Kinesis

Kinesis Oct 1, 1990

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 ^October 1990 Special CollectioriBig&ftffiate sexist act ■ pg. 7  CMPA  $2.25  News About Women That's Not In The Dailies  Smf   Peace camp:  ^Lk   hearts, bodies  Ik & minds for the  Mohawk Nation  Pay equity,  Socred-style  News from  Mexico &  Honduras  Cynthia Flood • Mary Carter Smith • Awakening Thunder Kinesis welcomes volunteers  to work on all aspects of the  paper. Call us at 255-5499.  Our next Writer's Meeting is  Wed. Oct. 3 at 7 pm at Kinesis, #301-1720 Grant St. All  women welcome even if you  don't have experience.  PRODUCTION THIS ISSUE:  Andrea Lowe, Rhoda Rosenfeld, Joni Miller, Christine  Cosby, Nancy Pollak, A. Ali-  sa Nemesis, Claire Fowler, Megan Ardyche, Sandra Gillespie,  Sandra Lynne, Winnifred Tovey, Frances Wasserlein, Faith  Jones, Sylvia Fuller, Ann Rain-  both  FRONT COVER: Photo by  Faith Jones  EDITORIAL BOARD: Gwen  Bird, Nancy Pollak, Michele  Valiquette, Terrie Hamazaki,  Christine Cosby  CIRCULATION AND DISTRIBUTION: Jennifer Johnstone,  Chau Tran, Lyn MacDonald  ADVERTISING:  Birgit Schinke  OFFICE: Jennifer  Chau Tran  Kinesis Is published 10 times  a year by the Vancouver Status of Women. Its objectives  are to be a non-sectarian feminist voice for women and  to work actively for social  change, specifically combatting sexism, racism, homophobia and imperialism.  Views expressed in Kinesis  are those of the writer and  do not necessarily reflect VSW  policy. All unsigned material is  the responsibility of the Kinesis Editorial Board.  SUBSCRIPTIONS: Individual  subscriptions to Kinesis are  $20 per year or what you  can afford. Membership in the  Vancouver Status of Women  is $30 or what you can afford,  includes subscription to Kine-  SUBMISSIONS: Women and  girls are welcome to make submissions. We reserve the right  to edit and submission does  not guarantee publication. If  possible, submissions should  be typed double spaced and  must be signed and include  an address and phone number.  Please note: Kinesis does not  accept poetry or fiction contributions. For material to be  returned, a SASE must be included. Editorial guidelines are  available on request.  ADVERTISING: For information about display advertising  rates, please contact Kinesis.  For information about classifieds, please see the classified  page in this issue.  DEADLINE: For features and  reviews: the 10th of the  month preceding publication;  news copy: 15th; letters and  Bulletin Board listings: 18th.  Display advertising—camera  ready: 18th; design required:  12th.  Kinesis is produced on an  IBM PC using PC TeX and  an LC-800 laser printer. Additional laser printing by East-  side Data Graphics. Camera  work by The Peak. Printing by  Web Press Graphics, Burnaby  Whistle while you walk? 5  Native women are playing a significant role at Vancouver's peace camp Cynthia Flood's work is implicitly political 17  in support of the Mohawk Nation 12  INSIDE  7m—  Abortion coalition meets and debates 4  Just blow it in his ear 5  Guess what - the media is sexist 5  Sex selection: the ultimate sexist act 7  by Jackie Brown  The legacy of Baby M 8  by Millie Strom  Mexico: we won't give up n  by Rosario Ibarra de Piedra  Peace vigil: support for Mohawks 12  by Lillian Howard & Amanda White  ARTS  Mary Carter Smith: speech as spectacle 15  by Kathy March  The Burning Times: in review 16  by Susan Edelstein  Cynthia Flood and writing's pleasure 17  by Anne Fraser  Asian women: awakening thunder 19  by Jean Lum  REqmRS  Movement Matters 2  What's News? 6  by Linda Choquette  Commentary 9  by Mary Rowles  Letters 20  Bulletin Board 21  compiled by Donna Dykeman  BC  Kinesis is indexed in the  Canadian Women's Periodicals Index, and the Alternative  Press Index.  CORRESPONDENCE: Kinesis, Vancouver Status of  Women, 301-1720 Grant St.,  Vancouver, B.C. V5L 2Y6  Kinesis is a member of the  Canadian Magazine Publishers  Association.  Second class mail #6426  ISSN 0317-9095  lylNbjl J     July/Aug. £ Movement Matters  Movement  matters listings  information  Movement Matters is designed to be a  1 network of news,  updates  and informa-  2 tion of special interest to the women's  \ movement. Submissions to Movement Mat-  |ters should be no more than 500 words,  1 typed, double-spaced on eight and a half by  2 eleven paper. Submissions may be edited for  1 length. Deadline is the 18th of the month  i preceding publication.  A focus  on science  Hilda Ching is this year's appointee to  the Ruth Wynn Woodward Endowed Chair  in Women's Studies at Simon Fraser University. The chair has a mandate to promote  teaching, research and community outreach  related to women's issues and achievements  in BC and the Yukon.  Ching is a biologist committed to the promotion of women and girls in the sciences.  Says Ching: "As a scientist dedicated to my  work, I would like to demystify science, to  encourage girls to learn science and math,  and to challenge the image of a masculine  science. As a feminist, I am skeptical that  we can ever attract women to science unless we challenge science to be free of sexism, racism and classism."  This year, Ching will teach courses on  Employment Equity and Women, Science  and Technology; she also plans to invite  scientists to visit with students and faculty on campus, and to organize panel discussions and research paper presentations.  Hilda Ching can be reached at the SFU  Women's Studies Program, Burnaby, BC,  V5A 1S6. Tel: 291-2742.  In-Sight '90  in Edmonton  In-Sight, Edmonton's Annual Women's  Film and Video Festival, will take place October 19-21,1990. Australian and Canadian  works will be featured and, in recognition  of the multifaceted nature of the film and  video industry, In-Sight will be presenting  an evening of animation and also several art  videos in the experimental category.  Workshops will include Screen Roles of  Women, which examines the participation  of women at all levels of the film and video  industry, and The New Visions and New  Voices workshop about the concerns and  challenges of emerging Indigenous and Aboriginal women filmmakers.  Ticket prices for In-Sight are: $20 for  an advance weekend pass, which includes a  Gala ticket (available until Oct.); after Oct.  a weekend pass is $30 Gala tickets are $10.  Ticket prices are reduced by half for people  on a fixed budget. Child care subsidy is also  available. For further information, contact  the In-Sight office: 2nd Floor, 9772-102 St.,  Edmonton, Alta. T5K 0X4, or phone (403)  424-0724  Correction  The speech of Sergia Galvan ("The traffic in women," Kinesis, Sept. 1990), was interpreted by Alicia Barsallo.  Conference  on women,  environment  Organized by the Northern Institute  for Conservation Research, an international  conference titled Women and Environmental Management: Values, Attitudes and Perceptions will be held Nov. 9-11 in Vancouver.  Recognizing that resource managers in  western patriarchal culture cannot easily escape its value systems, the objectives of the  conference are to determine if women have  distinct values and perceptions in this area  and to explore how they can be incorporated into the way we manage our environment.  The program will include panel discussions, invited speakers and workshops. For  info or program and registration package,  write B. Wilkes or G. Atrill, Northern Institute for Conservation Research, PO Box  3579, Smithers, BC V0J 2N0  Our big news this month is that Kinesis has a new arts columnist. Beginning with the November issue, Zainub Verjee will deliver close-ups and cut-aways of  the women's film and video scene. Her bimonthly column, beginning next month,  will be both national and international in  scope. Zainub is one of the founders of  In Visible Colours: Women of Colour and  Third World Women Film and Video Festival, and we're thrilled to have her join Kinesis.  (By the way, if you're wondering where  our delightful, insightful music columnist  Lauri E. Nerman is—well, we're not. She  called from Malibu to request a few month's  leave on account of unforseen busy-ness.  She'll return early next year.)  New writers or production workers at  Kinesis this month are Megan Ardyche  (an old Pandora of Halifax hand), Kathy  March, Cathie Young, Mary Rowles, Lillian  Howard and Sandra Gillespie (and our production coordinator, Christine Cosby, has  her first by-line, too). And we say goodbye  to Susan Prosser, who is going to Africa.  Note: the Women of Colour Caucus at  Kinesis is having another meeting Oct. 1  (check Bulletin Board for details).  Our thanks to Vancouver Status of Women members who support us year 'round with  memberships and donations. Our appreciation to the following supporters who became  members, renewed their memberships or donated in September:  Lois Eileen Arber • Gert Beadle • Margaret Beardsley • Dorothy Beheshti • Margaret  Cogill • Gloria Filax • Karen Gallagher • Niamh Hennessy • Leanne Macdonnell • Mary  Mark • Kate McCandless • Cindy Onstad • Susan Parker • Tracy Potter • Helen Purkis •  Nora Randall • Adrianne Ross • Pat Sadowy • Carolyn Schettler • Paula Skilton • Irene  Sobkin • Veronica Strong-Boag • Ruth Lea Taylor • Maggie Thompson • Ursula Wild •  Carol Williams  Moms and kids  support group  On Sunday Sept. 2 the Vancouver Lesbian Connection Mom's and Kids support  group sponsored their first social event, a  gay picnic at Trout Lake. Everyone had  such a good time that another event has  been scheduled: a potluck Hallowe'en dinner party for moms and kids on October 19,  at VLC, 876 Commercial Dr., starting at 6  pm. There will be singing, dancing, eating  and playing, as well as a draw for a childcare fund. Bring friends and family. Costumes are optional.  There is also a weekly support group at  VLC for lesbians with children, Tuesdays  9:30 - 11:30 am. Break isolation, discuss issues, have a coffee. Free childcare available  at Eastside Family Place. For more information, call the VLC at 254-8458.  CRIAW's 14th  conference  The Canadian Research Institute for the  Advancement of Women (CRIAW) is holding its 14th annual conference November 16-  18, 1990 in Charlottetown, PEI. The conference goal is to bring able-bodied and disabled women together to share their realities and learn more from each other.  Conference themes include health care,  disabihty defined, action research, mothers  and children, feminism and more. Presentations will take the form of papers, panels,  workshops and various cultural events. The  conference's venue, the CP Prince Edward  Hotel, has wheelchair accessible suites; sign  language interpretation, guides and French  translation will be available.  The conference fee is $100, and the hotel  room rate is $72. For information contact  Anne Mazer, PO Box 2271, Charlottetown,  PEI, CIA 8B9. Tel. 902-368-4510  ="%  Call for Submissions  TRAUMA/SURVIVAL  Deadline: January 15 1991  Trauma means ordeal, disaster, loss, collapse,  its causes ranging from illness, plant closures,  separation, rape, and death to war, genocide,  and the breakdown of the planet's life-support  systems. Grief and chaos follow in its wake,  yet most individuals and many communities  learn to survive, adapt, even flourish.  TRAUMA/SURVIVAL will be a group exhibition  encompassing all media. The curator. Avis  Lang (managing editor of Heresies: A Feminist  Publication on Art and Politics), wishes to  include performance, video, and film as well as  work appropriate to a gallery setting.  The exhibition is open  to British Columbia women artists and  is planned for the fall of 1991.  Please send a maximum of 25 slides/photographs  or 2 videotapes, plus statements, proposals,  outlines of work in progress, resume, SASE etc.  Detailed guidelines available on request.  WOMEN   IN   FOCUS  849 BEATTY STREET        VANCOUVER  (604)682-5848  V6B 2M6  KINESIS ///////////////////^^^^^  ////////////////////////^^^^  NEWS  Where have all  the funders gone?  by Nancy Pollak  Vancouver women staged a dress-rehearsal of the "tying up of  Parliament"—otherwise known as the Banner Project—in late  September. Women's groups from around the country have created special banners depicting the realities of our lives. Over 100  banners are being shipped to Ottawa in early October, in time for  the Third Commonwealth meeting of Ministers Responsible for  Women's Affairs. Expect some mischief on Parliament Hill: we  want the politicians to remember that women won't be silenced,  and our demands for social justice are far from met.  If the Social Credit government's behaviour is any indication, women's centres in British  Columbia will have to fight hard  and fast for their operational funding next year.  Instead of making a commitment to fund women's centres—  a commitment the centres need  in order to access federal money  for 1991-92—the Socreds have announced a $500,000 community  program to "mobilize local resources" to improve service delivery to women.  The program will facilitate community input in order to "heighten  awareness of the issues women face  and ensure the best use of our resources," said Carol Gran, BC's  Minister Responsible for Women's  Programs, when she announced  the initiative in mid-September.  Officials in Gran's ministry describe the new community program as a direct response to the  report of her Advisory Committee  on Community-Based Programs  for Women. Under the program,  the government will seek input  on women's needs from service  clubs, churches, provincial agencies, women's groups and others.  Money will also go towards new regional Women's Program offices.  Critics say Gran has managed  to avoid committing core funds to  women's centres by hiding behind  the report of her Advisory Committee. Because the committee did  not explicitly call for operational  funding for centres, Gran appears  to have the perfect excuse not to  do so.  Oka  Shunned no longer  by Lillian Howard  Lillian Howard is a Mow-  achat woman of the Nuu Chah  Nulth Nation)  The violent confrontations that  transpired in Oka, Quebec this  past summer had a profound affect on me. The land dispute at  Kanasatake is an example of the  land disputes that have been ongoing issues since the "founding"  of Canada by the French and Enghsh peoples.  In terms of how the Canadian  authorities are dealing with the  "Oka situation," I find it disheartening and I see the methods of  approaches even more alarming  and disconcerting. The leaders of  Canada are in my view looking at  the incidents as transitory and are  hoping that the "Indian problems"  will disappear eventually with the  armed occupation by the Canadian army and the pohce forces in  Mohawk territory.  Nonetheless, the Mohawk people of Kanasatake have made it  clear that they are not going to  surrender their arms until they are  assured that their conditions with  respect to their lands are met.  Indian First Nations across the  country are determined not to be  shunned any longer by the Canadian governments and simply do  not want to be treated merely as  wards of the state.  Aboriginal people of the First  Nations of Canada have undergone drastic changes since the arrival of the European. Furthermore, First Nation peoples have  experienced traumatic losses from  personal losses to expropriation of  their lands by the various levels  of government. Due to the disparities arising from government pohcies on Indians and Indian lands it  is no wonder that there is an ever-  present social upheaval in Native  communities on and off reserves.  Consequently, the negative effects of colonialism are phenomenal. Incarceration of Native people is extremely high. The rates  are very high in terms of Native students dropping out of the  school system at a very early age,  crime, suicide, violent deaths, infant mortality, alcoholism, substance abuse, unemployment, poor  health and social conditions. With  the disparities so visible, Native  people become targets and victims of blatant and institutionalized racism.  Not only do First Nations peoples have to deal with inequalities, the Aboriginal people are also  caught in a flux of pohtical turmoil in dealing with land claims,  treaties, Aboriginal rights and title issues, and have been addressing these issues since the foreign  institutions were imposed on the  First Nations. So the frustration,  the anger and the bitterness is  deeply entrenched in First Nation  communities.  The build-up of these suppressed emotions have reached  a point where Aboriginal people  such as in Kanasatake are publicly  stating that they are prepared to  defend their homelands and to die  for their homelands.  Without core funding, women's  centres may be forced to close next  March.  "We think Carol Gran will  use this community program to  say, 'See, I've followed my Advisory Committee's recommendations, I'm improving women's services, I'll even welcome input  from women's centres," says Tr-  isha Joel of the Vancouver Status  of Women. "But the fact remains,  women's centres need operational  funding to survive. Where is that  money?"  Ironically, Gran's Advisory Committee was appointed in response  to last March's crisis, when the  federal Secretary of State abruptly  cancelled core funding to centres.  (The funding was restored after  several months of public protests.  At that time, Ottawa imposed the  50/50 federal/provincial condition  for next year.)  Also ironic is the fact that  half of the new community program's $500,000 budget was originally slated for direct funding to women's centres, but was  shifted to the Advisory Committee's work.  Beyond irony is the fact that  one member of Gran's Advisory Committee was a representative from the BC and Yukon  Association of Women's Centres (BCYAWC), the body which  represents the affected centres.  Robin Ledrew's appointment was  extremely contentious to some  BCYAWC members, precisely because they feared a Socred-ap-  pointed committee would never  serve their interests.  In the hght of Gran's new program, the BCYAWC faces an uphill battle in its fight for funding from the provincial and federal  governments for 1991-92.  After a September emergency  meeting, the BCYAWC called  upon all levels of government—  municipal, provincial and federal—  to respond to women's centres'  need for stable funding. "We will  make a concerted effort to encourage the implementation of  the 50/50 cost-sharing scheme, "  said BCYAWC spokesperson Moe  Lyons of the Nelson Women's Centre.  The BCYAWC is starting their  effort late—in part because of diffi  culties in coordinating the energies  of almost 30 dispersed and diverse  centres, in part because of the distraction of Gran's Advisory Committee.  Women's centres in Nova Scotia and Newfoundland, which also  must convince their provincial  governments to cost-share with  the feds, are in the final stages of  developing proposals.  According to Joyce Hancock of  the Bay St. George women's centre, Newfoundland femimsts are  hammering out a funding approach which clearly delineates  provincial and federal responsibilities.  "We're saying the federal government should pay for educational and advocacy work, for lobbying and research," says Hancock, noting that those activities plainly fall within the mandate of the Secretary of State's  Women's Program. "And the  province should pay for the services: survivors' groups, court accompaniments, and counselling,"  says Hancock.  The seven Newfoundland women's centres hired a consultant  (with SecState funding) to help  them each develop a "clearly focused vision of what they needed."  The province's Women's Pohcy  Office will cover the costs of an October get-together of centres to finalize a proposal.  Lucille Harper of the Antigonish Women's Resource Centre in  Nova Scotia describes a similar  approach. "We decided there was  a provincial responsibility for service delivery, and a federal responsibility for equahty work," says  Harper. Altogether, five NS centres are proposing that the federal  and provincial governments each  provide a full-time salary (plus  overhead and expenses). The proposal amounts to an increase in  government support for centres.  The women in Newfoundland  and Nova Scotia have no illusions  their governments will readily accept their proposals. Says Joyce  Hancock, "We're doing this strate-  gizing and lobbying now to avoid  having to do what happened last  March.  "But women are prepared to hit  the streets again."  Just not working  The Family Maintenance Enforcement Program is not working  for single mothers.  The program, touted by the  provincial government as a program to assist single moms not receiving support from ex-husbands,  has been largely ineffective in  meeting the promise it offered.  In fact, it has become another  way to harass women on welfare  by denying them the right to enter  into private agreements with their  ex-partners.  Vancouver Status of Women is  organizing an evening to hear information and discuss this troublesome program on Tuesday, October 16th at 7:30 pm at Britannia  School Senior's Lounge.  Child care will be available on  site—please pre-register by calling 255-6554 by Monday October  15th.  KINESIS NEWS  Not all items covered  BC abortion coalition meets  by Megan Ardyche  About sixty people (mostly  women) came together in a hot  room at Langara College on Sunday, September 16th. The general  meeting of the BC Coalition for  Abortion Chnics (BCCAC), admirably, got underway almost on  time and, as seems to be the  case in 'movement' meetings, every item on the agenda took longer  than the time allotted. Still, as  Hilda Thomas, a board member of  the Everywoman's Health Centre  said, "The meeting was surprisingly friendly and the exchanges  were constructive."  First on the agenda was the Perspectives Report by Joy Thompson, who gave an overview of abortion rights news over the last year.  BCCAC reps attended an Ottawa conference hosted by the Pro-  Choice Action Network (PCAN)  to discuss strategies around the  federal abortion bill, C-43. The  fight against the bill was given  up too soon many thought, and  more protests were recommended.  The bill is not yet law—it needs  the Senate's approval and there is  hope the Senate can be influenced  not to pass the bill, or that the  Senate process may be delayed until a federal election is called, causing the bill to die.  Another disturbing legislative  factor is the Health Legislation  Act in Nova Scotia, which may  pass this fall. The act would restrict abortions to hospitals, making it impossible for private chnics  to operate legally. If the act succeeds in Nova Scotia, BC would  probably introduce similar legislation.  The Ottawa conference issued a  call for a national day of action on  choice: October 13th. Plans are being made in Vancouver—watch for  posters.  Thompson reported access to  abortion within BC is grossly  inadequate. The Everywoman's  Health Centre (EWHC) turns  many women away every week, referring them to the US. The ir  portance to having a pohtical presence in the next BC election was  stressed; proposed strategies included pressing the parties for a  pohcy on full funding for chnics.  Above all, the pro-choice movement should present a very clear  message: we will defy Bill C-43 if  Thompson's Perspectives Report also dealt with abortion chnics and reproductive services. (It  should be noted that, although a  report from the EWHC was on  the agenda, the chnic had not  been invited to prepare or present  one.) The importance of supporting the EWHC, as well as any  new chnics or services that may  arise, was stressed. Part of that  support, however, was seen as pohtical involvement—to address the  issue of control over women's bodies at the pohtical level.  Lastly, Thompson talked about  the need to build the BCCAC and  possible ways to accomplish this.  One suggestion is to hold a provincial conference since the BCCAC  now consists mostly of members  from the lower mainland.  Second on the agenda was a report on the new abortion chnic in  Vancouver, presented by the meeting's co-chair and steering committee member Kim Zander. Since  the new chnic's organizers hadn't  made any formal announcements,  the report was very general in  tone, basically stating that the  chnic complied with the basis of  unity of the BCCAC. A motion  that "the BCCAC warmly supports the new chnic and we invite the chnic representatives to  come to the next general meeting"  was passed, with further support  to be decided when the new chnic  organizers, the board of EWHC,  and the BCCAC steering committee have a chance to meet (see  box).  The last item on the morning's  agenda was the steering committee report, given by co-chair Jackie  Larkin. The report sparked heated  debate all around.  As a result of confusion and uncertainty about the role of the BCCAC in the EWHC over the last  year, the steering committee was  recommending a re-evaluation of  the relationship between the two  bodies.  After a lengthy discussion two  motions were presented: 1) to hold  joint steering committee/EWHC  board/staff discussions to determine if the BCCAC should have  any responsibihty for the decisionmaking structure of EWHC, and  what structural relationship would  exist; and 2) to suspend sending  BCCAC reps to the EWHC board  until resolution of this issue.  The second motion was the  more problematic. The EWHC  board, already very hard-working  and stretched to the limit, felt  that losing the BCCAC reps would  deplete its resources significantly.  The steering committee, also very  hard-working and stretched to the  limit, has been finding it difficult  to fill those positions.  A revised basis of unity, substantially changing the focus of the  BCCAC, had been distributed to  members before this meeting. The  BCCAC's original basis of unity  focused on establishing a feminist abortion chnic—the EWHC.  With that accomplished, the steering committee was proposing the  focus change to support for the establishment of chnics, pohtical action and public education. There  seemed to be an assumption by  the co-chairs that, in fact, the proposed basis of unity was going  to be adopted, despite comments  from the floor several times that it  had not yet been put to the vote.  The report from the hew abortion chnic, for example, stated  that the chnic conformed to the  basis of unity, but it was referring to the new basis of unity. Had  the new basis of unity not been  adopted, would that have nullified  the support the coalition voted to  give the new chnic?  Mary Murphy, a steering committee member for two years, a  member of the original manage-  Vancouver's new clinic  We heard it through the grapevine: Vancouver's new abortion  chnic became front page news in  mid-September after a disgruntled tenant in the proposed chnic's  building leaked information to a  local anti-choice group ... who in  turn called the Province newspaper.  As a result, the women behind  the Elizabeth Bagshaw Women's  Chnic not only faced premature media exposure —the chnic's  opening date is still up in the  air—but are now dealing with the  fallout of anti-choice harassment  (including an anti-choice building subcontractor who withdrew  his construction services midway  through the job).  Norah Hutchinson, a longtime  abortion rights activist and former head of Concerned Citizens  for Choice on Abortion, is one  of the founding members of the  chnic's board. (The chnic takes its  name from the late Dr. Elizabeth  Bagshaw, a Canadian pioneer in  the field of birth control, family  planning and abortion rights —  and an early feminist.)  According to Hutchinson, the  new chnic will be a feminist,  worker-controlled, non-profit abortion facility. Other board members include lawyer Gwen Brodsky, Dr. Valerie Gruson, Patricia  Carlton, Dr. Karen Hossack, Dr.  Denise Werker, Dr. Kathy Green-  berg and Rena Webber.  A KINESIS  Besides contending with their  (so far) displeased co-tenants in  the Hycroft Medical Building at  the corner of 16th and Granville  Street and predictable threats  from the anti-choice minority,  the Elizabeth Bagshaw Women's  Chnic will have to charge women  for the costs of the abortion pro-.  cedure the provincial government  refuses to cover (as does the Ev-  erywomen's Health Centre).  There is a well-documented  need for abortion services in the  lower mainland and throughout  the province. Says Hutchinson,  "Our hope is that no woman  should be turned away."  ment committee for the EWHC  and a current board member of the  EWHC, feels this change of emphasis means that "we may be put  in the awkward position of supporting doctor-run, male-oriented,  patriarchal abortion businesses,  rather than creating an ideal space  for women or having the control to  do that. We have the opportunity  to establish what we want, and by  changing the basis of unity, we're  stepping back from that opportunity."  Hilda Thomas also felt this was  a shift for the coalition, a shift  toward a "professional model"—a  chnic set up and run by doctors—  which almost by definition involves  a hierarchical structure. Thomas  stated this discussion had taken  place at the beginning of plans  to open a chnic, and the professional model was abandoned in  favour of one which creates a  feminist-based, user-oriented, non-  hierarchical chnic firmly grounded  in the women's movement.  As Thomas said, "It's easy to  shp back into the old model and  I see that as a defeat—it doesn't  move the goals of the women's  movement forward."  Nonetheless, the new basis of  unity  was  adopted,   with  some  amendments, and with the proviso  for further discussion at the next  general meeting. The vote was almost unanimous, with only a few  abstentions.  The discussion around  changes to the criteria of the steering committee was postponed until  the next general meeting (whose  date is not yet set) due to a lack  of time (see Kinesis July/Aug '90  for an examination of the proposals). That discussion promises to  be hvely since the changes involve  dropping the "feminist" and "female" criteria from steering committee membership.  Nominations to the steering  committee at the Sept. 16 meeting were few (15 in all); it was  decided those nominees would act  as an acclaimed interim steering committee until the next general meeting, at which time specific details will be determined regarding the process and structure  of the committee. Only four of  those nominated were representatives of groups: Vancouver Rape  Relief, the Women's Committee  of the Communist Party, the India Mahila Association, and the  Congress of Canadian Women.  Joe Blows, or Clueless Joe  It's not everybody's cup of coffee, but Joe's Cafe in Vancouver's east side (just down the way from Kinesis) has been a  hang out for feminists, dykes, pinkos and other plain folks—at  least until owner Joe Artunes bounced a couple of gals for G-  rated smooching. Now, the ol'homophobe has a boycott on his  hands—and plenty of local lavendar colour.  October 90 Mews  /^^^^^^^^^^^^  Just blow it in his ear  by Joni Miller  Cosmetics customers at Shoppers Drug  Mart are getting an extra this fall—an  8 page leaflet on violence against women  tucked into a giveaway fashion magazine.  Part of a national campaign titled "Blow  the Whistle on Violence," the pamphlet  outlines statistics, suggests cautionary tactics and hsts phone numbers of rape crisis centres across the country. "Society has  taught us that men should be aggressive and  women should be passive," the leaflet states.  "Some men think violence is a way to get  what they want and hold on to what they've  got." The publication emphasizes that no  one is immune, urges women to stand up  for their rights and concludes "we all have a  responsibility to confront the attitudes that  help perpetuate violence."  While frequently urging women to report  attacks to the police, "Blow the Whistle"  also points out the inability of the legal system to deal with violence against women.  "... pohce, governments, neighbours and  even friends and relatives are often reluc  tant to intervene ... this lack of community support, coupled with weak laws, provides ineffective responses ..."  An unusual step for a corporation,  "Blow the Whistle on Violence" is greeted  lukewarmly by some Vancouver women's  groups. Criticism centres around its emphasis on a pea-less whistle, the Fox 40, being sold at a special price of $2.49. Women  are encouraged to carry the whistle as rape  protection. Proceeds, expected to be around  $200,000, will go to LEAF (Women's Legal  and Educational Action Fund).  "The corporate community has a unique  abihty to get to people community groups  don't reach," says Mary Crow of LEAF's  national office in Toronto.  This sentiment is echoed by Shoppers  Drug Mart executives. "We're really pleased  to be involved," says Karin Cardell Young,  Director of Cosmetics for BC and the  Yukon, "We feel we can make a difference."  LEAF has always solicited corporate  donors. In the case of this major corporate  gift, Shoppers Drug Mart selected LEAF  from a number of potential benefactors, because of their national profile.  "We wanted the money to be distributed across the country," explains  Cardell Young.  Crow beheves more corporations should  be encouraged to involve themselves in social issues.  "Blow the Whistle" was initiated in  Toronto by Don Shafer, the president of  Q107FM radio. Shafer and his associates  Big surprise  Mainstream media is sexist  by Christine Cosby  A recent MediaWatch study shows that  women are both underrepresented and misrepresented in Canadian mainstream newspapers. The study will give women in  the media "ammunition for their internal  fights," says Jennifer Elhs, Communications  Officer for the national feminist organization.  MediaWatch examined coverage by and  of women and men in 15 newspapers across  Canada on February 15, 1990. The newspapers were coded for categories including bylines, beats, representation and sexist language. Not surprisingly, MediaWatch found  that women were consistently marginalized in the news. "Newspapers are reinforcing sexist notions by refusing to update  their representation of women," says MediaWatch's Suzanne Strutt.  The study found that women—over half  the population—are discussed in Canadian  newspapers only 18.2 percent of the time.  In other words, men receive 81.8 percent  of the attention. According to MediaWatch,  "while these statistics reflect in part the  low ratio of women compared to men in  prominent positions in our society, they also  raise questions about the criteria used to  determine what is newsworthy. Sports is a  strong case in point as it focuses primarily on sports stories about men. While this  reflects the value of male sports in our society and the virtual invisibility of female  sports, newspapers play a role in promoting  and perpetuating these attitudes."  Despite Canadian Press guidelines on  sexist language, MediaWatch found numerous examples of discriminatory language.  The study points out that "the use of non-  sexist language is important in a society  where women have not yet achieved true  equahty as language perpetuates and promotes the invisibility of women or our second class status." There were numerous examples of language which excluded women,  treated them in an unequal fashion, emphasized irrelevant but stereotypical features,  or focused on the gender of the person undertaking the activity rather than the activity itself.  One of the more offensive examples of  sexist language involved a young woman at  a demonstration against the GST who was  described by her tight, black mini-skirt and  coltish, stockinged legs, says Elhs. "This  language refers to the woman's looks and  clothes which are irrelevant to the story. Yet  as a wire story it was printed in three different papers."  Research results indicate that women  have less than 30 percent of the total number of the bylines in the survey sample.  "As it stands, women are writing few of  the stories, we're seldom talked about, and  when we are, we're either referred to as a  spokesman or the wife of someone," says Elhs. "This invisibility implies that women's  achievements and contributions are not important. It also means fewer jobs for female  journalists."  Media response to the study and its criticisms has been slow. None of the newspapers surveyed have responded directly  to the study other than the Montreal  Gazette's Ombudsperson's defense of that  paper's poor results.  The Vancouver Sun and Province  newspapers responded earlier this year to  MediaWatch and private citizens' letters  regarding sexist language by publishing  the complaints. The Province incorporated  several of Media Watch's recommendations  into its recently updated electronic style  guide.  Wendy Fitzgibbons, an editor on the  Province news desk, struck and chaired  the paper's Style Committee. The committee began its work in January of this year  and Media Watch's "timing was exquisite,"  says Fitzgibbons. Most of MediaWatch's  suggestions for language change were already included in the style committee's recommendations. MediaWatch was "helpful in  a real way" in supporting the committee's  changes.  While MediaWatch has "a great nuisance  value" and the new style guide is in place,  according to Fitzgibbons the real change  needs to come from management. "Management isn't pohcing [the guide], and most  haven't even looked at it. The staff still  aren't using it," says Fitzgibbons. "You'll  still see many examples of sexist language  in the Province."  The lack of response to their research  doesn't worry MediaWatch. While coverage of mainstream newspapers' own sexism  would be nice, says Elhs "our main purpose  is to provide statistical background to our  arguments against sexism in the media."  MediaWatch, whose focus is the portrayal  and status of women in the media, also lobbies for legislative changes and does public  education.  "We found the biggest benefit in doing  this study—which we didn't expect—was  the support it provides for women in the  industry," says Elhs. MediaWatch had several calls of support from women journalists during the research. Now the study can  be used by women in the news industry for  internal struggles against sexism, including  equity committees and style committees.  began consulting with Toronto area rape  crisis centres and women's groups in 1988.  Numerous retailers were approached as potential sponsors, and Shoppers Drug Mart  picked up the campaign in early 1990.  Cardell Young stresses there is no profit  involved for Shoppers Drug Mart and says  the company has a history of involvement  with community health issues. Stores regularly distribute free pamphlets on matters such as diabetes, nutrition during pregnancy and colon cancer.  "Most of our customers are women," says  Cardell Young.  The whistle fits on a key chain, which  Cardell Young carries with her at all times.  "When I go into the underground parking  lot, I hold my keys in my hand with my  whistle ready to blow."  She doesn't see the whistle as an all encompassing solution. "There certainly are  other things you can do that are more effective," she says. "But almost everyone agrees  that making noise is a good idea."  "Rape whistles irritate me," says Anita  Roberts, a longtime self-defense and  sertiveness instructor. "Relying on something outside of yourself is counter productive." Roberts points out that one of the  assumptions is people will hear the whistle  and come to a woman's defense.  "Unfortunately, nobody knows what it  means. Has the factory let out? Is someone  calling their dog?"  Roberts concedes that if a whistle makes  a woman feel stronger, that in itself is useful. "Maybe they should blow the whistle  every morning on the radio and say 'here,  this is the rape whistle'," she suggests.  Alice MacPherson of Wenlido (Women's  Self Defense) says the campaign "misrepresents what a whistle can do for you." The  whistle being offered, she says is "the best in  town," and she urges all basketball coaches  to take advantage of this half price offer.  However, MacPherson points to examples of women who were publicly attacked  and ignored by witnesses. Rather than waiting for assistance, she advises women to  "blow it in his ear" and deafen the attacker.  Johanna Pilot of Women Against Violence Against Women applauds the corporate responsibility shown by Shoppers Drug  Mart but fears the leaflet emphasizes the  legal system as an answer. "We know that  the legal solution does not for the most part  work for women," she says. "It's a hberal  solution at best."  Trisha Joel of the Vancouver Status of  Women feels the leaflet sidesteps the issue  of men's responsibility. "We agree that violence happens to women because society allows, in fact condones it, but also because by  and large men are responsible for behaving  violently towards women and children. No  amount of 'Blowing the Whistle' and teaching women how to 'wise up' is sufficient if  we do not begin to deal with changing men's  behaviour and attitudes."  Joel also notes that the 'Images Fox 40'  marketing seems aimed at the professional  woman. "For this campaign to be really  workable it has to be aimed at all women,"  she says.  The sponsors of "Blow the Whistle" consider the campaign a success. About a third  of the whistles have been sold. Radio stations have publicized the campaign across  the country. Customers appreciate the information.  "People are very positive about this campaign," says Cardell Young. "No thinking  person can fail to have a negative reaction  to violence against women."  KINESIS Across Canada  by Linda Choquette  N.S. rules  on sexual  orientation  Early in September, the Nova Scotia Human Rights Commission moved to protect  lesbians and gays against discrimination.  The commission acted on its own because  Nova Scotia's provincial government has  twice refused to enact legislation to ban  such discrimination.  "In all places where the Nova Scotia Human Rights Act refers to sex as a prohibited ground of discrimination, it shall be interpreted also to mean sexual orientation,"  stated the commission.  A constitutional law expert said that the  commission's interpretation of the Human  Rights Act will have exactly the same effect  in protecting lesbians and gays as would legislation, but it is no substitute. The commission will continue pressing the government  to amend the act.  Commissioner Brenda Taylor, responsible for initiating the motion, said lesbians  and gays are suffering greatly because of discrimination.  Discrimination on the grounds of sexual  orientation has been a controversial issue  since the Nova Scotia government rejected  the recommendation of its 1988 task force  on AIDS that the Human Rights Act be  amended to prohibit such discrimination.  Only Manitoba, Quebec, Ontario and the  Yukon have laws which explicitly recognize  sexual orientation as a prohibited ground of  discrimination.  Woman suing  cops in  landmark case  The Supreme Court of Ontario has ruled  that a woman, who was sexually assaulted  by a serial rapist, has the right to sue the  Metropolitan Toronto Pohce for violation of  her Charter rights and for negligence in the  way they handled the rapes in her Toronto  neighbourhood.  In a unanimous decision released August  31, three Divisional Court judges said that  the woman's case can proceed to trial.  "This is a precedent-setting decision,"  says Christie Jefferson, Executive Director  of LEAF, the Women's Legal Education and  Action Fund. "It establishes that pohce can  be held accountable for pohcies and practices which discriminate against women,  and that under the Charter women can demand that pohce provide them equal protection and benefit of the law.  "This woman's case is important for all  women who hve daily with the threat of violence," she said. "Rape is one of the most  brutal forms of sex discrimination in our society.  "The woman is seeking to establish a  strong precedent that pohce have a duty  to recognize that women are the targets of  sexual assault and to establish pohcies and  practices which provide women protection."  LEAF is supporting the woman in her  case against the pohce.  Concern  over teen  infections  Health statistics have revealed that  young women aged 15-19 had the highest  rates of gonorrhea infection in Canada. The  1988 figures, part of a report recently released by the Health Protection Branch, indicate 3.5 women per 1000 in this age group  were infected.  According to the report, the incidence of  gonorrhea in all age and sex-specific groups  has come down, but comparatively less for  women aged 15-19. Traditionally, men aged  20-24 years had the highest rates, but in  the period 1985-1988, women in their mid-  to late teens went from third to first place.  Health workers are concerned because  the gonococcal infection is used as a  marker for other sexually transmitted diseases (STD's).  "We can assume that many of these  young women have not had only gonorrhea,  but also chlamydia and human papilloma  virus (HPV)," said an STD control division  doctor.  There is a concern about the future reproductive health of these women. Chlamydia can lead to pelvic inflammatory disease  (PID), ectopic pregnancies and sterility. An  HPV infection can be the cause of cancerous or precancerous lesions of the cervix.  Increased STD rates apparently indicate  an increased risk of acquiring HIV, the virus  beheved to lead to AIDS. As. well, some  STD's may facilitate transmission of HIV  and act as co-factors in the progression of  the syndrome.  Montreal - 10  months later  "He did not win," said Nathalie Provost,  one of the survivors of last year's massacre  at the Ecole Polytechnique in Montreal.  "Women will continue to be active and  present in sciences and engineering."  Provost, one of nine women who survived  the December shootings, received injuries to  her head, legs and feet. She made her comments after accepting an award of $3,000  Do typos turn you into  a raging monster?  There is a vocation for  you - proofreading  Kinesis.  Piease call  from the fund set up in honour of the 14  murdered women.  The murderer stalked women on three  floors of the university campus, then entered a classroom, ordered the men to leave,  and declaring he was "against femimsts"  opened fire on the women students.  Heidi Rathjen, who also received an  award from the fund, said the massacre  made her realize the urgency of the need to  fight sexism and violence. "Women are now  even more proud to be engineers and it has  made myself and others more determined to  change society for the better."  Enrolment of women at the Ecole Polytechnique is up from 20 percent last year to  almost 25 percent this term. Of the 897 first  year engineering students, 222 are women.  Rathjen also expressed her disappointment with government action on weapons  control in Canada. She collected 500,000  signatures on a petition calling for a complete ban on automatic firearms hke the  one purchased by the murderer from a local sporting goods store.  Annual awards from the Women Engineering Students Memorial Fund will honour women students for both academic performance and commitment to social issues.  News on virus  may give hope  American medical researchers have found  evidence of a potent virus that might be responsible for chronic fatigue syndrome, now  known as myalgic encephalomyelitis (ME).  Many people stricken with the debilitating  disease have previously gone undiagnosed  and some medical authorities have even denied the disease existed. Research findings  were presented at a conference in Japan in  September.  Highly concentrated among children, students, teachers and health-care workers,  (mainly women), the disease appears to attack the central nervous system. Children  can develop learning disabihties and short  term memory loss. Impairment of the ability to read, write, speak and think are all  ME related symptoms.  Those with the illness have been accused of laziness, adding to the emotional  strain of the disease. Adults have been incapable of working at a job, and experts at  the Nightingale Research Foundation in Ottawa, who have closely foUowed the disease  since the early 1980s, report "there is an  enormous suicide rate among this group."  The apparent identification of the virus  could lead to the development of a sure-fire  test for the disease and clues on how to combat it.  Researchers did not isolate the virus but  found evidence of it in the genetic material  of test patient's blood.  ME may be caused by a retrovirus. A  retrovirus takes over the genetic control  mechanism of a cell and forces that cell to  rephcate the virus over and over. The only  way to stop the virus is to kill the invaded  body cells.  Sources: LEAF, Planned Parenthood,  the Globe and Mail  This publication is regularly  indexed in the Canadian  Women's Periodicals Index.  The index is a reference guide  to articles about women printed  in more than 80 English and  French periodicals, for use by  researchers, lecturers, students  and anyone else interested in  women's studies.  This alphabetized hardcopy of  a comprehensive computerized  index is produced three times a  year by the Canadian Research  Institute for the Advancement  of Women, and is available on  a subscription basis.  For more information, please  write:  Canadian Women's  Periodicals Index  University of Alberta  11019-90 Avenue  Edmonton, Alberta  CANADA, T6G2E1  The Family Maintenance  Enforcement Program  An evening of information  and discussion  All Single Mums on Social Assistance welcome.  >mm  Tuesday October 16th at 7:30 pm  Brittania School Senior's Lounge  at Napier and Commercial Dr.  Childcare on site  Please call by Oct. 15th  with ages of children  Co-sponsored by VSW and the Federated Anti-Poverty Groups  .KINESIS NEWS  /^^^^^^^^^^^^  Sex selection:  The ultimate sexist act  by Jackie Brown  jeopardize what httle reproductive control  n do have?  For many feminists, the scientific community's increasing fascination and experimentation with reproductive technologies  represent man's (in literal terms) desire to  control, once and for all, women's reproductive capacities. Indeed, some would say  we are not far from realizing what Andrea  Dworkin calls "the reproductive brothel" —  where women are reduced to selling their reproductive capacities (womb, eggs, ovaries)  to reproductive engineers who will manipulate sperm and embryos to produce their  vision of the genetically "superior" human,  free of disease and programmed with desirable traits.  Of course, this raises the question:  what is "desirable," and will females—  already undervalued within patriarchy—be  excluded from the hst?  If such fears seem far-fetched, writers hke  Gena Corea, a journalist who has lectured  extensively on reprotechnology, note that a  model for Dworkin's reproductive brothel  already exists in some US farming operations. And sex selection—which often involves either the pre-selecting of males or  the aborting of female fetuses—is a reality in many parts of the world—including  Canada.  By Way of Pre-natal Testing  Sex selection takes two forms: pre- and post-  conception.  The former  usually involves  techniques to separate sperm with the Y  (male) chromosome from sperm with the X  (female) chromosome. The woman is then  artificially  impregnated with sperm rich  in the chosen chromosome. A variation of  this technique, known  as the Ericsson method,   is   now   being  offered at a Toronto  chnic which opened in  1987.  Post-conception sex selection most often  involves detecting the sex of a fetus, then  aborting it if it is not the "right" one. Fetal sex can be determined in the course  of routine pre-natal examinations, although  doctors say such examinations are ordered  only when the health of the fetus or mother  is in question. Such exams would not be  used to detect sex, they say, except in those  cases were there is a family history of male-  specific diseases such as hemophilia.  Feminists note, however, that pre-natal  exams are becoming routine (part of the  technologizing of birth) and as such, could  be contributing to sex selection. Those who  want to know the sex of a fetus, they say,  can quite easily find out: often, all they need  to do is ask.  The pre-natal tests include amniocentesis (a needle draws a small amount of fetal fluid), chorionic villi sampling (CVS—a  sample of the chorion membrane surrounding the embryo is analyzed) and ultrasound  (low-frequency radio waves are used to take  "pictures" of the fetus).  Sex selection is somewhat of a thorny issue for feminism because it appears to fall  within the context of reproductive choice:  why shouldn't a woman be able to choose  the sex of her baby and, as biologists Helen  Holmes and Betty Hoskins suggest, would  regulations preventing such practices "suggest to pohcy makers that governments  ought to regulate human reproduction?" H  that were the case, they say, could that  For Holmes, Hoskins and others, the answer is to promote awareness that sex selection "choice" within patriarchy serves only  to reinforce patriarchal biases and judgments and is the "ultimate sexist act."  Many also warn that sex selection could  well further global femicide—all the while  Another Boy Child  feeding racism and classism. Holmes and  Hoskins note, for example, that the practice  is often promoted as a way to control so-  called overpopulation in Third World countries. They point to social commentators  hke Clare Booth Luce who, in 1978 advocated a "man-child" pill (proposed by a  British doctor) that would guarantee a high  number of male offspring.  "Only women have babies and only girl  babies grow up to be women," Booth is  quoted as saying. "In the overpopulated  countries the preference for males amounts  to an obsession ... A pill ... which ...  would assure the birth of a son would come  as man-ah! (sic) from Heaven."  Booth Luce's attitude, of course, ignores  the fact that the preference for males is a  near-global phenomenon. And it appears to  be the rationale for many of those who are  using sex selection today.  Connie Clement, a Toronto feminist and  health activist and founder of HealthShar-  ing magazine, beheves that is the case at  the Toronto clinic. "I beheve a significant  portion would be selecting for boys," says  Clement, who bases her conclusion on two  points. First, she says, the sperm separation  method itself has a much better success rate  for males. "The technique is highly successful for boys and there is no equivalent technique for girls."  And, says Clement, the social preference  for males—especially first-borns—serves as  another indicator of what sex is being chosen. "There are good studies showing that  in North America and  other   places   in   the  world the ideal family  is a boy foUowed by  a girl," says Clement.  "And there are couples who will pay to  try and have that happen."  According to Ann Pappert, a Toronto-  based journalist and feminist health activist, they are probably wasting their  money. "It (the technique) is really a leap  of faith. It doesn't work most of the time,"  says Pappert, who doesn't think the chnic  is getting many chents at this time.  Pappert also says that few, if any other  hospitals or medical facUities in Canada are  offering the Ericcson method because it is  sold on a franchise basis. She does beheve,  however, that there is plenty of other sex selection activity taking place in Canada, albeit quietly.  "What is increasing are couples who see  procedures hke amnio, CVS and something  as fringy as the Ericcson sperm selection as  a way of getting the right baby," says Pappert. In some cases, she says, couples are  so determined, they wUl tell a doctor they  have a family history of hemophUia. Pappert also says she knows of several doctors  who have gotten requests for gender abortions and have referred couples to doctors  in Detroit, for example.  "So it's going on and there's quite a bit  of it going on," she says.  The Profit Motive  As femimsts in Canada and other countries  attempt to educate the pubhc and government on the dangers of sex selection, they  warn that left unchecked, use of these technologies is bound to accelerate. For one,  there is the ever-present profit motive. Considering that sex selection plays on the pres-  Lis  sure many women feel to have sons, there is  potentiaUy a lot of money to be made. Preconception sex selection especially is not  cheap and, as Pappert and others point out,  far from proven. As a result, couples could  spend thousands of doUars trying to get the  "right sex."  Members of Vancouver's Indo Canadian  community know aU too weU how economically exploitative these technologies can be.  Recently, Dr. John Stephens, who runs a  chnic in Blaine, Washington (he has three  others in California) began advertising to  that community an ultrasound technique he  says can detect the sex of a fetus as early  as 12 weeks. Indo Canadian women say the  doctor is taking emotional and financial advantage of those women who are pressured  by their families to abort female fetuses (female feticide).  The doctor is weU-known within medical circles in Vancouver and is less than  highly thought of. (Rumour has it that he  tried to open a clinic in Vancouver but  was turned down). Besides questioning his  ethics, Vancouver doctors also doubt his detection claims. Duncan Farqharsonof Grace  Hospital says it can be difficult to detect fetal sex at later stages, let alone at 12 weeks  when the fetus is so tiny.  As a result, those who use the clinic  (which charges $500 US per test) could wind  up spending a fair amount for an exact "di-  For Sudna Datta, Balinder Johal and  Ramindei Dosange, members of the India  MahUa Association, the issue of female feticide is a sensitive one. The practice does go  on, they say, and is a concern, but the constant focus on it as part of the Indian culture has blown the issue out of proportion—  so much so that it is now part of the stereotype of Indian women. Says Datta: "This  doctor is targeting eastern culture but he's  targeting a stereotype. I wasn't considered  second class in my famUy."  Datta, Johal and Dosange are also concerned that it is the women who tend to  be blamed for supposedly not standing up  for their rights when in fact, they—like  aU women—are under tremendous pressure  from men. And, the women say, focusing on  the practice tends to deflect away from the  work feminists in India and Canada are doing in this area. Says Dosange: "There is a  movement against this in India; progressive  elements are raising the issue. And we're  looking into it here in terms of the status of  women. Things are changing back home and  here. In any community you have more traditional/conservative elements. These ads  are trying to reach them as much as possible." And, say the women, it is important  to remember that it is not just Indian, but  women from aU cultures who use sex selection to get boys.  Sunera Thobani, a member of the South  Asian Women's group, says that rather than  focus on specific cultures, feminists should  concentrate on exposing reproductive technologies as yet another attempt by the patriarchy to control all women and create divisions between them.  "You have to look at the whole picture  to get a sense of what's happening to aU  women. Reproductive technologies are very  scary," Thobani says. "There are different  techniques used in different ways and the  underlying motive is the control of women's  reproductive capabihties. We have divisions  of race and class and these new technologies are re-enforcing and entrenching those  divisions."  KINESIS REVIEWS  Motherhood challenged:  A mother-wounded world  by Millie Strom  SACRED BOND:  The Legacy of Baby M  by Phyllis Chesler  New York, Random House, 1988  In 1985, in the state of New Jersey, a  judge, mental health experts and the media decided that a father was a chUd's real  mother.  No, this is not the story of a transsexual who gave birth, nor is it a futuristic  novel. It is Sacred Bond, a perspective on  the celebrated "Baby M" custody battle by  femimst psychotherapist and author, PhylUs Chesler.  According to Sacred Bond, the New Jersey court ruled that a man's contract with  a woman about his sperm is sacrosanct,  and that pregnancy and chUdbirth are not.  Chesler's analysis raises some provocative  questions about women, reproductive rights  and biological bonding and a host of related  Her book describes the journey of a 28-  year-old mother of two, who entered a "surrogate" contract with a professional couple. Betsy Stern, 38-year-old physician and  BUl Stern, 38-year-old biochemist agreed to  pay $10,000 plus expenses if the mother  produced a healthy newborn. If the baby  was stiUborn or the woman miscarried, she  would receive $1000 (the Stern's lawyer  would receive $7,500).  The day her baby was born, Mary Beth  Whitehead realized she could not simply  hand her daughter to the Sterns. Whitehead notified the lawyer of her position;  she did not sign adoption papers, nor did  she receive the $10,000. She began breastfeeding, baptised the baby and agreed that  the Sterns could have visitation rights.  BUl Stern, after aU, had invested nine  ejaculations of sperm over a five-month period.  Forty days later, the courts granted  the Sterns immediate sole custody on the  grounds that, because Whitehead could not  give up her chUd, she was "mentally unstable." Whitehead immediately went into  hiding with her daughter. When she was  found, four months later, the pohce seized  the baby—abruptly weaning her.  Sacred Bond foUows the events that  resulted in severing Whitehead's parental  rights, and then chronicles Chesler's yearlong campaign that lead to a Supreme  Court decision granting Whitehead liberal  visiting rights. Throughout, Chesler charges  that the media was biased in favour of the  educated middle class, with more sympathy for their problems of infertUity than for  the problems of working-class fertility and  sterUity.  Chesler suggests that we are so "mother-  wounded that we don't easUy trust or admire any woman whose identity is first  and foremost: mother." She also challenges  that: "unconsciously we feel that women  who remind us of men are more trustworthy as mothers." Betsy Stern was applauded  for using low-level technology (artificial insemination by donor) and the law to become her husband's genetic chUd's mother.  She did it the manly way, hke Zeus who  bore Athena from his head—without losing  blood and without risk. (Stern was not in-  fertUe but has multiple sclerosis.) Chesler  concludes that both Betsy Stern and Whitehead "move in the same patriarchal trance."  And Chesler shows the judge's biases. He  did not aUow Whitehead to testify about  how pregnancy and chUdbirth led her to  change her mind nor did he aUow her other  two chUdren to testify. The Sterns, on the  other hand, were permitted to describe in  detaU their nursery decorating efforts.  Sacred Bond also explores custody battles, one area of Chesler's expertise (she  authored Mothers on Trial: The Battle for Children and Custody). According to Chesler, American fathers win 62-  70 percent of custody trials. Her message  is chUling: "ChUdren belong to men (sperm  donors, boyfriends, legal husbands) when  men want them, but not when men don't."  Chesler suggests that maternal care is not  granted to birth mothers but rather to the  woman who is most hkely to be obedient to  the father.  Whitehead, for instance, was blamed for  signing the contract, but no one questioned  as a role model by feminists, nor did the religious right honour this woman who had  been impregnanted by another woman's  husband, and for money.  Chesler draws a profile of a surrogate  mother as a woman who is often from  an impoverished and abused background:  "These women have been pruned by religious and/or sexual authoritarianism to  minimize, deny or justify aU subsequent invasions of her mind/body."  The author continues with a litany of provoking questions raised by the spectre of legalized surrogacy arrangements: "Are most  biological mothers 'unfit' or are they less  fit than genetic fathers or adoptive mothers? Should biological motherhood be abolished in the 'best interests' of the chUd?  Should the male-dominated state replace  the father-dominated biological family?"  and 'damaged' chUdren (in urgent need of  homes) second to their own needs to have a  biological or newborn perfect chUd of their  'own'. She also discusses reports which show  that adopted chUdren and adults are over-  represented in therapy, group homes and  crime. Chesler charges that the best interest theory, as currently applied, is a myth:  "Is it thoroughly unreasonable to think that  unless something is drastically, incurably,  dangerously wrong with a birth mother, she  should be entitled to keep her chUd; in fact  she should be strongly encouraged and generously helped to do so, in the best interest  of her cluld."  Chesler criticizes one of society's most  revered institutions—adoption: "Adoption  has changed from placing a chUd who had  no mother to separating a cluld from its  birth mother."  BUl Stern for signing it. Whitehead was criticized for dyeing her hair every week, but  Stern was not questioned for using the law  to remove a child from her nursing mother.  Whitehead didn't play patty-cake weU, but  no one noticed that BUl Stern did not play  ataU.  Chesler challenges the idea that aUowing  women to rent their uteruses is a matter of  choice, of the same order as choice on abortion. She asks: "Are we entitled to control  our bodies only by treating them as marketable commodities?" In Sacred Bond,  Chesler states that how we feel about surrogacy is a "reflection of the war currently  raging between secular feminism and religious patriarchy." Whitehead was not seen  Chesler notes how the best interest of  the chUd theory gets stretched to its limit  by surrogacy: and she dedicates a chapter  to a discussion of birth mothers in traditional adoption and its paraUels to surrogacy: "The surrogacy industry brings chUdren into being for the express purpose of  separating them from their birth mothers,  and unscreened couples may legaUy adopt  the chUd." Chesler cites studies that reveal  the incredible loss and grief experienced by  birth mothers. She describes adoption practice as cruelty and questions why counsellors continue to not inform young mothers  of alternative plans or ways to keep their  family intact.  She further charges that "white middle-  class parents put the needs of already hving  Chesler's rigorous journalism and documented style are convincing, yet she lets the  reader draw their own conclusion. She refers  to numerous studies and to her daUy journal of the campaign. Sacred Bond's appendices include the surrogate contract, custody investigation reports, mental health reports, psychological evaluations, briefs, excerpts from the New Jersey Supreme Court  decision and the "We Are All Unfit Mothers" letter.  A materially-advantaged couple wanted  to adopt a chUd against the mother's wUl—  and the state helped them. The general response was, "But BUl Stern is the father."  Chesler's reply is, "And Mary Beth Whitehead is the girl's mother."  But few people saw it that way.  s KINESIS  October 90 ///////////////////^^^^  /////////////////////////////////^^^^  Commentary  Leaving much (money) to be desired  by Mary Rowles  Mary Rowles is the director of  Women's Programs for the BC Federation of Women.  The Social Credit government's September announcement of a $40 million dollar pay equity program was trumpeted  throughout the mainstream media and  greeted by a grumbhng chorus of sneers and  caveats in the labour movement. While the  headhnes blared "$40 million for Women!"  the labour applause-o-meter barely flickered.  There are a number of reasons, apart  from class antagonism and cynicism, that  explain this lack of enthusiasm. The Socred program is simple enough and it works  hke this: The $40 million wUl be spent  over a four-year period to increase wages  of approximately 13,000 lower-paid employees in clerical and health care categories  in the provincial public service. The government has decided to use job evaluation  to establish where the inequalities are and  what adjustments are "necessary." Most of  the employees in question are represented  by the BC Government Employees Union  (BCGEU), although there are a smaU number in the BC Nurses Union (BCNU) and  in the Professional Employees Association  (PEA).  The government is prepared to negotiate  with the union about what job evaluation  program to use, which jobs to evaluate and  chords, but somehow the tune stiU came out  sounding hke 'That Old Black Magic' instead of 'We're in the Money.'  It would be really unfair to discuss the  pay equity program, the timing of the announcement, the pending provincial election  and a pohtical gender gap as wide as Georgia Strait, aU in the same sentence. But it's  one of those self-evident truths that the Socreds have httle credibihty among women  voters in the province.  StiU, it's not the sheer opportunism motivating the program that makes it inadequate. After all, it's hard to complain about  $40 million, unless of course you're one of  the 687,000 other workers in the provincial  labour force who receive absolutely no benefit from this program.  Unlegislated Promises,  Legislated Problems  This program isn't enough, both because  it's the very least the Socreds could possibly  have done and because they can bring it to  a halt any time. The program isn't established in legislation. The Socreds can suddenly decide a year or so down the road  to dust off the old rhetoric they've been  peddling around the province this summer,  about 'pubhc sector wage increases being  out of hne, and setting a dangerous trend.'  They can decide it's time for wage controls  or something hke it. And of course the workers most affected by controlled wages in the  public sector are the lowest paid: women  workers—the very workers whom the Socreds are swearing aUegiance to this season.  im**mmmimi+mm*m*mm  Why settle for 20  percent when the  wage gap is  38 percent?  *M  »W|I«W»»  how wage adjustments wUl be applied.  The Socreds have already decided to provide wage increases of "about" 3.3 percent  to the lowest paid employees in health and  clerical in their January paycheques.  So the government announcement—with  its references to pay equity as a pro-active  process requiring negotiations, an "entitlement not an indulgence ... essential if  women are to achieve full social and eco-  nomic independence"—struck aU the right  The initiative is also inadequate because  its effect on the very significant wage gap in  this province wUl be imperceptible. Women  make only about 61.7 cents for every dollar  men make in BC, and this program won't  inspire any changes in that situation.  Minister of Labour Mel Couveher may  think pay equity is about fairness and that  "money is a secondary concern," but pay  equity is entirely about money. It's about  paying women workers more money. Our  | Typesetting  | Graphic Design   j 1670 ] \  Laser Printing     a _  Image or Text Scanning \  file Conversions  IBM & Macintosh L        M   Facsimile ♦FhactronicPublrshing   1670 Commercial Drive • Ph 253-3153  • Fax 253-3073  Stationery & Office Supplies • Artists' Materials • Copying  1460 Commercial Drive • Ph 255-9559  experience in the labour movement has  been that good examples, appeals to reason,  ethics or a sense of fair play don't go very  far when it comes to convincing employers  to pay workers more. The only convincing  argument is power—either economic or legal-  Effective pay equity requires legislation.  That said, there aren't many in the labour  movement who would want to see the Socred program enshrined in legislation. For  ■that matter, there are plenty of problems  with the legislated pay equity programs in  other provinces.  The biggest problem is that the legisla  tion dictates the methodology to be i  achieving pay equity. And the only methodology permitted so far has been job evaluation, or comparable worth exercises. It is a  process that works weU for some unions, in  some workplaces, but can be time consuming, expensive, incomprehensible and limited in results in many workplaces.  What unions don't want is fairly straightforward. We don't want legislation that requires a process instead of a result, that dictates the methodology, that sets the bargaining agenda and erodes bargaining rights  without strengthening unions in other ways.  We want legislation that compels results,  and compels greater results than traditional  job evaluation-based pay equity legislation.  Estimates vary, but in most settings the legislation appears to have closed the wage gap  by 7 to 12 percent. We need to go back to  first principles. When the demands for pay  equity began, the goal was to close the gap  between average salaries for women and average salaries for men, across the economy.  We need legislation that obliges employers to do just that— narrow the wage gap  within their firms, and not just by comparing the wages of their unionized female employees with the wages of their unionized  male employees. That gap is hkely to be  the smaUest. We want a calculation that averages in the salaries of Chairmen of the  Board, Chief Executive Officers, senior administrative officers and vice presidents—  predominantly men. WoiUd this give us a  different picture and a problem of different  dimensions?  The legislation must also oblige employers to negotiate plans with unions. The  method the parties decide to employ is irrelevant, so long as it produces results required by law. If job evaluation works, use  it; if it's ineffective, do something else.  And there should be no exceptions.  There's really no reason, certainly not business size, to exempt any employer from the  obligation to properly remunerate women  workers.  Chronic Wage Gaps  We need to re-examine how much we're prepared to settle for. If 7 to 12 percent increases aren't enough, why settle for 20 percent if the wage gap is 38 percent? Why  aren't we demanding that the wage gap be  closed? It's not that outrageous. In other industrialized countries, hke Italy, Australia,  Sweden and Norway, the average earnings  for women are now 83 to 95 percent of men's  average earnings.  In New Zealand, where women make  percent of men's average earnings, they'  initiating a legislated pay equity program to  narrow the gap.  We also need a legislated program that  wUl oblige government and business to work  with unions to address wage depression in  sectors that have traditionally employed  women. In retaU, banking and hght manufacturing, for example, you can narrow the  wage gap in a workplace and it won'l  you much farther ahead. Some process must  After all, feminists  destroyed the family.  What's left but  the economy?  be established in legislation to compel cross-  sector initiatives to raise women's wages.  Other initiatives can significantly raise  women's income. For a start, there's the  minimum wage rate. When the minimum  wage was implemented, it was at a level that  was about 50 percent of the average industrial wage in the economy. Since that time it  has shpped to oidy about 35 percent of the  average wage. In Vancouver and other large  urban centres, the minimum wage is below  the poverty hne. Now, at least 80 percent of  minimum wage earners in this province are  women. Increasing the minimum wage assists those women and also raises other low  wage rates that hover just above minimum  wage, jobs often done by women.  And the Union Makes Us Strong  You don't need to belong to a union to benefit from these changes. But let's not lose  sight of one simple truth. Even the Ministry's own statistics show that if you're in  a union and you're a woman, no matter  what sector you are in, your wages wUl be  better than your unorganized counterparts.  But only 34 percent of women in BC are  unionized.  Let's junk those stereotypes beloved by  this government, that unions are somehow  separate from the women who are in them,  and that unions don't represent the interests of their members, that unions stand in  the way of women's economic equahty. The  truth is that any measures that make it easier for women to organize themselves to win  a first contract, any measures that reinforce  the power of workers to strike if they must,  wUl translate into more social and economic  equahty for women.  Employers and Socreds won't go for this.  But then any demands for improvement in  the status of workers, and women in particular, sets off alarms and predictions of doom  and economic catastrophe. After aU, feminism destroyed the family. What's left but  the economy?  So how much is enough? WeU, in the case  of the public service it's unhkely that $40  million wUl close the wage gap. And certainly no pay equity program is enough unless it is legislated and compels aU employers in the broader public sector and private sector to negotiate ways to narrow the  wage gap. And pay equity legislation won't  be enough unless it is accompanied by other  measures that help raise women's wages.  KINESIS International  Honduras  No choice but to struggle  by Lisette Carcoma  transcribed and edited by Jill Bend  Lisette Carcoma is a representative  of the League of Patriotic Women of  Honduras. The League focuses on the  education and training of women in two  neighbourhoods of Tegucigalpa, the capital city of Honduras, Central America. Carcoma gave the following talk at  the Hermanas Conference; she was interpreted by representatives from Latin  American Connexions.  The crisis has deepened in Honduras and  it comes as a result of the pohcies recommended by the International Monetary  Fund. In a country of approximately 4.5 mU-  hon inhabitants, we have 1.5 million Hon-  durans unemployed or underemployed. According to figures from 1984, 74 percent of  the population suffer from malnutrition. Of  each 1000 chUdren born in the countryside,  127 die in the first 5 years of hfe. And in  the city, for every thousand chUdren, 85 die  in the first 5 years. In world statistics, Honduras now occupies the third position in  infant mortality in Latin America, topped  only by Haiti and Bolivia.  Agrarian reform has been paralyzed. We  stiU Uve with the reality of very smaU land  a very large bureaucracy, a military bureaucracy.  On the pohtical level, the structural crisis is manifested in the occupation of oui_  territory by foreign troops—the US military, and the Nicaraguan "contras." The US  lands its planes in our country in order to  commit aggressions against sister nations.  The most recent case was the US invasion of  Panama in December 1989, where the North  American base, known as "La Palmerola",  served as the landing base for the US planes.  And it is in Honduras that we find the so-  caUed "new Nicaragua", where the Somoza  contras hve and organize to overthrow the  Nicaraguan people.  These occupations have also meant the  strengthening of the doctrine of national security, which translates into a harsh repression and negation of the democratic rights  of the people. Many popular organizations  have been divided or attacked; moreover the  inhuman practice of disappearances is carried out. There have been more than 150  people disappeared in the last 10 years, of  whom none have been returned.  There are also pohtical assassinations. It  is easier for the Honduran pohce to assassinate individuals than to "disappear" them.   $$mm «»;:*»■: ; mmm s  Women are kept illiterate so  they won't be rivals for paid work  plots. It is estimated that at least 200,000  peasants and family groups have no land.  The income for a rural family is between  $40 and $50 per month. But Honduras does  not limit expenditures on weapons. Honduras has one of the largest armies in Central America and these armies are only for  the repression of the people and to maintain  To disappear them leads to denunciations  and popular movements that demand to  know the whereabouts of these individuals.  But assassinations leave the people with no  hope— they are almost sUenced by their impotence. The most recent case in Honduras,  in May 1990, was the assassination of two  popular leaders. One trade union leader was  ! BOOK MANTEL  If       Under New Management       \f  EXOELLENT SELECTION OF OYER 40,000 GENTLY USED BOOKS  Feminist • Literature • Philosophy • Poetry • General Selection  10 % DISCOUNT  wrnTmsAD  20 % DISCOUNT WITH  YALID STUDENT CARDS  Open Tues - Sun, 11-7  1002 Commercial Drive V5L 3W9  253-1099    WOMAN OWNED AND OPERATED  i a Thursday and the next  day, a university student was kidnapped and  found two days later bearing signs of torture and 11 buUet holes in his body.  Illiteracy is estimated to be 60 percent of  wages for these women workers range from  $50 to $65 per month. Single mothers thus  have a very low standard of hving, for them  and their chUdren. In other words, they survive in extreme misery.  GUATEMALA  the population. Women are kept UUterate  so that they won't be rivals for paid work,  for professional work or in roles other than  domestic ones. Due to the very limited pos-  sibUities of work in the countryside, women  have had to opt for one of two alternatives—  either create a stable marriage or migrate  to the cities.  It is the case, not only with rural women  but also urban women, that the decision to  have chUdren not only depends on psychological variables, but also on economic ones.  It is thought that chUdren are sometimes  a way to consolidate a relationship, and  in other cases, of increasing labour power  and the family income. The lack of legaUy-  binding marriage and the lack of employment opportunity make relationships unstable. This is what creates the phenomenon of  single motherhood.  In Honduras, they estimate that at least  33 percent of households have a woman as  the head. According to figures of 1981, the  migration to the cities of Tegucigalpa and  San Pedro Sula has been mainly female migration. With the new crisis of the 80's, the  numbers of women who work on the streets  have increased ... street and market vendors, tortiUa makers, launderers, etc. The  In general, women are hving under a very  complex situation in Honduras. We endure  marginalization—sociaUy and culturaUy—  and physical and psychological aggression.  The consequences of the economic crisis are  unemployment, inflation, lack of basic services and lack of supply of basic foods. This  affects those women who have, under their  care, a household with one or more chUdren. The crisis condemns them, in a dependent and under-developed country such  as Honduras, to the informal work of market seUers. It is common to see these mothers working in the markets in Tegucigalpa:  at the side of their tables, are cardboard  boxes holding their babies.  We are forced to subsist on miserable  wages as office workers, clerks and teachers.  Those of us who, with much effort and sacrifice, obtain a degree or stay in the cities  are forced to hve in the shantytowns. The  women suffer in their own flesh, misery and  exploitation and injustice. The crisis sharpens the suffering of our people. Violations  of human rights continue. In particular, the  rights of women are denied.  Faced with this situation, pohticaUy conscious Honduran women have no other  choice than to struggle.  >Learn How To Facilitate  Assertiveness Groups ♦  Vancouver Status of Women is looking for women interested  in facilitating our Assertiveness Groups on a  volunteer basis.  We are offering a Facilitator's Training Program involving  a 2-day workshop in November.  Workshops will be held: Thurs. Nov. 1st 5:30- 10 pm  Sat. Nov. 3rd 10-5 pm  Please register by calling Trisha at 255-5511 by  Wed. October 24th, 1990  ,"K!NESIS International  Mexico  ii  They know we  will not give up  jy  by Rosario Ibarra de Piedra  transcribed & edited by Jill Bend  Rosario Lbarra de Piedra became a  human rights activist when her son  was "disappeared" by Mexican police in  Monterrey, Nuevo Leon in 1975. She  is the driving force who united other  relatives into the "Eureka" Committee. In 1982, she was the first woman  candidate for the presidency in Mexico, backed by a broad coalition of social organizations and progressive political parties.  FEDEFAM (Latin American Federation of Associations of Families of  the Detained and Disappeared) was  founded in 1981. As its international  representative, Lbarra appeared many  times before the United Nations Human  Rights Commission. She was FEDE-  FAM's representative to the 1985 conference which closed the International  Decade of Women. From 1985 to 1988,  she was a deputy in Mexico's National  Chamber of Deputies. Rosario Lbarra de  Piedra was a candidate again for the  Presidency during the 1988 elections.  She has been nominated for the Nobel Peace Prize three times (1986, '87  and '89). Rosario Ibarro de Piedra gave  the following speech at the Hermanas  Conference in Harrison Hot Springs  (July 6-8). Her interpreter was Heather  Dashner.  In Mexico, there are violations of human  rights. In Mexico, citizens are stiU being  "disappeared." During this administration  of President Salinas de Gortaxi, there is a  hst of 12 disappeared detainees. There are  an undetermined number of people assassinated for pohtical reasons. There are flagrant violations of the constitution by pohce forces. One of the most grevious violations of human rights and the constitution  has been the rape of 19 women by members  of the federal judicial pohce. These people  have been identified and not been punished.  And with many of the cases of assassinations, those responsible have not been punished.  We have very serious cases. Let's talk  about the Santoyo family. Three young men  were assassinated, shot on their doorstep.  Two of them had their hands in the air, the  other was kUled under torture. Their father,  who has been working for justice, was disappeared at the end of June 1990.  In the northern state of Sinaloa, Dr.  Norma Corona was assassinated. The government fabricated guilty parties in the  case of Norma Corona. The government  says they were drug traffickers. But aU  the people of Sinaloa State know that it  CROSSLAND CONSULTING  Personal Management  Services for Artists  Individuals Resumes  Arts Organizations Career Counselling  Grant and Proposal Writing Bookkeeping Servtoes  * FIRST CONSULTATION FREE*  By Appointment Only  Jackie Crossland  682-3109  was the pohce who kiUed her ... because Norma fought against torture, because Norma fought against impunity for  pohce agents.  We want to change our country, we want  to change Latin America, we want to change  the entire world. And we want to eliminate  the practice of disappeared detainees. In  1977, we founded our committee, with the  long name of "Committee for the Defense  of Prisoners, Persecuted, Disappeared and  Pohtical ExUes." Two years before that, my  son Jesus had disappeared in AprU.  Since that day, we struggled hard. We  changed the name of the committee when  we were able to recover some of the disappeared (we have recovered 148 disappeared  detainees). So we chose the name "Eureka!",  the Greek word that translates "I have  found."  Some of the women said to me: "I can't  call it 'Eureka!' because I haven't found my  chUd yet." But others said to them: "This  one that we have found is the chUd of your  friend, the chUd of your sister ... the chUd  of one is the chUd of all of us."  We gave the Minister of the Interior  dossiers on the disappeared detainees because they say they don't know where they  are. We teU them that we know they are in  the Number One military camp in the naval  base in Acapulco, and in many, many secret  jaUs aU over the country.  Those 148 young people that we have hberated from jaUs have told us they saw our  chUdren. For us, this was a bright hght, a  hght of hope. Being with them was hke being with a part of our chUdren. These brave  young people have always been there whUe  we were making demands and denunciations  The Mexican government  is selling the country  away piecemeal  to the Mexican government. They have gone  to the United Nations in Geneva with us to  testify that they have seen the other disappeared detainees.  If the Mexican government doesn't give  back the disappeared, it is because they  don't have the pohtical wUl to do so. Everything has just been a promise. President  Salinas de Gortaxi met with us on AprU 17,  1990, and said "I am a man of pohtical principles. The wound of the mothers of the disappeared isn't only their own wound. It is a  wound of the nation and it must be healed."  Our chUdren are still disappeared.  > Ibarra de Piedra, at the Hermanas Conference  photo by Jill Bend  A few days after that, the government  formed a National Commission on Human  Rights. They invited us to attend the National Palace, with 20 other human rights  organizations. We decided instead to go to  the National Palace and stand outside with  banners and placards, and to put out a paid  ad with our opinion on the subject.  Since they formed that commission, there  have been disappearances, there have been  assassinations, there has been torture, there  have been rapes of women, and overall there  has been the ongoing violation of the Mexican people's rights through hunger and misery.  Every four minutes, a chUd dies of malnutrition and several million chUdren have  irreversible brain damage from malnutrition. The Mexican government is selling the  country away piecemeal. They have opened  up the borders with enormous advantages  for foreign investors. Mexican labour is now  the cheapest in the world. Taiwan used to  have the cheapest but now it is Mexico.  In the midst of this panorama of hunger,  unemployment, sickness and misery, Las  Madres de los Desaparecidos (the Mothers of the Disappeared) continue because  the disappeared have been a central part of  the fight for human rights in Mexico. The  somber part of our struggle is when we chain  ourselves in front of the National Palace in  Mexico City, when we cover our faces with  these handkerchiefs that say: disappeared  detainees—freedom. We don't hke doing  this. It is very sad and painful. We have a  hst of all the disappeared, with the names  of the people who took them, and the date  and place that it happened.  No one has ever been able to say that we  have lied. They know that we wUl not give  up and, for the first time in this administration, the word "disappeared" is spoken  aloud in government offices. We don't trust  the goodwUl of the Mexican government to  free the disappeared detainees, but we do  trust in our own strength and struggle, both  within and outside of Mexico.  They tell us Pancho VUla was successful  because he was very brave, and Zapata too.  But I ask, what would Pancho Villa have  done without the 20,000 soldiers in his Division del Norte? And what would Zapata  have done without the army of the South?  And why doesn't anybody remember the  millions of indigenous people who are equal  with Benito Juarez?  Mexicans are given an image as people  who are very lazy, painting a picture of  us asleep under a cactus with a sombrero  on our head. And women aren't good for  anything except having chUdren. But the  women are the ones who work the hardest  in the popular labour sector and almost every place else.  I beheve that Mexico is taking awhUe  to think about violence because we are  against violence. In Mexico, the violence  that may happen wUl be a defensive violence. We are tired of all the dead being on  our side, from the people. We don't want  any more of our blood to flow. The people of  Mexico are learning to organize. They wUl  not be defeated.  There isn't a law in any country of  the world that authorizes disappearance. It  should be for us to force strict compliance  with the law to force disappearances to end.  We ask you to think about us, to think  about the mothers of the Mexican disappeared, and to do what you can ... to write  letters, send telegrams and postcards to the  Mexican government demanding the release  of the disappeared detainees.  Vancouver contact: Consulate General of Mexico, #810- 1130 West Pender, Vancouver, BC, V36 4A4. Tel.  684-3547  Maureen McEvoy BA MA (Cand.)  Counselling  Psychology  Areas of expertise:  sexual abuse, relationships,  sexuality, depression, ACOA  DR. PAULETTE ROSCOE  NATUROPATHIC PHYSICIAN  FAMILY PRACTICE  HOMEOPATHY  COUNSELLING  11 E. BROADWAY AVENUE  VANCOUVER. B.C. VST 1V4  873-1991  VANCOUVER  WOMEN'S  BOOKSTORE  315 Cambie Street  Vancouver, B.C., V6B 2N4  (604) 684-0523  Hours: Monday-Saturday 11:00-5:30  ER^l  Jj^H.  Pn^jl  KINESIS Lillian Howard  ver the summer and now into the fall, Native and non-Native  people across the country have voiced their support for the  Mohawk Nation in its current struggle with the governments of Canada and Quebec at Kanesatake (Oka) and Kahnawake. In British Columbia, Native people have blockaded  roads at half a dozen locations since the Mohawks began their  roadblock. Across Canada, the US and elsewhere, there have  been peace camps, caravans, marches, prayer meetings and  protests at Canadian embassies.  In Vancouver, a support committee which formed in July organized a vigil at the  Vancouver Art Gallery. Some people pitched tents and stayed, while many more  came as visitors and supporters. Over the course of almost three weeks, the camp  grew from half a dozen tents to over fifty. Participants in the camp estimate there  were 100 residents and 200 regular supporters involved. The tents formed a circle on the large north lawn of the Art Gallery. One large tent was used as a meeting place for camp elders. A central kitchen area, with a propane stove, preparation area, and dish washing area, was set up. The women running the kitchen  pressed food on the campers and visitors; when supplies were low, two sisters from  the Squamish Nation brought food.  On September 14, after a child who had been living at the camp was hospitalized  with a serious infection, the city health officer ordered the camp to disband for ten  days. The camp is starting up again as Kinesis goes to press.  The peace camp needs support of all sorts. Go down to the camp, if even for a  short time. Donations of money, food and supplies are needed and. may be dropped  off. For ongoing information about the Vancouver peace camp, or to arrange a donation, please contact Winnifred Tovey at 255-3099 (days); 254-8691 (evenings)  or 255-0772 (FAX).  Lillian Howard and Amanda White are two of the Native women active at Vancouver's peace camp.  by Lillian Howard  as told to Faith Jones  Lillian Howard, one of the Vancouver peace vigil's Clan Mothers, is a  Mowachahat woman from the Nuu Chah Nulth Nation.  I heard about a peace vigU that was happening in downtown Vancouver from my  mom. It was a place for me to go to show my support for the Mohawk people in Kanasatake and Kanawake. I went there the second night. It felt really good to see a lot of non-  Native support.  The camp was set up already and I wasn't sure exactly what was happening, so I just  showed up again the next day, and I just kept showing up each day, to see what was going on. It was really good to see this support for a Native cause. But the spontaneity of  the marches and the blocking of the roads was frightening, because there were chUdren  there. I could see a lot of concern by different people who had already committed themselves to the camp and by some of the public, and even the pohce department.  Things got really out of hand one day and I saw people leaving and I had to think  what was I going to do? There was no organization, there were no people who were taking on leadership in terms of getting the camp organized. After talking to several people  and expressing my concerns as to why I was there, and that it would be really sad and  unfortunate to see the camp just go away, they asked me if I'd stay and join their circle  and share my thoughts about why it was important to keep the camp going.  So from there there was no turning back, I made that commitment.  No Turning Back  The Mohawk people I felt were assaulted by the government, by the army, by the pohce.  Their lands, their territories were invaded. Their privacy and their homelands have been  violated. I was deeply angered by the government's actions in dealing with the issue.  The land dispute reflects what's happening all across the country. BC is a perfect example. I've been involved in land claim issues ever since 1975. At that time I got involved in road blockades and sit-ins, involved in Native concerns hke road right of ways,  land resource exploitation, education and health issues. There was a whole range of issues people were involved in very actively in the mid-70's and for me that was the beginning of a life-long commitment.  In the past, we were protesting to deaf ears, the public wasn't interested. The pubhc is used to seeing Native people being very reactionary, we have to resort to sit-ins  and blockades on the roads and on the raUways. In the future this has to change. The  onus has been placed on the Native people to educate the public, and it's not reciprocal.  We're not receiving the support from the public in terms of them finding out for themselves.  The vigU is a good example of how the public can be educated—maybe not acceptable  in the eyes of the premier, but it's the only way we can do it. It had to take a crisis hke  the Oka situation to get some attention. In the future, there have to be means and ways  developed to keep that education ongoing about what it is that Native people are saying.  And what's happened in Oka is no different from what's happening in British  Columbia. We're all fighting for the same cause. We want past injustices dealt with, we  want a secure land base, we want protection of land and resources. We want to have a  say in the development of resources in the country, because most of our territories are  hunting and fishing territories, so we have a vested interest in protecting the lands.  Those are the kinds of things we would hke to talk about with the non-Native people, with the environmental groups, with the feminist groups, with the church groups,  with the different levels of government. Let them know that we don't want lock, stock  and barrel, in terms of full control of the land. That's 500 years ago. We have to learn  to share what we have left. We see complete destruction of our lands happening aU over,  in BC, in Canada and the States, and now South America. Indigenous people in South  America are fighting for the same things.  To us it's very simple. We want protection of our land and environment. That's why  I'm involved. It's the same issue the Mohawk people are fighting for.  In the past, the blockades and the sit-ins were aU Native people. The community I  come from, we blockaded a road that went through a cemetery. At that time it was just  Native people, no support at aU from the town. They were furious with our people for  blocking the road. The first time that I ever experienced seeing support come in from  non-Native people was during the Department of Indian Affairs occupation in 1981. Two  hundred of us, mostly Native women and chUdren and a handful of men occupied the office for eight days.  This particular encampment at the Art GaUery is very different. It became a community of people supporting the Mohawk Nation. We saw all kinds of people coming into  the camp. The people hving at the camp became a kind of instant community and they  had to go through all the trials and tribulations of setting up a stable community. We  were able to show that we could hve together in a peaceful way. We never became so  separated because of our different beliefs or colours or ways of thinking. We managed to  keep the community together and resolve a lot of the differences in the camp. Things can  be worked out.  Keeping the Camp Alive  When the camp first got set up it was mainly by non-Native people, but there was no  group that took on the responsibility to say this was what had to happen. In any setting  up of a community, organization has to occur. I think women have a natural way, they  just know what to do. That's what happened. It wasn't just Native women, it was non-  Native women as weU. But because in our society we have more matrihnear communities, we have women who just take over in terms of getting organized.  And that's what happened. A group of us women got together and said this is what  has to happen, we have to look at the needs of the chUdren, we need to look at the needs  of the elders, we have to have an elders' council. Clan Mothers do exist in certain coastal  communities. It really worked having Clan Mothers working with the elders. ReaUy what  happened from my viewpoint was that people took on responsibihties. There was no  identified leadership: people just took on responsibihties in terms of how they could keep  the camp alive.  Even the fire, the 24-hour blessed fire. There were Native and non-Native people who  looked after the fire. There was one frightening moment when the fire was off. They had  to change the drums because the old drum was considered hazardous, so they put a new  one in. For almost four hours there was no fire. It affected that whole camp. There was  sort of a chUhng quietness about the camp. One of the spiritual leaders got the fire going and blessed the fire again, and within an hour people were coming around again  and talking. The whole purpose of the blessed fire was to form a spiritual bonding with  the people in Oka, because they have a blessed fire too. That feehng of participating in  something spiritual had a calming effect.  The circle is very important in most Native communities. The circle of tents became  as symbohc as the blessed fire in terms of stressing that it has to be ended in a peaceful  way, the situation in Oka.  I was really concerned about what the young people would do once the camp was  taken down. When I walked there [the day after the camp came down ] to an empty Art  GaUery ground, it jolted me. I wanted to cry. I didn't realize how much a part of the  community I'd become. When I walked there I saw aU these different faces, the young  men and women on security, the httle chUdren, the people who were looking after the  kitchen, and I knew that some of them didn't have a place to go, didn't have a place to  call home, and were welcomed into that community as productive members of the community, and I thought about those people and wondered what was going to happen.  When we got to the celebration of hfe part of the activities, and I saw aU these young  people dancing and laughing and I thought what a rehef, to see these people laughing  and to be at peace with themselves and enjoy each other's company without any of the  pressures, without having to worry about what the public is thinking of them, or what  the cops are going to do, or the media coining around. Just to see them so happy. It's  nothing hke the situation at Oka, but they were under a lot of pressure. They learned a  lot.  As far back as I can remember, women have always played a major role in community development. I've always had very strong women role models in my hfe, my great-  grandmother. That's where my organizing skiUs came from, from my community.  A lot of it has to do with survival. We're constantly hving in a state of apprehension:  we have to deal with racism, we have to deal with being Native. It's a double whammy  for Native women in the larger society. We've just developed very strong survival mechanisms. And a large part of survival is sharing: sharing strength, sharing hope.  When you're involved in a cause you can never lose sight of why you're there. It's for  the chUdren. That's why I'm involved, for my two daughters and my granddaughter, and  for their chUdren.  I felt very honoured to be a part of that community [at the vigU]. There was a lot that  I learned by working with the non-Native supporters. In the past I have worked with  non-Native supporters but it's been in a more organized effort. This was quite different.  There were internal conflicts and there were a lot of outside pressures, but the camp survived. It wasn't because of the pohce that the people took the camp down, it wasn't because of Vander Zalm, it wasn't because of the people who were disrupting the camp; it  was because the people felt they had to look after their health. People felt they had to  strengthen themselves to come back.  When I saw those people dancing I thought, the spirit wasn't kUled. Those people,  their spirits are tied to the Mohawk people. They know why they're there.  ft  I  M.   I *  5**t  Wk  Lavina Lightbown of the Haida Nation.  Stop this  by Amanda White  as told to Faith Jones  Amanda White, a woman from the Haida Nation, works as a counsellor of  young Native people and is active in the feminist community.  What was so great about being down at the camp was seeing that they were trying  to work together. Most of my hfe I have gone to protests and it's always been just us as  Native people protesting for our rights—whether it be land claims or Aboriginal rights,  we've been doing it mostly on our own.  So this was really good to see, but I was also really disappointed to see that there  weren't that many women there from the women's community. And I know there are a  lot of feminist activists. I was very hurt and disappointed to see that there weren't that  many out there saying this has got to stop, we can't treat another race of people hke  this. [The government] kept saying the Canadian people wanted it and I guess my heart  started to break and then it started to bleed when I realized there weren't that many  people standing up.  Why didn't people go out into the streets and say, hey, stop this. They would tell  me, but I'm not the person to tell. I know it's an injustice. It should be told to the other  non-Native people. I heard they [the feminists] didn't hke the people down at the camp  and didn't want to be associated with them, or maybe they were too busy. That's not  good enough for me. The issue is that the Canadian government and the provincial government of Quebec called on the army to take out the people of Kanawake and Kanasatake, the Mohawk Nation.  I think for me what the camp stood for—even with aU the controversy about it not  being run properly—the one thing that it did give me was hope.  I wasn't part of setting up [the structure of the camp], but from my point of view  that was taken from what is happening at Oka and Kahnawake and Kanesatake. They  are matrihnear as weU. From where I come from, most of the culture was kept with the  women. That's where a lot of my teaching came from—my grandmothers—and a lot of  the decision-making had gone back to the grandmothers. To me the set-up [at the camp]  was very similar to what was happening at Oka. It may have been a different Nation,  but I think it was put together to try to keep harmony with what was happening at Oka.  I was quite amazed at how people aUowed themselves to be put into that [set-up], and  that it started to work and looked very organized. And I think that a lot of the difficulty happening with the male and the female at the beginning started to come together,  through having the grandmothers there.  I don't see leadership as one person, I see leadership as everyone. Everybody has to  have a voice, no matter who, no matter what the hierarchy. Everybody has a different  skiU, and someone might have been a leader for keeping the food going, someone might  have been a leader for keeping security going, so it's not one specific leader. There was  more than one leader at the camp, there were a few leaders in each area, and that's how  it kept itself going.  I Bernice Brown (back left), the  [camp's Nonnie (grandmother),  jconsults with Skundaal Williams  ^(right) and another woman  during a rally Sept. 15.   ntinued on next page  12 KINESIS  October 90  KINESIS Vancouver Art Gallery  continued from previous page  Everybody was important. Everybody was needed. I didn't have to look at you as if  you were a white woman. I looked at you as if you were there for support. But it was  interesting walking off of there and realizing that I did have to look at skin colour, but  once you were in camp that was lost. A lot of that gave me hope.  What's So Positive about Bleeding Hearts?  have a hard time when people of white heritage say that the one good thing about  this is that more mainstream Canadians are aware of your phght. WeU, why the heU do  we have to make them aware of the hurt of those chUdren and women and men of the  Mohawk Nation? They're stiU in this state of seige. They were surrounded the 1st of  September. It's now the 21st and hardly anyone's taken note that they're stiU in that  situation. And yeah, you've become more aware, but I keep saying it may be positive  to you but think about the Native people. I know how many of our hearts are bleeding  right now. What's so positive about that?  You stiU hear, walking down the street, "they might as weU blow all of them away,  there'd be no problems then." I've heard a lot of people say Canada's not a racist country, when from the time of my birth and my awareness it has been and stiU is. Now  they're starting to see the overt racism, with the burning of the effigies of Native people,  the stoning of the chUdren. The young Native people who are going to school now are  having to deal with that.  I do not want to say it's the French people against the Native people. I see it being  painted as if the anglophones are the good people and the francophones are the bad people. That's not true. To me it's both anglophone and francophone, aU have to take responsibility, that it's not right, we cannot continue to hve hke this. It's happening in  Quebec, but there's a lot of Native people in BC, a lot of reserves, a lot of outstanding  land claims that have never been dealt with here. So if you think that it's only going to  stay in Que'bec because it's the French against the Natives, you're just making excuses  again and saying it's over there and not here.  It's hke everyone wUl rise up against the apartheid system in South Africa, and go out  on the street and say no no no, but if we do that in BC, wUl everyone rise up and say  no? Because what we hve under is an apartheid system. The South African government  came over here in the early 50s and cloned the apartheid system from the treatment of  the Native people, which I hve under as a status Native person. I think there's stiU a lot  of denial people saying that's not what we're doing here.  But untU the day I no longer have to walk around with a status card that identifies  me by the white, male, Christian government standards of what a Native person is, then  I guess I can consider myself a Canadian. A lot of people would say we're not hke that  here, we're not as bad as over there [South Africa], we're not going out and shooting  you. Up in the isolated areas, there's been a lot of injustice that stiU continues today.  Maybe now it'll start to come to the forefront and it'll stop. But they're in isolation so it  can be happening, can't it?  I wUl never be able to assiimlate. I wUl integrate but I wUl never be able to assimUate.  AssimUate means become. I wUl never become a white heritage person.  There are some [non-Native people] that don't want to see, that are very angry—  because their fear is that aU of a sudden we're going to win our land claims and Aboriginal rights and throw them off the land. That fear is what stops us from going ahead.  That's not what my people want.  Why I Was so Angry  I'd always gone out and said we can be able to hve together as different nations of people. We need to learn how to talk to each other, and it can be done in such a way that  we don't end up trying to kUl each other. I hke the idea of working with different nations  of people, different races of people, because it gives me so much. But to see it brought  to the point where aU of a sudden the army's marching in—I got to the point where out  of rage I didn't want to talk to anybody, I was fed up. I was for some reason most angry  against the women's community in not seeing the majority of them out there.  I was thinking about why was I so angry and I think it was maybe because I've been  working within that community for about four years and I've heard so many say they do  support the Native people. So many have taken unlearning racism workshops. One of the  things you learn in [the workshops] is you try to stop the racism. They were burning effigies, they were stoning women and chUdren, but hardly anyone stood up. For those of  you who were down there, you were the ones who gave me hope that it can change.  There were other women of colour who were there, the Japanese women and the Black  women. And I think that's because a lot of them have gone through the oppression and  can recognize it. Maybe that's what it takes. But I was not expecting that. I was expecting that the awareness that was supposed to be there was aU it took to stop it, not that  you had to have been oppressed as a race of people. Maybe if it was a women's issue, if  it was aU Native women, a lot more women would come out.  The one thing I want to say is that I really appreciate those people who did stay at  the camp and who came, almost on a daUy basis, showing that we are able to break  through aU the craziness. Even if it was very chaotic at the beginning, it came out to  be something very beautiful. I appreciate a lot the white heritage women who did come  down, because their heart was bleeding the same as ours was. I really appreciate that  support.  And I hope it wUl start to spread out a Uttle more. Maybe when my heart starts to  heal a httle more I might see more clearly what happened to the women, the femimst activist women's support, and think about it a httle more positively.  The Spirit of Strength, Hope & Unity, 1989. By Skundaal Williams. Haida eagle, from a limited edition of 115. Used with permission.  KINESIS vw.vwv,  • ►WWWWWWP!  /;///////////////////////////////////////////////////////////////////////////  /////////////////////////////////^^  Arts  A grioVs role:  Speech becomes spectacle  J by Kathy March  Mary Carter Smith is a smaU, vigorous  71-year old griot. Her performance at this  year's Vancouver Folk Music Festival gave  me the opportunity to reflect, beUy laugh  and then chat with her after her day's work.  The term griot is from the Mandinga of  West Africa. The griot's speciality is collecting oral literature—songs and poetry—  and presenting them at public gatherings.  There are different kinds of griots: historian, story-telling and musical. Mary Carter  Smith brings together many facets of the  griot; she has studied and is weU-versed as  a dramatist, singer and bard.  Ultimately, the role of griot cannot be  learned—it is a gift. Smith came to know  her talent through one of her aunts. She is  shck media presentation, it's heartening  that the city of Baltimore, Maryland recognizes the distinction and value of the sto-  ryteUer: in 1983 Smith was appointed the  city's official griot.  Smith's storyteUing is lyrical and animated. As I watch her, I see her characters vividly. She is telling us the_story of  "The Funeral." The community is out in its  Sunday best: this is an event to see others  and be seen. As Smith explains, funerals are  an important tradition in the Black American culture. The goings-on are conveyed to  the audience by an older female character  who proceeds to give us the scuttlebut on  aU other personages present. She is boisterous and irreverent and her observations  have the audience laughing at a funeral.  For   these   characters—and  for   Smith  Mary Carter Smith, in full flight at the Folk Festival  presently teaching a man and a woman to  develop their sense of griot.  Smith states that her career as griot was  inspired by "the emergence of Black cultural  expression of the 1960s and my concern over  the misunderstanding between groups." She  has been a teacher and librarian, so the job  of griot was the natural progession, when  "new math" and automated libraries no  longer held her interest. Smith has been a  griot for 18 years, and is one of the two  founding members of the American Association of Black StoryteUers. Says Smith, the  association has "distinctly more women ...  I think that comes from the old tradition of  having more women librarians."  In a North American society that reveres  herself—"speech is spectacle." It is talk that  is bluntly honest and, as is due a church service, righteous.  Smith also brought the story of "Cindy  Elbe" to the festival. Cindy Elbe is what she  calls a modern fairy tale. Cindy Ellie is simUar to Cinderella, a reteUing from the Black  American voice. As Elhe's natural mother  is dying, she tells Elbe to be patient, obedient, and to hsten to her father. (A recurring  morality in Smith's chUdren stories.) He remarries. Her stepmother, with stepdaughters in tow, assumes control of the household and subjects Elbe to a hfe of servitude.  "The good Black people and the good  white people of Baltimore elected a Black  Mayor," says Smith. An inaugural may  oralty ball is held and aU the young Black  women attend in hopes of dancing with the  mayor's son. Under the magic of her godmother's wand, Elbe is transformed from  shovehng coal cinders into the basement furnace to an African princess, wearing African  lace and gold. Needless to say, the shoe fits  and she hves happUy ever after.  The Fundamentals  I spoke with Smith about her storyteUing  after her performance.  Kathy: Could you tell us more about  the Association of Black Storytellers?  Mary: We are a grassroots group that  felt that Black storyteUers were not being  seen. We wanted people to know more about  us and our tradition. We are a group that  moves from city to city. We facilitate for  whoever hires us; they do the hiring and  paying and use our logo. We give the benefit of our experience and give them a smaU  amount of seed money.  Kathy: "The Funeral"—I really enjoyed that one.  Mary: When I tell that story at home,  the Black people faU out into the aisles when  they hear it, because it is so much a part of  our culture. And I'm saying what they've  been wanting to say for years.  Kathy: As the main character in  "The Funeral," when you say things  like: "Don't get in my way! Give me  that program! Shut up and sit down!," I  can hear my mother. We 're Jamaican:  it's boisterous, I love it!  Mary: (laughing) Right, right, right. Of  course it's part of the culture.  Kathy: There seems to be a moral and  ethic that you give to children in their  stories.  Mary: Yes, and it is to make it so pleasant that they don't know they're being  taught. Also, I'm into consciousness-raising.  When I was a chUd I was called Black ugly  Mary Rogers. Black was synonymous with  ugly. I'm trying to tell them that our hair  is good hair. I'm telhng them to have a doll  that looks hke yourself. I see so many httle Black girls with dolls with blonde hair;  that's going to convince them that their hair  is ugly because they don't have blond hair.  Kathy: Do you do racism workshops  or diversity workshops?  Mary: No, I just don't have the time.  The storyteUing would fit into these weU.  Kathy: Do you do any work for literacy? Could the stories help people get  closer to the written word?  Mary: I've done that, but you see I've  been doing this for 18 years. It's hke a job:  you receive promotions, and I don't have the  time for that any more. I do volunteer for  radio and work in the prisons. I did [literacy  work] free of charge but now I do more work  for money. Money is not the main thing, it  is a fringe benefit. So many times I don't  charge what I could charge.  Kathy: Do you draw from Black experiences other than the Black American  or African, for your stories ? For example, the South American Black?  Mary: The fundamentals. Generally we  are at the bottom, and as women are at the  bottom of the bottom. In BrazU they say:  "Oh we're homogenous!" But you look to  see who is in control. It's the hght faces.  Kathy: Do you use the stories of  younger Black women in your storytelling ? Is there room for you to bring  these stories to the forefront?  Mary: I do. There is a book you can get  by a woman, J. California Cooper, called A  Piece of Mine. They're wonderful stories,  rough, sometimes very rough, almost aU of  them about Black women. She has given me  permission to teU them. She has three books  out now.  Not Always Helpful  I enjoyed Smith's story-telling. For me, it  always a comfort to see a Black woman distinguishing herself. As a Coloured woman,  stories give me the opportunity to enter  into, to visuahze a place, where there are  people hke me. Unfortunately, I also found  her stories dangerously simplistic portrayals  of Black people. My concern is, how is this  audience—this audience with its conspicuous absence of coloured faces—interpreting  these two stories? If I'm laughing in recognition and celebration of kindred spirits, what  is a white audience laughing at?  In "Cindy Elbe" there are the stereotypes of the ineffectual Black man and the  domineering Black woman: the father who  does nothing to protect Elbe from the overbearing stepmother. In "The Funeral," the  church service of Black people and the colloquialism of speech used by the characters  is a format that has been extensively exploited by the mainstream. This is not to  say that Mary Carter Smith is not genuine.  My concern is that the depiction is—once  again—one dimensional, stereotypical.  The morality of obey, respect and patience with elders that Smith incorporates  into her stories for chUdren are teachings  I have learned weU. There are 43 years  between Mary Carter Smith and me, and  there were times during the interview when  I wanted to take her to task on a point, give  her a hard time, so to speak. I did not, out  of due respect for an elder.  I feel that the message of obey, respect and patience must be qualified. These  virtues have their place. But in my experience, I have come to learn that they are  not always helpful for a group of people who  need to know they have a right to question  the authority of any institution that does  not afford them access or meaningful representation.  Cindy Elbe should have been out of  the basement long before the mayor's son  showed up.  KINESIS sssss^***^*^**^^  Arts  Powerful film,  sorrowful time  by Susan Edelstein  Premiering in October is the new National Film Board release, The Burning  Times, a Studio D documentary that deals  with the European witchhunts from the  15th to the 17th centuries.  Directed by Montreal film maker Donna  Read, The Burning Times is an expose of the witchcraze, the "women's holocaust", where it is estimated that nine million people were kiUed between 1560 and  1650. Of those murdered, 85 percent were  women. Senseless persecution and torture  were inflicted upon those who threatened  the patriarchal power-hold. Practicing midwifery and traditional healing was considered heresy and were enough to set off  the sado-ritual syndrome controUed by the  Christian church and state. Religious and  pohtical authoritarians attempted to rid the  world of any threatening opposition by destroying the strong women in the existing  matriarchal system.  The Burning Time's re-creation of herstory is portrayed through a selection of  trial records, readings from the witchhunt  manuals, and art and Uterature. A series of  interviews are interspersed throughout the  film, adding contemporary historical theory.  The interviews were conducted with various  scholars and historians including Barbara  Roberts, Margot Adler, Theodora Jensen,  Starhawk (who was in Read's earlier film,  Goddess Remembered), Irving Stone and  Father Matthew Fox.  The interviews were informative and concise, but I was left wondering why historian Irving Stone was aUoted so much screen  time. I resented the fact that a male authority was called upon to address a women's  issue. It's not that Stone didn't know what  he was talking about—on the contrary, he  came across as a very articulate speaker. He  even mentioned things hke "misogynist societies" and catch phrases that made him  appear to be quite hberated. The fact is,  there are a multitude of women who could  have contributed as much (if not more) than  Stone did. I was left feehng he was included  to balance the male/female ratio in the film  in order to appeal to the general public.  Speaking of feminist, I was disappointed  to see that the "F" word had been safely  steered away from. The only time the word  feminist was mentioned was whUe introducing some of the women speakers. We  hve in a time when the word feminism has  been kicked around, jumped on, and simply  leaves a dirty taste in some peoples' mouths.  It would have been nice to hear the "F"  word uttered in a documentary that owes a  lot to femimst theory and research. A film  hke this possesses a great deal of informative power. Those with the power should  not shy away from re-educating in a feminist hght.  There was also no mention of the "sexual impurities" women were accused of.  Witches were synonymous with things hke  insatiable lust and desire. So called sexual  deviance, such as lesbianism, rated highly  among the hst of excuses to torture the innocent. The Malleus Maleficarum, (written by Dominican priests in 1486) exposes  the male fantasies that claimed to be that of  the women accused. Although the film uses  certain quotes from the Maleficarum, none  of the sexual issues were discussed— an unnecessarily safe approach, in my opinion.  (The film also faUs to mention the origin  of the word "faggot" to describe homosexual men. Faggots are bundles of sticks. Gay  men were considered by the church fathers  to be the only suitable way to "start" the  fires used to burn witches. Then, as now,  independent women and gay men posed an  enormous threat to patriarchal power.)  Despite these problems, The Burning  Times is a film not to be overlooked. It's  packed with visually stimulating footage,  insightful interviews and disturbing facts  about a period in history that was "written  by the winners." This film wUl make you  stop and reflect on women's history.  When attending the film, take along a  close friend and plan on some de-briefing  afterwards. You may have a powerful emotional response.  The film ends on a positive note, however,  and ignited quite a spark in me. Despite the  daily frustrations of hving in a patriarchal  system, woman power is on the rise. After  aU, none of you hags and crones would be  reading this today if it wasn't.  A Vancouver screening of The Burning Times will be held at Robson Media  Centre Theatre, Tuesday Oct. 23rd, at  7 pm and 9 pm.  Praise to the women.  Songololo: Voices of Change is a new film that showcases the hve performances of South  African artists Gcina Mhlophe (pictured at left) and Mzwakhe Mbuh. Both performers  work in the tradition of African praise poets and story-tellers, and their work is popular  and intensely pohtical. Gcina Mhlophe, whose concern is always "for the people under the  pohtics," focuses on women's and chUdren's issues in her work as poet, writer and director.  Directed by Marianne Kaplan, a Vancouver-based filmmaker and former South African,  Songololo: Voices of Change premieres at the Vancouver Film Festival where both Kaplan and Mhlophe wUl appear. As weU, there wUl be screenings to benefit Vancouver anti-  apartheid groups October 26-28 at the Cinematheque (see pg 21 for detaUs).  Praise To The Women of Africa  If the moon were to shine tonight  To hght up my face and show off my proud form  With beads around my neck and shells in my hair  And a soft, easy flowing dress with the colours of Africa  If I were to stand on top of a hUl and raise my voice in praise  Of the women of my country who have worked throughout their hves  Not for themselves but for the very hfe of aU Africans  Who would I sing my praises to?  I could quote all the names yes, but where do I begin?  Maybe I would choose a name  Just one special name that speUs out hght  That of Mama Nokukanya Luthuh  Maybe if I were to call out her name from the top of the hUl  While the moon is shining bright, Nokukanya! Nokukanya!  Maybe my voice wUl be carried by the wind  To reach aU the other women whose names are not often mentioned  The ones who seU oranges and potatoes  So their chUdren can eat and learn  The ones who scrub floors  Polish executive desktops in towering office blocks  While the city sleeps  The ones who work in overcrowded hospitals, saving hves  Cleaning buUet wounds and dehvering new babies  And what of the women, those who are stranded in homelands  With a baby in the beUy, and a baby on the back?  While their men are sweating in the bowels of the earth  May the hves of aU these women be celebrated  And made to shine when I cry out  Mama Nokukanya's name, Nokukanya! Nokukanya!  We who are young, we salute our mothers  Who have given us the heritage of their Queendom.  —Gcina Mhlophe  16KINESIS Arts  /////////////////////^^^^  Cynthia Flood  Writing's deep pleasure  by Anne Fraser  In 1989, Cynthia Flood's story "My  Father Took a Cake to France" received  the Journey Award, which honours the  best short fiction published in a Canadian literary journal. Her other published works include the book Animals  in Their Element (Talonbooks, 1987) and  short fiction in several literary magazines. Flood is currently working on  a series of short stories based on two  years she spent in England as a child.  "He stands tall, rigid, barely containing  explosive movement. His face lengthens.  The prominent cheek and jaws become  elongated ... he presses in ... concentrates his gaze so that it is chUled metal,  cold and kUling, and sends its force out  to nip her warm flesh. He wUl not let her  go. Concentration, intensity, strength. He  makes the glare persist. Do that for long  enough and the other person wUl collapse, he knows. I know that."  A Vancouver author, Cynthia Flood's  award-winning short story "My Father  Took a Cake to France" (Malahat Review,  Summer 1989) is deeply moving and weU-  crafted. The boundaries between fact and  fiction blur in this evocative story, which  Flood describes as a breakthrough work for  her both personaUy and technically.  Superficially, the plot is simple: the narrator's father, twenty- six years old in 1928,  Canadian student at Oxford, buys a cake to  take to his wife, who is hving in Paris. He  enters a smaU shop, interacts with a woman  seUing the cakes, and makes his choice. The  story, however, is anything but superficial.  Within this brief vignette, Flood creates a  vivid portrait of her father and his times,  but she does more than simply describe him;  she seeks to understand him and their relationship through her imaginative work.  While the story has its own identity,  its meaning is deepened by understanding some things about the author. Flood  was born in 1940 into what she describes  i "very middle-class, secure, academic  and hterary" family. Story-telhng and writing are family traits. Her mother, LoueUa  Creighton, published two novels and children's books. Her father, historian Donald Creighton, published extensively and  taught at the University of Toronto. Flood  began writing stories and poetry in her  chUdhood.  Flood describes her background as immensely valuable, in that "writing and  words were important;" she "doesn't have  to convince herself or her family that writing matters." However, her family, used to  traditional gender roles, certainly didn't encourage her to make writing central in her  hfe.  Being the daughter of a famous person,  "whUe not high on the hst of problems that  face the world," was a significant concern  for her. "If you are the chUd of someone who  has a strong and marked identity in your  community," says Flood, "you tend to be  seen as simply the property of, the accessory  of, the mirror image of, the appendage of,  this person, the parent. And you can begin  to feel that way yourself." Being an extension of her father was exceedingly painful for  Flood. She was glad to leave home, get married, change her name and begin to meet  people in her own right instead of as her father's daughter.  Flood completed an MA, married in her  late twenties and moved to Vancouver in  1969, stiU "looking for something to be, unsure what I wanted to become." In her 20s  she wrote a great deal of material which remains largely unfinished: "In retrospect, I  realize I didn't know what I was saying or  why I was writing. I had the instinct—and I  think there's an instinct or something close  to it—but I really didn't know what to do  or why I was doing it."  Her sense of purpose and direction crystallized almost overnight. She happened to  buy a Pedestal, the paper of the Vancouver Women's Caucus, from Maggie Benston,  and what she read made "complete and total sense." In the paper there was an ad  for a forum on Women's Liberation at the  League for Socialist Action.  "In the period of about 10 days," says  Flood, "I was introduced to the two movements which were going to transform my  hfe—the women's movement and the far  left."  The next decade was an intensive period consumed by pohtical action in feminist organizations, the (Trotskyist) League  for Socialist Action and the New Democratic Party. "You could hardly beheve that  one person could have gone to aU those  meetings. I wonder when I ate." Somehow,  she also taught Enghsh at Langara Community CoUege and raised two daughters (born  in 1973 and 1977). During this time, she  stopped writing creative fiction and concentrated her efforts on innumerable articles,  resolutions and leaflets.  Another major turning point occurred in  Flood's mid-thirties. She entered a depression which she resolved, in part, by turning  to more of an emphasis on writing fiction. In  the last 15 years, creative writing has progressively become central in her hfe.  Flood relates "My Father Took a Cake  to France" to her background. "In psychological terms, the story represents a victory  for me over the father," she says, "a victory which I needed very much to gain."  Writing the story was a "liberating sensation: writing about someone who had been  a powerful influence on me [and] very hard  to deal with, and imagining him ... I have  now come to a point where I can make an  assessment of this person and can show how  I see him. Furthermore, I have the writing  skiUs to do it, part of which I get from him.  But they're mine now."  While Flood describes her father's anger  and insensitivity, she doesn't reject or exploit him. She opens her heart to him, but  she doesn't forgive him.  "The theory is that you need to forgive  your parents... [but] I don't think the chUd  ever does," says Flood. "I think I'd be disloyal to my chUd if I forgave my father. He  was very buUying, harsh, domineering, cold  and unbelievably angry, and that was very  hard to grow up with ... [But] the adult  can at least understand a lot more ... The  emotion that informs the story is my sense  of loss. He and I shared a number of characteristics, qualities and values, and if things  had been different, we might have had an  extremely happy father-daughter relationship."  As weU as being personaUy Uberating, the  story was a breakthrough technically. For  the first time, instead of writing in a chronological, hnear progression, Flood wrote sections as they came to her and then cut them  up, laid them on the floor, and pieced a  story together. This gave her confidence to  "Mow her notions" in future writing.  Flood writes for several reasons. First,  "So I don't become depressed ... if I don't  write, I become depressed, angry, fiUed with  feehngs of frustration, faUure, inadequacy  and so on." Secondly, "Certain aspects of  the process are deeply pleasurable states to  be in ... there are times when you're  completely absorbed and at one with the  process that you enter another state of consciousness ... it takes you temporarily into  a quite extraordinary state of being."  Thirdly, Uke Alice Munro, she gets obsessed with a memory, theme, image or  mood. The obsession acts hke a nucleus;  more and more themes attach untU she realizes that she has some kind of narrative.  Finally, although less primary, "On an intellectual level, there are pohtical and psychological issues that I hke to explore in the  course of writing."  Asked if she views writing as a pohtical  act, Flood responds, "Yes, aU writing is pohtical and has a pohtical stance," whether  the author is aware of it or not. She regards  some of her stories with "special affection  because they deal with ... explicitly pohtical experience ... There's very httle fiction  written that deals with people's activity on  the left, in the women's movement and in  the labour movement... I don't set out to  write only that, but I love it when I find it.  It's so satisfying to find your own experience in print."  A lot of her work is also "implicitly pohtical." Many of the people in her stories are  "finding out about the culture they hve in,  or the way they've been raised, or the way  they've been trained to think, and finding  out they aren't hke that, and it won't work,  and I can't do it and it hurts me if I try—  and that's pohtical stuff.  "When people in my stories find solutions or make things better or get onto new  tracks, they tend to do it not just as individuals, they tend to do it with [other people],  or else with some kind of recognition that  this is not just an individual situation."  While Flood views her writing as pohtical, she is less comfortable being called a  femimst writer. She considers herself a feminist but she is concerned that "the term  suggests that a feminist writer would always  write about feminist issues, and I don't."  She concludes, "If I have to be put in a category, then I'd certainly very happUy go into  that category."  Flood doesn't write to women more than  to men. "It's probably that more women  than men wUl find their experience set forth  in what I write," she says, "because I have  far more women characters than I do men.  But that's not out of a conscious desire to  do that. I'm just writing what's important  to me."  Since winning the Journey Award, Flood  has been "overwhelmed" with attention,  support and encouragement. However, the  award also "reactivated for me aU my stuff  about my own identity and my connection  to my father. Do people really hke this story  because it's about him? Has my father written this story? Did I write this story? Do I  have any abihty or is it only about him?"  While this soul-searching is difficult,  Flood welcomes it, because it requires her  to continue to come to terms with her own  identity.  This article was written with the help  of Mary Murphy.  Cynthia Flood  KINESIS j^^J^^^^^^N^^^^  ARTS  Fateful fringing is fun  by Cathie Young  Fringing is an act one must take up with  courage. Gripping your Fringe Guide in one  fist and slapping down your $7 ticket price  with the other, you commit yourself boldly  to the Fates hoping they wUl smUe on you.  This year the Fringe office produced it's  own review sheet, avaUable for 5 cents. The  sheet made picking a winner a httle easier—  but stiU much was left to chance.  For me, The Fates were kind. There was  not a show I found disappointing. The skul  of every production I saw was at an impressive level and each play fit comfortably into  its venue. Attendance was strong and most  plays seemed to receive close to full houses.  The first play I saw, Maharani and the  Maple Leaf is a one-woman show written by Jan Darbyshire, directed by MicheUe  Allen and performed by Veena Sood. Maharani looks at the conflicts between traditional East Indian culture and hfe in  Canada.  It is a kind of comic Three Faces of Eve  with Veena Sood batthng it out with her  three selves: SushU Swani, an actor entering her 30s; Sheila Swan who has been swallowed whole by 'show-biz' and then spewed  out as a kind of Minelli-Monster; and the  Maharani, SushU's "karma counsellor"—her  balanced anchor to tradition and sanity, it  would seem.  Veena Sood gives an adept performance  in this hght one-act play, singing and firing  her way and ours through a day in the hfe  of SushU Swani. The production was given  an extended hfe beyond the Fringe—if you  are lucky you may stiU catch it about town.  Eleemosynary is written by Lee Blessing, presented by Eighth Avenue Theatre  Group and directed by Carolane Fenz. I  caught its first performance at the Cambrian HaU.  Eleemosynary is a word meaning charitable, a character in the play informs us (a  speUing bee champion). And this is a play  about words: the hard words each of us must  find to communicate one with the other. It is  a play about mothers and daughters, about  brUUant women.  For me, this play must take place at a  symbolic level, otherwise it is just another  tedious play about how hard mothers are  to get along with. Dorothea, the matriarch  extraordinaire, is a woman who has chosen  eccentricity rather than death. As she says:  "Eccentricity saved my hfe," and we beheve  her. Like many of our foresisters, Dorothea  chose to become an eccentric, in order to  have a creative hfe and freedom, rather than  containment in the role of wife and a hfe of  social convenience.  Artie is Dorothea's daughter—the daughter she faUed to teach to fly; she is her  wounded daughter, briUiant yet incapable  of taking the leap Dorothea has taken. She  is a woman continually on the run.  Echo is the daughter of both women, hungrily consuming aU they have to teach. With  THE VANCOUVER FOLK MUSIC FESTIVAL  IS PLEASED TO PRESENT  Judy  Small  Two singers and writers who have done more  than any others in their respective countries  to create a music by, of and for women and all  those committed to human liberation.  NOVEMBER 25-  VANCOUVER  PLAYHOUSE^  Hamilton & Dunsmuir • Tickets on sale now! $21 & $19 (service  charges may apply) • Available at Black Swan Records, Highlife Records,  the VFMF office 879-2931 or through Ticketmaster 280-4444.  strength she has gained from both, Echo  struggles to bring them together, forcing  them to claim her as their own as weU as  each other.  It is a play with many possibiUties, yet  this production flew with chpped wings,  lacking pace and faUing to find a focus in  its intimate scenes.  The performances, however, were strong.  Brenda McDonald breathed a hurricane  breath of true eccentricity into Dorothea.  Dorothea  chose to become  an eccentric  Smack Dab is written by Erika Cour-  vosier, directed by Joan Gaudry and choreographed by Kim Matson. The afternoon  I saw it was at the very wet Underground  venue just off Broadway.  Smack Dab was a problem for me. Any  play that takes a serious look at lesbian relations and has women shouting the 'L' word  across the stage at each other should have  my full endorsement without reservations—  yet I have some.  The play asked us to care about a relationship between Maggie and Laura, but  gave us no ghmpse of what that relationship  was. There was a lot of fine singing, great  energy, an undercurrent of something happening, but no spark to actuaUy set fire to  this play. H we had cared more for Laura,  been able to get a truer idea of what both  characters had invested in their relationship, we may have cared more when Maggie  left.  Yet this play must have worked on some  level for me as I was sure, at the play's end,  that this was one Sleeping-Maggie who was  sure to awaken at the kiss of some (perhaps  more straight forward) lesbian's hps.  Brilliant Traces, written by Cindy Lou  Johnson, performed by Joan McLean and  Jamie Morris, was the cleanest piece of theatre I saw and also the most moving. Brilliant Traces is a balancing trick of subtle  comedy and tender drama. It is the story  of a recluse from the oU rigs of Alaska and  the woman in white who invades his remote  cabin.  Jennifer Clement's direction proved impeccable as each actor moved effortlessly  around the one room cabin, never obscuring  a sighthne, never disengaging our attention.  This production kicked to a start, never  wavered, and buUt at a flawless pace,  crescending in theatre that tore at everyone's DNA.  The Fringe wUl take place again next  year—if you have the courage, pick up a  Fringe guide and see how The Fates treat  you. And if you're looking for something  even more challenging, pick up a pen and  put on your production at the Fringe.  HIGHLIGHTS INCLUDE:  Wed. Oct. 24  Romance & Reality 1 pm Arts Club Revue  Shattering the myth of romantic  love - Bonnie Kreps is interviewed  by Frances Wasserlein.  Writing Past the Barriers  3:30 pm Arts Club Revue  Hong Ngo & Yuko Seki "housewives  in transition" & Mario Pietrantoni -  new writers.  Thurs. Oct. 25  Synergy 10 am Arts Club Main  Affirmations to Visualizations -  Paula B. Slater, Barbara Sinor,  Bonnie Kreps, & Tim Ward explore  terms for transforming conciousness.  Double 'A' Reading 1 pm Arts Club Revue  Aritha van Herk & Audrey Thomas  read from their latest works.  Fri. Oct, 26  First Nations Cabaret 8 pm Festival Ctre  Writers, storytellers, musicians  unite for a not-to-be-missed  evening for the whole family. With:  Jeannette & Delphine Armstrong,  the Maracle family, Maria Campbell,  & many others, (with thanks to  Viola Thomas & Dennis Maracle!)  Sat. Oct. 27  Forum: Native Writing & the  Use of Language 2 pm Arts Club Revue  Maria Campbell, Jeannette Armstrong,  Lee Maracle, & Thomas King discuss  the practice & politics of the  translation & (mis)usage of native  expression.  WOMEN'S VOICES!  Jeannette Armstrong  Maria Campbell  Roma Dahr & Ronald Bazar  Annie Frazier  Cecile Gagnon  Anne Garber  Genni   Gunn  Debbie Howlett  Surjeet Kalsey  Bonnie Kreps  Evelyn Lau  Lee Maracle  Hong Ngo  Carmen & Nelson Rodriguez  Candace Savage  Yuko Seki  Paula B. Slater & Barbara Sinor  Audrey Thomas  Aritha van Herk  Phyllis Webb  Sheri-D Wilson  June CaUwood  Patricia Grace (NZ)  Gcina Mhlophe (RSA)  Jude Narita (USA)  Sun. Oct. 28  Duthie Lecture: June CaUwood  7:30 pm Arts Club Main  f Vancouver International  iWriters festival  GRANVILLE ISLAND OCT. 24 "28, 1990 TICKET INFO. 681-8400  A1NES1S Arts  /*2^^^m%^^^*m*  Never silent, only ignored  by Jean Lum  This has been an exciting period for  Asian American women's writing anthologies. The Forbidden Stitch: An Asian  American Women's Anthology and Ma-  king Waves were released last year. The  writing in both books includes, among other  things, interviews, fiction, and critical writing. In each book, Asian American women  from a broad range of geographic regions  and backgrounds communicate their stories and poems, and critique social issues relevant to their hves. Most recently,  there is Home To Stay: Asian American  Women's Fiction.  Anthologies of Asian Canadian women's  writing, on the other hand, are, another  story. As far as I'm aware, they are nonexistent. Poetry by Joy Kogawa and Evelyn Lau and fiction by Sky Lee can be  found in recent Canadian anthologies. However, each of these authors usuaUy stands  as the solitary Asian Canadian woman's  voice. At worst, such efforts by the editors  of these anthologies appear as tokenism.  And regrettably, the myopic definitions of  language, hterature, and Canadian lodged  in a Eurocentric and patriarchal tradition  are once again perpetuated. The under-  Awakening Thunder's cover, by Sharon  Fernandez  representation of women authors of colour  and hence their exclusion from participating in hterary activity is just a further  marginalization of marginalized people.  Fortunately, we now have the Spring 1990  Asian Canadian Women issue of Fireweed,  the feminist quarterly published in Toronto.  Awakening Thunder is a collection of fiction, interviews, poetry and essays written by and about Asian Canadian women.  (There are also a few visuals, but writing  composes nearly the entire issue and aU of  my discussion.) The selections were chosen  and the issue was produced by members of  an Asian Canadian women guest editorial  collective: Sharon Fernandez, Amita Handa,  Mona Oikawa, Milagros Paredes and May  Yee.  To the guest editorial collective, the contributors, and Fireweed, I extend my admiration and appreciation for their creation  of this overdue "first" of a hopefuUy larger  family of Asian Canadian women's writing  anthologies.  Awakening Thunder reveals the struggles, pain, celebration, and empowerment in  the hves of its Asian Canadian authors. By  choosing to identify themselves as "Asian,"  these women "recognize important commonalities in our experiences, whether we  are recent immigrants or many generations  removed from immigration. We have specific histories of racism, colonialism, and patriarchy both in Canada and in our countries of origin." Their accounts are fiUed  with imagination, honesty and sharing.  Furthermore, they consciously choose to  redefine and reclaim the term "Asian" for  themselves. A very significant part of this  process is the pubhcation of this anthology, this residing of semantic space. Another part of this process is their recognition that Asian Canadian women are a diverse rather than a homogenous group; that  "we are from different countries, cultures,  races, religious backgrounds, and sexual orientations."  Their accounts are  filled with imagination,  honesty and sharing  One of the components I hked most about  Awakening Thunder was that the editors  put this awareness into practise by trying  to be inclusive. For instance, the authors—  some of them heterosexual, some of them  lesbian—come from various countries of origin: Hong Kong, India, Japan, Korea, Pakistan and the PhiUipines.  Also, the guest collective has published  authors of various writing backgrounds.  There is the presence of already pubhshed  writers such as Himani Bannerji, NUambra  Ghai, and Jean Yoon. And there is support  of several young and/or developing writers  such as Camie Kim, Miriam Khan Durrani  (who is having a book published), and 12  , year-old Claire Yao.  Overall, the guest collective were successful in achieving their goals, especiaUy in  their criteria of "accessibihty of language  and image" in the writings. But what stayed  with me most about the writing were the  ideas and themes expressed.  To start with, there is "Voices of Chinese  Canadian Women: Margaret—Her-Story".  This is an interview excerpted from a book  in progress by the Women's Issues Committee of the Chinese Canadian National  CouncU of oral history of Chinese Canadian women. Margaret's story is very interesting and important to me. Among Chinese women, she was one of the early few  aUowed to immigrate to Canada. But in order to do so in 1910, she was required to pay  a $500 head tax (forced only upon the Chinese). Furthermore, this first hand account  of her hfe in Canada reveals the struggles of  a working-class Chinese woman and her survival of a marriage to an abusive husband.  Then there is Mona Oikawa's diary-hke  "Safer Sex in Santa Cruz." It juxtaposes  the outer activities in a safer sex workshop  at last year's First National Asian/Pacifica  Lesbian Network retreat with the internal  feehngs of self-doubt and grieving at the end  of a long-term relationship. Oikawa's account reveals she cares for herself and other  women by making a conscious choice to fight  AIDS through the empowerment of knowing how to have safer sex.  I hked "Sisters in the Movement", a verbal exchange between sisters Mutriba Din  and Ravida Din which, in hterary shape,  took the form of a hvely dialogue. They  speak of their ups-and-downs being sisters,  both in terms of family and in the women's  movement. The authors are the hving subjects of their discussion, actively articulating themselves in first-person.  Amita Handa's "In Order to Clear My  Name" is a poignant remembering and profound cleansing of the fragments of internalized oppression, racism and isolation which  degraded her chUdhoood and adolescence.  Through this painful and courageous process, the hght at the end of the tunnel is  reached as "...something caUed tough skin  which forms on the place of scars. It is a  kind of resilience to pain and intrusion. It  fights back and in doing so is re-born."  Christine de Leon's poem "We are the  Colours of the Rainbow" is fiUed with love,  hfe and hope. Similarly, Milagros Paredes'  "Coming Home" is a joyful and celebratory  poem of loving women and women's bodies. As weU, her essay "From the Inside  Out" is a unique work that explores her  "mestiza, FiUipina-Spanish" ancestry and  the surrounding issues of colonization, assimilation, language, history and the struggle towards a whole self.  Pramila Aggarwal's essay "Enghsh Classes for Immigrant Women: A Feminist Organizing Tool" reveals her alienation and exclusion from the academic world in Canada.  Initially, this aUenation draws her to accept  an opportunity to teach Enghsh to Punjabi  women working in a garment factory. Her  experience leads to valuable insights into  Enghsh as a Second Language. Also, her article Ulustrates the ingenuity and determination of various Punjabi women struggling  to form a union at their workplaces.  Kim-Man Chan's touching poem "Grief"  expresses the unsatisfied chUdhood hunger  for parental affection and belonging crossing over into adulthood. C. AUyson Lee's  poignant and heartwarming "Letter to My  Mother" allows her to at last share some  profound parts of her hfe; parts she wanted  to tell, but couldn't whUe her mother still  hved.  Fauzia Rafiq's short story "The Position of Her Power" is a disturbing and  haunting confrontation between a Punjabi  woman and a cruel white woman immigration officer. Himani Bannerji's dense and  thought-provoking essay "The Sound Barrier: Translating Ourselves in Language and  Experience" sails into the topics of memory, myth, language and writing. Her piece  closes Awakening Thunder.  There are other no less worthwhile contributions which I haven't reviewed here.  Also, journals such as Diva: A Quarterly  Journal of South Asian Women, South  Asian Review, and Serai publish South  Asian women's words. Tiger Lily is another journal with writings by women of  colour.  The Asian Canadian women's issue of  Fireweed embodies the commitment, hard  work, boldness, spirit and vision of this  gathering of Asian Canadian women who  "have never been sUent, only ignored." Indeed, their words here "... are the thunder which always foUows after the Ughtning  strikes ..."  The Forbidden Stitch is available from  Calyx Books 1989. Making Waves is published by Beacon Press, 1989 and Home  to Stay is published by Greenfield Review  Press, 1990.  Fireweed is available from PO Box  279, Stn. B, Toronto, Ont. M5T 2W2  (4 issues/year: %12 (add %3 outside  Canada).  Coming into Passion/Song for a Sansei  Jude Narita has performed her groundbreaking one-woman show Coming  into Passion/Song for a Sansei at over two dozen festivals in North America, including the Michigan Women's Festival—and now she's bringing it to  Vancouver, October 23-27 at the East Cultural Centre.  Narita's solo performance introduces five characters—from a punked-out  teenager to an apparently eager-to-please mail order bride—characters which  enable her to explore the realities (and expose the stereotypes) of Asian  American women. A Sansei (third generation) Japanese American, Narita  was moved to write Coming into Passion out of her frustration with the lack  of dignified theatre roles for Asian women. She's been racking up the awards  for this show, so check out the ad (pg 22) for details.  KINESIS LETTERS  Where is  the support  at Oka vigil?  Kinesis  Vancouver feminists have been noticeably absent from the Oka Peace Vigil at the  Vancouver Art Gallery this past month. Noticeable to those few of us who have been  there; those of us who wandered among the  thirty tents asking each other "where's everyone else?"  MeanwhUe, in Quebec, Mohawk women  continue to be surrounded by the Canadian  army at both Kahnawake and Kahnesatake.  It's not a complicated issue; it's a clear,  overt dramatic situation where people's  Uves are at stake, at the hands of our government and its army.  What inspired this letter is simply this  question: Why does the Vancouver women's  community seem unable to respond to this  crisis?  Those of us who have and wUl continue  showing up at the vigU do so for two reasons: first, because it's one of the few visible  places where non-Native people can show  support. And second, because it comforts us  to be there.  Similar to our urgent need to gather after last Decembers' massacre of 14 women  in Montre'al, so too do some of us now feel  this need.  One woman recently described the vigU  a 'reality check' whereby she'd race  downtown to find some sanity after watching the horrors depicted on the six o'clock  The vigU is already organized and run  primarUy by Native women. The least it requires of us is just to throw down a blanket  for an hour or so, and sit there.  If women are uncomfortable coming  down to the vigU alone, come with a group.  The lack of women's movement support  was at times a mystery and at other times  painful reality, especially considering so  many of our collectives have been dUigently  truggling with racism these past few years.  We acknowledge that women have lent  support generously in other ways such as financial donations, or telegrams denouncing  the government's actions at Oka. But considering the enormity of what is going on,  we feel more must be done—such as our visibUity either at the vigU or at one of the several raUies or marches. Or to take the initiative for further organizing.  From the public in general the response  has been frighteningly quiet, whUe in the  last weeks atrocities continue to increase.  We're not saying the pitiful response has  only come from the women's movement; the  Left has also been absent. Where is the  _—   FOR  Feminist  THE0RY&  ITERATURE  a r T a c u s  BOOKS  311 W. HASTINGS ST. VANCOUVER  V6B1H6 TEL. 688-6138  Send S.A.S.E.I  Please state an  .KINESIS  trade union movement? Where are the human rights groups? Where are civU Ubertar-'  ians? Where are the churches?  Through our collective sUence, as non-  Native people in this country, we aUow this  to continue.  Ellen Frank  Noreen Shanahan  Vancouver, BC  (Editor's Note: For info about the  Vigil in Vancouver, call Kinesis at 255-  5499 or VSW at 255-5511)  Exporting  an image  of intolerance  Kinesis  I am deeply shocked at the poor image our government is representing us with  around the world. In a time when international economics is based on image and dollars and Canada does not trade with South  Africa for its lack of credible image, Canada  is exporting an image of the master fascist  state.  Who taught South Africa the rules  of apartheid? Canada. The government  of South Africa visited Canada and developed their apartheid system after a  study of Canada's Native reservation policy. Canada watched for decades, on External Affairs-sanctioned CBC, images of white  South African pohce surrounding the native  African's ghettos.  We now export our own Oka image to  the world, showing that Canada plays torture tactics with official sUence whUe native  famiUes and local residents are surrounded  by poUce and miUtary, in numbers far exceeding their combined population.  This is Canada's image as the tolerant  land of multicultural promise, where if you  have $300,000, you too, can hve in a hberal  democratic society.  Who has the right to create an image,  who has media control, how can we express what we think? For the population  of Canada is appaUed by its own reflection. Where is the respect? My gosh— every newspaper in the world is watching us  as our government has manufactured a situation that turns Canada into one of the  world's current media horror stories.  I can't beheve that the military has been  called on the Aboriginal peoples! These  are the people who have hved in what we  call "Canada" for thousands of years. How  stupid can we be? Speak out Canada! Stand  up and speak out!  Su Schnee  Montreal, Quebec  Completely  wrong  assertion  Kinesis  I was surprised and puzzled by the article (Kinesis July/Aug 1990) "Then there's  wage equity" in which Anne Harvey asserts  categoricaUy that the B.C. Federation of  Labour (BCFL) has not moved on the issue of pay equity and, particularly, has done  nothing to bring women workers in British  Columbia closer to the goal of having a legislated pay equity program. I'm puzzled because that assertion, hke many others in the  article, is so completely wrong.  Pay equity has been a priority for members of the Women's Rights Committee of  the BCFL for the past year, and more. The  Federation, at their urging, began publication of a Pay Equity Newsletter to circulate information on bargaining and legislative developments regarding pay equity.  We have developed courses on pay equity  for the weekend and week-long schools organized by the CLC labour education program. A brochure is in production for distribution in the workplace or in the community, that explains the nature of wage  discrimination against women and how the  wage gap can be narrowed.  In the past nine months alone, the BCFL  has sponsored one large conference on the  shortcomings of traditional job evaluation-  based legislation, and has convened, on several occasions, a working group of union  staff, elected officers, academics and pay equity consultants from community organizations to develop a better kind of pay equity  legislation.  These are precisely the kinds of educational and analytical initiatives that are preliminaries to buUding the support required  to win legislation.  As Harvey's article indicates, the BCFL  does beheve it wUl take legislation to narrow the wage gap, but we're just not satisfied with the results achieved by the legislation introduced elsewhere in Canada and  the United States.  Many unions, including the BC Government Employees Union, don't want legislation that interferes with bargaining rights  but there's nothing sinister or self-serving  about that. What long-term benefits are  provided for women union members when  bargaining rights are eroded?  What the Federation and affiliates are  looking for is legislation that really narrows  the wage gap, but what does that legislation look hke? A real problem we face here  is not that pay equity is uncharted territory,  but that so many of the "road maps" have  already been published, and they aU lead  in a direction many unions and feminists  don't want to take—towards job evaluation-  based legislation, and smaU one-time wage  adjustments. If we don't want to take that  road, we have to clearly mark out another  route. We need more than a new term to  add to the pay equity lexicon, we need a  succinct legislative program.  We recognize the critical role that a coaUtion can play in achieving pay equity legislation but before we start to lobby, we need  to know just what we're lobbying for.  Mary Rowles  Director, Women's Programs  BC Federation of Labour  Burnaby, BC  Anonymity  irks Kinesis  contributor  Kinesis  It started in 1986 when Kinesis left my  name off a centre-spread article I wrote—  an article I worked on for months and into  which I poured a lot of myself, I might  add, so it hurt even more. Then the missing  photo credits began. And then last January  I couldn't find my name anywhere among  the hst of other benevolent types who support Kinesis by renewing their subscriptions.  As if this isn't enough (and I assure you  it is), in the latest issue my name is entirely  absent from the production credits.  It's not that I don't think mistakes happen, but I've been getting a sense that a  pattern has developed here and it's making  me very, very cranky.  Andrea Lowe  Vancouver, BC  Urgent help  needed for  Nigerian centre  Kinesis  We are a Women's Centre campaigning  for the ending of female genital mutilation  and aU traditional practices that endanger  the hves of women such as force-feeding,  chUdhood marriage, polygamy and brutal  abuse of wives and chUdren. We also provide direct services for the battered, destitute, elderly and homeless women; and we  campaign vigorously against the spread of  AIDS amongst women. Through peer coun-  seUing, community events, information dissemination, public information campaigns  through radio, television, newspaper literature distribution, we work for the change of  attitudes towards violence against women.  Unfortunately, the civU war in the strife-  torn Repubhc of Liberia in West Africa  has further aggravated our situation. Some  women refugees and chUdren have risked  their hves traveUing in open boats (dug out  of tree trunks) through the Atlantic Ocean  to our centre. Amongst these women are  five who were raped (one with broken bottle  dumped in her vagina) by the rebel soldiers  of Charles Taylor's so-called National Patriotic Front, the main rebel group fighting to  overthrow President Samuel Doe of Liberia.  As women, we cannot remain indifferent  to the phght of these unfortunate women,  and we cannot turn them away from our  centre. We have therefore been compeUed  to use aU avaUable funds to provide emergency care and services for these "unexpected strangers" who are suffering from  exposure, hunger and disease. This has altered our budgetary plans and increased our  financial problems as additional funds are  immediately needed to provide continuous  services for these refugees, especially medical care for the raped victims. The situation  has also precipitated an immediate need for  rehef materials such as clothings, shoes and  medication. In addition we are facing acute  shortage of accommodation.  In these circumstances, we are earnestly  and sincerely appealing to you to come to  our immediate help by donating whatever  you can afford for the care of these war  victims. We cannot by ourselves meet with  this emergency situation since we are a nongovernmental feminist organization which  depends on gifts and donations.  Donations by personal cheque, bankdraft  or International Money Order wUl be graciously accepted and should be sent by registered maU. Material gifts such as clothing, shoes, medication, etc. wUl also be accepted and their packages should be inscribed "Charity Donation/Not For Sale."  Please do not enclose money in packages  containing material gifts. Address aU mails  to Hannah Edemikpong, c/o Box 185, Eket,  Akwa Ibom State, Nigeria, West Africa.  Hannah Edemikpong  Eket Women's Centre  Nigeria //////////////////^^^^^^  ///////////////////^^^^^  BULLETIN BOARD  READ THIS  All Ustings must be received no later than  the 18th of the month preceding pubhcation. Listings are limited to 50 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 1/2  by li paper. Listings wUl not be accepted  over the telephone. Groups, organizations  and individuals ehgible for free space in the  BuUetin Board must be, or have, non-profit  objectives. Other free notices will be items  of general pubhc interest and wUl appear at  the discretion of Kinesis .  Classified are $8 for the first 50 words or  portion thereof, $4 for each additional 25  words or portion thereof. Deadline for classifieds is the 18th of the month preceding  publication. Kinesis wUl not accept classifieds over the telephone. All classifieds must  be prepaid.  For BuUetin Board submissions send  copy to Kinesis Attn: Bulletin Board, 301-  1720 Grant Street, Vancouver, B.C. V5L  2Y6. For more information call 255-5499.  EVENTS  EVENT SBEVENTSIE VENTS  WANNA GET INVOLVED?  With Kinesis ? We want to get involved  with you too. Help plan our next issue—  come to the Writers Meeting on Wed.  Oct. 3 at 7 pm at our office, #301-1720  Grant St. If you can't make the meeting,  call 255-5499. No experience necessary,  all women welcome.  MARK YOUR CALENDAR  The Vancouver Status of Women is holding its Annual General Meeting on Wed.  Oct. 17 at 7 pm at our office, #301-1720  Grant St. All members and prospective  members are urged to attend, so mark  your calendars today. Call 255-5511 for  more info.  WOMEN OF COLOUR CAUCUS  Women of Colour are organizing at Kinesis and we welcome all volunteers past,  present and future to our next meeting on  Monday Oct. 1 at 7 pm at #301-1720  Grant St. For more info, please call Terrie Hamazaki at 321-0575 or Gwen Bird  at 255-2460.  IMMIGRANT & VISIBLE  MINORITY WOMEN MEET  The   Provincial   Organization   of  Immigrant and Visible  Minority Women will  hold   a  conference   Oct.   5-7.   Contact  Mobina Jaffer at 438-3369 for more info.  HALF THE KINGDOM  Documentary on feminists and Judaism  will be shown at the Van. Jewish Community Ctr., 950 W. 41st Ave., on Tues.  Oct. 9 at 7:30 pm. Director Francine  Zukerman will lead a discussion after the  film. Admission is $7 ($6 students and seniors). Call 266- 9111 for more info.  DOUGLAS COLLEGE WORKSHOPS  Free drop-in counselling workshops are  offered throughout Oct. by the Douglas College Women's Ctr., Rm. 2720,  700 Royal Ave., New West. Designed for  women interested in attending the college  or students wanting new skills. Topics include Stress and Time Management, Surviving Single Parenthood etc. Call 527-  5148 for dates, time.  SONGOLOLO:  Voices of Change, a film about South  African artist (see page 16) will be  screened to benefit anti-apartheid groups  on Oct. 26, 27(8 pm, $10) and Oct.  28 (2 pm, $7) at the Cinemateque, 1131  Howe St. Tix available in advance from  Black Swan, Octopus Books and the Oxfam office.  DROP-IN BASKETBALL  For women: Saturdays to Dec. 15, 10:30  - 12:30 - Gym A, Britannia Community  Ctr, 1661 Napier. (Except the following  dates: Oct. 15, Nov. 17 & 24). $15/10  sessions or $2 per drop-in. Call 253- 4391  for info.  FREE LECTURE SERIES  Capilano College: Student Lounge W115.  Wednesdays, 7:30-9:30 pm. Oct. 10 "Reclaiming Our Power" with Gloria Nicolson, of the Professional Native Women's  Association; Oct. 24 "Women and Environmental Issues" with Adrienne Peacock, president of West Coast Environmental Law Association Nov. 7  "The Midlife Daughter's Dilemma"with  Clarissa Green, assoc. professor of nursing at UBC. Nov. 21 "Women in Politics  and The Media" with Patricia Graham,  editorial page editor at The Province. Call  986-1813 for more info.  PERSON'S DAY BREAKFAST  Celebrate the 61st Anniversary of the  British Privy Council decision to declare  Canadian women persons under the law.  A Person's Day Breakfast will be held  Oct. 18th at 7:30 am at the Hotel Vancouver. Speaker: Dean Maureen Maloney,  UVIC Faculty of Law. Tix $35, through  West Coast LEAF at 684-8772.  WOMEN'S LEGAL CLINIC  Battered Women's Support Services and  UBC Law Students Legal Advice Program  are co-sponsoring a series of free legal  clinics for women to be held on the following Tuesday evenings from 7-9 pm: Oct.  9, Oct. 23. Nov. 6, Nov. 20 Please call  the Law Students Legal Advice Program  for more information at 228-5791.  BC WOMEN'S FILMS  SFU School for the Contemporary Arts  presents a program of short films by  women faculty and alumni on Fri. Oct.  19 at SFU Harbour Centre, 515 W. Hastings St. Fri. Nov. 2 will feature Eva  Guerrillera by Jacqui Levitin and Llaw  by Penelope Buitenhuis. Directors will be  present to discuss their work. Screenings  at 6:30 and 9:15, tix: $5.50 gen/$4.50  students. More info at 291-5126.  WOMEN ON THE AIR  Van. Co-op Radio, 102.7 FM, celebrates  its 15th Anniversary with special women's  programming. Fri. Oct. 12 7:30 pm: the  blues of Janis Joplin; Sun. Oct. 14, 10  pm: the music of Maria Callas; Mon,  Oct. 15, noon-3:30: Angela Davis, Marilyn French, Dale Spender; Wed. Oct. 17:  Women and the Earth; Fri. Oct. 19, 7  pm: Women's Music Special; Sun. Oct.  21, 6 pm: "Girls Next Door" Grand Finale. Call 684-8494 for more info.  WOMEN TODAY  The Port Coquitlam Area Women's Ctr.  presents "Women: Today for Tomorrow",  an exciting day of workshops, panel discussions, and networking Sat. Oct. 13,  9 am - 4:30 pm, at Riverview. Topics include Strategies for Change, Wage Discrimination, and Women and Poverty.  Sliding scale fee $15-50, pre-registration  at 941-6311.  ARTROPOLIS '90  More than 175 BC visual artists will show  their work at Artropolis '90, the 4th exhibition of its kind taking place this year at  the Roundhouse, 1200 Pacific Blvd., Oct.  19 - Nov. 18. Hours: Tues-Sun 10 am - 8  pm. Admission: $2, free Thurs. 5- 8 pm.  Call 684-9099 for more info. The Living  Art Performance Art Series, runs Nov. 1-  3, 8 pm ($5 at the door). (Poetry, dance,  video, music and performance art).  UZUME TAIKO  Vancouver's own Japanese drum ensemble returns with a mixed menu of Asian-  North American music Oct. 21, 8 pm, at  the Van East Cultural Ctr., 1895 Venables  St. Tix $12, reservations at 254-9578.  THE BURNING TIMES  A special free screening of this sequel to  "Goddess Remembered" will take place  Tues. Oct. 23 at 7 and 9 pm at the Robson Square media Ctr. Director Donna  Read will be present. Phone the NFB at  666-3848 for more info.  OBJECTS OF REVERIE  This exhibition of photographic work by  Jo Ann Callis will show at Presentation House Gallery, 333 Chesterfield Ave.,  North Van, until Oct. 14. Gallery hours:  Wed-Sun, 12-5 pm, Thurs. 12-9 pm. Call  986-1351 for more info.  WOMEN & THE LAW  A free law class on Women & the Law  will be held 7-8:50 pm Thurs. Oct. 18 at  the Fraserview Library, 1950 Argyle Dr.  To pre-register call 325-4522.  International Film Festival  Vancouver's film festival, Sept. 28-Oct. 14, features a number of exciting film's  by women, as well as a Women Filmmakers Forum on Oct. 10 (call 685-0260 for  details). Times and locations of the films listed below are available in the program  which is widely distributed in Vancouver. (*means in attendance)  The Burning Times (Canada) A powerful exploration of witch burning from  the director of Goddess Remembered (see  page 16). Directed by Donna Read  The Company of Strangers (Canada)  Seven women, all over 70 but from varying backgrounds, turn the misfortune of  being stranded at a deserted farmhouse  into a time of humour and spirit. Directed  by Cynthia Scott.  Connecting Lines (Canada) A Seattle  to New Orleans return train trip is elegantly recorded by a fixed camera that  watches the landscape through a window  while passengers tell stories in the foreground. Directed by Mary Daniel.*  The Famine Within (Canada) A skillful documentary that balances reason  and passion, in its analysis of anorexia,  bulemia, modeling and advertising. Directed by Katharine Gilday.*  Songololo (Canada) A documentary offering a glimpse of change in South  Africa, (see page 16) Directed by Marianne Kaplan.  Five Feminist Minutes (Canada) Sixteen five minute films from Canadian  women, produced to celebrate 15 years of  Studio D.  White Room (Canada) Director Patricia Rozema and star Sheila McCarthy follow up I've Heard the Mermaids Singing  with this beguiling story about a group of  women caught up in a contemporary fairy  tale.*  Asthenic Syndrome (USSR) Kila Mu-  ratova's bracingly original and profoundly  disturbing assessment of Soviet life won  the Berlin Festival Silver Bear award. Produced by Nadezda Popova.*  The Governor's Ball (France) A romantic and very charming film, set in 1957,  about a young woman's betrayal by her  best friend and the affair of her sophisti  cated mother. Directed by Marie France  Pisier.  Quest    for    Love   (South    Africa)   A  provocative film that uses flashbacks to  trace the political and sexual confusion of  a woman recently released from a South  African prison. Directed by Helen Nogu-  Romeo (The Netherlands) Monique van  de Ven stars in this gripping story about a  couple that drifts apart after their premature baby dies at birth. Directed by Rita  Horst.  School's End (France) An affair between  a male and female teacher in an Au-  vergne village circa 1914 is used to communicate nature's beauty and simple, restrained human emotions. Directed by  Patricia Valeix.  Senso Daughters (Japan/Australia)  This award-winning documentary is an  expose of the brothels that were set  up for Japanese soldiers in Papau-New  Guinea during the Pacific War. Directed  by Noriko Sekiguchi.  Song of the Exile (Taiwan/Hong Kong)  A panoramic account of a troubled  mother-daughter relationship that uses  its central characters for a larger meditation on the future of China and the Chinese. Directed by Ann Hui.  Thousand Pieces of Gold (USA) A  beautiful Chinese woman sold into slavery falls for the man who is taking her  to her new owner, in this portrait of one  woman's struggle for self-determination.  Directed by Nancy Kelly.*  Time of the Servants (Czechoslovakia)  This satirical look at communist society  focuses on the drastic personality change  undergone by a timid woman after she  convinces a friend to let her marry the  latter's lover for "a few weeks". Directed  by Irene Pavlaskova.  KINESIS Bulletin Board  JIN-ME YOON  (Interference Part II, (In)authentic  (Re)search is Jin-Me Yoon's first solo exhibition; an installation which confronts  memory, institutions and the reinvention  of ethnic identity. Exhibition Companion  essay and chronology by Karen Knights.  The Lateral Gallery at Women in Focus,  849 Beatty Street. Oct. 24 is opening  night, artist in attendance to Nov. 25.  SINGLE MOTHERS MEET  Our Health - Body, Mind, Spirit", the  12th Annual Single Mothers' Weekend  Conference, will take place Oct. 26-  27 at the Van. YWCA. Fee $35, childcare included. Pre-registration necessary  for childcare and workshops selection  through: Van. YWCA, 580 Burrard St.,  V6C 2K9 (683-2531).  EVEN  T SI EVEN T SI GROUPS 1G ROUPS  CHIEFS AND ELDERS  A talk to accompany the photo exhibition  'Our Chiefs and Elders" by David Neel,  Kwagiutl, will take place Tues., Oct. 16,  7:30 pm, at the UBC Museum of Anthropology, 6393 NW Marine Dr. Panelists include elders Levina White, Haida Nation  and Ellen White, Nanaimo Nation. Free  admission. More info through 228-5087.  DANCE!!!  The Vancouver Lesbian Centre will be  holding its Annual Halloween Dance on  Fri. Oct. 26 at the Capri Hall, 3925  Fraser Street, Vancouver, starting at 8  pm. Tix are available on a sliding scale  $4-$6. Child-care is provided off-site.  Wheelchair accessible. Call 254-8458 for  more info.  WOMEN AND RACISM  A 4-part series focusing on the dynamics of racism from a feminist perspective.  One speaker and issue will be featured 7-  9 pm Tuesdays, Oct. 19 - Nov. 6 at the  Van. YWCA Boardroom, 580 Burrard St.  Workshops include: Mobina Jaffer - Dynamics of Racism: the local context; Barbara Binns - Politics of Racism: a global  perspective; Yasmin Jiwani - The Media  and Racism; Lee Maracle - Racism: a Native perspective (to be confirmed). Call  Leslie Anderson at 683-2531 (YWCA) for  more info.  G R O U P S  NORTH SHORE STUDENTS  Mature female student attending Capilano College part-time wants to start a  support group for women attending college or university. Time and place negotiable. For more info call Janet at 988-  4081.  IT'S OUR HEALTH  The Vancouver Women's Health Collective needs volunteers. Our next training  begins in Oct. Join us and learn more  about women's health issues. Please call  255-8284.  SFU WOMEN  The SFU Women's Ctr., Burnaby Mtn.  Campus, offers groups, workshops, and  resources for women. The Ctr. Collective,  Women of Colour Group, Dyke Talk, and  Feminist Discussion Group welcome you.  For more info, call the Center at 291-  3670.  FUNDRAISING  If you've got any good ideas about  fundraising, we'd love to hear from you.  The Van. Women's Health Collective is  looking for new people and ideas to add  to our fundraising committee. If you're interested, please call Shelley at 255-8284.  SELF-DEFENSE FOR WOMEN  Wenlido W.E.S.T. (Women Educating in  Self-defense Training) is a BC non-profit  society dedicated to teaching self-defense  to women and their children. We run  various classes through the Lower Mainland and Vancouver Island, all taught by  women for women. Oct. features basic  weekend workshops in Vancouver, New  West, Courtney, Victoria, and Kamloops.  For more info contact: Wenlido W.E.S.T.,  2349 St. Catherines St., Van., BC, V5T  3X8 or leave a message at 876-6390.  KARATE FOR WOMEN  Self defense, fitness, confidence. Shito-  ryu karate taught by a female black belt.  Tuesdays & Thursdays, 7 pm, Carnarvon  Community School, 16th & Balaclava.  Observers welcome. Classes for children  also available. Call Joni: 734-9816; Ans:  876-6400; or Monica: 872-8982.  VSW NEEDS VOLUNTEERS  A new Committee is being formed at  VSW to coordinate our resource and referral centre. If you are intersted in resources for women in the Lower Mainland, curious about issues of importance  to women, or simply fascinated with facts  and figures, this is the committee for you.  Please contact Jennifer at 255-5511 for  more information.  MISSING PIECES  Missing Pieces Thru Adoption, a national  organization, offers ongoing support during the pre-reunion through post-reunion  stages. Birthparents, adoptees, siblings,  adoptive parents and all interested are  welcome to meet the 3rd Thurs. of each  month at 7 pm, at the South Van. Family Place, 7595 Victoria Dr. For more info,  other meeting times and locations, call  255-0255.  MEDIAWATCH  MediaWatch, a national feminist organization concerned with stereotypical, degrading, and violent images of girls and  women in the mass media, works to improve and diversity these images through  lobbying, education, and advocacy. Call  Kristin Schoonover 731-0457 for Volunteer opportunities.  LESBIANS WITH CHILDREN  Weekly support group at Vancouver Lesbian Connection, 876 Commercial Dr.  Tues. (9:30-11:30 am) Break isolation,  discuss issues (custody, access, relationships) and have a coffee. Free childcare at  Eastside Family Place. Please pre-register  for childcare through VLC: 254-8458 or  Susan: 254-9164. Oct. 19, 6-10 pm, the  group will have a potluck Halloween dinner party at VLC. Costumes optional.  WOMEN WELCOME  The next meeting of the Immigrant  Women and Racism Committee at Vancouver Status of Women, will take place  on Oct. 9 at 7:30 pm at VSW office  #301, 1720 Grant St. All women welcome. Call Trish at 255-6554 for more  info.  ^JLJMH  1146 Commercial § Phone: 253-0913  )0^0  b^f*'  CCEC Credit Union  Serving cooperatives,  community businesses,  & the non-profit sector.  ► Lower interest rates on  loans to societies and  cooperatives.  ► Operating loans.  ► Mortgages.  ► Term deposits.  ► Chequing accounts and  other banking services.  •     in      I ■  i\/\o  NTH    \  2250 Commercial Dr.  Vancouver, B.C. V5N 5P9  Mondays & Wednesdays     11 am - 5 pm  254-4100  Powell Street Festival Society and  Vancouver East Cultural Centre present  SONG FOR A SANSEI  A celebration of the lives and expectations of Asian women.  Written and Performed by JUDE NARITA  "Narita has found an equilibrium between rage and humor,  while burning cultural stereotypes on a celebratory pyre."  Critics Choice, Los Angeles Times  October 23-27 8:30 p.m.  Vancouver East Cultural Centre  1895 Venables at Victoria  Reservations 254-9578  Ticketmaster 280-3311  KINESIS ////////////////////^^^^^  ////////////////////^^^^  BULLETIN  BOARD  G R O U P SICLASSIFIED  PORT COQUITLAM LESBIANS  This Lesbian support and social group  meets on the second Sunday of each  month. Next meetings: Oct. 14 (Topic:  "What feminism means to me") and  Nov. 11 (the humor of Kate Clinton as a  starting point for discussion). The group  consists of women still uncertain about  their status as lesbian, and women that  have been "out" for years. For info, call  941-6311. Next social: a walk and pot  luck meal Sat. Oct. 20. For info call  Robin, 585-2480.  ROOM OF ONE'S OWN  The collective which publishes Room  of One's Own, a Canadian journal of  women's fiction and poetry, is seeking  two new members. The collective meets  once every 2-3 weeks to discuss and exchange manuscripts and for other business such as editing, subs, artwork, etc.  We currently lack collective members  with a keen interest in poetry. If interested please contact Laura Leach: 255-  7712 or Audrey McClellan: 436-2359.  BREAST SURGERY SUPPORT  Woman who has gone through devastating experience with breast surgery would  like to make contact with other women in  similar circumstances. Hoping to find or  form a support group. Please call Linda  anytime at 594-4048.  CLASS FED  SHIATSU TREATMENTS  Ready to work on your stuff? Do it with  your body. I work from the basis that our  bodies remember joys, sorrows, fear, frustrations. Unexpressed, these feelings play  havoc in our lives, undermining our true  potential. Using touch, breath, imagery  and body awareness, my Shiatsu treatments help you free unexpressed emotions  and gain clarity. Astarte 251-5409.  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 & drinks, relaxing massages & healing crystal readings. Room  rates: $330 single; $440 double per week.  For reservations call our Toronto friend,  Suzi, at (416) 462-0046 between 9am-  -10pm.  WORKSHOPS & GROUPS  Rae Gabriel offers groups and workshops  for women who want to explore issues of  self growth, and empowerment in a safe  non-judgemental environment. Utilizing a  wide range of tools and techniques that  include visualization, affirmations, journal writing, meditation, collage, etc., she  encourages women to explore how both  society and their personal past have influenced and continue to influence their  lives.  By understanding these influences and  having an opportunity to experience and  express the feelings associated with the  past, it is possible to make decisions  concerning how you want to live in the  present and the changes you want to  make in the future.  If you are interested in exploring your  inner child, improving your self-esteem,  unlocking your creativity, dealing with  anger, finding your voice, accessing your  inner wisdom and power from a feminist  perspective, call Rae Gabriel at 685-4538.  Fall 90 - Workshops (Fri 7-9:30 pm,  Sat 9:30 am - 4:30 pm) Fee $35.: Oct.  19/20: Women and Spirituality; Oct.  26/27 Women & Self Esteem; Nov.  23/24: Women & Myth; Dec. 7/8:  Women & Ritual.  Fall 90 - Group Facilitator's Training.  This training provides 60 hours of training in group dynamics, group skills, tools,  techniques and exercises as well as values  clarification. For dates and program outline call 685-4538.  WOMEN'S STUDIES INSTRUCTOR  There will be an opening for a part-  time instructor in a team-taught, interdisciplinary Women's Studies Program at  Vancouver Community College, Langara.  Preferred qualifications: Masters degree,  participation in women's organizations,  and cross-cultural experience and perspective. The position begins in January  1991. Submit resumes by October 24  to Patty Moore, Co-ordinator, Women's  Studies, Langara, 100 W. 49th Ave., Vancouver, V5Y 2Z6. CAII 324-5370 for info.  HEARTLEAF  Because home is where the art is. A  Canadian mail-order book business specializing in the fine and performing arts.  Books, tape, and music to encourage everyone to be active as an artist—music,  dance, drama, puppetry, writing, visual  arts, crafts and storytelling. Owned and  operated by mother and daughter. Fast,  courteous service. Gift ideas for all ages.  VISA/MasterCard. Free catalogue. Write  or phone Heartleaf, Box 40-D, Slocan  Park, BC VOG 2E0, (604) 226-7733.  Maori author Patricia Grace is one of many women writers at this year's Vancouver  International Writers Festival, October 24-28 at Granville Island (Aritha van Herk,  Jeannette Armstrong, June CaUwood and Surjeet Kalsey are some of the others—check  out the ad (pg.18) for the complete low-down).  CLASS IFIEDBCLASSIFIED  MENSTRUAL PADS  Many Moons washable menstrual pad.  The environmentally sound alternative.  Comfortable and beautiful. Choice of  soft or wild colours in 100% cotton  flannelette. 2 styles available. Package 6/belted only $29.99 or 8/beltless  $36.95. Have a gathering of friends to  earn your set. Call Lesley 253-5702.  HOUSE MATE WANTED  Mid life, fun loving lesbian feminist looking for housemate to share lovely 2  bedroom, 2 bathroom, fireplace, w/d,  fully furnished home in South Vancouver.  Must enjoy animals. Rent $350. plus half  utilities. Phone 327-4427. Available immediately.  WOMEN AT WORK  REFERRAL SERVICE  Are you a sales person? Do you have a  service you want the women's community  to be aware of? I want to network with  other (Gay positive) like-minded women.  Call Christine: 734-0582 or write Ste.  104-1325 W. 10th Avenue, Vancouver,  BC V6H 1J7.  A WOMAN'S PLACE  Emotional Fitness Centre: New counselling, educational and referral service on  the North Shore. Offers feminist and lesbian affirmative counselling, workshops,  support groups and information - for general personal growth and healing and  women's issues. Call Lou Moreau, founder  and registered clinical counsellor, 984-  8738 or 922-7930.  NEW TO VANCOUVER  Interested in meeting non-smoking professional women for social outings. I'm  committed to personal growth and awareness, honesty and spending quality time  with others. I enjoy live music, hiking,  healthy food and foreign films. I'm in my  thirties, slim and fit. Daytime calls preferred. Phone 251-6046.  AIKIDO CLASS  Multi-level women's class in Aikido runs  every Friday 6 to 7:30pm at Trout  Lake Community Centre, 3350 Victoria. Learn falls, rolls, blocks, neutralizing techniques, and how to use your energy efficiently. Taught by Tamami Ko-  take, second degree black belt instructor.  Beginners welcome. Info: 253-5109  TRY CO-OP LIVING  City View Co-op, a 31 unit building near  Victoria & Hastings, keeps an open waiting list for applications for membership.  Rent for 1, 2 or 3 BR apts, is $467, 589, or  683, plus a (refundable) share purchase.  To apply, send a S.A.S.E. to: Membership  Ctte, 1885 E. Pender, Vane. V5L 1W6.  READ LESBIANEWS:  Monthly events, information, ideas from  Victoria's lesbian feminist community.  Sample issue/back issues $2 each. Yearly  subscription (mailed in plain lavender  wrapper) $18. Cheques to Debby Gregory, LesbiaNews, PO Box 5339, Station  B, Victoria B.C. V8R 6S4.  FEMINIST AND LESBIAN BOOKS  Canada's largest selection in English  and French: literature, theory, spirituality, incest, film, erotica and more. Just  write for our free annotated catalogue.  L'Androgyne Bookstore, 3636 St. Laurent, Montreal, Quebec H2X 2V4. Tel:  (514) 842-4765  KINESIS LIB1286RL 4/91  LIBRARY PROCESSING CTR - SERIALS  i  HALL, U.B.C,  VANL'UUVER, BC   V6T 1Z8  ^'VL''  nnual  leneral  eeting  VSW's Annual General Meeting will feature  a screening of Lillian Allen's video  'Unnatural Causes,"a discussion of the  restructuring proposal, and very       -?§  ;  good food and drink.  All members are urged to attend.   LL: L:L  17  »Wed. Oct.  7 pm  #301-1720 Grant St.  Vancouver, BC  Tel: 255-5511  Published 10 times a year  by Vancouver Status of Women  #301-1720 Grant St, Vancouver, B.C. V5L 2Y6  □ VSW Membership—$30 (or what you can afford),-includes Kinesis subscriptioi  □ Kinesis sub. only (1 year) -$20 □ Sustainers~$75  □ Kinesis sub. (2 yrs) -$36 □ New  □ Institutions/Groups -$45 D Renewal  □ Cheque enclosed     D Bill me LI Gift subscription

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