Kinesis Dec 1, 1989

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 dec/jan. 1990 Quebec feminists like Meech Lake cmpa $2.25 Kinesis welcomes volunteers  to work on all aspects of the  paper. Call us at 255-5499.  Our next News Group is Tues.,  Jan. 9 at 1:30 pm at Kinesis, #301-1720 Grant St. All  women welcome even if you  don't have experience.  PRODUCTION THIS ISSUE:  Lisa Schmidt, Jackie Brown,  Terrie Hamazaki, Gwen Bird,  Sandy Jones, Tarel Quandt,  Susan Prosser, Chris Meyer,  Faith Jones, Nancy Pollak,  Joni Miller, Winnifred Tovey, Colleen Penrowley, Noreen  Shanahan, Susan Dyment  FRONT COVER: Lori Freed-  man and her bass clarinet—  soon to appear at the Women  in View Festival. Photo courtesy of Women in View  EDITORIAL BOARD: Marsha Arbour, Gwen Bird, Winnifred Tovey, Nancy Pollak,  Noreen Shanahan, Terrie Hamazaki, Michele Valiquette  CIRCULATION AND DISTRIBUTION: Joni Miller, 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  $17.50 per year or what you  can afford. Membership in the  Vancouver Status of Women  is $25.50 or what you can afford, includes subscription to  Kinesis.  SUBMISSIONS: Women and  girls are welcome to make submissions. We reserve the right  to edit and submission does  not guarantee publication. If  possible, submissions should  be typed double spaced and  must be signed and include  an address and phone number.  Please note Kinesis does not  accept poetry or fiction contributions. For material to be  returned, a SASE must be included. Editorial guidelines are  available on request.  ADVERTISING: For information about display advertising  rates, please contact Kinesis.  For information about classifieds, please see the classified  page in this issue.  DEADLINE: For features and  reviews the 10th of the month  preceding publication; news  copy, 15th; letters and Bulletin  Board listings 18th. Display  advertising: camera ready,  18th; design required, 12th.  Kinesis is a member of the  Canadian Magazine Publishers  Association and is indexed in,  the Alternative Press Index.  Kinesis is produced on an  IBM PC using PC TeX and  an in-house laser printer. Additional laser printing by East-  side Data Graphics. Camera  work by The Peak. Printing by  Web Press Graphics.  00 *&*  Women's St<  the People's Republic of China banned it 13  INSIDE  Abortion: once again, without feeling 3  No excuses for child abuse 3  Charter challenge to "disrespectful" law 3  Discrimination legaj in B.C 4  Is Carol Gran a Socred front-woman? 5  by Joni Miller  Property rights—or wrongs—after divorce 5  by Erin Shaw  Don't leave Quebec Meech-less 8  by Lisa Schmidt  Barb Goode is a self-advocate 9  as told to Kim Irving  ARTS  Others Among Others   17  Helen Potrebenko's "Hey Waitress" 18  by Janet Patterson  Sharon Riis is impressive 19  by Cy-Thea Sand  Healing the Wounds: a review 22  by Susan Prosser  REqttMRS  Movement Matters 2  What's News? 6  by Linda Choquette  Commentary 10  by Tarel Quandt  In Other Worlds  by Melanie Conn  Letters  Bulletin Board   compiled by Linda Choquette  CORRESPONDED  sis,    Vancouver  Women, 301-1720 Grant St.,  Vancouver, B.C. V5L 2Y6  CE^e-  Status    of  Second class mail #6426  ISSN 0317-9095  KINESIS Movement Matters  \\N\\\X\NNN\\N\XNNXN\X\\\X\\\XNX\\N\N\^^  ^XXXXXXXXXX^X^^^^^^^^  N^^S^^NXXX^:^^^^^^  movement  patters listings  Information  [ Movement Matters Is designed to be a  network of sews, updates and information of special interest to the women'?  piovement. Submissions to Movement Mat*  ters should be no more than 500 words,  typed, double-spaced on eight and a half bj  eleven paper. Submissions may be edited foi  length. Deadline is the 18th of the montl  preceding publication,  Child sexual  abuse video  a Hit.  Ragweed sold  to P.E.I,  publisher  Libby Oughton has sold Ragweed Press/  gynergy books, the Prince Edward Island  publishing house, to Louise Fleming of  Charlottetown. Ms Fleming says she plans  to keep the press in Charlottetown and to  continue to build on "its national reputation of literary quality and diversity."  Ragweed/gynergy specializes in books by  and for women, children's books, Canadian  literature and Maritime history, it has a  backlist of over 100 titles including Don't:  A Women's Word, Elly Danica's story of  incest and recovery.  Vt \i — aS332332Eh  HAVING    SCTCCti-  A #n   •  t-shirt print  PARTY    aurfc.  S   SALE ! ! ! ^*JUp$^r  SATURDAY,  UWa*5lI|  DECEMBER      StlJ^Q  11   am  -   3  pm ^"T  AT   OUR   STUDIO:  261 East 1st Street  NORTH VANCOUVER, B.C.  The Montreal New Film Group has released a series of three 28 minute videos  on the subject of child sexual abuse within  the family, entitled Counselling the Sexual Abuse Survivor.  The first video provides a forum for au-  prs such as Florence Rush (The Best-  ipt Secret) and Louise Armstrong Kiss  iddy Goodnight) to discuss the social  factors influencing the abuse, including the  freudian "cover-up." The second video, featuring Norma McCormick, Diana Russell,  Lucy Berliner and David Finkelhor, deals  with the extent of child sexual abuse, the  sexual traumatization of abused children,  and treatment strategies and targets.  In the final video, survivors of incest are  the focus of femimst perspectives on therapy presented by Sandra Butler (Conspiracy of Silence) and therapist Linde Zin-  garo.  A facilitator is available to lead group discussions of the material. The series is available on VHS or Beta format at a cost of $150  plus sales tax from: The Montreal New Film  Group, 3603 boul. St-Laurent, Montreal,  PQ H2X 2V5 (Telephone: 514-844-7740)  Red Eye and  repro tech  The Politics of Reproductive Technology  will be the focus of a five part series, from  December 2 through January 1990, on the  RedEye show of Vancouver Co-op Radio,  102.7 fm.  The series will critically explore reproductive issues and attempt to unravel some  of the global, historical and social implications of reproductive technology. Who controls the development and discussion of re-  pro tech? To what extent are artificial insemination, in vitro fertilization, and embryo transfers actually been used to legitimate the control of women's reproductive  processes by medical/legal "experts?"  RedEye airs on Saturday mornings between 9 am and noon.  New mags  to note  Afrekete is a new German-language  magazine published by Afro-German women. They have put out a call for information on the activities of Black women and  women of colour, and are interested in setting up exchanges with other feminist publications.  Write to Afrekete c/o E. Jank and E.v.  Pirch, Hagazussa e.V., Friesenstr. 12, 2800  Bremen, Germany.  And from Quebec, gasp. Published in  English by a Montreal-based group, gasp  "intends to break away from all narrow  definitions of feminism by covering a wide  range of topics and by presenting them in  a funky format." The fall 1989 issue included articles entitled "R.E.A.L. Women  and Panic Feminism," "Elementary envi-  ronmentalism," and an interview with filmmaker Pratibha Parmar.  gasp's publishers describe the magazine's future as "uncertain" but are aiming  to produce a quarterly with a national audience. The cover price is $2. Write to and  for gasp at 3549, rue Dorion, Montreal, PQ  H2K 4B7  Our sincere thanks to the following supporters who have generously contributed to  VSW in November during our autumn donation campaign. In this time of government  cutbacks to VSW, donations are deeply appreciated. Donations are vital to our financial health and, as importantly, they are a  concrete vote of confidence in VSW's efforts  on behalf of women's rights.  The majority of our donors live in Vancouver, but supporters from across the  country also sent contributions. From all  of us here at VSW—board, staff and  volunteers—our thanks for your support:  • Kate Braid • Ruth Bullock • Gail Cryer  • Frances Marr Darling • Janine Duprey •  ALL SHIRTS 20% OFF!  KINESIS,  UPRISING  BREADS  BAKERY  All natural  fruit cake, tourtiere,  shortbread,  home-made mince  meat, stollen -  plus Vancouver's  finest whole grain  breads.  1697 Venables Street  Vancouver 254-5635  A part of CRS Workers' Co-op  Elsie M. Eccles • Maureen Fraser • Stan  Gabriel • Baylah Greenspoon • Donna Ha-  gan • Jody Hawley • Ann Henrich • Shelley Hine • Leon Hurvitz • Faune Johnson  • Jennifer Johnstone • Barbara Karmazyn  • Linda Kell (Confer) • Dorothy Kidd •  Heather Leighton • Fraidie Martz • Iris  Minnie • Diane Mercy • Margaret Norman  • Joan Parkinson • Nora Patrich • Virginia  Patrick • Tracy C. Potter • Robin Rennie  • Ronni Richards • Hulda Roddan • Sandra Seigrist • Sally Shamai ♦ Eva Sharell •  Mary Woo Sims • Margaret Slight • Helen  Sonthaff • Judi Walker • CM. Waymark ♦  Linda Werklund  New and Renewing Members  Our thanks to all of our VSW members,  who support us year 'round with memberships and donations. Our appreciations  to the following supporters who became  members or renewed their membership in  November:  • A. Carol Anderson • Dorothy Behesti ♦  Mary Carlisle • Susan Crawley • Jane E.  Duff • Cameron Egyeda ♦ Marion Gilmour  • Penny Handford • Candice Harrison •  Deb or all Honey man • Angela Kelly • Leslie  Kemp • Alex Maas • Barbara A. Monita •  Margaret Ostrowski • Laurie Robertson •  Sima Sharif! • Catherine Souch • Mildred  Tremblay • Karen WMte  @  Press Gang  Printers  603 Powell Street  Vancouver, B.C.  V6A 1H2  253-1224  SUPPORT YOUR LOCAL WOMEN'S PRESS  Call for  IWD videos  The sixth annual International Women's  Day Video festival in Boston is inviting  women to submit videotapes that explore  the theme of what women want as we head  into a new century. Entries in languages  other than English are welcomed (with written translations if possible.) The Festival  will take place in March 1990.  In addition, women all over the world are  encouraged to video sets of one-minute interviews, using the following guidelines: a)  Choose a place where women gather (anywhere); b) Interview five women at a time;  c) Ask each woman to introduce herself and  answer the question, 'As a woman, what is  the most important issue for you as we enter the 1990s?'  Through this project, women of all ages  and paths of life can make their voices  heard. The one-minute interviews will appear as a thread throughout the festival.  Deadline for entries in January 1, 1990.  Tapes may be in any format (PAL and SE-  CAM in 3/4" only). Include a return envelope and postage. For entry forms and more  information, write: IWD Video Festival, PO  Box 176, Boston MA 02130, or telephone  Abigail Norman at 617-628-8826.  Correction  In November, Kinesis published a story  about the Prince George Sexual Assault  Centre ("A busy centre in a northern city").  To our distress and anger, we have learned  the author of the article is a man with a history as an abuser. The article was submitted with a covering letter which implied the  author worked at the centre and was writing with the centre's authorization. In fact,  the centre had no knowledge of the article;  the man has an association with the centre  as a participant in a male survivor's group.  We apologize to any readers who may  have been troubled by the article. In the future, we will routinely confirm the identities  of the authors of unsolicited stories.  ^'nesjs  Women at Kinesis were very saddened  by the death of Lea Dawson in November.  Lea had worked on staff at the Vancouver  Status of Women up until the spring of 1989  and she had been a fairly regular contributor to the paper. Lea wrote stories on daycare and child custody, prostitute's rights  and AIDS. She also just loved to poke her  head in the production room and find out  what was cooking: we knew that Lea really  liked Kinesis and we really liked what she  contributed. It's still hard to believe she is  gone.  We recently got a glimpse of the power of  the feminist press. Elaine Cook ("Sex discrimination at Eatons," Kinesis, Nov. '89)  was offered a commissioned sales position  in the furniture department of the Eatons  Warehouse store in East Vancouver. She's  thrilled, and we'd like to think our story had  something to do with Eatons' sudden generosity. //////////////////^  ///////////////////^^^^  news  Once again, without feeling  Abortion recriminalized?  by Nancy Pollak  Regardless of whether parliament passes, amends or rejects  the Conservative's proposed bill  to criminalize abortion, Canadian  women will have a very cW fight  on their hands: the fight for control of their reproductive hves.  In a move widely regarded as  politically cowardly and, by feminists, as manifest evidence of the  Tory's fundamental carelessness  about women, Justice Minister  Doug Lewis introduced the criminal code amendment on November  3—and promised it would be law  before the new year. As Kinesis  goes to press, Bill C-42 is passing  into the parliamentary committee  stage where it will hkely undergo  amendments.  In its original form, C-42 is  heartless in its simplicity: abortion is a criminal act unless performed by a doctor who beheves  the health of the women seeking  the abortion is threatened. Health  is broadly defined in the bill as including "physical, mental and psychological health."  In short, a woman must find  a "sympathetic" doctor to whom  she must prove some manner of incapacity, in order to obtain a legal  abortion.  The proposed act provides for a  maximum two years imprisonment  for anyone inducing or providing  the means of inducing an illegal  abortion.  Reaction to the proposed law is  sharply divided. Anti-choice MPs  and their supporters have denounced the bill as virtual "abortion on demand,"-while the pro-  choice movement has declared the  bill demeaning, unnecessary and  unfair.  The pro-choice movement has  argued against the re-criminalizing  of abortion since January 1988,  when the Supreme Court of  Canada (SCC) ruled the old criminal code section was unconstitutional. If passed, Bill C-42 will almost certainly face constitutional  challenges, too.  "This bill makes no attempt  to address the problem of access  to abortion, which the Supreme  Court had identified as the [old  law's] major problem," said Hilda  Thomas   of   the   Everywoman's  «=«»»   S|f|pp  '"-;  No excuses for child abuse  by Chris Meyer  More than 300 people standing outside the Vancouver courthouse let out a collective wail of  rage against child sexual abuse  and demanded that a judge who  called a three-year old girl "sexually aggressive" be removed from  the bench.  "Justice" chanted the demonstrators on November 27th as they  huddled under umbrellas, some  faces displaying intense anger and  others streaming with tears.  The women gathered three days  after Vancouver media reported  that county court Judge Peter van  der Hoop gave a suspended sentence to Delbert Leeson, 33, who  admitted to sexually abusing the  girl-  The judge stated, "The circumstances are unusual, in part, because it appears that this three-  year-old girl was sexually aggressive." Van der Hoop also took into  consideration that the man was  "under the influence of alcohol to  a fair extent at the time" and that  he was tired.  As CoUeen Smith of Women  Against Violence Against Women  (WAVAW) read the judge's statement out to the crowd, there were  boos and chants of "No excuse for  child abuse" and "Don't blame the  victim."  The message became clear as female victims of child sexual abuse  took turns at the microphone to  tell their stories. Their words were  haunting reminders that the van  der Hoop decision is not an isolated incident.  "We notice this case," said one  survivor, "when hundreds of other  cases go by unnoticed."  WAVAW, who organized the  demonstration, sees this case as  just one graphic example of day-  to-day violence against women.  Staff worker Ruth Gilhngs says,  "We see it more than in the context of just a three-year-old being labelled sexually aggressive in  one case. It's part of a continuum  of experiences that women have  when they are abused as children  or beaten by their husbands or  raped as adults."  Gilhngs says she's particularly  concerned about how issues of sexual abuse against women and children are treated in the courts.  "We see women who have gone  through the criminal justice system after being raped and they  describe their experience in that  system as almost as bad or worse  than the actual sexual assault,"  says Gilhngs.  WAVAW is concerned that  Judge van der Hoop's comments  help to trivialize issues of child  sexual abuse in the courts.  Regula Baer of the Vancouver Incest and Sexual Abuse Centre Society (VISACS) said the  judge's decision, "clearly indicates  his willingness to hold children responsible for abuse, when obviously it is the adult's responsibility. The use of alcohol does not  lessen the offence."  WAVAW is circulating a petition calling for Judge van der  Hoop to remove himself from the  bench or to be removed from all  cases where child sexual abuse is  an issue. They are also demanding  that the judge "educate himself on  the realities of child sexual abuse."  But the speakers and outraged  demonstrators demanded education and awareness on everyone's  part to put an end to sexual abuse.  Letters of complaint should  be sent to the following: 1) The  Secretary, Canadian Judicial  Council, 717-130 Albert St. Ottawa ONT KlA 0W8; 2) Mrs.  Val Gosnez, Attn: Chief Justice, Counter 211, 800 Smithe  St. Vancouver, BC V6Z 2E1;  3) Judge van der Hoop, County  Court Chambers 800 Smithe  St. Vancouver BC V6Z 2E1  Health Centre in Vancouver. While  the new bill does not stipulate the  facility in which abortions may be  performed, access to abortion now  means, at the minimum, access to  a cooperative doctor. Besides being an insult to women's autonomy, this dependence on the medical establishment condemns many  Canadian women to no access at  all.  And the situation would hkely  worsen under C-42: "This bill will  have a chilling effect [on doctors]," said Norah Hutchinson of  the Canadian Abortion Rights Action League, referring to the,possibility that anti-choice groups may  push for criminal charges to be laid  against doctors who perform abortions "too freely."  "The bill sets up the "bogus patient" right-to-life types  [who provide] false urine samples,  schedule procedures and then cry  foul," said Hutchinson, citing entrapment methods the anti-choice  movement has used in the United  States.  Feminists are still hammering  out the possible consitutional arguments against a bill such as C-  42; the Women's Legal Education  and Action Fund (LEAF) are developing a position which will be  released mid-December.  Challenges will probably hinge  on sections 7 (the right to hfe, liberty and the security of person)  and 15 (equahty) of the Canadian  Charter of Rights and Freedoms.  Recent Supreme Court rulings  may have provided fresh tools.  The SCC decision on Andrews  signalled an interpretation of s.  15 that recognized the disadvantages faced by certain groups  in society—arguably women who,  under a law such as C-42, would  lack control over whether or not  they reproduce.  As well, the SCC decision on  Brooks acknowledged for the first  time in Canadian history that discrimination on the basis of preg  nancy is discriminatioa on the basis of sex.  There is no certainty, however,  that the bill will clear the house of  commons in any form.   ,  Liberal MPs and C^ervative  backbenchers are being permitted  to vote according to their "consciences;" Tory cabinet Banisters  are being required to accept the  bill (producing the spectacle of declared pro-choice ministers such  as Barbara McDougall and Kim  Campbell selling out choice in  favour of cabinet status); and the  NDP will, as a block, vote against  the bill.  Anti-chotfgj|lPs on the parliamentary coajjdee are widely expected to push for major revisions,  including narrowing the definition  of health to physical health and  imposing gestational limits. Some  observers beheve C-42 will emerge  "unpassable"—which would leave  the Tories in a "hey, we tried"  position—and Canadian women  with no clear right to abortion.  While the proposed abortion  bill has been no cause for •celebration, November did bear a few  pieces of good news on the reproductive rights front. The Supreme  Court released its reasoning in the  Daigle decision and confirmed two  strong points: at the present time,  there exists no basis in anglo-  Canadian or Quebec law for "fetal rights," and no husband or  boyfriend may seek a civil injunction to prevent a woman from obtaining an abortion.  Locally, the Everywoman'i  Health Centre, BC's only freestanding abortion chnic, was  elated to receive an anonymous donation of $180,000 (in $20 bills,  no less). Pressure to repay theii  mortgage has been relieved, but  the centre still requires major ongoing financial support due to the  Socred's continued refusal to provide funding.  Charter challenge to  "disrespectful" law  by Chris Meyer  In one of the first Canadian  charter challenges dealing with  poverty, the BC government will  be called upon to defend the  constitutionality of its Guaranteed Available Income for Need  (GAIN) Amendment Act.  Two single mothers and the  Federated Anti-Poverty Groups of  BC (FAPG) filed a claim against  the act to the BC Supreme Court  in mid-November.  The act, proclaimed in 1988,  forces single parents on welfare who are eligible for maintenance payments to participate  in the Ministry of Social Services  k Housing's Family Maintenance  Enforcement Program (FMEP).  The plaintiffs and their lawyers,  Gwen Brodsky of the BC Pubhc Interest Advocacy Centre and  Carolyn McCool of the Legal Services Society of BC say the act  harms one group in particular —  single mothers on welfare.   "The BC legislation is particularly violative and disrespectful  of the equahty and autonomy of  women on welfare," says Brodsky. The lawyers say the GAIN  Amendment Act violates two sections of the Charter of Rights and  Freedoms: section 15, which guarantees individual equahty before  the law, and section 7, which guarantees the right to hfe, liberty and  security.  Brodsky says that under the  act, "Women are required to make  a choice between liberty and security. If they choose the security of  having welfare, they give up their  liberty to decide how they will deal  with family concerns. But if they  want the liberty to make voluntary  choices, they risk giving up the security of welfare."  One of the plaintiffs, Karen Far-  rell of Vancouver, is facing this  choice. Farrell, the mother of two  young boys, prefers to make her  See Charter page 4  KINESIS t Across B.C.  Discrimination legal under BC tenancy law  by Candice Harrison  Women in Vancouver are feehng  the housing crunch.  Especially vulnerable to affordable housing (or lack of it) are single parents.  Many rental properties in Vancouver are changing their tenant pohcy to "adults only," and  women and children are being  forced out into the streets.  To discuss this major problem,  the Vancouver Status of Women  hosted a community information  forum at the First United Church  on November 20.  The panel included Carolyn McCool of Legal Services; Rita Chud-  Charter from page 3  own arrangements with the children's father regarding his involvement in their hves. He has been  providing practical assistance hke  baby-sitting and shopping.  But Farrell fears this arrangement could change as the government has already initiated a maintenance order against the father.  Although Farrell has not authorized the government claim, it is in  her name and the father beheves  she is closely associated with it.  In her statement, Farrell says  she's afraid that if the father is  forced to pay maintenance, he may  stop helping with the more immediate care of the children or he  may leave the country. Farrell requested a waiver to exempt her  from the mandatory provisions of  the act but the government refused  her.  There are also women who  want help enforcing maintenance  order—and the plaintiffs argue the  act doesn't help them either.  Plaintiff Lorraine Hyrnkiw of  Burnaby wants help enforcing her  son's father's maintenance payments but is frustrated by the  backlog and the FMEP procedure.  The father is now in arrears in  the amount of $1,700 ($100 per  month) and Hrynkiw applied for a  court order one year ago. The government has not yet acted on her  case. When Hrynkiw asked for a  waiver to exempt her from the act  so that she could go to court on  her own, she was refused.  Plaintiff Gus Long of the FAPG  says, "I don't have anything  against helping women with enforcement of maintenance orders,  but the program [FMEP] doesn't  seem to be working well."  Long says the program should  be better staffed and funded and  should be voluntary for all people including those on welfare. She  also says the women should be able  to choose their own lawyer. With  the existing legislation, the ministry appoints a lawyer to enforce  the order.  Brodsky says she hopes this  challenge will set a precedent not  only for women but for poor  people generally. "It's important  for these early poverty cases in  the courts to help establish good  precedents that will assist poor  people in their efforts to secure  their right to a minimum level of  income."   novsky, the Children's Advocate  for Vancouver; Noreen Shanahan,  of the Tenants' Rights Coalition  and Bernice Saunders of South  Vancouver Neighbourhood House.  The media made a strong  showing-CBC, BCTV, CKVU—  housing is a hot issue. Unfortunately, their presence may have  contributed to the air of pohtical  controversy which seemed to take  over the meeting. This wasn't reaUy a networking between the concerned participants.  Noreen Shanahan pointed out  different ways landlords manipulate prospective and current tenants. Between January - July of  this year, 1,000 rental units were  lost to demolition. Other forces at  work are evictions made under the  pretense of renovations, rent increases of up to 80 percent and  tenants who won't ask their landlords to make necessary housing  repairs for fear of eviction.  Economics become very apparent when discussing single parent  housing and yet even when the  person can pay top dollar for rent,  the "problem" of having children  comes into play.  Five years ago, a rental apartment complex in Richmond segregated families in one building  and had two buildings for "adults  only." When one couple found  they were expecting a child, the  management stated they could  stay in the "adults only" building  until either a unit in the "family"  building came open, or other tenants surrounding them complained  of the noise associated with babies.  In 1986, Census Canada reported Vancouver had approximately 40,000 households with 1  child under 18. Out of that number, 40 percent used rental housing.  Rita Chudnovsky, the Children's Advocate for Vancouver,  continued on to say that, in 1986,  70 percent of households were  spending more than 30 percent of  their gross incomes on rental costs.  In June of this year, 65 percent  of available rental units listed at  the Vancouver Housing Registry  stressed "no children."  Even in a strata style housing,  children can be prejudiced against  and many units are sold specifically to adults only.  "There is no evidence that I  can see that children make poor  tenants," Chudnovsky continued.  "Something city council could do  is seek covenants on lands to ensure families will be allowed access."  Mid-November, in response to  a recommendation Chudnovsky  put forward as Child Advocate,  Vancouver city council agreed to  lobby the provincial government  to amend the province's Human  Rights Act. The proposed amendment would add age, family status, source of income and sexual  orientation to the hst of prohibited  grounds of discrimination.  With these additions, the Human Rights Act could be used to  prevent age and other restrictions  presently allowable under the BC's  tenancy law.  What other problems do women  face?  Bernice Saunders of South Vancouver Neighbourhood house told  of a Native woman with two sons  hving in downtown Vancouver on  Granville Street. The boys have  to bus to Templeton School. Although she'd hke to move closer to  their school, the mother can't afford bus fare to find a decent alternative accommodation.  Saunders also spoke of how newcomers to Vancouver—especially  from rural areas often don't know  how to approach landlords. They  don't have references from previous landlords, and are put off by  the larger security deposits needed  here than in many other areas of  BC.  Mary Flynn, executive director  of the Co-op Housing Federation  of BC stated "Vancouver is becoming a childless city" and gave  a brief synopsis of co-op housing in BC and the trend by the  federal government to eliminate  it. Last year, there were approximately 550 units developed in BC  This year the number had been reduced to 158—what does the future hold?  Alderman (sic) Sandra Wilk-  ing and Gordon Price were at the  meeting representing city council,  but were unable to give any definite proposals for more affordable  housing.  When faced with questions Gordon Price's most noteworthy comment was that "he can guarantee  there will be no problem getting  social housing in Concord Pacific  lands."  Linda Ervin from the church  housing sector (Mustard Seed  Group) retaliated with a wish for  a firm commitment from the City  of Vancouver for a demolition control bylaw.  A very poignant comment by  Joan Morelli was to the effect that  mayor Gordon Campbell is rarely  seen at public forum meetings on  housing.  Karen Melady, a mother-to-be,  gave the most memorable remark  of the evening: "Babies are [only]  valuable when they are selling tires  and diapers."  Without proper housing, people  cannot hve decent hves.  While I entered the forum with  thoughts and hopes of a future for  better housing for all, the reality of the situation is frightening.  The determination and unwillingness to be defeated of those fighting for the rights of women in our  community deserves a lot of credit.  A caring woman is lost to the community  Lea Dawson chose to take her  hfe on November 4th, 1989. The  sense of loss her friends felt was  great, but we also recognized that  the communities Lea was involved  with would feel the loss of this talented woman. Lorraine McKillop,  James Johnston and myself, Cindy  Filipenko, would hke to share our  remembrances of Lea Dawson.  Intelligent, eloquent, sensual  ... these are a few of the words  that best describe Lea Dawson.  Her interests and concerns were  without boundary. Whether you  knew Lea as friend, co-worker, colleague, lover or pohtical activist—  you knew a person who was gentle, committed and caring.  There were times when Lea  could be difficult to work with,  but her attitude was not based in  stubbornness, but rather integrity,  such was the level of her convictions. Feminist, lesbian, sociahst,  activist: all of these labels fit Lea,  but it is the sum of their total  in their purest form that describe  her.  Her pohtical work was not  restricted to concerns deemed  lesbian-feminist, but rather she  used the beliefs she had gained  to expand her horizons. Much of  her work was invisible, quietly  working on the issues of poverty  and battered women. Some of her  work was silent and personal, work  around ACOA and incest survival.  Despite the pain she had en  dured during her early hfe, she  was able to reach out to men.  Her support and education of her  gay brothers was a wonderful thing  to observe and a stimulating process to be involved in. She helped  to bridge the gaps that separate  the gay and lesbian communities  through her work on the 4th B.C.  Regional Gay and Lesbian Conference. A dedicated member of the  AIDS Vancouver speakers bureau,  Lea brought AIDS awareness to  the lesbian community at a time  when many of us beheved we were  immune.  A teacher to many people, Lea  taught by example. She had the  marvelous ability to make "hard  stuff" easier and was quick to  appreciate progress. When giving  criticism she was aware of others'  vulnerability and could make her  point without compromising her  honesty.  Lea did not hve in the pohtical  arena, but would come forth when  she felt it was necessary. While  many people knew Lea, or knew of  her, because of her pohtical work,  it is important to remember the  well-rounded woman she was.  Trained as a marine biologist,  Lea had a quick, sharp, scientific  mind. She also possessed an artistic soul. She could explain the  complexities of the HIV-virus as  easily as she could weave threads  into beautiful fabrics on her loom  or help a friend draft a resume  in her distinctive, block, printing  script.  She loved the arts, as both artist  and audience. She loved to dance  in cavernous discos and hsten to  jazz in her livingroom. She spent  hours walking forests and perfecting her herb garden. She whipped  up some unusually savoury dishes  and barbecued a mean Italian  sausage. She had a gentleness to  her voice that rang when she called  her friends "sweetie."  She had left a long-term marriage to come into our community, a marriage which became one  of the greatest sources of friendship/support Lea knew in her hfe.  Her disappointments were many  and coupled with the pain of her  early hfe the emotional and intellectual drain became too much for  her to carry.  She tried to get on top of her  depression and almost succeeded.  At her memorial a woman told  the foUowing story:  I had a falling out with Lea in  the context of some work we  were doing. She came back and  apologized, she said that her responses to the situation were  the survival mechanisms of an  abused chUd. I looked at her and  said. "That's alright, I want you  to survive."  And Lea does survive. She survives in the work she did and in  our memories. She wiU be missed  by many.  4 KINESIS  Dec./Jan. £ ////////////////y.  Carol Gran: Socred front-man?  by Joni Miller  Carol Gran is extremely pleased with her  cabinet appointment as the part-time Minister for Women's Programs, but doesn't  have a lot to say about it.  "I really don't want to be specific" the  Social Credit Minister said. "I want to do  the right thing—I don't want to make mistakes. I'm not wUling to say anything just  to have something to say." Gran spoke with  Kinesis in late November, several weeks after her appointment.  The Women's Programs appointment  falls under Gran's portfolio of government  management services.  Darlene Marzari, NDP critic for women's  issues calls the newly formed cabinet position "a half baked idea inside a reluctant  woman who's wUhng to do the job." Marzari  charges the new appointment is an attempt  to make Vander Zalm look good to women.  "They're wUling to do anything [to regain  support] other than give women power" she  said.  Gran said she is "certain" that more resources wUl be allocated to women's programs, but was vague about what these resources might be or where they might go.  Marzari, on the other hand, calls the ministry "pre-designed and prescripted."  "The budget is less than $250,000—and  it's been pre-spent" she said. "There's no  power in this position."  Gran appears to be long on good intentions and short on programs. She refused  to express a position on abortion, equal pay  or the legalization of midwifery and has no  particular plans for legislative changes. She  says that abortion is a federal responsibU-  ity. In the past, she has expressed the position that abortion should be aUowable in  cases of rape and incest only.  Gran plans to spend time "to get the  ministry together." She wiU be traveUing  throughout BC during January and February talking to women. The Women's Secretariat wiU book appointments with virtuaUy  anyone who wishes to speak to the minister.  "I want to find out what the issues are  and what regional differences exist," Gran  said. "I don't think this has ever been done  before—by any government.  "I want to talk to all women," she  stressed, "not just organized women. I want  to talk to men, too."  Gran has been the MLA for Langley since  1986. She is a born-again Christian, and a  member of the Mennonite Church.  The Vancouver Sun calls her a "staunch  free-enterpriser who favours cutting off welfare to young people who she says would  rather coUect government money than work  at less-than-savoury jobs."  Prior to Gran's cabinet appointment, she  paid a visit to the Ishtar Transition House  in Langley, but stopped short of promising government funds. "We're at a planning  stage," said Linda Dressier, coordinator of  Ishtar. "We're looking into a new home with  more space and better facUities. Carol Gran  was very supportive and offered help. We're  still waiting to see what wiU happen."  "'Feminist' is a term that has been widely  misunderstood," Gran stated "H 'feminist'  means caring about women, then I'm a fem-  Gran sees her role "In simple terms—as  an advocate for women." Her goal is to assist women in becoming economicaUy independent.  "Women have chaUenges to face whether  they are at home or at work," she said. "I  wouldn't want to call a chUd an obstacle but  the playing field is not completely level on  account of the fact that women have most  of the responsibility for chUdcare." One solution to the daycare crisis that Gran proposes is to press corporations to provide facUities. Gran sees no need for government  "If 'feminist'  means caring  about  women,  then I'm  a feminist."  involvement in daycare and cited the Simon  Fraser University daycare, run by Penny  Coates, as the 'best example she has ever  seen.'  Gran does not see the Social Credit  party as male dominated. "There are lots  of women in the Social Credit party," she  said, "as many women as men." She agrees  that men outnumber women in elected positions but points out, "There are not enough  elected women in any party.  "Women are stiU hesitant to aspire to  those positions."  Gran agrees this needs to change.  Property rights—or wrongs—after divorce  by Erin Shaw  Sweeping changes to the laws governing  the division of property upon divorce are  recommended in a working paper recently  released by the B.C. Law Reform Commission (LRC). H these proposals become law,  they wUl do nothing to curb the feminization of poverty, say feminist lawyers and  academics.  Under the current Family Relations  Act (1979), spouses are required to divide their property equaUy—regardless of  ownership—when their marriage breaks  down. Property is equaUy divided if it  is a "family asset" or a "business asset"  to which the non-owning spouse has contributed.  FamUy assets are those which are ordinarily used for a family purpose such as the  family home and car. Business assets are divided equaUy if the non-owning spouse has  contributed directly or indirectly through  effective management of the home and chUd  care.  Courts have discretion if a strictly equal  division would be "unfair," with regard to  a number of considerations including the  needs of each spouse to become or remain  economically independent.  The LRC has very httle good to say  about the existing legislation. Its chief criticism is that the abihty of judges to reapportion on the basis of unfairness gives them  far too much discretion and results in unpredictable and inconsistent decisions.  The problem hes, the LRC says, in the  faUure of the law to reflect a single coherent phUosophy about the nature of marriage. Is it a union of body, soul and property, a union that does not affect property  rights, or an economic partnership? According to the LRC, the Family Relations Act  has been interpreted to reflect each of these  phUosophical approaches. This lack of clarity, the LRC argues, has left the door wide  open for judges to decide cases based on  their own value-laden view of the nature of  marriage.  "Beware of  judicial systems  bearing gifts."  The recommendations of the LRC—this  is a working paper—are that marriage  ought to be viewed as an economic partnership and famUy property legislation should  more clearly define what is to be divided  and how, in order to limit judicial discretion. They recommend the adoption of a  model which determines what wiU be divided based on a calculation of the "fruits  of the marriage." Such legislation is already  in place in a number of provinces including  Alberta, Saskatchewan and Ontario.  Under their recommendations, the value  of the property owned by both spouses—  and not the property itself—is divided.  Each spouse makes a balance sheet of the  current value of aU their assets. Debts, liabilities and assets brought into the marriage are then subtracted from the total.  Then, an "equalization payment" is made to  the spouse whose assets have less value. For  example, if the woman's assets are worth  $20,000 and the man's are worth $40,000,  he wiU pay her $10,000 so each is left with  a "net worth" of $30,000.  As the LRC phrases it, "How much  wealth must one spouse transfer to the other  so that each wUl have received equal financial benefit from the marriage?"  Courts wUl have no discretion to vary the  size of the equalization payment in the absence of "unconscionabihty"—a term which  the courts interpret to mean more than  mere unfairness. Unconscionabihty is to be  determined with regard to a number of specific factors including length of cohabitation  and economic conduct.  "Beware of judicial systems bearing  gifts," says Vancouver lawyer Ruth Lea  Taylor in response to the apparently progressive thrust of the reforms. According  to Taylor, who represents women in famUy  matters, "You are bound to have conflicting  decisions because every famUy is different.  I want to be able to argue that my chent  is different because she has eight kids and  no training and 50 percent is not enough."  She warns that the recommendations must  be carefuUy studied to determine their impact on women.  The Legal Education and Action Fund  (LEAF) is studying the working paper and  wiU be submitting their response to the  LRC. Westcoast LEAF coordinator Janet  Kee says that the paper does not acknowledge the poverty of women and chUdren  after marriage. "It is a formal equahty  regime," she says, "LEAF's response wUl  point out that marriage is not an economic  partnership of equals." LEAF would hke to  see law reform which recognizes this and ensures equahty of results.  According to York University law professor Brenda Cossman, the most troublesome  aspect of Ontario legislation—on which the  LRC's recommendations are based—is the  shift away from support.  "Under the Ontario act, support awards  have been reduced tremendously," says  Cossman. "This is especially unfair to  women from poor families where there are  few or no assets to divide."  Concerned groups and individuals can  make their reactions to these proposals  known to the LRC: the deadline for responses is Dec. 15, 1989. For a free copy of  The Working Paper on Property Rights  on Marriage Breakdown, or a shortform  summary, contact the Law Reform Commission of B.C., #601-865 Hornby Street, Vancouver B.C. V6Z 2G3. Telephone 604-660-  KINESIS Across Canada  NXNN\XNX\N\\NX\N\X\X\\\\\XNX\\\\\XN\\\\^^^  by Linda Choquette  Pay equity  breakthrough  Nurses in an Ontario county wUl be able ^  to compare their work and wages to those of  local pohce officers during pay equity negotiations, according to an Ontario Supreme  Court ruhng in late November.  The significance of the ruhng, said labour  lawyer Mary Cornish, is that workers who  have been excluded from Ontario's pay equity legislation may now be included because they wUl be able to look beyond their  own workplaces for male job classifications  with which to compare themselves. Pay equity is also known as 'equal pay for work of  equal value.'  Cornish represented the Ontario Nurses  Association in its negotiations with Haldi-  mand-Norfolk county. The county had challenged a pay equity tribunal's ruling aUow-  ing the comparison. The Supreme Court's  favourable decision means, says Cornish,  that there is support for the tribunal's intention to "interpret the [Ontario] pay equity act in a broad fashion so the maximum  number fo people benefit."  Without the ruhng, women whose workplaces lack male-dominated job categories—  and hence, no jobs/wages to compare—  would have been unable to pursue pay equity adjustments.  Understaffing  at daycare  Bad communication and bad faith on the  part of the directors of Saskatoon's Crisis  Nursery has employees, fired in August, stiU  trying to alert the pubhc that chUdren are  in potential danger because of understaffing  at their former place of employment.  The Crisis Nursery, operated by the  Saskatoon Society for the Protection of  ChUdren (SSPC) take in about 10 chUdren  at a time. The chUdren typicaUy have been  abused, abandoned, neglected or have fam-  |Uies in crisis.  The board would pay for only one staff  {member per 12-hour shift, where responsibilities include caring for the chUdren, cooking, cleaning, dealing with parents, answering the phone and attending to emergencies.  In early August, the staff met with the  board and outhned their concerns about understaffing. They decided to present an ultimatum stating that no one would work  untU staff was increased to two people per  {shift (a total of five new positions). The  board maintained staffing levels were adequate and made no commitment to hiring  | additional workers.  On August 24 the fuU-time workers recused to show up for their shifts and nursery  director, Debbie Hughes, was instructed to  fire them and hire new people. She refused  and was also fired. Subsequently aU the casual staff quit. The board has since hired six  replacement workers and casual staff.  The board has answered the under-  staffing by insisting that staff can and  should control the number of chUdren accepted at any one time—by closing the  Homeless get welfare  For the first time in Canada, homeless  people wUl be able to get welfare under  a breakthrough agreement announced early  November in Montreal. Anti-poverty groups  across the country call it an important first  step and hope it wUl help end the cycle of  homelessness—people with no address cannot get welfare and, with no money, they  cannot find somewhere to hve.  The agreement, concluded between two  community advocacy groups, the City of  Montreal and the province of Quebec wiU  give about $400 monthly for two consecutive months to recipients who agree to job  counselling and a housing search.  Josianne Wanono, director of Montreal's  Native Friendship Centre, welcomed the  "far from perfect" deal; but noted that  among other problems, finding low-cost  housing within two months was unrealistic.  Havi Echenberg of the National Anti-  Poverty Organization (NAPO) said the  agreement should "serve as a precedent to  encourage other provinces and municipalities". Spokespeople for Vancouver's End  Legislated Poverty said they would publicly call on the Socred government to follow Quebec's lead.  NAPO estimates that there are about  250,000 homeless Canadians.  door. Hughes asked, "What does a worker  do when a woman shows up in the middle of  the night, injured and fleeing from an abusive husband, with a six-month-old baby in  her arms?"  Several Saskatoon groups and individuals  have come out in support of the fired work-  "Blood ties"  upheld  A 19-year-old father was granted interim  custody of an infant boy by a B.C. Court of  Appeal decision which recognized the rights  of the natural father over those of the natural mother and the adoptive couple she selected to parent the chUd.  The natural mother, 18-years old and  separated from her boyfriend before the infant's birth, decided that neither she nor  he were financially or emotionaUy capable  of raising the chUd. In the interests of the  baby boy, she chose adoption as his best  chance and selected the adoptive couple  from prospective parents' resumes provided  by her doctors. Apparently, the natural father was not notified of the adoption.  "To deny the natural father his claim,"  said appeal court justice Charles Locke, is  to deny blood ties "which cannot be disregarded." He then ordered the adoptive couple to dehver five-month-old Jason to his  natural father (and the father's parents)  pending a permanent custody hearing sometime in the new year.  Dalkon Shield:  last round  Women's efforts to receive fair compensation for the damage they suffered from  the Dalkon Shield intra-uterine device were  stymied one last time when the US Supreme  Court rejected a challenge to the settlement  offered by the IUD's manufacturer, A.H.  Robins.  Dalkon Shield Action Canada, a victim's  advocacy group, had chaUenged Robin's offer of a $2.5 billion trust fund, arguing the  settlement wrongfuUy banned future lawsuits and was insufficient to cover aU possible claims.  The Supreme Court ruled against the  challenge in early November. Said Action  Canada spokesperson Elaine Cumley: "To  hear that, finally, there is no further recourse for us is frightening, because we  aU use medical devices and we aU take  medicine."  The Dalkon Shield, marketed in the 70s  and used by an estimated 100,000 Canadian women, caused infertUity, miscarriages,  pelvic inflammatory disease and death.  Robins was aware of the device's defects, yet  allowed millions of them to be distributed  world-wide.  The administrators of the trust fund have  20 years to deal with damage claims."I  think they wUl take aU the time they can,"  said Cumley.   KINESIS  Victory for  Mossman et al  A group of women lawyers, law students  and legal academics (in one action) vindicated a peer, honoured the first woman in  Canada to be called to the bar and obtained  a $1 million pledge to improve the status  of women at Toronto's Osgoode HaU Law  School.  The group had lodged a complaint with  the Ontario Human Rights Commission  contending that Osgoode HaU professor  Mary Jane Mossman had been discriminated against on gender grounds when, in  1987, a man was hired as dean of the law  school.  In return for suspending the complaint,  the group extracted an agreement from the  school last September to tangibly express its  support for women with a commitment to  a large scale program designed to enhance  gender equahty and improve the status of  women.  Highhghts of the agreement include  commitment to expanding the female/male  faculty ratio, ensure equitable employment  conditions, ensure a learning environment  responsive to women's concerns, and recognize that women should participate in the  leadership of the law school.  And, Clara Brett Martin (1874-1923)  who struggled for six years to become a  lawyer almost 100 years ago—braving the  Law Society of Upper Canada—was richly  recognized, thanks to Mossman and her  supporters. As part of the settlement, Osgoode HaU has opened the Clara Brett Martin Institute, a feminist centre for the study  of gender issues.  Mossman wUl have a $15,000 scholarship  named for her; the annual scholarship is for  graduate work in feminist legal study.  Gay rights to  conjugal visits  For the first time, a Canadian court  has accepted sexual orientation as a constitutional ground of discrimination. On  November 6, ruhng for an Ontario penitentiary inmate denied conjugal visits with  his common-law partner, Federal Court  of Canada judge Mr. Justice J.E. Dube  said that homosexuals had been victimized  through history because of prejudice and  that the inmate had as much right to conjugal visits as a heterosexual.  Elizabeth Thomas, a prison law specialist  who charged Correctional Service Canada  (CSC) with discrimination, successfuUy argued that the stated purpose behind conjugal visits—helping prisoners maintain famUy and community ties— was violated.  "Should the [CSC] commissioner be able  to decide which relationships are more worthy of preservation than others?" Thomas  asked. Lawyers for the government argued  that conjugal visits between homosexuals  would provoke violent reactions among the  other prisoners. Thomas produced affidavits  from several prisoners stating they had no  objections.  Sexual orientation remains an unprotected right under the Charter of Rights and  Freedoms despite recommendations for its  inclusion by a 1985 parliamentary committee, and its inclusion in human rights legislation in the Yukon, Manitoba and Quebec.  Sources: The Globe and Mail; The  Vancouver Sun; Briarpatch  Dec. /Jan. TIME IS  RUNNING OUT  tWVWWV^v,  CONCERNING GLOBAL PATRIARCHY TODAY  AN INTERNATIONAL NIGHTMARE  We believe patriarchy is contrary to the well-being of women and children and  has therefore brought disgrace to Vancouver and the rest of the planet. "I am a  feminist because I feel endangered, psychically and physically, by this society and  because I believe that the women's movement is saying that we have come to an  edge in history when men—insofar as they are the embodiment of the patriarchal  idea—have become dangerous to children and other living things, themselves included." - Adrienne Rich (1979)  FEMINIST VALUES  "Feminism is the political theory and practice to free all women: women of colour,  working-class women, physically challenged women, lesbians, old women, as well  as white economically privileged heterosexual women. Anything less than this is  not feminism, but merely female self-aggrandizement." - Barbara Smith (1979)  THE BIBLICAL FOUNDATION OF PATRIARCHY  "According to the book of Genesis, God first created man. Women was not only  an afterthought, but an amenity. For close to 2,000 years, this holy scripture was  believed to justify her subordination and explain her inferiority; for even as a copy,  she was not a very good copy. She was not one of His best efforts." - Elaine Morgan (1972) We will make no effort whatsoever to refute biblical or any other explanations of male primacy, except to observe: "No one is more arrogant towards  women, more anxious or scornful, than the man who is anxious about his virility."  - Simone de Beauvoir (1948)  THE PATRIARCHAL FRONT CALLED MARRIAGE  "Marriage laws, the police, armies and navies are the mark of human incompetence." - Dora Russell (1927). We believe that marriage in patriarchal societies  is little more than a relationship in which women give and men get. "Marriage  is primarily an economic arrangement, an insurance pact [whose] returns are insignificantly small...a woman's premium is her husband [and] she pays for it with  her name, her privacy, her self-respect, her very life." - Emma Goldman (1911).  The accumulated losses women have suffered in marriage have not gone unnoticed: "Women and elephants never forget." - Dorothy Parker (1931)  SEX UNDER PATRIARCHY  "I'm sure it's no coincidence that so many people have bad sex. It goes along  with general disregard for human pleasures in favour of the logic of making profits." - Nancy Mann. We believe that lust is good and need not be associated with  shame, coercion, deceit and fear—the qualities which most distinguish it under  patriarchy. "I have an inalienable constitutional and natural right to love whom I  may, to love as long or as short a period as I can, to change that love every day  if I please." - Victoria Woodhull (1871). We will no longer tolerate myths about  female sexuality: "I used to be Snow White but I drifted." - Mae West (1967)  WHO REALLY LOVES THE FAMILY?  "Being a mother is a noble status, right? Right. So why does it change when  you put "unwed" or "welfare" in front of it?" - Flo Kennedy (1973). We believe  patriarchal societies are, by their very nature, incapable of loving, teaching and  caring—the real role of a family. In fact, the patriarchal family is a danger zone:  "Many women and girls directly experience female sexual slavery without going  out of their homes. For them, home replaces brothel: they are wives or daughters  who are the victims of husbands and fathers instead of pimps." - Kathleen Barry  ALL WORK AND NO PAY  "A woman's two cents worth is worth two cents in the music business." - Loretta  Lyn (1930). We believe patriarchal values are inextricably linked to female poverty:  "The sexual division of labour and society remains intact even with women in the  paid economy. Ideology adjusts to this by defining women as working mothers.  And the two jobs get done for less than the price of one." - Zillah Eisentstein  (1979). We are tired of working too much for too little, just because we are  women: "Very few jobs actually require a penis or a vagina. All other jobs should  be open to everyone." - Flo Kennedy (1974)  THE POWER OF ORGANIZING  We believe that earnest feminist organizing is our most powerful tool against patriarchy. Our many sisters before and around us have taught us the ways: "Feminism is a many-headed monster which cannot be destroyed by a single decapitation. We spread and grow in ways that are incomprehensible to a hierarchical  mentality." - Peggy Kornegger (1979). "A conservative estimate would be that  90 percent of politicians patronize public women. Imagine the wealth of information available for bringing "undercover" pressure to bear regarding passage of certain legislation concerning...political freedoms." - Margo St. James (1972). Well,  that's one idea.  A PUBLIC STATEMENT  WE THEREFORE WITH ALL IRREVERENCE AND SERIOUS INTENTION,  IN OUR OWN NAMES, MAKE A PUBLIC STATEMENT: THAT BECAUSE  GLOBAL PATRIARCHY BRINGS DESTRUCTION AND MISERY TO ALL IN  THIS CITY AND THIS PLANET—ESPECIALLY WOMEN AND CHILDREN—  WE THEREFORE FORBID IT TO CONTINUE. SO CUT IT OUT, RIGHT NOW.  FEMINIST INSURRECTION  We believe these times give a clear signal for women to shed any inhibitions and  tell the truth of our lives. We therefore urge all feminists to observe every Monday, Tuesday, Wednesday, Thursday, Friday, Saturday and Sunday as days of unrest and agitation: "There are two ways of spreading light: to be the candle or  the mirror that receives it." - Edith Wharton. Women: be your own candle and  each other's mirror. "Progress affects few. Only revolution can affect many." -  Alice Walker (1979).  A Girl Whose Spirits Have Not Been Dampened By Inactivity, Or  Innocence Tainted By False Shame, Will Always Be A Romp  Mary WoUstonecraft  (1792)  it declaration was initiated by feminists in response to the homophobic claptrap published in Vancouver's dailies on November 4,1989. It didn't c  KINESIS Across Canada  by Lisa Schmidt  Quebec feminists say:  Don't leave Queoec Meech-less  Autumn. The leaves are falling, the rain  | sets in and Canadians are fed a diet of  Meech Lake reports, opinions and letters to  the editor in daily papers across the country.  First come the reports from Manitoba  and New Brunswick, the two provinces that  have yet to formally approve the accord.  Both want changes, but disagree about  what should be changed.  Newfoundland joins the two-province  'just say no to Meech" movement at the  November First Minister's conference. This  gathering of the would-be Fathers of Confederation was the latest step in the Meech  Lake shuffle.  Yet in spite of all the talk about Meech,  concerns held by Canadian women remained undiscussed by the First Ministers  and relatively unmentioned in the media.  Outside Quebec, the feminist quarrel  with the accord has two focuses: firstly, the  interpretive nature of "distinct society" potentially threatens women's equality within  Quebec and in the rest of the country; secondly, the opt out provision may mean the  end of national programs in areas of health  care, education and public housing.  Opting out of cost-sharing with the federal government opens up almost all social services to the whims of the provinces.  Under the guise of reducing the public  debt, provinces may introduce privatization initiatives in lieu of offering needed  services. Already in B.C., government-  sponsored daycare has been displaced by  privatization.  More controversial, however, is the possible risk to women's rights under the "distinct society" clause.  Janet Kee, a Vancouver lawyer with the  Domestic workers  Women's Legal Education and Action Fund  (LEAF), demonstrates the potential threat  with a hypothetical example: If Quebec  passes an act forbidding married women  with children from working nights and the  act is judged to be discriminatory by a court  of law, Quebec could use its "distinctiveness" to justify the law and consequently,  override the judgement.  Once a legal precedent is set, it becomes  difficult to win other cases of the same  nature—hence the threat to women across  the country.  But women in Quebec do not agree.  In reference to the anti-Meech position  held by femimsts in other parts of the  country, Federation des femmes du Quebec  (FFQ) president Charlotte Thibault de  clared: "We contest that point of view" in  a November interview with Kinesis .  The FFQ is a feminist organization in  Quebec that represents over 45,000 women  throughout the province and the FFQ is  a staunch Meech supporter. In a brief released in 1987, shortly after the accord was  negotiated, the FFQ stated that respect for  women's rights is becoming more and more  a part of political culture in Quebec.  Stressing the interpretive nature of the  clause, the federation emphasizes that "distinct society" encompasses the equality of  women and that progressive attitudes in education, social services and health care have  evolved in Quebec in a tradition of upholding women's rights.  Quebec has, in fact, little to learn from  Fast food or balanced diet?  Hailed by some as a balanced and flexible legal document, denounced by others as "the  fast food of constitutional agreements," the Meech Lake Accord has not escaped the attention of the Canadian public since it was first negotiated in the summer of 1987.  The central purpose of the accord is to unify Canada by bringing Quebec into the constitution: since then-premier Rene Levesque's refusal to sign the Constitution Act in 1982,  Quebec has been "left out." The accord is a legal document that has equal weight with the  Canadian Charter of Rights and Freedoms. All provincial legislatures must ratify the accord by June 1990 in order for it to become law: to date, only Manitoba and New Brunswick  have withheld ratification.  Five major clauses form the heart of the accord:  • Quebec is granted the status of a "distinct society" within Canada  • the unanimous consent of federal and provincial governments is required for Senate reform or the creation of new provinces  • provinces can opt out of federal cost-shared programs in areas of provincial jurisdiction  (eg. education, daycare) and will receive cash compensation to set up "equivalent" programs  • Senate and Supreme Court appointments will be made from lists submitted by provinces  • annual constitutional conferences will be held to discuss matters such as Senate reform  and the fisheries.  the rest of the country when it comes  to women's concerns in health care, says  Thibault. Abortion has been widely available in that province since Henry Morgentaler opened his first clinic in the early 70s,  long before any other province offered this  service. And recently, Quebec has changec  its social welfare legislation to allow the  homeless to receive benefits.  "We (the FFQ) sat down with constitutional experts and came up with every possible case in which there could have been  ambiguity concerning the infringement of  women's rights," says Thibault. "We found  that there is nothing in the accord that  changes women's equality."  Thibault adds that in order for Quebec  to uphold a discriminatory judgement, the  provincial legislature would have to prove  before the Supreme Court that it was)  "demonstrably justifiable in a free anc  democratic society." This comes from the  first section of the Charter of Rights which  allows any other section to be overruled if  sufficient proof is presented.  But how likely is it, Thibault asks, that  any blatant discrimination would be determined justifiable? "If any government tries  to do such a thing, they will be beaten  in the following election." Historically, says  Thibault, Quebec has certainly used the  vote to make very clear what it will not tolerate from its current premier. In 1976, a  very unsatisfied populace voted overwhelmingly for a party that would stand up to  English Canada and assert that French was  the official language of the province. Robert  Bourassa learned a valuable lesson.  Similarly any government in Quebec that  attempted to tamper with women's rights  would suffer at the polls, says Thibault.  Good enough to work-and to stay  by Diane Breti  A major review of Canada's Foreign Domestic Worker Program is currently underway in Ottawa. Canada Immigration intends to restructure the program to increase  the number of domestic workers in Canada  and reduce administration costs. Of primary concern to the more than 80,000 foreign domestics working in Canada is the  fact that the review could result in the removal of their right to apply for permanent  resident status. Yet domestic workers' con-  "If the employer  treats us well, we  will stay."  cerns are being ignored by the review committee, which has met with only two of the  five domestic workers' organizations across  the country.  At present, the Foreign Domestic Worker  Program admits women to Canada on renewable work visas to work as live-in domestics. After two years' continuous employment, domestic workers can apply for permanent resident status. They are the only  class of immigrants who can apply for permanent residence from within the country.  Since they must be employed as live-in  domestics to remain in Canada, any attempt to negotiate better working conditions means risking not only their job but  their place of residence and immigration  status.  The national shortage of domestic help  promoted Immigration to strike a review  committee to determine why the labour  market demand for live-in domestics is not  being met by the program in its present  form. The review committee began studying  the program six months ago, without seeking input from domestic workers. Vancouver domestics first learned the review was  underway on September 17, and forwarded  a petition to Minister of Employment and  Immigration Barbara McDougall, demanding a public review. When the minister visited Vancouver in late September, she met  briefly with Christina Davidson of the West  Coast Domestic Workers Association and  assured Ms. Davidson there would be a public review and that domestic workers would  be given an opportunity to participate.  Thus far, participation in the review has  been limited to one October meeting between the Association and the review committee.  According to the committee, the main  problem with the current program is that  domestic workers change jobs "without  good reason". They offered as proof the  fact that Immigration has received letters  of complaint from employers whose domestic worker quit to work for another employer  who paid a higher salary. "Employers are  the victims here," said George Davidson,  head of Foreign Worker Recruitment at Immigration's Ontario Regional Office. "They  wait months for a domestic and pay their  airfare to come here. Then these domestics  quit their jobs just so they can move down  the street to be closer to their girlfriends."  Ottawa Program Specialist Ann Booth  criticized domestic workers who leave domestic work after gaining permanent resident status, although she admitted there  are no statistics to indicate whether this is  a common occurrence.  The response from domestic workers is  simple: improve our working conditions and  we will stay in domestic work. They reject the claim that the only reason domestic workers change jobs is for money. "The  relationship with the employer is more important than how much we are paid," said  domestic worker Mary Banasen. "H the employer treats us well, we will stay."  Poor working conditions are also the reason domestics seek other types of employment once they are permanent residents.  But Immigration will not monitor or enforce  working conditions in the employment relationship its program creates, since employment standards fall under provincial jurisdiction. Instead, the review committee intends to recommend changing the Immigration regulations under which domestics are  admitted to and remain in Canada.  Committee member John Maffett stated  that the three possibilities under consideration are "pure visa, pure immigrant, or  mixed."  A "mixed" program is essentially the program in its present form: domestics enter  Canada on a temporary work visa and can  apply for permanent residence after working a designated length of time. Under a  "pure immigrant" program, women would  arrive in Canada as permanent residents on  the condition that they work as domestics  for a year or more.  Since Immigration is primarily interested  in providing greater numbers of foreign do  mestics to Canadian families, it will likely  favour the third option: eliminate permanent residence from the program and implement a "pure visa" system. Under such  a system, women would be admitted to  Canada on temporary work visas to work  as live-in domestics for three or four yeais  and then be sent home, thus providing an  answer to the national shortage of affordable child care by using women from developing countries as an endless supply oi  cheap labour.  The advantages to Canada of the temporary work visa system are considerable.  Importing labour power enables Canada to  avoid both the cost of developing a labour  force and the necessity of supporting them  when sick, unemployed or old.  There are also political advantages to employing workers without citizenship rights.  Workers on employment visas cannot vote.  Since they are dependent on their employers  not only for employment but for their continued stay in Canada, they are expected to  create a docile and acquiescent work force  In addition, the creation of a "temporary"  work force, separating workers into citizen  and non-citizen, helps to legitimize inferior  conditions and fewer rights for the non-  citizen group.  By treating both the need for and the  presence of foreign domestic workers as temporary, the Canadian government can continue to avoid doing anything permanent either to improve their working conditions or  to find other solutions to the child-care crisis. Domestic workers demand equality with  other workers in Canada: if they're good  enough to work here, they're good enough  to stay.  KINESIS  Dec./Jan. 90 Across Canada  as told to Kim Irving  Over the past few years, provincial governments across Canada have pushed for  the de-institutionalization of the mentally  handicapped (as well, for the mentally ill).  The closing of BC's major institutions,  Glendale, Woodlands and Tranquille, have  forced thousands of mentally handicapped  people into communities that have few resources to accomodate their needs.  As the provincial government wipes its  hands clean of responsibility for the welfare  and rights of the mentally handicapped, a  movement of self advocates is rising to help  ease the adjustment to community living.  At the head of BC's movement is Barb  Goode, a 35-year-old woman who now lives  in North Vancouver. Since her early 20s,  when she moved out on her own, Goode has  been involved in self-advocacy work. She is  employed at present with the Burnaby Association of the Mentally Handicapped to  assist promoting self-advocacy.  Goode is also president of the Board  of Directors of the recently formed Lower  Mainland Community Based Services Society (LMCBSS), an association involved  with the integration of the mentally handicapped. This is believed to be the first association in Canada whose board comprises  60 percent mentally handicapped people as  self-advocates.  Kim: How would you describe your-  self?  Barb: As a self advocate. Wanting to see  other's to get as far as they can reach. Helping others.  Kim: Do you see yourself as a feminist?  Barb: I haven't thought about it much.  I guess you can call me one if it means talking about women's issues, doing things that  involve women.  A few years ago I was at a DAWN meeting [Disabled Women's Network]. There, a  man in a wheelchair came in. We told him  that we wanted to talk about our issues and  he got upset, couldn't understand why we  photo by Kim Irving  needed to talk [alone as women]. He said our  issues were the same. But I believe women  need to talk about these issues alone. Especially disabled women. We've been on our  own for so long.  There's all different types of women—  physically disabled, mentally handicapped,  gay/lesbians & more—why should we be  separated? We are all fighting for [women's  issues].  Kim: How has it been organizing with  other disabled women?  Barb: Exciting! But something that worries me is that mentally handicapped people are not as noticeable.  When I'm around a physically handicapped person I feel they have more  power because their brains are more with  it. They're able to do things with (their  minds). Yet, I've heard the opposite from  [physically handicapped people]—that they  Barb Goode  Self-advocacy worker  helps ease transition  to community living  issues. To me, that's an insult. A friend of  mine has the same problem. He's married,  has a job, but he was in an institution for  18 years. So now, people think he's over it—  and that now he is not handicapped. How  can we be pretending? How can someone be  something they're not? Seeing as pretending is a common problem for mentally handicapped people. And what about physically  handicapped—do we expect that some day  they will just get up and walk? Like, I've accepted the fact that I'll never be Einstein.  Why can't people accept other people for  who they really are, despite the labels.  Kim: What about the label 'Mentally  Handicapped?' Some are now saying  it's incorrect...  Barb: I don't think it's a correct label.  I like the word self-advocate. A few years  ago, the North Shore Association for the  Mentally Retarded changed their name to  the North Shore Association for the Men-  "What gets to me is I'm told  sometimes that I'm pretending to be  handicapped ... to me that's an insult.'  feel mentally handicapped people are able  to function better than them.  Kim: But isn't that true for all of society, that mentally handicapped people  are unnoticed?  Barb: Yes, I think so. But I think mentally handicapped people, physically disabled and hearing impaired people and all  people with disabilities are all, striving for  the same thing. Like, some people see me as  only having the problem. To me, everyone  has a handicap. And everybody has a label.  Sometimes it's difficult understanding people.  Kim: Is that one of your fears—not  being understood?  Barb: I know I'm understood by handicapped people. What gets to me is I'm told  sometimes that I'm pretending to be handicapped. That I really don't understand the  tally Handicapped. And one day it will be  something else. Now, "Community Living"  is used instead of mentally handicapped.  [Change] is what I'm a part of. I think people want to change—not always be called  the same things. People say to me—"Oh,  if you say Community Living people won't  know what you're talking about." But they  said that when we changed it to Mentally  Handicapped.  Kim: What have been some of your  own experiences?  Barb: I remember a few years ago, witn  friends in a restaurant. I usually take a long  time to decide what I want—so the waitress  turned to the person next to me and said  "What would your friend like?" [It was as  if] I wasn't there!  Another time, I took a friend who is nonverbal to a restaurant. She would just point  to everything on the menu. She didn't un-  derstand. She had been in an institution  and never had choices [over food]. The waitress would always ask me what she wanted.  Why should people talk for someone else?  Maybe there was just too many things [on  the menu] and it needs to be narrowed down  to two or three. The waitress used to get so  mad at us! Now, after a year and a half going to a restaurant with her, she can sign  what she wants.  Sometimes when I answer the phone people will say: "Oh, is your mother home?"  That really gets to me. They think I'm a little kid because of my voice. Sometimes I'll  say, "oh, just a minute ..." and I'll leave  [the phone] and come back and say: "She's  not home right now, can I help you?"  Sometimes with my friends we will talk  about different issues. I feel I want to jump  in and talk about it but I don't feel like  I have the information. I don't feel I can  talk about what they are talking about. And  then they say: "Oh, Barb, you're so quiet."  And I think to myself—"Well, it's because  you're not talking about issues that I'm interested in." Sometimes I try and jump in  but it feels Uke ... like you're here and I'm  over there and there's this wall in between  us. And I don't know how to get over [the  wall].  Kim: Sounds like self-advocacy starts  with your friends?  Barb: Yes, even changing some people's  attitude. For example, sterilization. Some  believe all handicapped women should be  sterilized. And I say "But why should we  be sterilized?" Some people say we are not  responsible to look after our own bodies or  that we can't look after kids. Why sterilize all mentally and physically handicapped  people because of these lables? Why sterilize anyone?  Maybe you heard of the 'Eve' case in Ottawa? Actually, the woman was from P.E.I.  Her mother saw her holding hands with a  man and wanted her sterilized. Me and others took it to court. It went on and on. It  went to the Supreme Court. [The court] said  See Goode page 10  KINESIS Commentary  XXVV\NX\NX\XXX\XNXN\N\NXXX^^^  Subversion:  feminism in the classroom  by Tarel Quandt  The need for this conference is obvious.  "Transforming Tomorrow: Women's Studies  in the Secondary Schools" was a 3-day conference in early November which discussed  the nature of feminist pedagogy and the  need for content change in the school curriculum. While the conference title suggests  the focus was on the secondary school level,  teachers from elementary, junior high and  universities, plus a few school administrators and high school students attended.  Young women in secondary schools today have unrealistic ideas about the future.  Recent national studies show that 45 percent of female teens consider marriage as  their future goal. Young women believe that  a loving, satisfying relationship is, along  with economic prosperity, a future guarantee. Maureen Baker's study of the aspirations of young women in 1985 illustrates  this:  When I'm 22, I'll be married to the same  boyfriend as now. We'll live in Toronto in  a house ... I'll be owning or managing a  store ...  What Will Tomorrow Bring  In our society math and science knowledge are necessary for an increasing number  of careers. However, when girls reach senior  level high school, many opt-out of these subjects. This trend is supported by the lack of  female math and science teachers, which deprives young women of role models.  Research also shows that the school curriculum supports sexist attitudes and simply ignores women's participation in society. And finally, the school system itself  inhibits female self-actualization by channelling its resources disproportionately toward male student endeavors.  Young women are not prepared to cope  with the world they will find upon leaving  school. This was the impetus for the confer  ence. The focus was on ways educators can  transform the present condition of young  women ... quite a tall order.  Women's Studies Are Not Enough  It quickly becomes obvious that educating  young women about women's situation in  society and helping them to acquire skills to  cope cannot be accomplished by simply integrating a women's studies course into the  school curriculum. More to the point, if we  wait for the school system to accept such  programs as a means of addressing sexism,  we may all be dead and gone.  For more than a decade, there have  been attempts to introduce women's studies  courses into high schools. At present, however, few courses exist throughout British  Columbia and when feminism is taught in  the schools, it is usually a section within an  established course such as Family Studies.  So where to go from here?  While women's studies courses can definitely have a positive effect, the teachers  attending the conference had a much larger  agenda—revolutionize the entire school system. A re-evaluation is needed of the content taught in our schools, the process by  which it is taught, the nature of the extra-  curriculum activities (eg. emphasis on winning in sport teams), and the functioning of  the school administration. Much of the conference focused on developing a more elaborate vision of femimst pedagogy, with the  hope that teachers would acquire new tools  to continue making changes in their own  classrooms.  Adopting feminist pedagogy is a challenge for each teacher, since many of them  are isolated within their schools because  of their femimst consciousness. Teaching  methods, the role of the teacher and the  curriculum must all be drastically altered.  One example of methodological change is  the need for teachers to break down the hierarchical relationship that exists between  them and their students, and to create a  cooperative learning atmosphere where everyone can learn from each other. Classroom dynamics can be organized so that  the teacher becomes more of a facilitator  in the group's pursuit of knowledge. In this  context, as long as the teacher is attentive to the (learned) dominating behaviour  males have in groups, young women wil  be given better opportunities to interact in  a meaningful way, inevitably gaining self-  confidence and knowledge.  As conference speaker Greta Nemiroff explained, rather than standing up in front of I  a classroom and "shoving young women's  rights down their throats," teachers should  allow young women to investigate their own  understanding of life in order to come to  feminism. An example Nemiroff gave was to  have students analyze fashion. This could  create fertile ground for discussions about  female/male stereotyping, fad diets, consumerism and so on.  When a teacher becomes a self-conscious |  practitioner, her role changes. As she explores the oppressive nature of our society with students, she must be responsible  and cope with the inevitable consequences.  When a teacher introduces topics of abuse  to the class, for example, there are bound to  be students who will react because of their  own suffering. The teacher must be committed to providing assistance to students by  giving emotional support as well as having  information about social services offered in  the community. Also, teachers must remember that "becoming aware" is a painful process and that students need encouragement  Teaching from a feminist perspective obviously affects the content of what is taught  and sexism will not be the only issue that  demands attention. Racism, homophobia,  ageism and other forms of prejudice wil  need to be explored. Changing the curriculum to include the voices of other oppressed  peoples, past and present, is imperative—as  is eliminating material which in itself supports oppressive attitudes.  When I began attending this conference  I was not aware I was participating in planning a revolution but that is exactly what  the conference was about. I wonder if al]  of us there really knew how subversive  ideas were. As Greta Nemiroff suggested,  teaching young women to become capable,  confident and independent is just that-  subversive.  Goode from page 9  no one should be sterilized without their  consent. [Eve] was not in the court when  the decision was made. People told us she  couldn't talk and could only make small decisions. She still doesn't realize how important she is.  Then last month I met her. It was unbelievable. She could walk. She could talk.  Like, I had all these ideas about her—that  she had to rely on people. No way! Maybe  she couldn't do some things on her own—  but that's okay. But I don't accept people  saying she couldn't talk or walk or decide  whether to have a baby.  Kim: How do you deal with your  anger?  Barb: Sometimes I deal with it, sometimes I don't. Sometimes I just want to go  home and scream. Sometimes I get angry.  I get frustrated. And my big fear—for myself and all my friends—at any time, if we  get angry or upset on the street, we could  be thrown back into the institution. People  say I'm crazy—but that's my biggest fear in  life. People telling me I can't get angry.  It scares me because I can't really be myself. I don't know how to explain it except,  I remember once when some friends were  acting up—like being funny and they said  "come on and join us!" And I said: "I can't."  I was afraid someone would come along and  say "you can't do that."  I would like to be able to throw off my  cover and say this is the real me. Sometimes  I can do that with people but not on an ongoing basis.  Kim: Why can't you?  .Bar&.-Because of the label. I might be  seen as just seeking attention or even crazy.  People tell me not to worry about it. It's  hard to explain why—I'm not sure I can exactly tell you what I'm thinking.  Kim: It seems to me that you're a  very patient person.  Barb: I try to be. I try to walk in other  peoples' shoes. I've met many different people. There's a side of me that understands  when people don't talk. For example, people like Terri [a mentally handicapped, deaf,  blind woman] have taught me a lot. Sometimes I feel really frustrated that I can't  communicate with her as well as I want.  And sometimes she gets angry—we both get  angry!  Sometimes we sit in a room and be quiet  with each other. That's okay. I don't mind  being quiet and I don't think she does—  although I don't want to presume how she  feels. We just sit and it's wonderful. Yet peo  ple say: oh, you're not communicating with  each other ... but we are!  Kim: How do you feel about the institutions closing?  Barb: It's wonderful that they are  closing—but it's going too fast. There's not  enough support for the people [moving into  the community]. Some take a long time adjusting. If you lived in an institution for 40  years and then you come out, well...  Kim: Do you think it's right to be  moving people from one community to  another?  Barb: I don't necessarily think it's right.  We may think we're doing the right thing—  but what if we're not? Why are we not  asking [institutionalized people] where they  want to live?  One woman, who had lived in every institution in B.C. over the past 40 years—she's  out, but her father told her she would never  make it. Yet, she's been out five months and  she loves it! Only thing is, she's lonely. In  the institution she could go around to the  wards visiting. But now, she's confined to a  house —not knowing anyone.  Kim: Is this society accessible for institutionalized people ?  Barb: No, it isn't. And we need to make  it accessible. Another man, who has lived  in Woodlands for something like 50 years:  when he went in, there were cars, but not  as many as now, as busy as now, with big  roads. They took him out for two weeks-  but he had no support. What happens? He  went back. They said: two weeks was enough  [to see if he could adjust]. Two weeks is not  enough. Two years is not enough.  Another fear I have for people like him  is that he will be put in a group home  for a couple of years, maybe his health  will fail and then he'll be put into another  institution—an old folks home.  Kim: What do you enjoy about yourl  work with LMCBSS?  Barb: I do a lot of different work. Sometimes I feel like I have too much. It's hard  to keep it all in my head and if I don't keep  it in my head then I can't help other people.  I think I'm seen as a role model. I sign papers that go to the government. I help look  at houses, make a deal, go to the government for more money—we do many things.  To go from the time we bought the house to  the time when the new people move in is exciting. With my job with the Burnaby Association we're trying to open a co-op. Things  are happening!  Sometimes I think it goes too fast, but  then, life goes too fast anyways!  KINESIS r ////////////////////^^^^  ////////////////////////////^^^^^  International  Salvadoran women's clinic raided  by Jo Anne Walton  Vancouver's Action Committee for Women in El Salvador fears the lives of women  treated at El Salvador's only clinic for physically and sexually abused women may be  at risk.  Lower mainland representative Nora  Patrich says Salvadoran pobce raided the  office of CONAMUS, the National Coordinating Council of Salvadoran Women, and  stole the files of all women who had received  treatment at the clinic.  They also destroyed typewriters and took  a computer the Action Committee had purchased for the CONAMUS project a month  ago. (See Kinesis, November 1989 for a  detailed report on CONAMUS.)  Patrich says the Action Committee has  not been able to confirm any reports of  the safety of the CONAMUS women. She  says they are, however, in hiding because of  threats or harassment by the military.  The women's lives are feared for because  the Salvadoran treasury police have been  gathering names to later detain, interrogate  and torture people, or to put their names on  death squad hit lists. Disappearances and  human rights violations have been stepped  up in the confusion of the civilian bombing  campaign by the Salvadoran Air Force on  the country's capital.  The bombing has been levelled against  San Salvador's poor districts in an attempt  to crush a first stage insurrection begun  November 11 by the popular opposition  group, the Farbundo Marti National Liberation Front (FMLN).  Hundreds of people have been killed and  thousands wounded by the government's indiscriminate bombings of the city and many  have taken refuge in emergency shelters set  up by church and international aid workers.  Religious leaders say centres for the displaced are being harassed by searches and  requests by soldiers for lists of names of everyone taking refuge there.  One week after the fighting began,  death squads issued an order to decapitate  all leaders of popular organizations, says  Patrich. This came the same day six Jesuit  priests, their housekeeper and her 16-year-  old daughter were tortured and murdered.  Also that day, The Globe and Mail reported that nine of the Co-Madres women  belonging to the Mothers of the Disappeared human rights group had been detained by Treasury police.  "Women are paying a high price for their  rights in El Salvador. They're paying with  their blood to have the possibility of a better life," says Patrich.  The FMLN attacks on the capital come  in the aftermath of the bombing of the FE-  NASTRAS office, the largest trade union  Here's how to help  The people of El Salvador need our support—financial and political.  For information about December's fundraiser (see accompanying article) and to send  much-needed donations, contact the Action Committee for Women in El Salvador at 734-  6558; write to P.O. Box 1092, Station A, Vancouver V6C 2T1.  Donations may also be made to the Network for El Salvador. An "Emergency Response"  account has been set up at Canada Trust— just go to your local branch and make a deposit to Account #527067 at the Canada Trust Branch 035 in Ottawa.  To protest Canada's aid to the government of El Salvador, write to External Affairs  minister Joe Clark, House of Commons, Parliament Buildings, Ottawa, Ont. KlA 0A6.  in El Salvador. The bombing was a clear  sign by the US-backed extreme right-wing  ARENA government that human rights violations would be increased against members  or leaders of Salvador's community groups  and grassroots organizations.  In the bombing, the highest-ranking  woman trade union leader in Latin America, Febe Elizabeth Felasquez, was murdered, along with nine other union members. The home of the head of CONAMUS, Hena Flora Pena, was also bombed,  although Pena was unhurt.  In Vancouver, the women's action committee, Salvaide, and the El Salvador  Refugee Association have joined efforts to  launch an emergency response for medical  aid to the civilian population. In December, the Action Committee will hold a fund-  raising event with local women's groups to  raise more money for emergency response  and to help re-build the clinic.  "We're asking for donations, we're also  asking people to write to External Affairs  minister Joe Clark asking him to stop bilateral aid to El Salvador, and to pressure the United States to stop funding the  war in El Salvador. We also want to ask  Clark to stop funding a government with  such high levels of human rights violations,"  says Patrich.  "We as Canadians can have different values around torture," she says. "And if the  US feels it can support these governments,  Canada can still say no. We don't always  have to dance to the Americans' message."  J'.  :;>>  Kid's rights ratified  by Kinesis Staff Writer  On this planet, where over 38,000 children die every day from hunger, inadequate  shelter or lack of health care, the United  Nations has seen fit to pass a Convention  on the Rights of the Child.  On November 20, the UN General Assembly adopted the Convention which establishes the first comprehensive international protection treaty for the world's children.  The document brings together existing  international protocols affecting children, as  well as new positions on sexual exploitation  and drug abuse. Other issues covered by the  Convention include adoption, torture, separation from families, hunger and the use of  children in combat.  Originally proposed by Poland, the  54-article Convention went through contentious debates and numerous changes as  various nations vied for clauses which re  flected their particular cultural values.  Not surprisingly, anti-abortion forces attempted to influence the document by lobbying for references to "fetal rights."  They were only partially successful. A  paragraph in the Convention's preambh  speaks of the right to legal protection before as well as after birth, but other references to the unborn child were eliminated  from the operative articles.  Chile and Paraguay argued against this  omission, but protests by the United States  were surprisingly weak despite heavy pressure from the anti-abortion lobby.  Another hotly debated item was the minimum age for military service, which was set  at 15 years of age. Scandinavian countries  had argued the age should be raised to at  least 17 but the United States, disregarding  protests by its own citizens' groups, hid behind the legalistic argument that any such  change would undermine a 1949 Geneva  convention on the matter and was, therefore, "not to be discussed."  graphic by Lisa Schmidt  KINESIS DZ  /Jan. 90 11 International  Women gather  to end violence  • 50 percent of married women are regularly battered by their partners in  Bangkok, Thailand (Worldwatch Institute report).  • An estimated 1,000 women are burned  alive each year in dowry-related incidents in the state of Gujara, India alone  (Ahmedabad Women's Action Group report)  • 78,000 female fetuses were aborted after  sex determination tests between 1978 and  1982 (a study of a Bombay clinic).  • In Mexico, a woman is raped every nine  minutes (Doble Jornada, Nov. 1987).  • More than half the Nicaraguan women  beaten by their partners had been beaten  for more than a year before laying  charges. (Oficina Legal para la Mujer de  Nicaragua, 1986).  On November 25, 1960, Patria, Minerva,  and Maria Teresa Mirabel were forced from  their jeep on a deserted road less than two  kilometres from the city of Puerto Plata.  What followed was one of the most horrific examples of torture and murder ever reported to the people of the Dominican Republic.  The Mirabel sisters were not random victims. As organizers of the Movimiento 14  de Junio, a grassroots movement against  the country's pohtical and military leaders,  both Maria Teresa and Minerva had been  previously arrested.  All three became targets in their particular struggles to create social justice for  women and for the poor. Their death, however, brought certain martyrdom and served  to strengthen the efforts of their compan  ions in their fight for social change.  The brutal circumstances of their murder has never been forgotten. In 1981, the  21st anniversary of the Mirabel sisters'  deaths, women at the first meeting of Latin  American and Caribbean feminists in Bogota, Columbia, declared November 25 "International Day to End Violence Against  Women."  Over the years, increasing numbers of  women have begun speaking out in unison.  In Latin America alone, millions of women  have taken to the streets in demonstrations  and marches to protest the victimization of  women.  And they've turned their outrage into  concrete strategies for action. The Ecuadorian Centre for Women's Promotion and  Action, for example, has launched a national education campaign on violence  against women. In Brazil, officials set up a  police station staffed entirely by women who  deal specifically with domestic violence.  And Sistren, a women's theatre collective  in Jamaica celebrated November 25 this  year by distributing thousands of bumper  stickers which read "Real Men Don't Beat  Women".  In Canada, too, the day did not pass  unnoticed. The Latin American Women's  Congress in Ottawa targeted local libraries  and book stores to carry their posters  which read, "Violence Against Women to  Me Means ... " Passersby were encouraged to fill in their responses in an effort to  heighten awareness of the prevalence of violence in our daily lives.  Source: MATCH International, #1102-  200 Elgin St., Ottawa, Ont. K2P 1L5.  UNIONS • PEOPLE • IDEAS • ACTION  OUR TIMES  INDEPENDENT CANADIAN LABOUR MAGAZINE  is a monthly magazine  where working people come together  to share victories, exchange new knowledge,  and compare fears and insights.  We celebrate the vitality and strength  of the union movement in Canada  today, and believe our future potential  is measured now in our diversity  and solidarity.  PROGRESSIVE JOURNALISM  MEANS GIVING PEOPLE A CHANCE TO  SPEAK FOR THEMSELVES.  $18 for one year ($30 institutions).  Name   Send to:     Our Times    390 DufTerin St.     Toronto, Ont.     M6K 2A3  >WSS/A/C;  Cesar  "WW  Protesting Cory's Visit  Just before President Corazon Aquino of the Philippines visited Canada  in early November, some Mounties made a point of visiting local Filipino  activists—just for a check-up. They had their reasons: while Aquino wooed  Canadian business and was feted in Ottawa, some of her compatriots and  their supporters made sure the message about human rights violations and  widespread poverty in the Philippines was also heard.  A policy of "total war" against the New People's Army has lead to military  arrests and detentions of an indiscriminate nature: the women's organization  GABRIELA reports on several women imprisoned "merely for reasons of their  political conviction."  Ms. sells out  for the last time  by Kinesis Staff Writer  Ms. isn't.  The four-colour, glossy symbol of American yuppie feminism published up until this  fall—and then bit the dust. While details  of the magazine's demise have been hard to  come by, Ms. appears to have fallen victim  to corporate balance-sheet publishing, and  pressures from right-wing Christian fundamentalists.  In continuous publication since 1972, Ms.  changed hands several times in the last two  years. In the fall of 1987, editors Gloria  Steinem and Patricia Carbine sold the magazine to the Australian corporation, John  Fairfax Ltd. Fairfax had promised to inject  substantial capital into Ms. which, at the  time, was faltering after years of losses.  Brought in by the Fairfax corporation,  publisher Sandra Yates and editor-in-chief  Anne Summers were blunt about their goal  of making Ms. more palatable to advertisers: "We're certainly going to be less strident," said Summers. The magazine had  long since lost readers who identified feminism with political—rather than lifestyle-  issues: the new cigarette, alcohol, diet, fashion, pantyhose and perfume ads were, in  fact, nothing new.  In 1988, Fairfax created a baby sister for Ms.: even glossier, Sassy reflected the quintessential boy-and-fashion-  crazy teenage girl stereotype, and Sassy became a big—and a lucrative—hit.  When the Fairfax corporation decided to  sell off its two American publications due to  financial problems in Australia, Yates and  Summers bought them. Their plan: Sassy  would provide the bucks to keep the still-  ailing Ms. afloat.  Enter the fundamentalists. Sassy ran an  article on contraception and the Moral Majority (MM) took note. According to Yates  and Summers, the MM launched a campaign to discourage advertisers from supporting Sassy, the campaign proved effective and Sassy suffered a serious loss of revenue.  With Sassy injured and Ms. weak, the  women sold the two publications to the former publisher of McCall's (the quintessential homemaker's magazine) who, in short  order, closed them both down.  While the loss of Ms. may not cause  many feminist tears to fall, mainstream media commentators have been quick to interpret the magazine's failure as a sign of  "post-feminism."  12 KINESIS, in Visible colours  The Symposium  Challenging, unmasking, healing  by Terrie Hamazaki  "The In Visible Colours Festival is an  opportunity to hear women of colour,  First nations women, and Third World  women challenge and unmask the white-  male supremacist forms of control in  the production and distribution of films  throughout the world."  With these words, Viola Thomas, a  woman from the Secwepemc Nation (part  of the Interior Salish tribe in south-central  British Columbia), introduced the festival's  three-day symposium, in which the issues of  politics, production, distribution and economics surrounding the film and video industry were addressed.  Day one was divided into three distinct  panels: "Celebrating Our Cinema" offered  women of colour, First Nations women and  Third World Women the space needed to  talk about their successes and challenges in  "Our voices of  affirmations of  resistance"  creating new images; "The Risk of Self- Determination" examined the risks women of  the Third World film and video makers face  in their work; and "Voices and New Visions"  allowed these women to voice their dreams,  hopes and visions. Following are highlights  from that day.  Pratibha Parmar, a Kenya-born Indian  woman raised in England noted that although the women participating in the festival came from a diversity of racial, sexual, cultural and class identities, they share  a fundamental link: each woman represents  those whose voices, experiences and visions  have been systematically marginalized and  displaced from the centres of cultural industries in the countries where they work.  Parmer added that this systematic marginalization and invisibility has deprived  women all over the world of access to  the skills and resources of actual film  technology—skills essential for having a  means of control over their own representation.  Loretta Todd, a native filmmaker in Vancouver, echoed these sentiments and described how people in her community, by  choosing to ignore the false aura of eliteness  and exclusivity which surrounds film and  video and which somehow makes it available  only to some, are making their own videos  with no regard to so- called technique.  Calling these videos "our voices of affirmations of resistance," Todd said that they  represent to the dominant (white) culture  its failure to assimilate, destroy and annihilate Native peoples and their cultures.  Ay oka Chenzira, an Afro-American woman based in New York, spoke of the importance of memory in her work. She explained  that because North Americans live in perpetual denial—we deny that people are hungry, we deny that we consciously choose to  kill people—we cannot begin to heal ourselves because we consciously try to forget.  In contemporary terms, she said, processing the memories of a sexual assault allows  a woman to go through her healing process  and come out as a survivor—not as a victim. Memory is both painful and powerful.  Chenzira added that women are the healers of the world and she means to heal  with her work. Yet she resists being labelled as a "feminist filmmaker" because  of its identification with a white woman's  movement which has been devastating to  Afro-American people, by its educating of  one group—black women—while telling the  others—black men—that they don't matter.  She was clearly angry when she said  "there is a systematic attack on Black  Americans in the USA: police come into our  communities and kill our men and our male  children. This is real. And this cannot be  denied in the name of a women's movement.  I will not allow it."  Miriam Patsanza, the first Black woman  to run a production house in Zimbabwe,  spoke of women's need to find ways of supporting one another without exploiting each  other. Ideally, she would like to see an international network of independent filmmakers and distribution systems set up to help  bridge the gaps.  Liu Qing, a screenwriter and director  in exile from China, agreed that an international support network is crucial—even  more so because of the scarcity of women's  voices in her environment.  Qing explained that Chinese writers and  directors face two special restrictions: one  derived from the political values of the dictatorship of the Chinese communist party;  and the other derived from the moral. In  Chinese art circles, there are restrictions  on what constitutes sanctioned and unsanctioned behaviour, and too many laws  on what's right or wrong, revolutionary or  "There is a systematic  attack on Black Americans  in the US A... this cannot  be denied in the name  of a women's movement"  Ayoka Chenzira  counter-revolutionary.  The moral restrictions emanate from the  concept of human nature and sexuality that  pervades the society. Expressions of human  sexuality that don't fit the norm are labelled  "spiritual pollution"—yet authorities don't  know what the "unpolluted spirit" looks  like. Qing reported that since the tragic  events of June in Beijing, everything has become stricter and, increasingly, films are being banned.  Soyoung Kim, the first member of the  Korean National Academy of Film Arts,  said that although film has a 80-year history  in Korea, women's lives are not revealed  even in the independent, radical films. Thus,  in March 1989, she and 14 other women  filmmakers formed a woman's filmmaking  group, whose works to date, include: X, a  story about a woman brought up as an androgynous being by her parents and who  faces conflicts with the gender roles put  out by society; A Place For Eve, which  depicts the problems of Korean women at  home and in the workplace; and You're a  Sex Paradise, Korea, in which the prostitution business in Korea is related to Confucian ideology and American imperialism.  Kim added that the woman who created X  also plays the key character and is a lesbian.  She is also a new member of their filmmaking group.  Kim said that while the women feel positive about their work, they should be ready  to go to jail or pay fines if their films cause  a disturbance. And she asked for support  from international women filmmakers at the  Seoul women's film and video showcase that  is being planned for April 1990.  Gloria Ribe, director of an independent  film production company in Mexico, disliked the term "Third World" women because it impUes "third class-ness". She said  that women of the so- called Third World  are usually seen as impotent, when the difference lies in the lack of financing and  quality of tools and resources available to  them—not in the work they are capable of  producing. Ribe wants the outside world to  stop viewing so- called Third World women  as victims, but as women getting empowered because their reality forces them to do  so.  Manjira Datta, founder of the media section of the British consulate in New Delhi,  has but one vision: open-air festivals where  artificially-constructed walls are torn down  between the filmmakers and the audience.  She stressed that the most important thing  we have to clarify is our audience; without  an audience, our films don't live.  Datta criticized the lack of commitment  by In Visible Colours Festival organizers to  the people whose voices shape the films and  videos presented there.  She spoke of class-consciousness by explaining that festivals should be for all people, and not necessarily just the middle-  class, or art communities, students and  the media, all of whom she considered well-  represented at her screenings and the symposium. Datta believed that the venues selected for the festival were accessible and  welcoming only to a few, and shut out those  it claimed to reflect. "You have to reach the  people," she stressed.  Women of colour, Third World women  and First Nations women have emerged as a  powerful force in the cinematic world. While  striving to create their own images of representation, they face tremendous obstacles  which are often bigger than their desires to  produce: lack of financing, access to equipment and skills, and distribution systems—  and personal and political risks.  But as a Brazilian camerawoman said  while filming Axe, one of the festival's many  offerings, "I'd rather carry the weight of the  camera for many days at ten hours a day,  than carry the weight of the judgment that  says women aren't capable."  KINESIS, Censorship  Much more than state control  by Andrea Fatona  Cultural beliefs.. .flow from  those groups who control the  material resources in society  **  Marlene Noubese Philip  Censorship has been much debated, and  the In Visible Colours Symposium attempted to provide a forum for women of  colour to address the issue. Panel participants were from China, India and Canada,  and it appeared that the organizers of  the festival intended the workshop to focus on state actions which limit filmmakers'/artists' access to resources.  Moderator Marlene Nourbese Philip from  Toronto contextualized the issue by outlining James R. Bennett's definition of censorship, a definition drawn from his experience in the Reagan administration. Political  or state censorship can be viewed as "the  deliberate act by federal government officials to prohibit or curtail ideas and actions  which the officials view as harmful to themselves or the people. " Implicit in this definition is the notion of cultural censorship.  Cultural beliefs are mediated through a  social structure, and, to a great extent, flow  from those groups who control the mate-  Against burning, against exile:  strong statements of resistance  FROM THE BURNING EMBERS  directed by Media Storm  India: 1988  WOMEN'S STORY  directed by Peng Xiaolian  China: 1987  by Rita Gill  Two outstanding films from Asian shone  out recently at the In Visible Colours Festival. Both films dealt with how Asian women  struggle against the social expectations of  women in Asian cultures and with the bureaucratic systems of these societies.  Created by a group called Media Storm,  From the Burning Embers explores the  ritual of Sati in India: the ceremony of burning the widow in the cremation ceremony  of her husband. A documentary, Burning  Embers depicts the attitudes of people who  have practiced the ritual for thousands of  years: to turn from this cherished tradition  would be heresy to them.  Burning Embers is based on the death  of Roop Kan war, an 18-year-old woman who  was publicly—and recently—burned on her  husband's funeral pyre. The film examines  the silent stand the government has taken:  one woman declares the government is not  interested in protecting women's lives because it does not want to offend those fundamentalist movements who openly advocate Sati, for fear of losing their votes.  The film has many insights into the attitudes of this male- dominated society, and  shows the revival of the Sati ritual. There  are growing numbers of people within fundamentalist movements, and they strongly  resist the new laws restricting the practice  of Sati. Government officials remark that  if there are any loopholes in the new Sati  Prevention Act, it will be amended. In this  Act, a crucial paragraph states there will  be no protection offered for the women who  refuse to sacrifice themselves in the practice  of Sati. As one feminist points out in the  film, this is a big loophole.  The film shows a staged satire scene in  which the chanting of men: "A woman is  worthless, she eats for free, she lives in your  house for free," is interspersed with scenes  of women working in the fields, feeding babies, performing chores.  From the Burning Embers does not  provide us with any explanations for  women's apparent support of Sati. There  is a scene in which women are chanting to  the widow to sacrifice herself and, clearly,  there are a lot of women in India who do  support the burnings. This oppression of  women by one another stems from the hierarchical structure of power within Indian  society. At the top, we have the men with  power over women. Next, we have the older  women, the mother-in-law who may use her  power over the bride within the extended  family unit. From this hierarchy grows the  division among women.  From the Burning Embers is an enlightening video which shows the injustices  towards women, by men and women and by  fundamentalist and governmental organizations in India.  Women's Story  Women's Story tells a story inspired by a  letter its director received from her friend  living in rural China. Award-winning director Peng Xiaolian shows the oppression of  women in China created by the social expectations: in particular, the pressure to bear  male rather than female children. In one  central scene, a woman is found in a back  lane hiding from the police because she is  pregnant with a third child. According to  state laws, a rural family is only allowed  two children, and hers have been girls. This  woman is desperate for a son, so she can return to her husband's family and end her  banishment.  The Chinese government judged this  scene to be a threat to their birth control  policies, and Women's Story was banned  in China.  Here, we see the oppression of women  through forced marriages and the exile of  women who fail to birth sons. In the opening scene, Jeng is forced into an arranged  marriage, but she soon runs away from her  husband and joins two other women on their  journey to the city from their destitute village. We not only see the physical journey,  but also the inner journey of their souls to a  new understanding of and support for each  other.  In the big city, these women enjoy the  new freedoms not offered to them in the  countryside—fashionable clothes and other  pleasures. But their ultimate discovery is in  the strength and support they find in each  other and the notion that they could lead  their own lives and ultimately control their  own destinies.  rial resources in society, as well as those  who control institutional and communication structures. Philip briefly touched on  media's role in censorship, her point being that media has become one of the most  effective, informal means of propogating,  and disseminating Western culture. Besides  omitting or including information, the media has the capacity to limit—and confine;—  the socio-cultural imagination of a society.  The speakers from India and China  graphically related to the audience how the  bureaucracy in their countries dictates the  content and form of art and how official ideology has to be expressed if an artist wishes  to be legitimized.  Peng Xiaolian of China whose film Women's Story is banned in her country,  spoke to the personal aspect of censorship.  (See Rita Gill's review, this section). Time  and time again, she emotionally expressed  that her foremost concern while making the  film was to document the social, political  and economic realities of rural women in her  country—even though she knew the images  she was portraying ran counter to what her  government wishes to present the world.  Moral and social responsibilities become  major factors influencing the content and  form of the art, said Peng. Her strong personal belief in the images she portrayed in  Women's Story led her to take a position  of non-compromise with the government.  The government's refusal to fund her work  due to direct or indirect contradictions with  ruling ideology forced her to seek outside  sources of funds.  (As the audience at the film's Saturday  night screening learned, Coca-Cola became  one of Peng's funders—in exchange for a  scene featuring a can of Coke.)  Manjira Datta of India also described the  barriers to funding, as well as the lack of  access to film stock needed to make documentaries. "In a country of 850 million people where 2000 short films and documentaries have been made," said Datta, "there  are only 10 documentary filmmakers."  Filmmakers who work with 16mm film  are undermined and discriminated against  due to import-export restrictions. In order  to obtain film stock, a filmmaker has to apply to the National Film Development Corporation who monitors how much raw stock  is being consumed.  "Very recently," said Datta, "there has  been a lot of controversy about documentaries, especially those made on 16mm.  They have brought in new clauses in the  raw stock application form. If the filmmaker wants the application to be facilitated quickly, and if it is a documentary, the  following have to be enclosed: a synopsis, a  client letter or contract, the days on which  the shooting will take place and locations.  At the end of the shoot and processing, a  lab completion certificate has to be submit  ted in order to obtain a new lot of films."  The government not only steeply taxes  film stock, they constantly question the intent of the documentary filmmaker. Due  to these barriers, Indian documentary filmmakers are now challenging the government  and its policies.  The Canadian representative Premika  Ratnam brought the discussion to a local  level, as well as explored the non- formalized aspects of censorship. She began by addressing the structure of the panel as outlined in the official program, her concern being that the panel focused on those areas  of the world where censorship is mediated  through state run agencies. She saw this as  a denial of the insidious forms of censorship  in liberal democracies such as Canada.  The institutionalized ideology of multiculturalism in Canada obscures the lack of  access to institutions and resources experienced by people of colour, said Ratnam.  She pointed to the inconsistency of this  ideology: the symbols which are generally  used to characterize the Canadian identity  abroad—for example, the Mounties. This  type of symbolism negates the diversity of  cultures present in Canadian society and  this exclusion and invisibility of people of  colour, reveals the racism inherent in Canadian society.  Censorship in areas of funding and distribution is an important concern to Canadian  women filmmakers said Ratnam. Funding  and distribution are based on the dictates  of mainstream society with its conception  of aesthetics, form and content. The positive portrayal of women of colour is limited,  and the images made of people of colour reinforce stereotypes based on eroticization,  exoticization, and degradation.  People of colour become caught in a profound paradox, said Ratnam, where they  are denied access to creating and viewing  positive, non-coopted images of themselves,  yet they are called upon to be"resource people" for mainstream artists.  The time constraints of the panel did not  allow for an in-depth look at how women  of colour could strategize around the issue.  The panel did provide, however, space for  women to discuss and share their experiences, and one can only hope this will lead  to unity in confronting censorship without  denying particular ethnic and cultural diversity of expression. As the panel illuminated, censorship is firmly rooted in people of colour's lack of access to economic  resources and lack of representation in the  ruling apparatus.  .KINESIS  Dec/Jar  Premika Ratnam, Manjira Datta and Peng Xiaolian  Challenging concepts  of chastity and morality  INDIA CABARET  directed by Mira Nair  India: 1986  by Pervis Rawji  "Sleazy" says a friend of mine about Mira  Nair's India Cabaret. Another friend labels this movie "pathetic", while someone  else says "depressing."  The fact is, nobody comes away cold from  this very powerful movie about the lives of  cabaret dancers. With simplicity and honesty India Cabaret sets out to portray the  lives of two or three prostitutes, without  the hype of Indian hollywood. In all the  squalor we see, we are forced to examine our  own values and to re-define our concept of  beauty, wealth and happiness.  This film sets out to shock our sensibilities, for there is no attempt made at beautifying or softening the harsh contents with  any pleasant scenes of the Indian countryside. Only the reality of the lives of these  women is portrayed: the dark nightclubs  where they work in appalling conditions;  their apartments overlooking the slums; the  seemingly endless application of makeup;  their cheap costumes and bodies defying the  standards of beauty defined by West and  East alike; the narrow passage, kitchen and  hallway where they dress, smoke, eat and  drink. All these images jar one but eventually allow one to go beyond, to look on the  optimistic side.  India Cabaret challenges concepts of  chastity and morality. Rekha tells us that  she was married at the age of eight and  when she turned fourteen, she went to live  with her husband.  The man she married sells her to other  men, in short, becomes her pimp and keeps  the money, of course. When Rekha turns to  her family, she is rejected. So she runs away  to the anonymity of big, bustling Bombay,  where she becomes a dancer in a nightclub.  Here Rekha learns to drink, please men and  make money. She desperately dreams of being a wife and mother, surrounded and accepted by family.  Then we are taken into the "respectable'  home of a businessman whose wife, children  and parents are securely tucked away in a  clean, well-run haven of domesticity, worlds  away from Falkland Road, Bombay's red  light district.  Here, the wife—the good woman—slaves  away for children, husband and in-laws all  day long. While this gives her a feeling of  satisfaction, as she says in Gujarati, her desires remain locked in her heart—unspoken,  unuttered. Cloistered within four walls, she  lives like a bird in a gilded cage, her wings  clipped. She is not exposed to new worlds  or new ideas; she is bored and unfulfilled.  Of course, her husband frequents the  cabaret on the pretext of business, while she  waits up until all hours for him to return  to her warm bed. His insensitivity comes  through when he replies that that is her job,  what she married mm for. One wants to bop  him on the head for the smug smile on his  face.  Money brings the cabaret dancers independence, financial security and some sort  of confidence, but in India their line of work  means they are rejected by their families  and despised by society. They do not belong to Hindu society. Nobody wants to associate with a hooker, a bad woman.  Rosy is a childlike, fun loving dancer who  becomes wistful when she sees a wedding  car drive by. We follow Rosy to her village where she is going to contribute a huge  sum of money towards her sister's wedding  which, by the way, she is not going to attend because she does not want to pollute  the family and dishonour them in front of  their guests.  When Rosy goes up the steps to her  mother's house in the village, she takes the  older woman's hand in greeting. The mother  remains cold and unresponding. Rosy says  that with the money she earns, she can support twenty family members in the city—  but nobody wants to accept that offer. They  accept her financial help but resent being  dependent on her. Mira Nair outdid herself  in Salaam Bombay, but this earlier film  Cabaret is successful too.  Women's Story  KINESIS, in Visible Colours  Thousands of women  trying to bring change  by Nora Nadir  Riding the skytrain five, six or eight times  a day is tiring, but it's deadly confusing if  you don't even speak English. Because the  venues were so far apart, quite a few women  attending this festival felt helpless and lost  and ended up missing most of the screenings or panels. They just couldn't figure out  how to get around things. Paradoxically, a  festival dealing with women's issues wasn't  structured according to their needs.  Let's say that it was the first time and  mistakes will be overcome in the future.  Still, shouldn't an event for women of colour  and the Third World focus more on the urgent necessities of people and less on Gala  Openings and elegant dinners?  Too much time spent on formalities and  not enough on realities ...  Happily, the realities depicted by the  films were far stronger than these circumstances. The language of the oppressed  came up in a rich variety of forms. I will  try to summarize only one field—the Latin  American cinema.  Oracion a short film by Marisol Trujillo  of Cuba, is a visual interpretation of Ernesto  Cardenal's prayer for Marilyn Monroe. A  Nicaraguan priest, he sees in Monroe the  suffering and solitude of the young girl who  was turned by Hollywood into a "sex symbol". She dies of sleeping pills, asking for  love. In Latin America, we die of hunger and  bombs, but those who created the idol and  killed Monroe are the same who create our  dependance and kill our people.  And they're the same people who produce sterilization campaigns and arms for  the contras, the same who kill and torture  After a massacre by the contras in my  town, I saw breasts of women hanging from  the trees. They had cut the most rebellious  women into pieces. How could I not become a revolutionary and a feminist?" asks  a Nicaraguan in Pregnant with Dreams, a  documentary film by Julia Barco of Mexico.  In The Operation, another documentary, Ana Maria Garcia shows the practice  of mass sterilization of Puerto Rican women  as a method for birth control. This genocide  is presented by the authorities as a harmless  way of achieving the ideal family. "At school  they used to show us pictures of beautiful  houses—ones we didn't own—occupied by  small families with two kids.," says a woman  in the film. "Later on, the doctors told us  that we had to stop having so many children and they convinced us of the need of  'the operation.' We believed them and lined  up for it."  She is only one of the thousand voices of  women who suffered the lies of the powerful. A voice-over states: "They sterilize to  prevent revolutions, revolutions that would  go against the multinationals' planning and  interests."  We experience exploitation but we often  don't realize it. Macabea, the main character in Hour of the Star by Suzana Amanal  of Brazil is the prototype of women who are  acted upon and don't have a sense of themselves: "I'm a typist, I'm a virgin and I drink  coca-cola." Lack of self perception doesn't  help much in a world where discourse and  power belong to men and their vision of  what a woman should be. "You are a hair in  my soup", asserts Olimpico, her boyfriend.  A clairvoyant reads Macabea's future: a  happy love and marriage with a rich and  handsome gringo. The gringo doesn't actually exist, he only passes by and runs  over her in the street. The dream continues, though. The happy ending is alive in  the fantasy of thousands of women and in  the screen: she hugs the young man with a  smile, running out to her death.  There are other types of women, of  course: thousands of them aware of themselves and trying to bring about change.  Pregnant with Dreams documents the  fourth Encuentro Feminista Latinameri-  cano y de Caribe (Fourth Latin American and Caribbean Feminist Conference in  1987) where 1,200 women gathered in Mexico City. They argue and discuss, they pose  questions and problems, but basically they  have fun together. One of them parodies a  Latin American husband: "All that crap is  for gringas, sweetheart; you are hot, you've  got big tits, you are latin ..."  Conflict at the Conference starts when a  speaker suggests a division: the next conference should be for the real feminists. The  ones who support feminism but do not consider it the main issue, should have a different meeting. "We are all femimsts," the  crowd screams, "we are all femimsts."  "They had cut the most  rebellious women into  pieces. How could I not  become a feminist?"  paid a   woman in  Barco's film.  The independence  to show what is real  by Roxanne Lee  During the In Visible Colours Festival,  I was privileged to speak with a few visiting directors. These women were unlike any  other women I've met: they had a strength,  a determination to succeed, even in the face  of obstacles.  It wasn't a steel strength, though. Their  strength was as water, which flows subtly  over obstacles. Yet water, over time can  break down even the mightiest of mountains. Time was an element that each of  the women had dealt with—each in her own  way.  Manjira Datta, whose feature film The  Sacrifice of Babulal was shown at the  festival, was born in Calcutta. She started  out as a still life photographer—her career  of choice—and trained in London. From a  middle-class family, Datta made her way  into one of the best photography schools  in London with the first roll of film she  shot, on a camera which was a gift from  a rich uncle. This training was not, however, enough to land her a job in the already  male-dominated field in her homeland of India.  Film was a natural second choice for  Datta, although she entered the field "accidentally." Little was she to know that her  "accidental" forage into films would win her  an award from the National Film Board  of India, the equivalent of the American  Academy Awards.  As a fledgbng filmmaker, Datta secured  a job with the British Consulate in New  Delhi where her first task was to set up a  media department. She produced television  programs and educational videos, but soon  tired of the environment. "I was frustrated  because I couldn't make the films I wanted  to make," said Datta. "I had no freedom to  express my views.  "Instead, I had to do what the government wanted me to do. That is why I became an independent [filmmaker]."  And make her own films she did. Datta  was trekking in the northern foothills of In  dia with a friend when she came up with  the idea for her first award-winning film, All  Roads Closed.  A documentary about the bonded slaves  who Uve in the foothills of northern India,  the film revealed the lives of people who  were literally chattels of the rich land owners in the area. "The land owners actually  "owned" these women and used them as  their prostitutes," said Datta.  "All Roads Closed was very controversial, and still, it was a box office bit. Even  the mainstream media liked it. They presented me with an award for it."  Datta prefers to documentaries over features: "In [shooting] a documentary you  must use all your resources— all your feelings, all your knowledge and conviction—to  direct others. I enjoy getting the communities involved in the filming. For my first film,  I used real men and women, not hired actors. After all, it was these women's stories  I was communicating, and who could better  relate to their situation but themselves?  "Each film I make is a learning experience. I'm learning about others and their  struggles, but not only that, the people I'm  filming learn about me. I become familiar  to them and they to me. Through this we  reach an understanding."  Afi Yakubu, a filmmaker from Ghana,  Africa, spoke at a workshop on community development; her video Vea Tomatoes  screened a the festival. Yakubu went to film  school in the southern region of Ghana and,  like Datta, her first job as a filmmaker was  with the government.  Yakubu's first task as an audio-visual officer was to set up an audio visual division to  produce government educational videos and  television programs and, like Datta, she too  soon tired of this. She didn't see the point of  making so-called "educational" videos and  mainstream televisions shows for the city  populace, when both she and the government knew that ninety percent of Ghana's  population lives in the northern, rural areas  of Ghana,  "All they [the mainstream] wanted was  to make money. I wanted to help people,  to inform them , to better their quality of  living," said Yakubu. After a year at her  government job, she applied for a job with  ICOUR (Irrigation Company Of Upper Region), a semi-private organization. She was  hired to set up an independent audio-visual  division which would travel to communities  in the northern region—about four thousand hectares in area. ICOUR creates irrigation projects, and Yakubu's videos are  the company's information tool.  All of her videos are shot in VHS and  the shooting is "very manual:" Yakubu has  only two recorders. Also, ICOUR lacks an  established studio, so the whole process is  extremely slow. Yakubu writes her scripts in  English and then travels to sixteen villages.  There, she meets with the villagers who offer criticisms and either approve or disapprove the script. A different translator accompanies Yakubu to each village because  no two communities speak the same language. It is often very difficult for Yakubu  to obtain the right translator.  Yakubu has been working in this field for  four years and says that response to her  work is growing. Last year, a government  official came with her to a ICOUR family  day in one of the communities.  "The official was standing in the same  room as some of the Zaare women's group.  The women saw the official and began to  chant a song:  What are you doing  We are the farmers of the land  We are the weavers of baskets  We produce pottery  Yet we drink dirty water  "They chanted this over and over again.  The official didn't understand. He didn't  want to understand. This story I have told  you illustrates best the situation of women  in Ghana. This is what it is Hke to be a  woman in the upper [northern] region of  Ghana.  "That is what I want to show in my  videos—the real people of Ghana. That is  all I have to say."  KINESIS r ///////////////////^^^^^  /////////////////^^^^^  Arts  Back row, from  Wong and Shan  the left: Sher Azad Jamal, Yoly Garcia, Chin Yuen, Jin-me Yoon, Janice  ii Mootoo. Front row: Susan John and Haruko Okano.  vide and rule,, racism is not the particular privilege of cauca  enemies: the oppressor and the people who let it  Others Among Others is a show of  multimedia and collaborative works by  eight Vancouver artists: Yoly Garcia,  Shani Mootoo, Haruko Okaro, Susan  S.C. John, Chin Yuen, Janice Wong,  Jin-me A. Yoon and Sher Azed Jamal.  Others Among Others is on display at  Women in Focus, 857 Beatty Street, until December 3rd.  The following article is a collaborative work by the artists.  In August of this year we were approached by Women in Focus Gallery with  the idea of a show that would coincide with  In Visible Colours Film/Video Festival. After some discussions, we agreed this could  be an opportunity to address concerns we  shared, as well as to celebrate the work of  women from the so-called "visible minority."  As our meetings unfolded, it became increasingly apparent that in spite of our  common experiences in a dominant culture, there remained vast differences among  us: our respective ethnic and class backgrounds, education and individual experiences. This realization took the shape of a  strong, common will: the resistance to being labelled as one blanket group—"women  of colour."  The process of jointly organizing the exhibit has been a valuable one. We have discussed and disagreed, laughed, made important discoveries and sought to articulate a  vision that is ours. We present this process  here in a collaborative piece consisting of  excerpts from the audio tapes of our discus-  We hope the following transcripts, however crudely condensed, will convey some  of the challenges we feel were central to  the process of articulating the experience of  coming together (for many of us the first  time) as women, as artists and as members of the so-called "visible minority." The  concepts of race and representation/culture  and individual identity are complex and  multi-layered. We do not claim to have  found all the answers nor, for that matter,  all the questions, but we are finding a voice  of our own.  With initial wariness we came together,  with determination we stuck it out and with  sincerity we hope to keep, as the saying goes  'the home fires burning.'  t form of compliance: to get the people discriminating  em with the terms "Third World Women" ancTWc-  qlorification of our ancestry.  Sher Azad Jamal: Living with a culture  that's not ours, there is a sense of walking  on a tight rope, one foot in two places, trying to discover a kind of balance point. Each  of us has our own manifestation. It's so fundamental to who we are, to our conditioned  situation.  Haruko Okano: We're trying to dance  this step on this big white square ...  Susan John: It's the Canadianism—  multiculturalism melting pot—it's a game  of 'how to' retain some kind of ethnicity and  ... yet sometimes I feel this ... baggage  ... forced in front of my face. I feel uncomfortable ... I still feel this disillusionment,  it's hot everywhere I stand.  Haruko: There is a difference between  multiculturalism and discrimination. Multiculturalism doesn't address the damage ...  Sher Azad: I have this friend at school  who can not understand why I am so absorbed and caught up by my own experiences. It's like, "why do you keep insisting you've been victimized, that people have  been racist on you."  Haruko: Get on with your life?  Sher Azad: Yeh, "Why can't you turn  around and make that positive." It's easy  for someone who doesn't have to struggle  on a daily basis. We had numerous conversations ... he went off to Japan ... now  for the first time he experienced racism.  He's French and German. Dark hair, blue  eyes. Just the idea of walking down the  street and hearing people whispering 'round  eye' in Japanese was a bit different. So he  came back... and said to me: "Now I know  what you're talking about." Ha, am I supposed to say 'thank you?' Only four months  of his life and he's back ...  Jin-me Yoon: ... to the privileged  world.  I have had my share of discrimination  but we had class behind us—privileged  background. My understanding comes from  sbghtly different angles, from my own personal experience. There's much more ...  multiculturalism in the more progressive  school.  We have to change—who wants to stay  the same race. I don't have a problem with.  that ... my kids are not going to be pure  Asians or anything like that. And besides,  times are changing, no matter how superficial ... it's trendy to be ethnic now ... it's  even reflected within fashion.  Susan: The fashion of ethnic is superficial. In the greater world cultural context it  is not desirable to be ethnic.  Jin-me: No, but we live in this society  and that's the perspective I speak from. I  don't speak the world ... I have no desire  to return back to the current of cultures.  Yoly Garcia: We should show as 'women  of colour.' We have different roots and we  work for different reasons. For myself, I was  a peasant and I feel good. I am poor and I  like popular work. Why? Because it comes  from people who are suffering in our country and you can see the truth, the realities.  Jin-me: I am a woman of colour but I'm  also Canadian. I don't know what it means  to make 'Women of Colour' kind of work  and that's who I am.  Susan and Sher Azad: I have a problem  with 'Third World Women' and 'Women of  Colour.'  Shani Mootoo: There is a big class thing  we are not looking at. There is the individual cultural thing. We are not addressing a  lot of important things hke education, background etc. We've been educated in a very  intellectual North American way.  Susan: We're also working in EngUsh.  We're working in the context of an Art  Gallery and the context of an institution. I  am suspicious of its homogenizing gluttony.  Yoly: Personally, I think I can take authority and subvert it and use it for my own  good. I think we are spending too much time  going around and around the same topic.  Susan: Then why are we here?  Jin-me: That's the pohtics: because we  were asked by white people to get together  because of our colour.  Shani: Then how do we then give form  to what we want to speak about as a group  when we don't all agree?  Susan: We're running into walls and the  walls seem to be having to deal with the  'other.'  Haruko: There's an expectation that  we'll make political statements [that's a]  way of stereotyping us. We're human and  we have everyday drfficulties ... I'm just an  ordinary human being and the racial issues?  I'm not trying to deal with just one  issue—it's everything, you can't get away  from it and somehow by making a political  statement it only distorts and creates illu  sions.  Shani: Society pulls us all together and  makes us an obvious minority.  Sher Azad: Isolate ... divide and rule  ... get all the coloured people or all the  people that want to try something different  and get them all marginalized and feeling  inadequate 'cause they want to try something different and maybe they'll stop this  nonsense and reflect the vision of the majority.  Haruko: And it's a perfect form of compliance with the philosophy—to get the people from the inside discriminating against  themselves and then half the job is done ...  in our native community.  Our perspectives are so different than  the Caucasian men who are making statements against racism. I kept trying to bring  them off the intellectual. I said, it's here, it's  here. Let's talk about here. "Well, marxism,  marxism in Germany, in Germany." No. No.  No. It's out there. It's out there. "I can't be  racist." And feeling frustrated, air caught  in my lung, keep wanting to say ... to grab  Maurice and going ...  All laugh.  Haruko: Most importantly we have survived. We are positive about ourselves in a  way you people can't understand. You insist  on seeing us as victims and although victimization is out there, it is an act. It is not me.  Jin-me: Then are we further perpetuating our own marginalization? The situation  seems to be similar to the issues addressing a number of groups: the femimsts—  their lack of support to women of colour  ... a conflict happening within ... their  own internalized patterns of racism. The  major concern is whether we are going to  focus directly on race and representation,  about the fact to never say that we're all  the same, because we are not, we have very  different experiences, because of our ethnic background, our colour—whatever difference that makes us individual.  So in this show we didn't want another  chance for white people to say "oh, they're  all the same. Okay, you can have the show,  we can give you this space, isn't that nice?"  We want to make sure that somehow this  idea of us being different ... obviously because we are a physical minority in this  culture we suffer certain consequences and  although the consequences are quite often  See Others page 18   KINESIS  Dec/Jan. 90 i^^^^^^^^^^^j^^  ARTS  Validating the working class experience  by Janet Patterson  HEY WAITRESS  and other stories  by Helen Potrebenko  Vancouver, Lazara Press, 1989  Nobody ever plans to  be a waitress,  Ginny. They're all doing it only temporarily.  Hey Waitress  The men who decreed that alcoholism  was an illness decreed also that the  whole family was diseased. So Phyllis  and Billy became co-alcoholics from the  day that Louie found he could no longer  just have a few drinks any more.  Co-Alcoholic  Helen Potrebenko's new book of short  stories, Hey Waitress, is about definitions  as the sites upon which women fight their  daily battles for identity. Potrebenko's vision is unswervingly focused on working-  class women—usually women who are  immigrant, or old, or marginalized in  some respect. Increasingly as a writer,  Potrebenko has explored a confrontation  between women's actual experiences and  the ideas and ideals the world has about  them.  In this juxtaposition, she has created a  literature which is not only dramatic and  comic at the same time, but one which is  highly subversive and is meant to be so.  Potrebenko, herself from a working-class  Ukranian background, has expressed an  acute awareness of the distance between the  myths, images and expectations of middle-  class society and her own experiences as a  working-class woman since her first novel.  Taxi / New Star: 1975. What is unique  about Potrebenko is her commitment as  an artist to validating the spectrum of  working- class experience—traditionally left  untouched and unspoken by society in general and art in particular—and perhaps  more importantly, her commitment to forging the artistic forms necessary to the portrayal of working-class women's experience.  Potrebenko's vision is not in tune with  current trends of literary criticism and academic feminism. One major trend, which  may be loosely termed "cultural feminism,"  looks at the ways in which gender is socially constructed, and in particular how  women's subjectivity is constructed through  language and ideological activities such as  art.  Speaking through her character Odessa  in the novel Sometimes They Sang (Press  Gang: 1986), Potrebenko states that we do  not need such explanations: we are too busy  with "self- defense":  Theory was further irrelevant because  the women were unable to agree on any  positive theory. They were too involved  in self-defense. They had to defend themselves and their children; they had to  bring up their children; they had to fight  for control of their own reproductive organs; as cheap labour they had to try  to keep from becoming cheaper labour.  That was theory enough.  Indeed, within her eariier books of prose  and poetry, Potrebenko has been working out a politics of identity which directly challenges the assumption of cultural  feminism—that subjectivity (and its construction) is the proper focus for women  concerned about liberation. For Potrebenko,  women's identity is constructed by their  struggle for physical and spiritual survival  in the narrow spaces left by the coercive  forces around them. And those coercive  forces are more likely to be low pay, long  working hours, dehumanizing work, sexual harassment, poverty, loneliness, physical pain and abuse—rather than ideas.  In other words, patriarchy's (or capitalism's) definitions are not simply discourse;  they are social practices with a naked element of coercion.  As a writer, Potrebenko has also been  looking for an aesthetic consistent with  this view. On the one hand, the coercive forces need to be identified with great  particularity—the cost of rent, the minutes  on a coffee break, the number of tables to  be waited on. On the other hand, a particular woman's strategies for surviving these  forces may have no recognizable shape according to our present middle-class norms.  Such an existence just is, without a beginning or ending or significance of lead  ing somewhere. Its significance lies in the  endurance—the self- defense—of the particular individual, a truth which is impervious  to the imposition of other's efforts to shape  it into something meaningful. Potrebenko  has had to leave aside usual narrative forms  with "happy endings" and search for something else.  With the publication of Hey Waitress,  Potrebenko has given us the precious materials of a fully developed working- class  women's literature. In some of the 11 stories, she continues to use the ironic perspective of a highly conscious working-class  HEY WAITRESS  OPEN    EVERY  7:30 TO 7:30  woman to delineate the world unknown to  those who have never suffered the coercive  forces of "women's work."  In "Diary of a Temp," there is an entire paragraph on how to correct a typo  on a multiple-copy policy document. From  the banal, even hilarious description of this  every day task, Potrebenko has extracted  a profound sense of the destruction of a  human being, leading her character to the  conclusion, "There is something intricately  evil about a company where people can  type policies for four years or five-and-a-half  years."  In "RSVP," a party crasher warns a naive  female articling student at the law firm's  party "... be careful how you read fairy  tales ... the ones who weren't princesses,  or had crooked teeth, or the wrong build  for the times—if they didn't get burned as  witches, they were just left to do all the  work for no pay." Such characters are at  war with their surroundings: they are carrying on a one woman deconstruction of their  work places.  On a more optimistic note, in the title  story "Hey Waitress," Stella Sutcliff is well  attuned to the determinants of her life- -  the quantification of her labour as a waitress (numbers of tables, numbers of places,  types of sauces, numbers of trips back and  forth) and its physical toll on her body and  those of her friends. But she has made a  life within these constraints and the story  is about how her daughter, Ginny, comes  to share this "place" and to make an alternate institution—a family tradition of  waitresses—to the usual patriarchal institutions.  In her tenacious chronicling of the details of these women's lives—making the  fact of their survival extraordinary and  subversive—Potrebenko is joining the ranks  of the very few women artists who work  in the working-class artistic tradition. In  the self-deprecating and amusing monologue "Almost Morningside," Potrebenko's  character states:  But very definitely, everyone in the world  should get one book. They don't have to  write it themselves, of course, because a  lot of people don't like writing, but it  would be their book and would have in  it what they want, even if they got someone else to write it.  Potrebenko is writing for a lot of women  and Hey Waitress may be their book.  Others among others  continued from page 17  negative, we're also very proud of our heritage. I don't think of it in a romantic way.  Shani: Then how do we give form to  what we want to speak about as the 'other?'  > Haruko: It doesn't have to be a gut-  wrenching autobiography. It can be about  as simple as the habit of going to the toilet and wishing that it was a squat toilet instead of an upright.  This is not a glorification of our ancestry—It's not an either/or or ... to negate  that experience—forced assimilation, pressurized. That choice is very different. They  pick the dominant one ... to marry a winner, if that's what it takes to become more  acceptable.  Jin-me: For myself I realize I was isolated within the white male ideal ... with  Asian men I was looking at it from a white  perspective. I would not mix with Asian  men because they did not meet with the  Caucasian aesthetics in which I was raised.  But when I went to the orient it was my face  I saw on Buddha ... then suddenly you develop an aesthetic for Asian men.  ... I don't see the solution as marrying someone from your background, because  that could be just as oppressive.  Haruko: But the question is what is behind that choice? It is an issue of the politics of dominant culture versus the immigrant culture ... of marrying outside your  race and ancestry. The way you find your internalization is your first response ... your  need to survive ... to integrate. The internalized effect of racism is very spontaneous.  Your immediate reaction shows.  We've gone through inclusion/exclusion— all these 'sions'—and the other is disillusion ... not illusion. When the whole  of what you are ... you strive to find balance in the dominant culture/class. As a result, you assimilate way beyond their expectation: within three generations of the  Japanese community, the GoSai will be  white.  Sher Azad: My brother's kid—she's six,  she's at home putting on white powder  on her face 'cause she doesn't want to be  brown.  Haruko: This is dissolution. It is not intellectual ... if you give your child two  choice and don't say either/or, look what  she's choosing. It's not that your children  are going to try to be Asian 'cause they're  not, but there is a part of that culture that  you would Hke them to retain. What I mean  is that dissolution is the full negation ...  the relief that I'm white finally.  Jin-me: But racism is not just about  whites doing to ... I mean; Koreans are so  racist.  Haruko: I never claimed racism to be a  particular privilege of the white class. It's  a power struggle using biological difference  ... the intolerance ... No one's ancestry is  pure and pristine.  Yoly: We have two enemies. The oppressor and the people that let it happen. We  have to ask for our rights.   KINESIS, Arts  //////////////////////^^^^^  Riis impressive,  so's her  latest book  by Cy-Thea Sand  I am delighted to interview Sharon Riis.  She is the author of one of the most powerful novels I have ever read, so meeting her  in person is an honour. Riis is in town for  the Vancouver Writers Festival and to celebrate the launching of her new novel. Those  of you who have read The True Story of  Ida Johnson can imagine my excitement  at the publication of Sharon's second book.  I have waited since 1976 for this.  Midnight Twilight Tourist Zone is a  kaleidoscope in print, a lucid dream set in a  filthy northern Alberta cabin in which three  people share a journey best described as  out-of-this-world, surreal, fantastic, erotic.  To get to the cabin I had to stop wanting something to happen. To get to the  cabin I had to suspend my mental "abstractions which allow my forebrain to chatter"  (Lawrence Durrel).  Imagine a middle-aged, no-nonsense district health nurse visiting a reclusive elderly man, ending up in a menage a trois  with two dead people. If you can imagine the three individuals changing character within a fantastic web of memory, nuance and drama, you are with Sharon Riis  as she explores the reason why she writes  prose: to figure out what people are about.  Sharon: My daughter is eight years  old, almost nine. She is a wonderful  person. Since the age of 18 months  what she likes to do is dress like a slut.  When she was young I wore jeans and  t-shirts. I lived in the bush so there was  no highly visible, sluttish high fashion  around. Where she got her role model  from I don't know. Where does this  fit into anything? What theory explains  her love of high heels and stockings ?  Before leaving to come to Vancouver, which is the beginning of my book  tour, I kept wondering how I was going  to answer the question about what Midnight Twilight Tourist Zone is about. But  if I could say what this book is about—  succinctly—J would not have had to  write it.  But I can come up with some things  to say. It has to do with sex. That the  way we get off can never be politically  correct. You cannot control sex with  your brain. Some people try to live in a  politically correct way in terms of their  relationships, but you can't transfer that  over to sex.  I think people should leave it alone.  I don't know if I thought that before I  wrote the book but I think it now. Of  course I am writing from a state of extreme repression. This is all loose talk.  In a review of Midnight for The Reader  Shelley Roberts asks if the book's fantasies  are pornography or erotica. She claims that  the answer to this question holds the key  to an assessment of the book. My answer is  based on the simple test of whether or not  the sex in the novella feels life-affirming and  celebratory or mechanical, cold and controlling.  The sex in this book is as sensual and  provocative as anything that appeals to  the senses relentlessly and lovingly. I am  amazed—being a bit of a clean freak—that  Riis can make sex in a filthy bed in a  freezing cold cabin so appealing. The novel  is sensual in the best sense of that word:  the everyday ordinary things like dishes,  woodsmoke and having to pee are made extraordinary by a writer in awe of "the inherent mystery of all things."  "I don't like the word  morality. It's more a  matter of really looking  at the options.  Some people  never look at anything"  Sharon: / lay awake thinking about  Roberts' question. But I think she may  have just been nervous, that she wasn't  sure what to think about it. My friends  who have read the book have been a bit  worried too. But there is no degradation  and humiliation in the fantasies.  The segment of Midnight that Riis chose  to read at the Writers Festival Panel,  "Women Speak Out" concerns a memory  Rosalie (the nurse) has about her adolescence. Rosalie recalls time spent with her  boyfriend up in the hills shooting bottles  and tin cans. Her boyfriend is oppressive to  her and Rosalie is tempted to shoot him everytime he turns his back on her to set up  new targets.  In the novel, Rosalie's interpretation of  why she doesn't shoot him reflects an idea  Riis was keen to talk about. In her novel she  writes: "After that summer I understood  the notion of choice. I understood it as the  key to vitality. It's a dead zone out there because too many people turn their backs on  even the possibility of choice. "Goodness"  achieved out of habit or fear is no achievement at all. It's a ticket to atrophy and ignorance."  Sharon: When you make a choice it's  not enough to do so out of habit or because you are afraid. Like not committing adultery because you haven't had  the  opportunity to  do  so.  It  doesn't  mean anything if the opportunity has  not come up. It has to be a conscious  choice.  My children have their own confusions and agendas that I don't know  anything about. But that is the growth  process. No one has this thing about  making choices down. But you can get  better and it has to do with growing up,  with maturity, with self-awareness.  I don't like the word morality. It's  more a matter of really looking at the  options. Some people never look at anything. Some people can't bear to watch  my film Loyalties because they can't bear  it that some people are like that [the film  is about sexual abuse]. Some people exclude themselves from all the trouble in  the world.  Some people just don't want to know  what is going on. They never want to  look at anything. They see themselves  as separate and different from others.  They make me want to weep. They are  not alive.  Some of the fascinating aspects of Midnight is its dramatization of the essential  connectedness of all people and things. Rosalie's loneliness is expressed in her memories and in her sense of rejection and abandonment when the other characters—Josef  and Wanda—seem to exclude her.  But other memories Rosalie conjures up  underscore her essential oneness with others and we see how her sense of being excluded is based on her limited imagination.  When she loses track of her self and her circumstance, wonderful things happen:  Sharon: Cold mountain air wafted  down over the hot prairie and I could  not distinguish, for a moment, between  me and the hot dry land, me and the  cool mountain air. I was filled up with  the scent of clover and the homely  sound of coyotes whining about their lot  in life and I did not know what I was,  never mind who. Still, I wasn't frightened. I felt both peace and exhilaration.  I felt blessed.  People seem to grow spiritually when  they have the experience—brief as it may  be—that we are essentially one but have to  move about in the world on our own. The  opposite of this awareness seems to be loneliness and alienation, a feeling of not belonging, of having been abandoned.  Rosalie talks a lot about her loneliness  and in the cabin a great healing takes place  for her. She gets to experience being more  than herself. She literally moves out of her  character as do Josef and Wanda. This  transformation gives the novel its aura of  wonder as well as its message of hope.  Sharon: The story that Josef tells  Wanda and Rosalie at the end of the  novel—about the bear and the young  woman—says it all. It says we are each  photo by Rii« McNinch  other. We are really all one.  That's the thing about all of us being  one. You might get it in a flash when  you have that feeling, when you have  that sense. Then it goes.  I was really interested in what Leslie  Hall Binder said on the panel at the  Writers Festival about writing from a  place of exile. I thought: you too? .  write from a pathetic place within me, a  pathetic place. I don't know how else to  say it. I was delighted that 8he said that.  It seemed so clear that that is where we  write from.  If you get to have this sense of oneness and connection you have to gc  away again. It doesn't stay. When w(  write we pull back into our isolation  and loneliness. That is the only way  to find your voice. Otherwise you use  other people's voices.  This intricate dance of communion and  aloneness is what Midnight Twilight  Tourist Zone is all about. Delight and  despair shuffle around together but at the  heart of the story lies the passion and hope  of Rosalie's words to her children: "Listen  to your hearts, choose kindness over cruelty,  love over everything.  Riis is working on a screenplay callec  The Liberation of Sigmund Hef and has  written a script for The True Story of Ida  Johnson, which she hopes will be made  into a film soon.  Sharon: J cannot bring myself to enter  into the long hard lonely slog of writing a novel unless I've got something  built up in me to say. Writing for film  is like writing a short story. It is more  at a distance from me. I like the camaraderie. I like the parties. I like putting  sequins on and the champagne. My motives are really very sleazy.  I'm not sure which pleased me more  about this interview—spending time with a  generous and humorous woman or discovering that Ida may well be made into a film  in the near future. Riis signed my copy o:  Midnight with affection from a fellow (sister) traveller and I left feeling connected  Not a bad morning, eh?  Midnight Twilight Tourist Zone is pub  lished by Douglas and Mclntyre.  Vancouver  Women's  Bookstore  |315 Cambie St., 664-0523  December Hours  Mon.-Wed. 1 lam-5:30pm  gThurs.&Fri. 1 lam-7-30pm  Sat. Ham-5-30pm  KINESIS, «sssssss**s$******^^  ARTS  Existential?  Whew, that's a relief  by Elizabeth Nutting  When Victoria artist Phyllis Serota heard  her latest group of paintings described as  "an existential series" she started to feel  nervous. Concerned that her work had been  miscast, she looked up the word "existential" in a dictionary. "Having to do with  existence," the definition read. Serota was  instantly relieved, and now feels comfortable when that label is applied to her Rope  Climbersseries. "That's quite simple," says  Serota, "and that's really what the series is  all about."  There are twelve large paintings and two  sculptures in the series, all depicting figures  engaged in the act of climbing a rope. There  is a hint of the circus about the paintings—  climbing the rope is clearly a test of bravado  as well as physical strength. With no safety  net, horizon line or destination in sight, the  rope climbers dangle precariously in midair. Some of the climbers appear to work  their way up the rope cautiously, pulling  hand over hand, while others lean back  and swing freely. Each painting communicates a distinct mood, and whether the atmosphere is joyous or melancholy, Serota's  Rope Climbers have emotional impact.  "The Rope Climbers are a metaphor for  life," Serota says. "There are all kinds of  Rope Climbers, just as there are all kinds  of people. Some are triumphant, some are  in terrible struggle. There are those people  who very easily work their way through life,  and no matter what happens to them, they  always seem to have that sense of balance  about them. And then there are people who  struggle all the time."  Inspiration for the Rope Climbers came  from Serota's own struggle to redirect her  energy and overcome physical problems  which had plagued her during the past year.  Women in View  Action-packed  weekend of  performances  by Amy Melmock  A challenging line-up of performances,  workshops and forums combine to bring  women's issues to the fore at the second  annual Vancouver Women In View festival,  Jan. 29th - Feb. 4th.  An action-packed weekend unites more  than 60 performances as theatre, dance,  music, storytelling, cabaret, play reading  and interdisciplinary events occur simultaneously from dawn-til-dusk. This year  Women In View spreads to four venues located in and around the Firehall Arts Centre.  The popularity of the 1989 festival has  inspired many leading performers to return  to Women In View. Margo Kane, creator  of the highly successful Reflections in the  Medicine Wheel, presents her new work  "Moon Lodge," a story of contemporary  Native women. Nora D. Randall and Jackie  Crossland return with a new intimate narrative, Great Explanations - Four Lesbian Stories. Caitlin Hicks introduces a  fresh comedy piece Just a Little Fever,  and Nana Gregory and Melanie Ray individually share their story-telling expertise.  After her 1986 Family Series, she lacked a  sense of direction and had difficulty finding  a unified theme for her paintings.  "I couldn't figure out where to go," recalls Serota. "I was painting this and that  but nothing had a connection." During a  physical therapy session, Serota envisioned  a focal point for the series.  "I was doing a lot of work on my body,"  she says. "Along with having my back  worked on, I had been having Alexander  training. The words "letting go" started to  come into my brain—the idea of just physically letting go—and I realized that I was  holding on too tightly to things. I was even  washing dishes with too much energy. I remember being on the table having my back  worked on when I started to visualize just  letting go of a rope."  Serota's work as a professional artist has  come a long way from her first encounter, as  a young housewife, with a paint-by-number  set.  "I like to mention that, because it gives  people who are just starting out some  hope," she says. From that beginning,  Serota's strong interest in art propelled her  through a series of night school courses, six  years of painting still-lifes, a teaching job at  a community college and a university degree  in painting and photography.  In spite of her feeling that Victoria is "the  hardest city of its size in North America in  which to make a living as an artist," for the  past 10 years, Serota has managed to do  just that. She supports herself by selling her  paintings from her home in James Bay, and  by teaching private art classes once a week.  "The most important thing that you can  do as a teacher is to inspire," Serota states,  "and I think that's the most important  thing you can do as an artist, as well. I teach  in a very positive way. I'm not negative with  Phyllis Serota's "Swinging"  my students because I really feel that negative teaching can be very harmful. Getting  people to try different things which they  normally wouldn't try is important, too."  Trying different things is Phyllis Serota's  theme song. Letting go, it seems, is as es  sential to the creative process, as it is to the  art of rope-climbing. Only by letting go of  the rope can the climber reach new heights.  Phyllis Serota is giving a series of  colour workshops in Vancouver in January. Call 253-7624 for information.  Evelyn Roth's VIEW mask  Women In View accommodates the great  diversity within the performing arts. Suzie  Payne's Calender Girls, an examination of  women's reproductive rights, and Theatre  Energy's Survivors, a study of the themes  of incest and sexual abuse, are two of four  special play readings which offer theatre- in-  the-making.  Two non-traditional theatre companies  will stage their works. Clerical Health and  Safety Workers Project invite audience participation in a Not Just Nine to Five. Nelson's Light and Power Theatre Company  stages The GQ Factor with a cast of mentally and physically challenged performers.  Political oppression provides a common  theme for many plays. In Bad Dollies  Franca Rame and Dario Fo reveal the  courage of women held down by the triple  force of family, state and society. In Puente  II, which received rave reviews in the 1989  festival, members of the Puente Theatre  project use story and song to depict the  hardships faced by Latin American immigrants.  The presentation Dance Matrix combines the work of some of Vancouver's leading dance innovators. Participating choreographers include Gisa Cole, Mary Louise Albert and Su-Fe Lee and hopefully Montreal  dance sensation Lee Saunders.  Musical contributors include Lori Freed-  man on bass clarinet, and Montreal's Won-  deur Brass, an avante-garde group that redefines the boundaries of women's music, is  tentatively scheduled to appear.  Like other disciplines within Women In  View, Reading Writers draws attention to  both established and emerging artists. Van  couver author Evelyn Lau, Victoria poet  Dorothy Livesay and Prince Rupert writer  Jean Rystaad are among the dozen B.C.  women sharing their literary works.  Festival week opens Jan. 29 with workshops and forums. The proposed Artist's  Code for Canada and racial and sexual discrimination in the arts are this year's forum  topics. The three workshops source creativity through innovative Hstening, improvisation and communication techniques.  The 1990 Women In View festival  promises to be another enormous success.  Gift certificates to the Festival are  available; certificates for Day Tags  and Super Tags go on sale Dec. 4th  at the View office, #14-2414 Main  Street, 875-6210. Programs and individual tickets will be available after Jan.  3rd.  KINESIS, Arts  //////////////////////a  by Lorraine Chisholm  Sheila Gostick says that pro-lifers who  chain themselves to clinic doors are wasting good bicycle locks. To the thousands  of people who rallied in Vancouver on the  National Day of Action on Abortion, the  Toronto comic asked, "Who ever heard of  anyone trying to steal a right-wing Christian? You can't give 'em away!"  If you were fortunate enough to catch  one of Gostick's full performances in town  this November, you heard her dish out  90 minutes of brilliant, tightly constructed,  provocative monologue in which her subjects were eviscerated with surgical precision. Corporate "environmental" schemes,  world debt, homophobia, Toronto developers, cops, Canadians, Salvation Army  Bands, the media, medical establishment,  art curators, pobticians, collectives—they  all come under the knife.  Gostick is an anomaly in the world of  comedy, a very funny woman who ingratiates herself with no one—a politically radical intellect in a genre often characterized  by mindless misogyny.  Gostick has been trading in laughter for  over 13 years. She made her debut at Yuk-  Yuks in Toronto decked out in Anita Bryant  costume, complete with rotten fruit. Eventually, what she refers to as "guy stuff" began to exact a toll and she struck out on her  own.  "I had to make my own shows because  they wouldn't give me the two-bit work that  they give boys. It was not because I couldn't  do it," Gostick lowers her voice, "It was because they didn't like gyrls [her spelling]."  UnUke many femimst performers, Go-  stick draws a hne between the personal and  the political. "I don't want to hear about  someone's mucous membranes, or whatever  they do in their spare time." Her humour  takes aim at social institutions and attitudes, and in that realm, Gostick is a crack  shot.  She tells me that she's read America's  most popular tabloid for 17 years. "The National Enquirer has gone really right-wing  in the last couple of weeks. They've changed  their format and they've realized they have  such power. I know that sounds redundant  to call it right-wing, but now they have  these moral articles and they have articles  saying acid rain doesn't exist. Everything  is a loudspeaker of the system. But the appalling part is, do people even care?"  Gostick incorporates clippings from the  mainstream press into her act, and stand-up  media critic is one of her most brilliant roles.  She demonstrates the obstacles involved in  deciphering news. "Just take a picture of  George Bush with a dog: the dog likes him,  so he must be an okay guy."  I spoke with Gostick the afternoon following her performance at the Railway  Club. She was annoyed that she'd missed  full page newspaper ads over the weekend  which declared "spiritual warfare" against  the upcoming Gay Games. She considers  this a mortal sin of omission, as her scrutiny  of the news generates some of her best material. Having spent a few days at the home of  some friends in Mount Pleasant, she blamed  the oversight on the fact that she'd been isolated in the "suburbs."  I was curious about the role of country  music in her act: her tortured wailing of  bizarre lyrics. She says country music is her  hobby, the thing that gives her pleasure.  She's attracted to country music because  you don't have to think about it.  "I'm more emotional... even though the  stuff I do is supposed to be about thinking." She draws a comparison with the National Enquirer. Gostick hkes the fact that  in both forms the redneck stuff exists up  front where you can deal with it.  Her dedication to her craft is apparent in  the skill with which she delivers her material. "It's all work. It's an incredible amount  of hard work to do shows because I do it differently every time.  "I work it really tight. I like to do 90  Sheila Gostick  Taking aim  at just  about  everything  minutes without stopping, without taking a  breath, and leaving no space for laughing. I  like to work it really, really tight."  "You've got to work it out, out loud. You  have to do it out loud over and over and  over. It's all sound."  "So," I ask, "How do you know it's  funny?"  "I know because it's my job."  Gostick's Vancouver shows were spiked  with her reactions to current issues—  logging in Stanley Park, Vander Zalm's  foray into the world of comedy, (his racist  breakfast jokes) the recriminafization of  abortion. In person, I was impressed with  her powers of observation and her sensitivity to what's happening around her. She's  intensely critical of the consumer mentality  and its anaesthetic effect on our experience.  "Shocking how little people do pay attention to what is going on. They can live  in a place for a 100 years. Like in France,  where they went crazy over my traveUing  clothes [made out of drapes]. I was wearing flowers in my hair and they go, Where  are those from? You've worked under these  flowering chestnuts in this market for the  last thirty years, probably, and you've never  looked up?"  She describes living in Toronto as a  hideous nightmare of land deals and development and the razing of neighbourhoods.  "When I say homeowner it's now kind of  synonymous with millionaire in Toronto."  On stage, she defines a good friend in  Toronto as someone who charges less than  a three dollar cover.  "I hved down by the trains. I found mint  growing in the parking lot. A wild bunny on  the train hnes. I appreciated the little things  that fucking shoppers don't even fucking  see. I knew how to hunt and gather in the  city. Literally.  "I went on the radio here as an environmental comedian. The host asked, 'Do  you have to change your lifestyle?' No. The  problem is people who have a Hfestyle! Hey  you! with the Hfestyle. Consumers are the  problem."  She describes her own "Hfestyle" as the  lowest level of consumption. "I've never  even owned a hi-fi." She does, however,  boast about having the best wardrobe in  Toronto for 5 cents.  The simpHcity may not be strictly voluntary. Getting hired has been a problem for  a woman who pulls no punchfines in her critique of the status quo. She figures that had  she been doing poHticaUy radical work in  another medium—as well and for as long—  she would have more to show for it. As it is  she is "just eeking along."  She confides that some unusual occupational hazards have plagued her career. She  once hired a video instructor to tape her  show who laughed so hard she dropped the  camera. "I went to a sound symposium in  Newfoundland and I was the only one with  no sound on my tape." Less humorous are  the cases of people ripping off her work-  taping it and broadcasting without permission.  "H people want you to work for free, they  can always find you. H people have money  to offer you they somehow can never get in  touch. Volunteer work, boy, they find me."  In Gostick's opinion, comedy is relegated  to the fringe among progressive and alternative audiences. "Comedy, valued? No. For  instance, the first time I came here I was doing it at this art place. And, people were going, comedian...groan. Then after they see  me they're using my name in their performance art class."  "See, I attract a crowd who doesn't Hke  comedy anyway. I think that's who my audience is. Because I don't Hke comedy.  "I do very street stuff and it's not comfortable. I mean that's where I'm from, and  that's where I want to stay [while in Vancouver], down on Hastings Street. But people who have investments and stuff aren't  comfortable with that.  I'm comfortable where comfortable people don't want to go."  KINESIS  Dec/Jan. 90 s**ss$**^^^^\^****^^  Arts  by Susan Prosser  Misogyny primary threat to the eco-system  HEALING THE WOUNDS  The Promise of Ecofeminism  edited by Judith Plant  Toronto: Between The Lines, 1989  The idea that some people are better than other people, more worthy  and intelligent, inhibits interdependence amoung modern people...An ecosystem is a web of differences, we tend  to hold ourselves and other chosen companions above others ...If one species  eats all its food-that is, "dominates"—  it soon must leave that neck of the woods  or die.  Judith Plant  Healing The Wounds: The Promise  of Ecofeminism is a challenging anthology  of writings by feminist women about ecological concerns. Its editor, Judith Plant, is  a B.C. activist, writer and editor of The  New Catalyst a quarterly. Plant has organized the anthology inside four sections  which explore ecofeminist meaning, poUtics,  spirituaUty and community. The writings—  predominantly by North American women,  are largely theoretical but Plant's use of  personal account and her inclusion of some  poetry, stories, myths and interviews create a narrative tone ideal to the book's subject matter: the connections between the de-  If male... scientists  fail to deal with  misogyny... they are  not living ecological  lives.  struction of the earth and the oppression of  women; how women are using this perspective to change their own Hves and to guide  their work in their communities.  Part one of Healing The Wounds titled  "Remembering Who We Are: The Meaning of Ecofeminism," explores the process of  shifting out of the prevaiHng western dualities of mind/body, technology/nature and  First World/Third World, into the flow of  Hfe. As Susan Griffith writes, "the civifiza-  tion which has shaped our minds is also destroying the earth."  "It is this culture (women raped, nature exploited) and the poUtics of abstraction which women are talking of chang  ing, of bringing into accountabiUty in human terms," quotes Ynesta King from Adrienne Rich. King expands: "H male ecological scientists fail to deal with misogyny—  the deepest manifestation of nature-hating  in their own Uves—they are not Uving the  ecological Uves or creating the ecological society they claim."  Remembering who we are is a struggle  in which most western women (and men)  must overcome over 2,000 years of socialization, sUence and invisibiUty. But, as Cor-  rine Kumar D'Souza points out: "Scarcely  twenty years were enough to make two bU-  Uon people define themselves as underdeveloped ... a universal worldview... has subsumed the civiHzations of the Third World."  The western universaUzation of economics,  military, science and cultural development  "recognizes poverty but refuses the feminization of poverty; science, but denies the  genderization of science; development, but  is Wind [sic] to sexual economics." D'Souza  says our remembering must define a new order (not a new dogma) which is the "plu-  raUty of the struggles of the people and the  pluralism of civiUzation."  Ecofeminism is the analysis and praxis of  feminists who beUeve it is not just nature  that is being destroyed and the psyche of  women with her, but that existence itself  is threatened. Part two, "Healing AU Our  Relations: Ecofeminist PoUtics," depicts the  diverse ways in which women the world over  are struggling for a voice, are demanding  ecological sanity.  Gwaganad, a Haida woman, speaks her  physical and spiritual experience of the herring spawn, of how her Ufe is intimately  related to the not-other Ufe around her.  Pamela PhiUpose tells three stories of direct  action in India where women worked to save  forests, protect fish stocks and make connections between rural and urban concerns.  Rachel Baby writes about a femimst conference "created" to reach parity between  white women and women of colour and gives  a moving description of a session in which  the women began healing their relations by  each telUng aU the women not of her colour  what she never wanted to hear form those  women again.  It is in this section that the only direct  criticism of the term ecofeminism is heard.  Anne Cameron rails against middle-class,  mealy-mouthed new ageism and ecofeminism as a watered-down feminism calculated to appease the boys that can't face  hardnosed feminists.  "Ecofeminism is an insult to the women  who put themselves on the Une, risked pubUc disapproval, risked even violence and jaU  ... who made rape openly and pubUcly unacceptable," says Cameron who argues convincingly that feminism has always urged  anti-war activity and environmental protection.  Vandana Shiva underUnes this (without  reference to ecofeminism) in a discussion  of the euphemism Third World "development." Development, she writes, "destroys  sustainable Ufestyles and creates real material poverty" and it is largely women who  are impoverished, excluded and displaced  by it. In many countries the feminization  of poverty has always been seen in terms of  dislocation from and destruction of the environment.  Many of the voices from the first two  sections Healing the Wounds are echoed  in the third section: "She is AUve in You:  Ecofeminist SpirituaUty." This section contains some of the strongest and definitely  the weakest writings in this anthology.  Without exception, the writings which use  the term ecofeminism repeat material already covered and shed Uttle spiritual Ught  on ecofeminist theory; the pieces which deal  with spirituality, feminism and the environment are however, strong and provocative.  In particular, Margo Adler writes about  neopaganism: how it chaUenges the idea of  any transcendental deity; how it celebrates  divinity immanent in nature; how it is based  on what one does not on what one thinks;  how you can have "the juice and the mystery, without the totaUtarianism."  Dolores LaChapeUe, with a deHghtful  perspective on sex, gives an encapsulation  of human sexual evolution, then goes on to  detaU old and current community sexual rituals used by cultures which Uve(d) in isolated or fragUe environments. These rituals  served to bind the community and to maintain its physical and spiritual survival in the  environment.  "The core meaning of feminism ... Ues  at this point, in its relation to earthly  Ufe's survival," writes Dorothy Dinnerstein  in the final section, "The Circle is Gathering: Ecofeminist Community." Hers is one  of several strong articles which make it  clear that this book is aimed specificaUy  at women with power who must transform  their use of power. Argo Adair and Sharon  HoweU write, "Naming power begins our  process of reclaiming it."  These two articles as weU as an interview with Marie WUson of the Gitksan-  Wet'suwet'en, urge community responsibU-  ity rather than the patriarchal ideal of individual freedom. "We have obligation and  control and the responsibility that goes with  it. 'Rights' to us is a very selfish word," says  Wilson, speaking about Native community.  CaroUne Esters, in the final article in the  section, discusses consensus decision making  as a fundamental community tool for dealing with power relationships.  I would recommend Healing The  Wounds to women interested in exploring issues of feminist ecology. As weU, it  is a useful place to begin reading or to  be referred to further readings on feminist  community and spirituaUty. I think Judith  Plant has accomplished something worth-  whUe: she places diverse writings side-by-  side; and through section titles which imagine process and the inclusion of brief in-  Naming power begins  our process of  reclaiming it.  troductions to each section, she creates a  thread—more, a weaving of ideas and action which is ecofeminism.  My main criticism is of the term ecofeminism itself. I was disappointed there was  no article examining where the term arose  and why we need it. Ecofeminism has an  "otherness" about it which I find disturbing; and many of the writings in this book  do not even use the term ecofeminism, especiaUy those written by non-North American  women and by Native women. But Healing  The Wounds gives the reader exposure to  new and old ideas. It does create promise.  It is not a polemic, but that is perhaps an-  other antholgy.   , KINESIS, Arts  ^^^^^^#^22%%%?^^  The Holocaust:  Interviews with survivors lead to novel  by Penny Goldsmith  THE LAST ENEMY  by Rhoda KaeUis  Vancouver, Pulp Press, 1989  When Rabbi Victor Reinstein of Temple  Emanu-El in Victoria asked Rhoda KaeUis  to interview local Holocaust survivors in or-  ,  der to create an archive of their histories,  she thought the assignment would take her  a couple of months. After all, she was an experienced interviewer and she was only going to talk to 15 people.  Nine months later, KaeUis stiU wasn't finished and she realized there was something  else waiting to be written. And so Sarah and  LiUy came into being and The Last Enemy  was born.  Sarah is a 12-year-old girl Hving in New  York at the end of world war two. She has  no brothers or sisters, and when she learns  that her cousin LiUy has been discovered  in a CathoUc orphanage in Brussels and  is coming to Hve with their family—LiUy's  parents have been kiUed in a concentration  camp—she is thriUed to be able to perform  this mitzvah (good deed) and have a ready-  made sister besides. Sarah has been warned  that survivors of the Holocaust are "damaged" but she is confident she wUl be able  to make LiUy feel at home with her friends  and her Ufe in New York.  THE  LAST  EnEMI  From the moment that Lilly arrives,  Sarah's generous but naive cocoon of safety  starts to unravel. LiUy is not pleased to be  in New York, she is not impressed with her  half of the bedroom which Sarah has care-  fuUy prepared for her, she does not want to  go to synagogue or come down for the famUy Friday night Shabbat dinner. She is a  very frightened 11-year-old who wants to go  back to the CathoUc orphanage where she  felt some degree of safety and protection,  and where no one except the nuns knew she  was Jewish.  What becomes clearer and clearer as the  story unfolds is that LiUy is coping with the  betrayal of everything that matters to her.  In her eyes, her EngUsh mother abandoned  her because she chose to stay with her Belgian father in Europe rather than escaping to England with her. In Belgium, her  parents were captured and kiUed for being  Jewish. At one point in the orphanage, the  Nazis arrived and she stood in a Une with  aU the other chUdren, terrified she would be  picked out as a Jew. LiUy was taught by the  nuns that although what was happening in  Europe was "unfortunate," the Jews after  aU had kUled Christ. And this is reinforced  by the few CathoUc girls she chooses for  friends at the predominantly Jewish pubUc  school she now attends in New York.  LiUy does not survive. She eventually  leaves her new famUy, briefly converts to  CathoUcism and goes to Hve with Catherine, one of her CathoUc friends. Catherine's  faimly does not reaUy want her, but grudgingly takes her in to "protect" her from her  Jewish famUy. LiUy finaUy kiHs herself when  she realizes she cannot come to terms with  being a Jew and there is nowhere else for  her to go.  Sarah is left with a sudden and real understanding of what she has to deal with  for the rest of her Hfe as she begins to try  and grasp why the Holocaust happened and  what it means for her. Her own sense of  safety and security has been shattered forever in the bitter nights of LiUy's fear.  Although The Last Enemy is not based  on a single survivor's story, KaeUis has used  incidents from her Victoria interviews to teU  Lilly's story, as weU as her own observations  of what it means to be on the run. Sarah  discovers at one point that LiUy has been  hoarding food in her dresser drawer; Kael-  Us remembers that when she took in draft  dodgers in Saskatoon in the late 60s, she  discovered one of them had been doing just  that. LiUy at first cannot eat in front of the  rest of the farmly; a survivor KaeUis interviewed told her she found it impossible to  eat in front of anyone else after her experience of being concealed in a private home  during the war.  It is these stories which make this book  such a powerful and moving indictment of  anti-semitism, not just the anti-semitism of  the Holocaust itself, but also the day-to-day  anti-semitism that Sarah has never experienced in her sheltered Ufe untU LiUy arrives.  This book is not easy to define as far as  its readership goes. It does not reaUy fit into  the "young adult" genre, because this precludes the adults who wUl read it. And yet  the young adults with whom I have talked  who have read it, find it a powerful novel.  Perhaps it is not a book that can be boxed,  any more than its two heroines can be.  The title of this book comes from the  New Testament: "the last enemy that shall  be destroyed is death." In a final confrontation with LiUy's CathoUc friend Catherine  after her cousin's death, Sarah begins to  realize it is not only Jews who have been  the Holocaust's victims, and it may not be  death that is the last enemy to be destroyed.  Women naming and defining the world  by Carol Read  MEATLESS DAYS  By Sara Suleri  Chicago: University of Chicago, 1989  "There are no women in the Third  World," Sara Suleri responds when asked  why women writers do not have equal space  in her Third World writing course. An EngUsh professor at Yale University, Suleri  grew up in Pakistan, in an inteUectual environment created by her Welch mother and  Pakistani father.  With her first book, Meatless Days, Suleri constructs with ianguage a place for  women to inhabit. As the patriarchal Adam  named the animals, so do women name and  define the world in Suleri's autobiographical memoirs of Pakistan.  Her poetic language is an elegy for her  sister Ifat, murdered for poUtical reasons;  her mother, kiUed by a rickshaw; and her  grandmother Dadi. When recounting how  Ifat learned the Punjabi dialect of her husband's family, Suleri mocks the precise status the dialect assigns each family member.  In a stream of gossip, there floats a small  reference to someone having his wife kiUed  for adultery.  In Meatless Days, language can give  ' or take power. Suleri's mother, an EngUsh  professor, was an immigrant in the post-  colonial world of Pakistan: "For a woman  who Hked to speak precisely, she must have  hated her sudden Hnguistic incompetence."  Suleri's father was often jaded for his  newspaper articles criticizing the government and the family moved house many  times. Suleri writes of being homeless or  displaced. When she was in her mother's  womb, she visited her father in jaU. Her  sense of continuity comes from Uving in the  womb once inhabited by her older sister  Ifat.  According to Hat, "men Hve in homes,  and women Uve in bodies." Suleri describes  the pregnant Ifat, amidst her husband's  family, "making a dweUing of her demeanor,  a startling place in which to Uve."  Suleri's writing is body-grounded. She  talks of breast-feeding, cooking, eating testicles and kidneys, and changing the bandages over Dadi's burnt breasts, abdomen  and groin. The displaced Mustakori confesses she tried to drink from a Coke bottle  with a rubber nipple.  The book's title refers to a loss of nur-  turance. To conserve resources, the government forbade seUing meat on certain days,  although the rich would horde meat in their  refrigerators. Suleri dreams of a refrigerator  truck carrying her dead mother, whom she  tastes in her mouth.  The richness of Suleri's writing is itself  nurturing. Suleri is fluent in Urdu, a language where one can eat griet This poetry  is part of Suleri's craft. She has created  a book Hke the "magical reticules" Dadi  sewed: "palm-sized cloth bags that would  unravel into the precision of secret and more  secret pockets."  Ifat and her daughtei  er photo by Faireia Mustafa  KINESIS ",,  /Jan. 90 23 JS^sSSS^S^SSS***^^  Arts  Sci-fi offers wealth of diversity  IN OTHER WORLDS  by Melanie Conn  /N^O>V\£*  Sometimes when I think about which  books to review for Kinesis, I'm struck by  the diversity of science fiction. There are  the thinly-disguised feminist warnings (or  promises) about the future. And of course,  there are those irresistible aHen-contact stories with the embarrassing covers. Some authors also write SF that is poetic, experimental, mysterious. As usual, this month's  choices represent the spectrum.  THE GATE TO  WOMEN'S COUNTRY  by Sheri Tepper  New York: Bantam, 1988  A friend of mine enthusiasticaUy recommended Sheri Tepper's book and I settled  down to read it with anticipation. The setting is quickly established: Earth, 300 years  in the future. Women and men Uve separately, the women in placid, waUed, agricultural towns and the men in primitive,  army garrisons. The women provide food  to the garrisons, the men are ever-ready to  protect "women's country." Regularly held  carnivals provide the opportunity for reproduction, but otherwise contact between the  sexes is minimal.  The chUdren Uve with their mothers—  except for the boys who at age five are ceremoniously deUvered to their fathers at the  Letters  Ads suggest  child abuse  Kinesis:  To the Globe and MaU:  We object to your publishing of the very  inappropriate ads for Versace perfume in  recent issues of West and Domino magazines. Both ads are sexuaUy exploitive and  use a chUd for the purpose of erotic tit-  Ulation to seU a product. One ad portrays an adult male, viewed from above  the waist, embracing a very young chUd.  At least, that's what the advertiser would  say—perfectly innocent; men nurture chUdren too, don't they? Except, this image  is promoting perfume, the man and the  chUd appear to be naked, the man's face is  buried in the chUd's hair, his eyes closed,  and his fingers are sensuously playing with  the chUds' hair.  The other ad is similarly repulsive with  a woman included. In both ads the chUd's  face is hidden and lowered, appearing to be  a helpless participant.  Why are such images being used to seU  perfume, a product inextricably Hnked to  sexuaUty? Could it be that the creators  of these ads are completely obHvious to  the preponderance of sexual abuse of chUdren by men? We think not. For years  women have been objecting to portrayals of  women and chUdren which encourage us to  be viewed as sexuaUy submissive and to use  those images to perpetuate a male view of  sexuaUty that is exploitive and self-serving.  This imagery goes hand in hand with the  ugly reaUty of sexual exploitation of women  and chUdren by men.  Advertisers know this and so we can only  conclude that they are using this knowledge  and the awareness of the arousal it engenders to seU the product. It is grossly irresponsible.  Please do not send us any more of  your special Friday magazines. We are subscribers to the newspaper only. Should it be  Lttf  local garrison. At 15, the boys decide if they  wUl remain with the men or return through  the Gate to women's country.  For the mother of a teenage son, this was  a painful beginning to a bedtime read. And,  in fact, as the plot unfolds, Tepper's book  turns out to be a tragedy of the first order, much more than a melodramatic battle of the sexes. The story centres on Stavia  who, as an adolescent in love with a garrison boy, struggles to come to terms with  "the biggest chink in her female armour—  misplaced nurturing."  As an elderly wanderer wisely explains:  It is hard when your own female nature  betrays you into beHeving the ones who  abuse you need you or love you or have  some natural right to do what they do.  And what of "male nature?" Although  most of Tepper's cast of male characters  are addicted to violence, their sensitivity  squelched under the pressure of surviving  in the brutal garrison atmosphere, there are  several mysterious exceptions.  The book takes many surprising turns  and the conclusion is a sobering one: the  price of peace is often intolerably high.  SERPENT'S REACH  by C.J. Cherryh  New York: Daw, 1980  Cherryh is a prolific writer whose books  range from space-age adventures to fantasy  time-travel. She does not shy away from the  bizarre and Serpent's Reach is a good example of her abiHty to present a beHevable  aUen race. (WeU, beUevable to me and probably to other hard-core SF readers.)  The world constructed by Cherryh includes the human Kontrin, near-immortals  who are involved in eternal galactic power  struggles and the cloned betas and azi's,  the result of sophisticated genetic manipu-  >*^s*^ssss^^  too difficult to remove the offensive publications from our newspaper, we would Uke our  subscription canceUed. We would appreciate  a response to this letter within two weeks.  Judith Lynne  Janet Fraser  Vancouver, B.C.  Not a lousy  area for kids  Kinesis:  I am writing about the "No Vacancies,  No Kidding" article (October 1989). It is  very important that such articles about the  pUght of women and their famines seeking  decent, affordable housing appear in Kinesis . However, I am upset about the reference to the Downtown Eastside community  as a lousy area to raise kids and that women  wouldn't do it if they had any other choice.  Like other neighbourhoods in the city, the  choices for housing in the Downtown East-  side can be of poor quality. This has been  identified as an ongoing problem. Many residents and community groups in the area  have fought tirelessly over the years for  more, better and improved affordable housing. The Downtown Eastside is one of the  last areas in the city of Vancouver where a  relatively abundant low rental housing stock  exists. Consequently, a crisis wdl arise when  the entire city faces a critical rental shortage. People who would previously never  think of moving here, do.  This does not mean the community becomes an undesirable area or a poor choice  for famiUes. That is a stereotype of the  Downtown Eastside that I would not expect  to be reinforced by Kinesis .  Over five years ago I moved into this  neighbourhood by choice. I am fortunate  enough to Uve in a wonderful social housing development. Of course this makes a  big difference in my personal Hfe and how  I am able to view my neighbourhood but  that's the point, isn't it? Better housing can  change all of our Uves and neighbourhoods  significantly. That's why residents and community groups in the Downtown Eastside  have fought so hard for this kind of change.  They also continue to fight for a whole  range of better services from improved  funding for schools, parks, medical services,  youth programs, crime prevention ... the  Hst goes on and on.  The point is there is a very active and  vibrant community here. I am proud to be  part of it and would not hesitate to raise  a family here. FamUies have always Hved  in this area and raised their chUdren here.  They wUl continue to do so. As a woman  Hving in this community, I would appreciate  it if you would be more careful to avoid the  common stereotypical images of my community.  Sincerely,  Joanne Hochu  Vancouver, B.C.  Author Noreen Shanahan responds:  Presenting a stereotypically negative  look at your community was certainly  not my intention in writing the article,  and I apologize for inadvertently doing  so.  My specific criticism, backed by credible sources, was with the hotels in  the Downtown Eastside, where women  and children are facing insecure and  very often unsafe housing. My intention, in writing the article, was to show  the extent and severity of Vancouver's  present housing crisis, which is forcing families out of their homes and into  these single rooms. I doubt very many  workers or residents in the area would  leap to the defense of scurillous hotel  landlords.  FinaUy, the warmth and supportive  environment I found from women at the  Downtown Eastside Women's Centre,  as well as in the housing developments  in the area, was tremendous and encouraging. I would applaud any efforts  to expand this community.  lation. The aUen majat complete the picture: giant, ant-Hke, hive creatures who participate in a telepathic coUective relationship with their Queen.  The book focuses on Raen, the sole surviving member of her massacred Kontrin  FamUy and her search for revenge. Raen's  only hope for success is to enlist the majat  to her side, a long-shot, even though Kontrin are bonded to certain hives.  What's interesting is that the aUen ma-  jata are almost easier to relate to than  the human Kontrins. Cherryh describes the  hive-life with great care, providing details  that fascinate, even though the strangeness  never completely vanishes. The absolutely  steadfast loyalty of the majat to the hive,  for example, and their engrained abiHty to  act in unison have both positive and negative aspects which are thoroughly explored.  The Kontrin, on the other hand, are individualistic, imperious and treat their cloned  inferiors with utter disdain. Raen is typical  of her class and for much of the book, I was  more irritated by her heedless behaviour  than engaged by her story.  The azi clones, programmed for servitude and an early death, emerge as the richest characters. The evolution of Raen's azi  Jim into self-awareness is particularly moving. Cherryh herself was captivated by the  azi who appear in much more developed  form in her recent Cyteen trUogy.  MACHINE SEX  by Candace Jane Dorsey  Victoria: Porcepic Books, 1988  The pubUcation of a new SF title by  Porcepic Books is an event to celebrate.  The Victoria-based company has published  a number of SF books by Canadian authors,  including The Silent City by Elisabeth  Vonarburg and two short story anthologies,  Tesseracts 1 and 2. Putting content aside,  it's clear even from the look of the books  that the publisher takes this series seriously.  The paperback editions are securely bound,  their covers glossy and evocative, the typeface chosen for its "gracefulness and legibU-  ity." A far cry from the usual pulp!  As it happens, the quaUty of writing in  Porcepic's SF series is also superb and Machine Sex is no exception. Dorsey is an  Edmonton writer whose short stories have  appeared in reviews and anthologies, but  this is her first collection. Dorsey has an effortless, gentle style that leads the reader  straight into the deepest thoughts and feelings of her characters. So the action in her  stories evolves naturally, even when there  are unexpected twists.  One set of stories, "The Prairie Warriors" and "Rumours of War," has a theme  strikingly simUar to Sherri Tepper's. In  Dorsey's version of gender incompatibUity,  the women are both warriors and providers,  claiming young females from the smug vU-  lagers every six or seven years.  Like Tepper, Dorsey also explores the nature of violence, particularly its impact on  women. The stories foUow the experience of  Sparrow, one of the young "prisoners," as  she is helped to unravel the knots of internalized aggression created by years of abuse.  Dorsey's stories sparkle with humour and  affection, though, leaving the reader with a  sense of women's strength and more than a  hint of hope.  But you're waiting to hear about the title story It's about Angel, "a woman who  buUds computers Hke they have never been  buUt before outside the human skull." And  uses them to gain elegant revenge before  she's twenty. The story is richly layered with  witty puns and the sex wiU probably surprise.  More great news is that Dorsey is at work  on another short story coUection and an SF  novel. For more information about Porcepic  Books, write them at 4252 Commerce Circle, Victoria, B.C. V8Z 4M2.  KINESIS, SSSS/S/SSSS//S/SS//S/SS/SSSS/SSSSSSSSSSSSSSSSSS/SSSS/SS//SS/S/SSS/SS/.  ////////,/////////M^^^^  /////////////////////^^^^^  bulletin Board  Read this  AU Ustings must be received no later than  the 18th of the month preceding publica-  tion. Listings are Hmited to 75 words and  should include a contact name and telephone number for any clarification that may  be required. Listings should be typed or  neatly handwritten, double-spaced on 8 |  by 11 paper. Listings wiU not be accepted  over the telephone. Groups, organizations  and individuals eUgible for free space in the  BuUetin Board must be, or have, non-profit  objectives. Other free notices will be items  of general pubUc interest and wiU 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. DeadHne for classifieds is the 18th of the month preceding  pubUcation. Kinesis wUl not accept classifieds over the telephone. AU classifieds must  be prepaid.  For BuUetin Board submissions send  copy to Kinesis Attn: BuUetin Board, 301-  1720 Grant Street, Vancouver, B.C. V5L  2Y6. For more information caU 255-5499.  EVENTS  TENANTS RIGHTS  FREE LAW CLASS  More than ever tenants need to know  their legal rights. The peoples law school  is holding a free seminar Tue. Dec. 5, 7-9  pm, West End Community Ctr. 870 Denman (at Haro) Please pre-register by calling 689-0571.  EVENT SI GROUP SISUBMISSIONS  SOCIALIST FEMINISTS  CONFERENCE  National Office of Radical Women (U.S.)  is sponsoring a conference to chart  a course for militant feminist organizing. Feb. 17-20, Santa Monica, CA.  Wheelchair accessible. Call (415) 864-  1278 or write, 523A Valencia, San Francisco, CA, 94110.  WOMEN IN VIEW  The second annual Festival of women's  performances takes place Jan. 29 - Feb.  4 in Vancouver. (See page 20 for details.)  The Festival needs volunteers. To get involved, call Wendy at 875-6252  LEAF ANNOUNCES  SPEAKERS BUREAU  West Coast LEAF provides volunteer  speakers to address groups on equality  rights for women. LEAF takes women'sis-  sues into the courts, sponsors test cases,  educates and provides representation. For  general info and speaker info call Susan  Hayne, 684-8722.  JAMMIN' AT THE RAILWAY CLUB  Women's Jam Night is every 3rd Tues.  until Dec. 19. hosts are Vicki Gibson  and the All Star Women's Jam Band.  579 Dunsmuir, upstairs. Be there or be  square.  'TIS THE SEASON  POT LUCK SUPPER  Hot Flashes Women's Cafe invites all to a  seasonal supper Dec. 15, 7-11 pm, $2.00.  106 Superior St. in Victoria. You put on  the ritz, we put on the coffee.  JULIE DUSCHENES AT THE VAG  Part of the BC Contemporary Artist Series, this exhibition of recent works brings  together "industrial mountain" paintings  and still lifes of international communication systems. Dec. 18 - Feb. 12 Vancouver Art Gallery, 750 Hornby, call 682-  5621.  EVELYN J. MIELKE ART SHOW  Moments in Movement, series of figure  forms and abstract landscapes shimmering in hazy colours. Nov. 27 - Jan. 7,  Van. East Cultural Centre Gallery, open  12 noon to 6 pm daily. For info call 254-  9578.  MARTHA ROSLER  Martha Rosier will be in town as artist-  in-residence at Video Inn, 1102 Homer,  Dec. 15 - Jan. 19. Her work critiquing  the culture covers every perspective. For  schedule of events call 688-4336.  RANCH ROMANCE  A unique blend of country, western, swing  and the blues, Four women recently voted  top country act in the Pacific Northeast.  Sat. Dec. 16, 8:30 pm at the W.I.S.E.  Hall, 1882 Adanac St., Tix $8. Call 736-  3022 for reservations.  SAM WEISS ON GUITAR  From Seattle, Sam Weiss and her 12-  string slide guitar and great voice. Plus  Vancouver's Nyetz. Sat., Dec. 2, 8:30  pm at the W.I.S.E. hall, 1882 Adanac St.  Tix $8. Call 736-3022 for reservations.  WANNA GET INVOLVED  With Kinesis? We want to get involved  with you, too. Come to the news group  meeting and help plan our next issue.  Tues. Jan. 9 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.  VSW HOLIDAY GATHERING  Come and be social at an informal gathering to celebrate the season at 301-  1720 Grant St., the Vancouver Status  of Women and Kinesis office, on Thurs.  Dec. 14 from 4-7 pm. There will be food,  music, fun—and Nora is bringing gingerbread women. The draw for the VSW Raffle will be held. You could win a dinner  for two at Isadora's, music from Festival  Records, free passes to Bloedel Conservatory, the Van Dusen Gardens and Stanley Park's Miniature Train, a basket of  handmade soaps, lunch for two at the  Alma St. Cafe, or gift certificates from  the Van. Women's Bookstore and from  Beckwoman's. All women and children  are welcome.  BOYCOTT SHELL DEMO  Shell Oil is the largest multi-national operating in South Africa. Join an international boycott against Shell for their support of apartheid. Gather Wed. Dec. 6,  4:30 pm at 2103 W. Broadway (at Arbutus). For more info call 876-1465.  CHRISTINE LAVIN, SONGWRITER  From hilarious satire to sharply-etched  portraits of contemporary life. Performing Jan. 7, 8 pm at Van. East Cultural  Centre, 1895 Venables, Phone: 254-9578.  Tickets $12 General.  WOMEN'S JAM NIGHT  Nite Moves magazine/Women in Music  presents a Women's Jam Night at the  Railway Club, 579 Dunsmuir upstairs, the  1st Tues. of every month  COMMUNITY HOUSING  The Tenants' Rights Coalition reminds  you that a Community Housing meeting  will be held the 1st Wed. of every month  at 7:30 pm, #203-2250 Commercial Dr.  For more info call 255-3099.  LA QUENA  Volunteers urgently needed by La Quena,  a non-profit Coffee House at 1111 Commercial Dr. Only 4 hrs. a week time commitment. Please contact Erika at 251-  6626 or 251-5580  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.  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.  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.  REDEYE WANTS YOU  The Sat. morning arts and public affairs  show on Co-op Radio needs your help,  whether it's once a week or once a month.  For more info, call Jane at 255-8173  JOBS AND HOUSING  The Vancouver Status of Women has a  large bulletin board outside their office  at 301-1720 Grant St. with space for upcoming events, jobs and housing vacancies. Drop by with your notices or mail  them to the above address (postal code  V5L 2Y6).  COLOUR WORKSHOP  Phyllis Serota a colourful, powerful Victoria painter (see story page 20) will be  doing a series of 4 workshops on colour  in the new year. Four hours each session  for $25. a session. For more info contact  Janet 253-7624.  ARTISTS?  Ten slides plus artist's statement wanted  from lesbians working in the area of sexual imagery, for workshop at lesbian conference in Australia, Jan. 1990 (soon).  Workshop presented by Kiss and Tell  (producers of Drawing the Line). Write  Kiss & Tell C/O Press Gang Publishers.  603 Powell St., Vancouver V6A 1H2.  DR. PAULETTE ROSCOE  NATUROPATHIC PHYSICIAN  FAMILY PRACTICE  HOMEOPATHY  COUNSELLING  11 E. BROADWAY AVENUE  VANCOUVER. B.C. V5T1V4  873-1991  Maureen McEvoy ba ma (Cand.)  Counselling  Psychology  732-3227  Areas of expertise:  sexual abuse, relationships,  sexuality, depression, ACOA  BLACK LESBIAN ANTHOLOGY  Literary anthology for, by and about  Black Lesbians seeks poetry (any form  or length) and short fiction (25 pp.  max.) Send unpublished submissions and  queries with SASE to: Terri Jewell, 211  W. Saginaw—#2, Lansing, Michigan,  USA 48933. Deadline April 1990  BLACK STAGE WOMEN  Call for nation-wide submissions from  Black Women Playwrights. One Acts,  Full Lengths, Dramatised Prose/Poetry  to be included in anthology. New and  already-produced scripts and works-in-  progress will be considered. Send submissions to: "Black Stage Women," c/o Sister Vision Press, P.O. Box 217. Stn. E,  Toronto, Ont. M6H 4E2  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  DISABLED WOMEN  Short stories, essays, poems, quotations,  graphics and B&W photos are sought  from women with physical (hidden or visible), mental or emotional disabilities. Object: a book which displays the courage  and desires of women with disabilities.  To send a contribution or request more  info, write to Kelly at Disabled Women's  Anthology. 15165-88th Ave., Surrey, B.C.  V3S 2S6  SEE NEXT PAGE  1146 Commercial * 253-0913  CROSSLAND CONSULTING^  Personal Management  Services for Artists  Individuate _     Resumes  Arts Organizations Career Counselling  Grant and Proposal Writing BooMwepino, Services  * FIRST CONSULTATION FREE*  Jackie Crossland  By Appointment Only  KINESIS,  682-3109 BULLETIN BOARD  From previous page  CLASS IFIEDICLASSIFIEDICLASSIFIED  SUBMISSIONS  EROTIC CONDITIONS  Lesbian feminist magazine seeks poetry,  short fiction, novel excerpts, drama and  esp. non-fiction prose for "Conditions:  17, The Erotic." Only writings previously  unpublished in the U.S. will be considered. Photos and visual art also wel-  ed. Deadline: Feb. 1, 1990. Send  submissions and SASE to: Conditions,  Box 159046, Brooklyn, N.Y., USA 11215-  9046. (716) 788-8654  Display  Advertising:  Ask us about discounts.  Phone 255-5499  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.  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.  CAREER IN TRADES FOR YOU?  BCIT offering 10 week course (1 night per  week) to familiarize women with trades  and help with career choice. Starts Wed.  Jan. 10 at Burnaby Campus. Tuition  $100. For info call 432-8233.  WELLS BOOK GROUP  Autobiographies, biographies, books by  and about women. Adams, Barrett-  Browning, Brontes, Carr, Dinesen, Davis,  Farraro, Earhart, Freidan, Gonne, Greene,  Hickok, Joplin, Laurence, Mandela, Mil-  lett, Roosevelt, Rhys, Roy, Sackville-  West, Stein, Suyin, Steineim, Wilson,  Wolfe ... are just a few of the books  for sale. We also sell Arctic and Sea materials. To order write: Diane Wells, The  Wells Book Group, 958 Page Ave., Victoria, B.C. V9B 2M6. Women Booksellers  ACCOMMODATION SOUGHT  Woman, 29, non-smoker, seeks accommodation in West End (would move elsewhere with right opportunity). Employed,  a part-time student, quiet and accustomed to living with others. Would like  a friendly, woman-oriented environment  where I can really feel at home. I'm a responsible, easy-going roommate, respectful of privacy and looking for same. Hope  we don't just co-exist, but genuinely like  each other! Dec. or Jan. Rent to $400.  Call 685-7662.  PIES ON THE DRIVE  Judy's pies on the drive.  Fresh baked,  deep dish apple pie delivered to your door  for just $7.00. (Commercial Drive Area)  Leave a message day or evening. 255-  3352.  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.  GROUP ROOM FOR RENT  Comfortable space, accessible location  Available evenings and weekends. For  more information, phone Sandy or Maggie at 254- 4644.  BECKWOMAN'S  1314 Commercial Dr.  • Greeting Cards • Incense  • Crafts • Helium Balloons  • Political Posters & Buttons  • Earrings • Ethnic Clothes  • Ear Piercing  100% Wool, Handknit,  Wonderful,  Heavy,  Sweaters.    Now Only  <95  Very Special Hand-Made  Christmas Ornaments  This store only $3.00 ea.  11 or more $2.75 ea.  Open 7 Days a Week  .—   FOR  Feminist  THE0RY&  ITERATURE  sparTacus  BOOKS  311 W. HASTINGS ST. VANCOUVER  V6B1H6 TEL. 688-6138  Send S.A.S.E. for a catalogue.  PEACEFUL GET-A-WAY  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.  PEACEFUL RETREAT  Bed and Breakfast located on Salt Spring  Island. Close to Fulford Harbour and  Ruckle Park. Cozy rooms with private entrances. A comfortable setting for women  in a feminist home. Phone Maureen at  653-4345 for info and reservations.  OFFICE CLEANING JOB  Non-Profit Society seeking person willing  to  do  general   office  cleaning.   20  hrs./mth. $5.00/hr. - working days negotiable. Please call 732-4611 for further'  formation.  ACCUPRESSURE-REIKI  Give yourself the gift of loving healing  energy with Acupressure or Reiki session to relax and balance your body and  mind. I also use stress management techniques and applied meditation as appropriate. Independent distributor for Pure  Life products—nutritional maintenance  program, colon cleansers, yeast-aid programs, skin care and herbal remedies  available. Call Sarah L'Estrange 734-2950  for more info.  RRSRs  CCEC Credit Union  RRSRs  RRSRs  RRSP*  RRSP  An Investment in Your Future,  An Investment in Your Community.  Excellent rates on fixed & variable terms  Instant tax receipts, no user fees  RRSP Loans available  2250 Commercial Drive  Vancouver, B.C.  V5N5P9 Telephone 254-4100  [■ini^^^i^iiRnx^mi  Transfer your RRSP to CCEC and keep your money working in your community.  KINESIS r ///////////////////^^^^^^  //////////////////////^^^^^  BULLETIN BOARD  [ly.VMiiJM.j  GOLDEN THREADS  A contact publication for lesbians over  50 and women who love older women.  Canada and U.S. Confidential, warm, reliable. For free info send self-addressed envelope (U.S. residents please stamp it).  Sample copy mailed discreetly. $5 (U.S.)  Golden Threads, PO Box 3177, Burlington VT, 05401.  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) $15 in *89, $18 in '90. Cheques  to Debby Gregory, LesbiaNews, PO Box  5339, Station B, Victoria, BC, V8R 6S4.  EMILY'S PLACE HOT FLASH!  Emily's on the move! The land and cabins that the Emily's Place Society has focussed its energy on for the last five years  has been listed for sale. However, until  the land is sold the society will continue  to operate the retreat, and we invite you  to use and enjoy it. Members of the board  look forward to your continued support as  Emily explores other places, other possibilities for women's empowerment.  LAND AND CABINS FOR SALE  Secluded Vancouver Island property, 10.2  acres of sweet rolling valley land on  French Creek in Coombs. Southern exposure, with two well-built, fully equipped  cabins, outbuildings, and bath house. Alternate systems, 500 gallon/day water license, power available. Asking $116,500.  Call Cindy or Caitlin at (604) 248-5410.  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'S DROP-IN BASKETBALL  Runs from Sept. 16-Dec. 9 (except Nov.  11) Saturdays, 10:30 am to 12:30 pm, at  Britannia Gym B, (opposite the parking  lot), 1661 Napier St. Emphasis on participation and fun. Cost for ten sessions $10.,  or $2 per drop-in visit. For further info call  Britannia, 253-4391 or Esther, 255-6554.  Lee Su-Feh is featured in the dance performance Ground Bound at the Women in View Festival January 29-February  4, 1990. See page 20 for details.  CLASS FIED  RECOLLECTING OUR LIVES:  Women's Experience of Childhood Sexual  Abuse, by the Women's Research Centre.  Recollecting Our Lives is a book about  the challenges women and children face  in breaking free from the consequences  of childhood sexual abuse. Based on first  person accounts of adult survivors and  mothers of children who have been sexually abused, the book describes the circumstances and consequences of child  sexual abuse, the steps women and children take in stopping the abuse and living beyond it, and the interconnections  among issues of violence against women.  Recollecting Our Lives is intended for  adult survivors and mothers of sexually  abused children, as well as for support  groups, counsellors, social service agencies and others working with survivors  and their families. 272 pages, 5|" x 8|",  $14.95 paper.  Available at your local bookstore, or  for direct ordering information contact:  PRESS GANG PUBLISHERS 603 Powell  Street Vancouver, B.C. V6A 1H2 (604)  253-2537.  tUe jfolki otZaAiud^ %cUcijQ>i4zpJuci  If s the capitalism and patriarchy that drive me mad. I'm really bugged by that doctor, my  boss, husband and all of the other creepy men. You were  wondering how I take this abuse?  I know. I should be straggling against alienation by  dealing with the Issues —  united and organized  with my fellow workers.  & ^hanh you fob dufi{i&Ui*Uf out matAe* coaae^aUoe.  Beat the stress of last minute decisions, {all us for service...  Stationery & Office Supplies • Artists' Moteriols • Copying • Facsimile • Electronic Publishing  1460 Commercial Drive • Ph 255-9559 • Fax 253-3073  G  athering strength  aining power:  A series of events on issues women face in the 90s  sponsored by  the Vancouver Status of Women  WEDNESDAYS   • 7:30 PM  VANCOUVER INDIAN CENTRE 1607 E. Hastings  January 31: Out of Sight Out of Mind No Longer  Native women speak on self-determination.  Rosalie Tizya, Florence Hackett, Gloria Nicholson,  Amanda White, Elaine Herbert.  February 7:   Making Ends Meet: the 90's  Economic survival strategies for the next decade.  A short play on domestic workers by the Phillipine Women's Centre;  speakers Marjorie Cohen, and Melanie Conn  February 14:   New Ideas for a New Decade  A look at feminism and political change from the perspective of  women of colour who were born in Canada but whose  parents/grandparents weren't  February 28:   New Reproductive Technologies  In our best interests? A critical feminist exploration of what the  application of reproductive and genetic engineering means for women  in the future, as well as women here and now.  •  For further information phone: 255-5511  KINESIS, Published 10 times a year  by Vancouver Status of Women  #301-1720 Grant St., Vancouver, B.C. V5L 2Y6  □ VSW Membership-$25.50 (or what you can afford)!-includes Kinesis subscription  □ Kinesis sub. only (1 year)-$17.50    □ Sustainers-$75  □ Kinesis sub. (2 yrs)-$32                    □ New  □ Institutions /Groups-$45                   □ Renewal  □ Cheque enclosed     D Bill me            □ Gift subscription  Postal Cnde                                                            Phone


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