something  very wrong is happening when she is being  sexually abused.  "The Survivor's Cycle," developed by the  writers to explain the pattern of survivors'  reactions to sexual abuse, hsted confusion  as the first reaction. "What's he doing?" it  begins. Perhaps it's the tone of voice that  is missing here: the terror that the child is  feehng. Though I can't disagree that confusion is one of the major feehngs, I didn't hke  the emphasis placed on it, and that emphasis runs through the entire chapter on consequences of the abuse.  Even though the researchers and writers assert in the Introduction that "the research was not done from a distanced or detached stance," I found the constant "We  asked them" and "They said" rather awkward. Sometimes I felt like an anthropolo-  Best Wishes & Solidarity to Women  everywhere on the occasion of       ^  International Women's Day.  HVarch S and heyond— ^  Stationery & Office Supplies • Artists' Materials • Copying • Facsimile • Electronic Publishing  1460 Commercial Drive • Ph 255-9559 • Fax 253-3073  Meanwhile,  the lads still struggle  backward with that  same old tune...  >Learn How To Facilitate  Assertiveness Groups ♦  Vancouver Status of Women is looking for women interested in  facilitating our Assertiveness Groups on a volunteer basis.  We are offering a Facilitator's Training Program involving a  2-day workshop in March.  Workshops will be held: Thurs. March 15th 5:30 -10 pm  Sat. March 17th 10-5 pm  There is no charge, and childcare is provided.  Please register by calling Trisha at 255-5511 by  March 8,1990  gist studying another culture, learning a lot  about what "they" did and said. This was  particularly true for me in the first 3 chapters.  The last two chapters were much more  pohtical in their focus. Chapter 4 tells of  courageous mothers who protected their  children without any help from the system that is supposedly set up to protect  children—the courts and social services. On  top of the lack of support these mothers had  to deal with the abuser's abdication of any  responsibility-this enraged them.  The most common reaction mothers trying to protect their children from sexual  abuse received was mother-blaming. Social  workers, pohce officers, judges, family members and others all put the blame on these  mothers, and tended to excuse the fathers.  Nevertheless these women stopped the  abuse of their children—by removing the  abusers' opportunity to abuse, getting  themselves and the children to a safe place.  Even their shock and lack of preparation did  not prevent these mothers from protecting  their children. The description of their determination in the face of an almost complete lack of support is quite inspiring.  Ways that adult survivors have reclaimed  their sense of self are also described. I was  surprised that so few women mentioned developing a feminist analysis or doing feminist pohtical work as part of a healing pro-  The last chapter, "Beyond Survival," finally gives the social context in which childhood sexual abuse occurs. "Women and  children do resist" the abuse and the effects  of it. They talk about what helped them resist and what stood in their way.  Women told of their negative experiences  with insensitive counsellors and therapists.  "The best help is between women," they  asserted and "a feminist counsellor is less  hkely to protect the abuser or make excuses  for him."  The book ends with two short sections on  "Changes Needed in the System" and "The  Work We Have To Do". The social welfare  and criminal justice systems do not stop  abuse. Women who turned to them were  "ignored or abandoned."  "Mothers ... experienced ... disregard  for women and children's rights and safety,  and the distinct impression that the systems' real purpose is to uphold men's primacy and abusers' rights."  So, how do we stop childhood sexual  abuse? By stopping the abusers, women  agreed. But in a world that gives men permission to sexuaUy abuse children, this is no  simple task. In telling the stories of women  who have survived, who have re-collected  the fragments of their hves and begun to  become whole, the Women's Research Centre is helping in the struggle against sexual  abuse. Telling it hke it is will always be important.  The experiences of 25 women, reported  as well as interpreted by these writers, make  difficult reading. Part of being a feminist is  having the courage to look at the reality of  women's experience. This is painful, this is  Recollecting Our Lives is available from  Press Gang Publishers, 603 Powell St.,  Vancouver BC V6A 1H2  18 KINESIS Arts  //////////////////////.  Elly Danlca  Writing the book she needed to read  A Woman's Word  by Elly Danica  Charlottestown: Ragweed, 1988  by Christine Morisette  How do you find a childhood that has  been lost for almost 40 years? How do you  rediscover the self you used to dream about,  but who was terrorized into hiding when she  was four years old? And if you do find that  child, how will you know her?  Elly Danica has embarked on just such  a journey of self-discovery. Her autobiography, DON'T: A Woman's Word, documents the relentless devastation of a child's  trust by physical, psychological and sexual  abuse. Like many victims of child sexual  abuse, Danica survived by dissociation in  her childhood, resulting in amnesia in her  adulthood. Almost 40 years passed before  she was able to begin piecing together the  fragments of her hfe.  Written in a spartan style—a staccato  of simple sentences and short passages—  Danica's book effectively represents the  fragmentation of her hfe and the relentless  the innocence of her childhood:  Kids don't remember. I was a four-year-  old adult. I remember. I was never a kid.  I don't remember being a kid. I remember nothing useful. I remember yearning  for innocence. Yearning for not knowing.  Danica takes us into her childhood hell  through seven gates, echoing the Sumerian  myth of the goddess Inanna who purposely  walked through hell as a process of rebirth.  She presents the pieces of her memory as  they occur to her, time and place as experienced by a child, as remembered by an  adult.  Danica remembers what she looked hke  as a child, that she was a "beautiful child."  But after she is first molested by her father,  there is no returning to that beauty. She  asks herself, "Why does it feel hke nothing  will ever be the same again?"  When told of the incident, Danica's  mother chooses not to beheve her. Her  grandmother beheves her and assures her  it won't ever happen again. However, Danica's father soon moves the family from Holland to Canada, thousands of miles away  from any interference. Here he continues to  abuse her, and though Danica tries to tell  her teacher, her aunt, her parish priest, all  refuse to beheve her.  By the time Danica is nine years old, her  father is pimping her to other men. Soon she  is forced to play a regular role in her father's  "hobby." He sets up a photography studio  in the basement and Danica is made to pose  for him. Despite her repeated attempts to  avoid her father and the basement, she becomes a prisoner in his games:  I know every move he makes and what it  will mean for me. I know everything he  hkes and how not to give it to him. I make  Elly Danica  him force me ... He beats me for resistance. He beats me for stubbornness. He  beats me because I don't co-operate.  At a time when most young girls are leaving childhood for the excitement of adolescence, Danica has been denied both. When  most adolescents are experiencing rebellion  as a natural part of independence, she is  fighting for her survival.  When Danica is 11 years old, her father  forces her to pose naked for three other men:  a doctor, a lawyer and a judge. When the  photo session is over, she is held down and  raped by each of them. Her father rapes her  too, longer and more brutally than the others. When he is finished, he tries to sell her  to the judge for $400, then $200 and then  offers her for free. Danica knows now that  her father will do anything to get rid of her,  and that she is of no further use to him:  This is the one I most want to forget.  This is the time it all came apart. This  was the night of my death.  Danica's childhood, what httle she has  had, is gone forever. No amount of questioning, resistance or prayer can make any sense  of this. There is nothing she can do; there  is no escape except into herself:  Years of silence. Silence wrapped around  hfe hke a cocoon. I learn to hve in a world  where nothing is as it seems. Nothing is  as I think it ought to be. Silence. Fear.  It is hopeless. A loathing of self without  reason.  Danica moves through the next several years in a haze of drugs and alcohol,  numbed by an early and unsuccessful marriage, and by a different form of repression and manipulation—psychoanalysis. Ultimately it is a sense of place which brings  her a sense of peace:  I find an old church. Sanctuary. A church  hke the one I ran to as a child. A safe  place. No one will find me. No one will  hurt me. My own place. A quiet place  to go crazy. I think I can fill it with my  dreams ...  Vague Memories and Horror  I recently spoke with Elly Danica in Victoria, one stop on an extensive cross-country  tour to promote her book. I was worried  about probing into an obviously personal  and painful past, but Danica spoke openly  about her hfe and her healing process.  "We must look into our past," she said.  "It affects everything we do, and until we  come to terms with it, it controls our hves  and our being."  To come to terms with her own past,  Danica spent 13 years writing her journal and six weeks turning that journal into  DON'T. She wrote the book she needed to  read. Most hterature on child sexual abuse  deals with the incidents of abuse and with  sociological factors. Danica wrote about the  pain of sexual abuse as experienced by the  child. To do this, she had to go back into the  room with her abusers, she had to return as  a httle girl with her father. Because she was  often taken from her sleep, these memories  were difficult to access.  "What you wind up with as an adult,"  she explained, are vague memories that are  difficult to define because you came out of  sleep into this context, and then had its horror, and then went back to your bed."  One memory that remained clear for  Danica throughout the years of horror was  that when she was first abused, her grandmother beheved her and wanted to help her.  As a child, Danica remembers "asking if  the moon that shone through my window  was the [same] hght my grandmother would  see." Thereafter, she told the moon what  she could not tell her absent grandmother,  and its hght endured through much of the  abuse she experienced.  Danica says that from what she has  learned about child abuse, "those [children]  who are lucky and have at least one significant adult who beheves [them] have a better chance of survival."  Elly Danica tells her story on a very personal level but sees it as a reflection of patriarchal society and the abuses of power  this society encourages. Danica's hfe was  under strict patriarchal control from the beginning. Her father manipulated her with  threats based on his position:  I'm   your  father,   they'll   beheve  me.  They'll never beheve you.  The Cathohc church, as represented by  her teachers and her priest, further supported this:  You are subject to your father in all  things. He is your lord as Jesus is your  lord ... Think about what you owe your  father and your heavenly father.  Danica's escape through marriage ironically left her in the same prison, but with a  different jailer:  All I had to do was obey in silence and  my husband was happy.  And psychiatry, unable to deal with the  root causes of Danica's unhappiness or the  power issues involved, only reinforced patriarchal expectations:  The shrink can fix you up so you'll be  normal and a good wife and mother  We're trying to help you. Spread your  legs. Did you take your pills today? Then  why are you crying again?  Danica is not surprised there is such  widespread acceptance of violence against  women and children. She says "we hve in  a society which gives power to men, but  doesn't hold them accountable for abuses of  power." Both women and children are seen  as property, essential to the maintenance of  the patriarchal power structure, but with  neither rights nor recourse for change. They  are viewed as central to the structure of the  family, but Danica holds that the nuclear  family is not a safe place, and it never was  "a safe haven." She maintains that if there  is no guarantee for the personal survival of  children, there will be no survival of the human species.  Danica beheves child sexual abuse "continues because we remain silent." For Danica, the solution to this hes in pubhc awareness. Though she wrote her book to be done  with its content, every three or four days she  reads publicly from it. She says her reading grounds her anger and rage and enables  her to hve the rest of her hfe more fully. It  also helps other people see the realities of  child sexual abuse, the irrevocable crossing  of boundaries, on a personal level, and this  is where public awareness begins.  When Elly Danica was nine years old, she  made a promise to a statue of the Virgin  Mary that her grandmother had sent her,  that she would one day write a book about  what was happening to her. DON'T is the  fulfillment of that promise. She kept faith  with herself, and this spring her promise  will come full circle. Her book is to be published in Dutch, the language of her grandmother. Danica will return to Holland and  hopefully meet with her grandmother for  the first time in 38 years:  Beginning. Always. From a secret place.  Soul dwelling: found. Self: found. Heart:  found. Life: found. Wisdom: found. Hope,  once lost: found. Process: never lost.  KINESIS     March 90 Letters  TheatreSports  responds  Kinesis:  Dear Ms. Hamazaki:  We would hke to thank you for your letter (see Kinesis , Dec/Jan. 1990). It is not  often that our patrons care to take the time  and trouble to let us know in writing how  our work has affected them and we appreciate the effort that you have made.  Your perspective on Look! More Rain,  Dear is an unusual one and, of the more  than 5,000 people who saw the show, the  only such interpretation that we received.  After considering your comments, we find  that we can neither agree with your assessment nor find any support for it in the text.  Regarding your aversion to the lyric  "And Asian youth gangs in the lane", we're  sure you will agree that this is a very topical  issue and, as such, is the domain of satire.  It is an unfortunate reality that these gangs  are a symptom of a much larger problem involving Canadian society's inability to properly provide for these disaffected young people. It is our feehng that to ignore or deny  it will only allow the situation to continue  unresolved.  The other scene that you refer to concerns the visit of a foreign exchange student  to a Canadian household over Christmas.  The point is not that the visitor needs to be  talked down to. He doesn't. The scene was  played to illustrate and ridicule a Canadian  family's "well-intentioned" but condescending behaviour when dealing with a foreign  visitor. This scene deals with the very issues  that you raise. Ultimately, it serves as a reminder that we are constantly surrounded  by instances of subtle forms of racism.  Your charges of homophobia are rather  perplexing. We have always enjoyed a very  positive relationship with the gay community; our members have frequently and  gladly donated their time and talent when  ever asked at benefits for Persons With  AIDS.  In your letter, you question the cultural  heritage of the writers, asking if they were  "mostly white, middle-class, abled-bodied,  heterosexual men". We strongly feel that  someone's ethnic background or sexual preference should never be considered a determining factor when choosing a creative  team, but for the record the group of  seven people that you named includes three  women, three persons of Asian descent and  two of French Canadian background.  In closing, we would hke to make it clear  that we, too, are very concerned about  racial intolerance, and are well-known for  our pohcies of colour-blind casting. We are  also committed to the behef that comedy  can be a great tool for change by holding  up a mirror to the ills in society. It is in this  spirit of vigilance, open-mindedness and ongoing education, that we would be willing  to take up your offer of attendance at one  of the workshops you describe. Further, we  would hke to invite you to meet with TheatreSports and open a dialogue so that you  might better understand us, our company  and our creative processes.  You have attached, and circulated, incorrect and unpleasant labels to a large number of people and we feel a meeting might  help to dispel some of the preconceptions  and prejudices you seem to hold about us.  We beheve we are both on the same side of  this issue, Ms. Hamazaki, and that it would  benefit us all to avoid this in-fighting.  Yours sincerely,  Jim McLarty  Veena Sood  Vancouver TheatreSports League  Terrie Akemi Hamazaki responds:  This classic response exemplifies the  unwillingness of those who refuse to  take responsibility for unlearning their  racism. Any theatre company that plays  one show to a diverse audience of 5,000  people must be held accountable for  their work; work that uses stereotyping  in the name of creative humour. Comedy does not have to be hurtful to be  funny. As an Asian woman raised in  a dominant white-male culture, I can  and own the right to name my own oppression. I reiterate my challenge to the  Back Alley Theatre Company to attend  an Unlearning Racism Workshop.  Vancouver Municipal and Regional Employees Union  Pay equity for the 90s!  300-545 West 10th Avenue,Vancouver, British Columbia V5Z 1K9 Telephone 879-4671  SPARTZCUS  311 W.HASTINGS ST.  Vancouver    6886138  UPRISING  BQEAD&  BAKERY  IWD  "The Cookie"  available March 2  1697 Venables Street  Vancouver 254-5635  A part of CRS Workers' Co-op  Some thoughts  since Montreal  Kinesis:  These are some of my thoughts since  Montreal:  At some point I read that at least one  of the women murdered was older, working-  class, not a student. I mourn for her, invisible in death as in hfe.  Gloria Yamato: "The other side of our  oppressors are our allies."  When Gloria said that, at a women of  colour workshop here last fall, she was talking about women of colour not giving up  on white women. As a heterosexual woman,  it is easy for me to transfer that equation  from the feminist/racist context to the feminist/sexist one. In the mainstream media,  numerous women journalists disconnected  from the misogynist, anti-feminist nature of  the massacre. They criticized us, feminists  in mourning, denying our right to our feelings and thoughts. Numerous male journalists, unencumbered by the particular terrors  of being female and the internalization of  sexism, clearly spoke out against the misogynist context of the murders: the woman-  hating accepted and promoted in our hves.  Late last year I read some poetry on  Co-op Radio's radiofreerainforest. I felt  afraid, so I chose several pieces which depicted graphically the roots of my fear—  violent, anti-female betrayals within my  family, in my early hfe. A man called in,  moved to tears. We spoke for a few minutes; he apologized to me, for things that  happened a thousand miles away, more than  a decade before. He said, "It makes me  ashamed to be a man."  Following the massacre, I read twice more  those words in the mainstream media, by  mainstream men. The shame, in a woman-  hating society, of being a man.  We have male engineering students  throwing firecrackers into women students' residences, and similar symbolic re-  enactments of the massacre; men calling  women's centres, making threats. We have  a surge of men seeking out support groups  and therapy, shown the end result of their  angers in the Montreal massacre—reported  in the mainstream press; we have men coming out to vigils across the country. Just as  not all women are white and middle-class,  and not all of those massacred in Montreal  were up-and-coming engineers, not all men  are capable of mounting a massacre, terrorizing others, or gang-raping children. "The  other side of our oppressors are our allies."  We have to be able to distinguish and evaluate who are our allies—with whom can we  work and freely associate—and who are our  oppressors—with whom do we associate at  the risk of being ground down into dust.  Joanne Arnott  Vancouver, B.C.  Thanks from  the brunch  bunch  Kinesis:  We'd hke to give a big "Thank You"  to all those who contributed to the Pancake Brunch, held on February 11th, as a  fund raiser for The Lesbian and Gay Benefits Committee. We raised $995.52, after expenses.  We'd especially hke to thank Sheila  Gilhooly of Press Gang for the tickets; Wild  West Organic Produce for the juice and  fruit; Joji (haircut), Janet Fraser (wine),  and Nora Randall and Jackie Crossland  (tickets for Great Explanations) for the  door prizes; Sitka Housing Co-op residents  for their patience, help and Common Room;  VLC and Safeway for coffee urns; Claudia  MacDonald for the decorations (her joyful  creativity is legendary) and to our friends  who helped set-up, serve and clean-up.  Thanks, too, to the ticket sellers (especially Tom Sandborn & Carolyn Jerome)  and the ticket buyers, both the 106 who  came and patiently waited for your pancakes and those who didn't come! (We  promise to have more elbow room at our  next event.)  Judylynne, Lezhe, Debbie, KeUy, Maire, Diana, Carol  Vancouver, B.C.  Maureen McEvoy ba ma (Cand.)  Counselling  Psychology  732-3227  Areas of expertise:  sexual abuse, relationships,  sexuality, depression, ACOA  DR. PAULETTE ROSCOE  NATUROPATHIC PHYSICIAN  FAMILY PRACTICE  HOMEOPATHY  COUNSELLING  11 E. BROADWAY AVENUE  VANCOUVER. B.C. V5T 1V4  873-1991  greetings from  "oaLtq women  C6CW] B72-E  VANCOUVER^  WOMEN'S  BOOKSTORE  INVENTORY SALE!  315 Cambie Street  Vancouver, B.C. V6B 2N4  (604) 684-0523  Hours: Monday- Saturday  11:00-5:3Opm  J  20 KJNESIS March 90 //////////////////^^^^^  //////////////////////^^^^^  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  pubhcation. 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  E V E NXiHVEJI  T SfE V E M T SI  ROLL BACK THE RUG  Be part of the stompin' phenomenon in  the Lesbian Community. Western Live  Dancing and Two Step at the Heritage  Hall, 3102 Main St., Fri. March 9, 7:30 -  11:30 pm. Wheelchair accessible. Tix $7,  at Little Sisters (150 only). Sliding scale,  childcare thru 254-9842  AT THE GRUNT  Lil Chrzan's recent work "The Politics of  Power", exploring power and its related  struggles in oil, enamel and tar on canvas, at the Grunt Gallery March 6 - 17.  Opening March 6, 8-10 pm  IMAGENES  The Van. East Cultural Centre Gallery  presents this profile of Latin American  artists March 5 - April 1. Includes images of women's experiences by Nora and  Sandra Patrich. Gallery open noon-6 pm  daily and during performances  HOT FLASHES  Women's Cafe, at 106 Superior St., Victoria, Fri. March 23, 8 - 11 pm. Desserts,  coffees, open mike 9-10 pm. Bring a song  in your heart.  GST STOMP  Cabaret and dance, Sat., March 17  at the Ukranian Cultural Centre, 805  E. Pender St. Holly Arntzen, Raging  Grannies, Santiago and more. Benefit for  the Pro-Canada Network. Doors 7 pm,  Cabaret 7:30, Dance 9:30. Tix $10 or  what you can afford. Call 437-8601 for  childcare or more info.  WOMEN FOLK  An evening with singer-songwriters Andrea Kohl/Doreen MacLean/Sue Mc-  Gowan. Saturday, April 21st. 8 pm at the  W.I.S.E. Club. 1882 Adanac St. Advance  tickets available at Little Sisters, Vancouver Women's Bookstore, VLC. Bring your  own mug.  WOMEN'S CENTRES CONF.  The BC and Yukon Association of  Women's C,entres will hold a conference  and annual general meeting April 27 - 29  in Naramata, B.C. Guest speakers: Sylvia  Farrant, CACSW, and Marjorie Cohen,  Economist. For info and registration, contact Laurel Burnham, c/o Penticton and  Area Women's Centre, #5 - 212 Main  St., Penticton, BC, V2A 5B2 (493-6822)  TORONTO CONFERENCE  "No More Secrets: Exploring Patterns  of Women's Re-Victimization" will take  place May 25-28, in Toronto. This national conference will explore the intersecting dimensions of early childhood trauma and the re-victimization of  women. Presenters include Robin Morgan, Shirley Turcott, Judith Jordan. To  register, contact Nancy Johnson, Community Resources and Initiatives, 285  Markham St., Toronto, Ont. M6J 2G7  (416) 323-1328.  FEMINIST THEATRE  Nightwood Theatre, Canada's only professional feminist company, proudly presents "Goodnight Desdemona (Good  Morning Juliet). "A comical Shakespearean Romance by Ann-Marie MacDonald. Until March 17 at the VECC.  Call 254-9578.  CO-OP RADIO BASH  A 15th Birthday party for Vancouver's  only listener-supported community radio  station. Sun., March 18 at the Town  Pump, with Bolero Lava, Jazzmanian  Devils, Hardrock Miners. Tix at Black  Swan, Zulu, Highlife, Granville Books and  Co-op Radio. For more info call 684-8494  MASCALL DANCE  New dance and music featuring dancer  Jennifer Mascall and Company. March  9, 10 at the Waterfront Theatre, 8 pm  and March 11 at Centennial Theatre,  N. Van., 8 pm  NATIONAL CONFERENCE  "Moving Forward: Creating a Feminist  Agenda for the 1990's" will be held at  Trent University June 15 - 17. Focus on women and work, Social Justice,  Women's Culture and Health: Control  and Safety of Our Bodies. For an agenda  and registration details, send name and  address to: Women's Studies Conference,  c/o Philippa McLoughlin, Trent University, Peter Robinson College, Box #161,  Peterborough, Ont. K9J 7B8  "GOLDEN THREADS"  The worldwide network of lesbians over  50, presents its 4th Annual Celebration  June 22-24 in Provincetown, Mass. Festivities feature Alix Dobkin. For more  info contact: Christine Burton, Golden  Threads, P.O. Box 3177, Burlington, VT  05401-0031, USA  MARLENE CREATES  Works from her series "The Distance Between Two Points is Measured in Memories" will be exhibited at Presentation  House Gallery, 333 Chesterfield Ave., N.  Van., March 2 - April 1.  BIRTH CONTROL  Ovulation method—a safe alternative,  taught in 2 sessions at the Vancouver  Women's Health Collective, March 14  and 21. Inquiries or registration at 255-  8284.  WOMYN'S SPIRITUALITY  WEEKEND  Friday March 30 7:30 pm. "Priestess-  ing" in a Temple Without Walls. Saturday March 31 10-4 pm "Introduction  to Womyn's Spirituality". Sunday April  1, 1-5 pm "Womyn's Magic." Presenter: Jade, Co-founder of the Reformed  Congregation of the Goddess, Madison,  Wisconsin. Fees: $5-9 Advance Friday  Evening. $40-65 Saturday, $20-45 Sunday. Information/Registration Pat 253-  7189.  "OPEN HOUSE" EXHIBIT  A mixed media event created from the  oral histories, photos, stories and personal  artifacts of 50 lower mainland women. Pilot project of BACKGROUND: The Living Museum of Women's Stories. March  3-31, location TBA. Call 253-9197 for  more info.  LESBIAN SEPARATIST CONF.  And Gathering, in Wisconsin, Aug. 30  - Sept. 2. Play, talk, argue, spark new  friendships. Sliding scale registration $85-  150 (U.S.) For more info contact: Burning Bush, P.O. Box 3065, Madison, Wl  53704-0065, USA  TIKKUN OLAM II  Weekend workshop for women. Jews and  allies unlearning anti-Semitism, working  together to begin repairing the damage.  May 25 - 27, Camp Alexandra, Crescent  Beach. Watch for further info.  BOYCOTT SHELL  The pressure to end apartheid must be  kept up. Next Shell Boycott Demo Wed.,  March 21, 4:30 pm at Main and 2nd  Ave. March 21 is the anniversary of the  Sharpville Massacre and the UN has declared this day an International Day for  the Elimination of Racial Discrimination.  Call the Anti-Apartheid Network at 876-  1465 for more info  WRITERS OUT LOUD  Series held at the Community Arts Council, 837 Davie St. Admission $3. March  8, 8 pm: Evelyn Lau reads from "Runaway: Diary of a Street Kid" and Surjeet  Kalsey reads from her poetry, dramas,  and "Footprints of Silence". March 29,  8 pm: Sandy Duncan and Linda Rogers  read from their stories and discuss writing for children.  WORKER OWNERSHIP  Workshop series at Douglas College, New  West. Fri., March 9: Group Skills in  Worker-Owned settings. Sat., March 31:  Women in Worker Co-ops. Fee $36 ea.  session. Registration, more info at 527-  5479  FREE LAW CLASSES  The Public Legal Education Society offers a wide range of topics for its winter  series, including tenants' rights, custody  and access, welfare law, wills, separation  and divorce. For specific dates, times and  locations, call 688-2565.  Display  Advertising:  Ask us about discounts.  Phone 255-5499  ••••••••••••••••••••••^^••••••••••••••••••••-^•••*  graphic by Lisa Schmidt  Whoopee! It's IWD  IWD MARCH and RALLY: The theme  is "Raging, Resisting, Rejoicing" and it's  happening Sat. March 10. Gather at  11:30 am at Oppenheimer Park (corner  of Powell and Jackson); march begins at  12 pm and travels to the Vancouver Art  Gallery where a rally begins at 1 pm.  All welcome: bring banners, placards and  high spirits.  IWD FILMS: The NFB's feminist films  will be showcased at the Pacific Cinematheque, 1131 Howe St. from March  4-7. Screenings are free: see ad this issue for details.  KALABAIHAN: Filipina Portraits—a  video which looks at the lives of women  activists in the Philippines. Mon. March  5, 7:30 pm at Lakeview United Church,  2776 Semlin Dr., Vancouver. Sponsored  by the Women's Sector of the BC Committee for Human Rights in the Philippines. Donations appreciated. For info  call 464-7899 or 731-1062  £ PORQUE 1 Images of Guatemala.  Celebrate IWD and raise money to support the political work of Yoly Garcia,  Guatemalan sculptor. Pot-luck dinner,art  auction, singing. Bring a dish and your  wallet to La Quena, 1111 Commercial Dr.  on Mon. March 5 at 6 pm. For info call  255-4831  PORT COQUITLAM IWD: The Poco  Area Women's Centre, corner of Coquitlam Ave. and Chester St., is having an  Open House Thurs. March 8, noon-4  pm. Refreshments. For info call 941-6311  CO-OP RADIO DANCE: The  of Co-op Radio invite you to the 3rd Annual IWD Celebration at 8 pm on Thurs.  March 8 at the Heritage House Hotel,  455 Abbott St. Fun, food, fabulous surprises. Entertainment by Andrea Kohl,  Sue McGowan and Carrol Cote. Tix $4-7,  women only please. For info call 684-8494  "A JOURNEY OF WOMEN:" Vancouver carpenter and writer Kate Braid  explores the theme of Women in Trades  on CBC Radio's Thurs. March 8 Ideas  program at 9:05 pm. Based on interview  with tradeswomen across the country.  CAPILANO COLLEGE: An all-day  IWD celebration on Thurs. March 8 for  students and public: open classrooms, a  community forum (at 5:30 pm, includes  a buffet) and an evening event (7:30  pm) featuring Shelagh Day speaking on  "Women's Legal Rights in the 90s." Everything is free. For details, call Marlene  LeGates at 984-4953  VLC DANCE: The Vancouver Lesbian  Centre's IWD dance is Sat. March 10  at 8 pm at the Capri Hall, 3925 Fraser  St. (wheelchair accessible) Deejayed by  Holly. Tix $4-6; child care provided off-  site. All women welcome. For info call  254-8458  ECUMENICAL SERVICE: In celebration of IWD, sponsored by the Philippine  Women Centre. Sat. March 10 at 5 pm  at Lakeview United Church, 2776 Semlin  Dr., Vancouver. For info call 464-7899 or  731-1062  K]NESIS    Ma^h 90 21 Bulletin Board  aiLs^iww^B EPCTEirara  WANNA GET INVOLVED  With Kinesis? We want to get involved  with you, too. Come to the news group  meeting and help plan our next issue.  Wed. March 7 at 1:30 pm at our office,  #301-1720 Grant St. If you can't make  this meeting, call Nancy at 255-5499 to  arrange another time. No experience necessary.  GAZEBO CONNECTION  Lower Mainland lesbian organization offers monthly social events for members  and guests, newsletter and special interest groups. Privacy is absolutely ensured.  For info, leave a message at 734-8729, or  write 382-810 W. Broadway, Vancouver  V5Z 4C9.  LESBIAN DISCUSSION GROUP  Group meets regularly 2nd Sun. of every  month, 2-4 pm, and last Mon. of every  month, 7:30-9:30 pm. For info contact  Port Coquitlam Women's Centre, 941-  6311.  DYKE TALK  A lesbian discussion group open to SFU  students, staff and faculty meets Mondays 12:30-1:30 pm in the SFU Women's  Centre. For more info call Chantal at 291-  3670.  ARTSCAPE '90  Burnaby's 9 day Festival of the Arts takes  place April 20-28. Volunteers needed for  everything from children's events to ballet. Call 298-9465 for more info.  HIV POSITIVE WOMEN  New drop-in starts in March. Meet with  other women to share and obtain information in a supportive environment. First  and 3rd Tuesday of each month, 7-8:30  pm, at the Van. Women's Health Collective, #302-1720 Grant St. Children welcome. Info: Drop-in Eves., call the Van.  Women and AIDS Network at 255-9858.  Daytime, call Jackie (Van. PWA) at 683-  3381 or Bridget (AIDS Vancouver) at  687-5220  NORTH SHORE WOMEN'S NETWORK  A social group for lesbians. Want to make  friends? Come for coffee and a chat. Call  Irene at 986-8907.  SUBMISSION:  LESBIANS OF COLOUR  Short stories, poems, oral histories, essays , photos, diaries, comics, reviews,  inter views, etc. Anonymous contributions welcomed/respected and will remain confidential. Send submissions by  March 15, 1990 to: Sister Vision Press,  P.O. Box 217. St. E., Toronto, Ont., M6H  4E2.  CONFRONT HETEROSEXUALITY  Submission deadline May 1, 1990 for  a special issue of Resources for Feminist Research, "Confronting Heterosex-  uality: the Theory and Practice of  Women's Subordination." Critical perspectives sought from diverse feminist  standpoints on women's experiences of  heterosexuality and its social meanings.  Inquiries, submissions (not to exceed  5,000 words) to RFR, 252 Bloor St. W.,  Toronto, Ont., M5S 1V6.  TREEPLANTING STORIES  For an oral history of silviculture in BC,  including an art show and book documenting stories and photos. Send stories (150 wds. max.) and photos to:  Treeplanting: An Oral History, Box 4, Britannia Beach, BC, VON 1J0 (896-2488).  Also seeking any info on women who  worked reforesting during the war. Final  deadline: Nov., 1990.  WEST WORD VI  Now accepting applications for Summer  '90 session. Residential writing school  runs July 29-Aug. 11 at the Cdn.  Int'l College, N. Van. Instructors: Sandy  Duncan, Fiction; Claire Harris, Poetry;  Heather Menzies, Creative Documentary.  Guest readers: Beth Brant and Dionne  Brand. More info through: West Coast  Women and Words Society, #210-640  W. Broadway, Vancouver, B.C. V52 1G4  (872- 8014)  £t Akby's  ru-use. party..  VILLA DE HERMANAS  Our All Women's Caribbean Beachfront  Guesthouse awaits you. Beautiful, LF  owned Spanish style villa on long, secluded beach in the Dominican Republic. Small tropical gardens, oceanside  pool, spacious comfortable common areas with large balconies and magnificent ocean view. Private, large, airy guestrooms, sumptuous meals and drinks, relaxing massages and healing crystal readings. Room rates: $300 single; $400 double per week. For reservations call our  Toronto friend, Suzi, at (416) 462-0046,  9 am to 10 pm.  PEACEFUL RETREAT  Bed and Breakfast located on Salt Spring  Island. Close to Fulford Harbour and  Ruckle Park. Cozy rooms with private entrances. A comfortable setting for v  in a feminist home. Phone Maure  .653-4345 for info and reservations.  PEACEFUL GET-AWAY  Dreaming of summer sun in the dreary  winter rain? I'm taking reservations now  for July/August holidays on Saltspring Island. Enjoy a peaceful getaway in a self-  contained women's guest cabin with fully  equipped kitchen and bathroom, close to  lakes, hiking trails and the sea. $35 single, $50 double. Special rates by week or  month. Write Gillian Smith, C85, King  Rd., RR1, Fulford Harbour, B.C., VOS  1C0 or call (604) 653-9475.  APARTMENT WANTED  Quiet, overly-responsible, n/s woman  looking for self-contained one bedroom  or large bachelor in Vancouver. Prefer  east end. Require main level suite (as few  stairs as possible). Must be reasonable  rent. For April 1st or thereabouts. Please  leave message for Andrea at 872-0516.  APARTMENT TO SUBLET  I am looking for a responsible, nonsmoking woman to care for and enjoy my  apartment from May 1, 1990 until October 1, 1990. The apartment is large,  quiet, comfortably furnished. It is a two-  storey one-bedroom with sundeck on the  top floor and great views from every window. Excellent East End location. A bargain at $455 per month. For more info  call Anne R. daytimes at 439-7977 or  evenings at 255-9265.  TRY CO-OP LIVING  City View Co-op, a 31 unit building near  Victoria & Hastings, keeps an open waiting list for applications for membership.  Rent for 1, 2 or 3 BR apts. is $467, 589  or 683 plus a (refundable) share purchase.  To apply, send a S.A.S.E. to: Membership  Ctee, 1885 E. Pender, Vane. V5L 1W6.  CHARLES SQUARE CO-OP  Charles Square, a 36 unit housing co-op  in East Van has an open waiting list for 1  2, and 3 BR units. Rents are $460, $570  and $705 with $1,000 share purchase (financing can be arranged). Near park and  community centre; meetings run by consensus. To get on waiting list, send SASE  to Membership Ctee., 1555 Charles St.  Van. V5L 2T2  WOMEN IN MEXICO  Women's Studies at el Colegio de Mexico, A.C. presents its first interdisciplinary  summer course for foreign scholars focusing on Women in Mexico, June 18-  27, 1990. Application deadline March 31.  More info from Profra. Elena Umitia,  Coordinadora del PIEM, Curso de Ver-  ano 1990, para extranjeras. El Colegio de  Mexico, Camino al Ajusco No. 20, Pedre-  gal de Santa Teresa, 01000 Mexico, D.F.  Tel: 568-60-33, Exts. 158, 292, 363.  BREAKING FORMS  "Trivia, A Journal of Ideas," publishing  essays, reviews, translations, and experimental prose, is now accepting submissions for 1990. The focus will be on  "breaking forms," not restricted to written expression. Send 2 copies with SASE  to TRIVIA, P.O. Box 606, N. Amherst,  MA. USA, 01059. Deadline: April 1.  1990.  FRINGE FESTIVAL  Performance application deadline for the  6th Annual Vancouver Fringe Festival is  Sat. March 31, 1990. Apply early, spaces  filled on first-come, first-served basis. For  more info, call TheatreSpace at 873-  3646.  MOTHERS' WRITING  Wanted for radio show: diaries, journals,  poetry, essays, stories, tips etc. Please  send copy (not original) to: Dragu (Editor), Van. Main Post Office, Box 4618,  Vancouver, B.C. V6B 4A1  CLASSIFIED  WOMEN'S CARIBBEAN  GUESTHOUSE  Didn't make it this winter? Never fear!  Villa de Hermanas, our beautiful spacious beachfront guesthouse in the Dominican Republic is available as a private  home May - October. Stroll our long, secluded beach, relax by the pool, sit on  shady balconies and enjoy the shimmering  ocean view—on your own or with friends.  The temperature is wonderful; the price  perfect. Reservations: call our Toronto  friend, Suzi, at 416-462-0046 between 9  am - 10 pm.  HOUSEMATE WANTED  I am looking for a responsible n/s person (or possibly 2 persons) with whom  to share my home. It's a small and lovely  rented house with a lot of extras (f/p,  garage, garden etc.) in East Vancouver.  Rent for the house is $800/month, shared  two or three ways. If interested please  keep calling. Gail 253-5404.  HOUSESITTER WANTED  Our house, cat, garden and 7 acres in  scenic West Kootenays need a sitter for 4-  5 weeks this summer (July). Phone 367-  6320 or write Box 255, Fruitvale, B.C.  VOG 1L0.  WOMEN'S SOFTBALL  Summer, softball, and Celebration '90!  The Breakers, an Intermediate "C" teai  in the Vancouver Women's Fastball  League, will be having tryouts soon! For  further information, call Joce at 251-  2179.  READ LESBIANEWS:  Monthly events, information, ideas from  Victoria's lesbian feminist community.  Sample issue/back issues $2 each. Yearly  subscription (mailed in plain lavender  wrapper) $18. Cheques to Debby Gregory, LesbiaNews, PO Box 5339, Station  B, Victoria B.C. V8R 6S4.  .KINESIS ///////////////////^^^^^  ///////////////////////^^^^^  BULLETIN BOARD  LASSIFIECWCLASSIFIE  CELEBRATION '90  Gay Games III is now organizing volunteers. Training sessions for swimming  event timers start soon. Call meet mgrs.  Sheila, 736-6393, or Dirk, 669-2382. A  child-care team is also forming. Call the  GLC, 684-3303 for more info.  PRESENTATION HOUSE  In N. Van needs volunteers interested in  art, photography, gallery work and meeting people. Call Diane or Cherie at 986-  1351 for details.  BOOKKEEPER WANTED  Press Gang Printers, a feminist, collectively-run printshop, has an opening for  a bookkeeper. The position is a one year  term with potential to become permanent. Starting date is April 1, 1990. Duties will include A/R, A/P, payroll, budgeting. Small business experience and collective skills an asset. Deadline for submissions is March 7. No phone calls  please. Send resume to Press Gang Printers, 603 Powell St., Vancouver, V6A 1H2.  GROUP FACILITATOR/  PEER COUNSELLOR TRAINING  Battered Women's Support Services will  be offering Group Facilitator/Peer Counsellor training in April of this year. If you  are interested in working with battered  women and would like to be considered  for the training program, call 734-1574  for an application form. We look forward  to hearing from you! DEADLINE for applications is Friday, March 23, 1990.  TO YOUR HEALTH  The Vancouver Women's Health Collective needs volunteers. An opportunity to  be involved in women's health issues.  Next training starts in March. Please call  255-8284.  HELP WANTED - WOMEN  No, it's not a sexist job ad. The  Women's Health Collective is expanding  our fundraising committee, and we need  a few more women with ideas and energy. More and more, we're relying on  our own fundraising, and not on government grants, to keep the Health Collective open. If you have some time and want  to get involved, call Colleen at 733-4004  evenings.  WICCAN SHOP  OPENING IN VANCOUVER  Looking for womynmade ritual supplies  including oils, incense, candles, jewelry,  womyn-rune stones, herbs, amulet bags,  art objects and more. Contact Michelle  at 253-8450 or write to M. Clancey,  918 Salsbury Drive, Vancouver, B.C. V5L  4A4.  WOMEN'S STUDIES INSTRUCTOR  There will be an opening for a part-  time instructor in a team-taught, interdisciplinary Women's Studies Program at  Vancouver Community College, Langara.  It will begin in September 1990. Submit  resumes by March 16 to Patty Moore,  Co-ordinator, Langara, 100 W. 49th Ave.,  Van. V5Y 2Z6. Call 324-5370 for info.  vm* inumwf  JOD OPENING  FUNDRAISER/ADMINISTRATOR  A full-time position with the VAN-i  COUVER STATUS OF WOMEN. The  successful applicant will have an enthusiasm for fundraising and a proven  track record; administrative skills; and  an understanding of feminist issues and  collective process.  PAY: $1728/month (4-day week)  \ Closing date to apply: March 15  Start date: March 26  Call 255-6554 for information  (Please send resumes to: HIRING,  Vancouver Status of Women, #301-  1720 Grant St., Vancouver BC V5L  2Y6  Goodnight Desdemona (Good Morning  Juliet) is a rollicking, feminist re-working  of Bill Shakespeare, by Ann-Marie MacDonald. Nightwood Theatre's production is at the Vancouver East Cultural  Centre until March 17 (call 254-9578 for  reservations).  Look rJe4R  fom r\ome\ps  , people l j  (LnJIu^ 3  pb-ffieu i?ealli/       -to ha/tmrmB  Mm 2&  Mh Have     Oh\  Vt&?Htwi?  Mow thi Development  used to  ■o?\  or service  ^ J A  8   *  uoymari Iku      |Re>rM WtTS  W /ived d      wi-fh cfuWn  and fe-te-  Kan'f^W    i+5 ?Ho»eR  ^•Pfitff  International Women's Day greetings from the members of the Canadian  Association of Industrial Mechanical and Allied Workers. We pledge our continued  support and solidarity.  Interested in organizing your workplace?  Please call:  CAIMAW  707 - 12th Street  New Westminster, B.C.  V3M 4J7  522-7911  KINESIS    March 90 PROCESSING CENTRE - SERIALS  !T HALL, U.B.C.  VANCOUVER , B.C.  VST 1Z3       INV-E 900>  New Ideas for a New Decade  Rescheduled to March 14  Plays, Skits & Dialogues: A look at  feminism and political change from  the perspective of women of colour.  7:30 pm  VANCOUVER  INDIAN CENTRE  sponsored by  Vancouver Status  of Women  Admission by donation. Childcare subsidy available —  Please phone ahead to arrange subsidy.  For more Information: 255-5511  -  Published 10 times a year  by Vancouver Status of Women  #301-1720 Grant St., Vancouver, B.C. V5L 2Y6  □ VSW Membership-$30 (or what you can afford)-inciudes Kinesis subscription  □ Kinesis sub. only (1 year) -$20         □ Sustainers-$75  □ Kinesis sub. (2 yrs) -836                   □ New  □ Institutions/Groups -$45                 □ Renewal  □ Cheque enclosed     D Bill me            □ Gift subscription  Add  P    t 1 r H                                                                    Phone


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