Kinesis, March 1992 Mar 1, 1992

Item Metadata


JSON: kinesis-1.0045772.json
JSON-LD: kinesis-1.0045772-ld.json
RDF/XML (Pretty): kinesis-1.0045772-rdf.xml
RDF/JSON: kinesis-1.0045772-rdf.json
Turtle: kinesis-1.0045772-turtle.txt
N-Triples: kinesis-1.0045772-rdf-ntriples.txt
Original Record: kinesis-1.0045772-source.json
Full Text

Full Text

 £jf>   March 1992  hooked on bell hooks-pjifascial Collections SstiaYTM $2,25  News About Women That's Not In The Dallies  500 Years of Resistance  Revolting women, revolting tax • Piece of My Heart •  • Black women's history in Nova Scotia *  plus much more Kinesis welcomes volunteers  to work on all aspects of the  paper. Call us at 255-5499.  Our next Writer's Meetings  are Tues. March 8 and Tues.  April 7 at 7 pm at Kinesis, #301-1720 Grant St. All  women welcome even if you  don't have experience.  PRODUCTION THIS ISSUE:  Fatima Jaffer, Nancy Pollak,  Janisse Browning, Christine  Cosby, Ria Bleumer, Gabrielle  Chew, Tien, Allisa McDonald,  Gladys (the hack) We, Cathy  Griffin, Kelly O'Brien, Frances  Wasserlein, Faith Jones, Luce  Kannin, Shelly Hine, Donna  McGee, Amy Haddow, Marsha Arbour, Winnifred Tovey,  Charlene Linnell, Jane Buch-  an, Janette Hellmuth, Debbie  Bryant, Jody McMurray.  FRONT COVER: International Women's Day 1992. Graphic  by Susan A. Point of the Musqueam Nation and may not  be   reproduced   without   per-  EDITORIAL BOARD: Nancy Pollak, Heidi Walsh, Agnes  Huang, Christine Cosby, Sandra Gillespie, Lizanne Foster,  Gladys We, Fatima Jaffer.  CIRCULATION AND DISTRIBUTION: Jennifer Johnstone,  Birgit Schinke, Tory Johnstone, Cat L'Hirondelle.  ADVERTISING:  Birgit Schinke  OFFICE: Jennifer Johnstone  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 (+ $1.40 GST)  or what you can afford. Membership in the Vancouver Status of Women is $30 (+ $1.40  GST) or what you can afford,  includes subscription to Kinesis.  SUBMISSIONS: Women and  girls are welcome to make submissions. We reserve the right  to edit and submission does  not guarantee publication. If  possible, submissions should  be typed double spaced and  must be signed and include  an address and phone number.  Please note: Kinesis does not  accept poetry or fiction contributions. For material to be  returned, a SASE must be included. Editorial guidelines are  available on request.  ADVERTISING: For information about display advertising  rates, please contact Kinesis.  For information about classifieds, please see the classified  page in this issue.  DEADLINE: For features and  reviews: the 10th of the  month preceding publication.  News copy: 15th. Letters and  Bulletin Board listings: 18th.  Display advertising—camera  ready: 18th; design required:  16th.  Kinesis is indexed in the  Canadian Women's Periodicals Index, and the Alternative  Press Index.  MEANS Wl/MMT  35a  Child support:  in which daddy gets a tax break  and mommy gets a tax bill 3  Lesbians of colour soar in a new anthology ... 17  INSIDE  ^r-/)///AP?  Child support: revolting tax, revolting women   ...3  by Rain McKay and Vera Rltt  PhrfAL-n^0  Limitations victory for sexual abuse survivors....  ...3  K,C-Hl/l^  by Karen Duthie  1v        /  Immigrant women at the doctor's panel   ...4  by Heidi Walsh, Betty Lough and Shashi Assanand  Women in Focus: new board, at last   ...4  Inside Kinesis 2  by Nancy Pollak  Firings galore at Emily Murphy House.,   ...5  by Nancy Pollak  WomenFutures: money to build   ...5  Movement Matters 2  by Agnes Huang  Sylvia Hamilton: Black women's history   ...7  by Andrea Fatona  What's News? 6  Getting hooked on bell hooks   ...9  by Gladys We and Vera Ritt  by Monica Buchanan, Grace Cameron,  Chris Rahlm and Fatima Jaffer  500 Years of Resistance: the campaign   .11  Commentary 10  "The will to live in harmony"   .11  by Yasmin Jiwani  by Lillian Howard  "There has never been democracy"   .13  by Rigoberta Menchti  Paging Women 18  Migrant workers: caught in the global game   by Cecilia Diocson  .15  by Gabrielle Chew  The Gulf War: a closer look   .15  by Shahla Sarabl  From China: reflections on IWD   .16  Letters 19  by Han XlangJIng  Piece of My Heart: in review   .17  by Fatima Jaffer  Bulletin Board 21  Women in VIEW: some snappy reviews   .18  compiled by Cathy Griffin  by Janet Brook, Gladys We and Jennifer Catchpole  CORRESPONDENCE: Kinesis, Vancouver Status of  Women, 301-1720 Grant St.,  Vancouver BC V5L 2Y6  Kinesis is produced on an  IBM PC using PC TeX and an  LC-800 laser printer. Camera  work by The Peak. Printing by  Web Press Graphics, Burnaby  Kinesis is a member of the  Canadian Magazine Publishers  Association. ISSN 0317-9095  Second class mail #6426 Movement Matters  Movement  Matters  listings information  Movement Matters is designed to be  a network of news, updates and information of special interest to the  women's movement. Submissions to  Movement Matters should be no  more than 500 words, typed, double-  spaced on eight and a half by eleven  paper. Submissions may be edited for  length. Deadline is the 18th of the  month preceding publication.  Photo-novella on  dating violence  Vancouver-based Battered Women's Support Services announces the publication of  Just a Kiss, a photo-novella on dating  violence. The booklet presents a story in  black-and-white photographs (a popular educational aid used in Latin American and  European communities). Photo-novellas are  entertaining, informative, easy to read and  an ideal communication format for hard to  reach audiences.  Just a Kiss tells a dating violence story  as seen through the eyes of teens about  16 years old. Readers are encouraged to  seek resolution of such situations through  legal, community and counselhng services.  A teacher/instruction guide containing discussion ideas, resources and bibliography is  also available.  Just a Kiss costs $1 (incl. shipping).  A limited number are available for free.  For more information and orders, contact:  BWSS, Photo-novella, P.O. Box 1098, Station A, Vancouver, BC, V6C 2T1  Trading in  domestic work  The Moment Project announces the pubhcation of Trading in Domestic Work, a  resource for education and action. Women  of colour who are domestic workers in  Canada speak out about why, every year,  thousands of women from the Third World  leave their homelands and famiUes to come  to Canada under the federal government's  recently decimated Foreign Domestic Movement Program. Trading in Domestic  Work also explores the kinds of changes  domestic workers are working for and how  gender, race and class shape their hves,  and suggests how activists can support their  struggles.  The Moment Project aims to connect  people and issues in struggles for social justice in Canada. They offer workshops and  pubUcations that flow from participatory  and popular eduation principles. Trading  in Domestic Work costs $3 (with special  rates for domestic worker's organizations).  Contact: The Moment, 947 Queen Street E.,  Toronto, ONT. M4M 1J9. Tel: (416) 469-  1123.  Organizing with  immigrant women  The Cross Cultural Communication Centre in Toronto has developed a resource  kit for community education and organizing  with immigrant women. The kit provides a  course model for workers in the immigrant  women's community, and can be used to develop a 10-week course or individual workshop. Written by Judy Vashti Persad and  Veronica Moreno, the kit promotes under  standing of the needs and concerns of immigrant women and stresses the importance  of incorporating anti-racism within community work.  The Cross Cultural Communication Centre is devoted to developing programs and  materials on anti-racism, multiculturalism,  immigration, immigrant women and women  of colour, refugees and community and organizational development. It operates training courses and workshops, provides consultation services, publishes and distributes  books and houses a unique library of resources available to the public.  Cost of the kit is $12 (plus 15 percent  postage k handUng and 7 percent GST),  with a 20 percent discount on 10 or more  copies. Write to: Cross Cultural Communication Centre, 2909 Dundas Street W.,  Toronto, ONT. M6P 1Z1., Tel: (416) 760-  7855; Fax: (416)767-4342.  Training resource  kit available  The Canadian Labour Force Development Board (CLFDB) was created to develop federal labour market and job training pohcy. Twenty-one national women's organizations selected Marcy Cohen as the  Women's Representative to this national  board.  At the consultations where Cohen was  selected, a Reference Group was formed  to support and advise her. Representatives  from women in trades and technology, francophone women, immigrant women, women  of colour, Native women and women who  are differently abled, are members of the  Reference Group.  Cohen and the Reference Group have  created a Resource Kit to help women  develop an alternate Agenda on Training  (for women in Canada). The Kit contains  background information on the CLFDB,  women's experience and barriers to participation in education and training, and ideas  for sharing info and working collectively.  To participate and receive a free copy  of the Resource Kit, send your name, address, telephone and/or fax to: Marcy Cohen, Women's Representative CLFDB, c/o  CCLOW 47 Main St., Toronto, ONT., M4E  2V6. Tel: (416) 699-1909; fax (416) 699-2145  Correction, Part II  In our December /January 1992 issue, we  misspeUed the name of budding photographer, Thule Cade Goldsmith (page 18).  Then, in the February 1992 issue, we misspeUed it again—in the correction. Gosh  GoUy Good Grief Gasp. Poltergeist.  \*X  tfft  j-KM  **.  <T4j!.1-    6'62. ~ OOSO  Inside  Kinesis  Ria Bleumer has joined Kinesis to develop and coordinate our brand-new volunteer Writer's Program. StiU in the planning  stage, the program aims to flood the planet  with even more ace Kinesis reporters and  features writers, by teaching writing, researching and interviewing skiUs. The program will be free ($000.00) and wUl run for  the first time this summer—our plan is for  the program to be an annual event.  At this time, we need your input. Ria  is now determining the writing needs of  our present (and would-be) volunteers, and  she's developed a questionnaire. All interested women are welcome to fiU one out:  pick one up at our office, or phone Ria at  255-5499 and she'U mail you one, or come  to our next writers' meeting. See Bulletin  Board (page 21) for details.  It came to our attention that several subscribers in the Vancouver area did not receive their February Kinesis—we're sorry  for the inconvenience. The problem was not  at our end (you were on the maUing hst we  give to the maUing house), and we are looking into what happened re: the post office  and the maUing house. If you've been experiencing deUvery problems, please let us  know (otherwise we don't know) by calhng  255-5499. If you leave a message on our machine, be sure to give your full address and  speU your name.  We have quite a few heUos this month.  New contributors are: Betty Lough, Shashi  Assanand, Janet Brook, Rain McKay,  Grace Cameron, Monica Buchanan, Fatima  Jaffer (hmmmm, sounds famihar), Chris  Rahim, and Donna Clark.  New x-acto knife gymnasts are Tien,  SheUey Hine, Amy Haddow and Jane  Buchan. And last month we forgot to say  heUo to Tamara McKenzie.  A sad fareweU to Debbie Bryant, who has  tendered her resignation from the Editorial  Board due to Too Much Stuff Going On.  We're going to miss her thoughtfulness and  great humour—and hope to snag her for the  occasional production whoop-up. Thanks,  Deb.  Kinesis has job openings for a typesetter  and a production coordinator. See page 23  for juicy details. Also, by the time you read  this, we wiU have a new editor-in-training:  stay tuned 'tU next issue. That gives us another month to come up with a spectacular  fareweU to old-what's-her-name.  Vancouver Status of Women would hke to thank the foUowing women who attended our  annual fundraising event, Recommending Women III on February 20th, as weU as those who  were unable to attend but whose donations contributed to the great success of this event:  Lois Arber • Monifa Ayinde • Gerd Bjorhovde • Jane Bremner • Wendy Carter • Shirley  Chan • EUen Coburn • Jo Coffey • Barbara Curran • Diana Davidson • Adine Day •  Reva Dexter • Marian Dodds • Veronica Doyle • Patricia Dubberley • Jean Elder • Margaret Fulton • Jane GaskeU • Cindy Graham • Susan HoUick- Kenyon • Louise Hutchinson  • Hanne Jensen • Eve Johnson • Victoria Johnstone • Thelma Johnstone • Joy Jones •  Lynne Kennedy • Catherine Kerr • Bernie Lalor-Morton • Louise LeClair • Lynn Ledger-  wood • Patricia Lust • Joy MacPhaU • Patricia Marchak • Darlene Marzari • Kathleen  McGrath • Pat McMahon • Barbara Meens • Shona Moore • Myrtle Mowatt • MeUnda  Munro • Judy Myers • Susan Penfold • Carla Poppen • Penny Priddy • Jerilynn Prior •  Iris Reamsbottom • Patricia RusseU • Susan Sanderson • Carolyn Schettler • Esther Shannon • Nancy Sheehan • Carole Anne Soong • Marylee Stephenson • Mary Lynn Stewart  • Coro Strandberg • Glinda Sutherland • Edith Thomas • Hilda Thomas • Joey Thompson • Magaly Varas • Joanne Walton • Mary WiUiams • Tannis WiUiams • LiUian Zimmerman • Erin Zin  Recommending Women III would not have been possible without the support of our  co-sponsor, VanCity Savings Credit Union, as weU as other donors, including Barber-EUis  and LesUe Muir, and we would Uke to take this opportunity to recognize these generous  contributions.  Our appreciation as weU to those who gave time and energy to ensure the success of Recommending Women III: the Women Recommending Women Committee of Barbara Bell,  Margaret BirreU, Gene Errington, Patricia Graham, Meredith Kimball, Debra McPherson,  Veronica Strong-Boag, Penny Thompson, Joan WaUace, Elizabeth Whynot, and Katharine  Young; our speaker, Maude Barlow and MC Lucie McNeUl, as weU as Ruth Enns and  Marlys MacAuley, whose music enchanted aU who attended.  AU of ns at VSW are also profoundly grateful to the volunteers of the Finance and  Fundraising Committee at VSW whose commitment aU year ensures the success of events  such as Recommending Women: Christine Cosby, Ann Doyle, Colette Hogue, Lenna Jones,  Alex Maas and Leshe Muir.  Our thanks also to VSW members who support us year 'round with memberships and  donations. Our appreciation to the foUowing supporters who became members, renewed  their memberships or donated to VSW in February:  Anonymous • Catherine Alpaugh • Leshe Bambic • Sandra Bauer • Sylvia Bergersen •  Shauna Butterwick • Rita Chudnovsky • Annie Comeau ♦ Valerie Embree • Linda Ervin  • Sydney Foran • Dawn Funk • Karen GaUagher • Sally GeUard • Pamela Greenstock •  Chris Groeneboer • EUen Hamer • Verna Hayes • OUve Johnson • Catherine Kerr • Mary  Beth Knechtel • Tamara Knox • Judith Lynne • Kathryn McConneU • Diane McMahon  • LesUe Muir • Janet Patterson • Tracy Potter • NeU Power • Rebecca Raby • Mary  Lou Riordon-SeUo • Ruth SimMn • Heather Sturrock • Ruth Lea Taylor • Verna Turner  • Peggy Watkins ♦ Kristi Yuris  KINESIS //////////////////^^^^^  //////////////////////^^^^^  NEWS  Child support:  A women's tax revolt  by Rain McKay and Vera Ritt  A sexist famUy taxation pohcy, which  contributes to the poverty of women and  chUdren after marriage breakdown, wiU be  chaUenged in the courts this AprU in a class  action suit initiated by Susan -Thibaudeau  of Trois-Rivieres.  Thibaudeau is taking Ottawa to court  for its pohcy of taxing chUd support payments as income for the person receiving the  money (usually the woman), whUe aUowing  the person who makes the payment (usuaUy  the man) to claim it as a tax-deductible expense.  Women across Canada have complained  for years that taxing chUd support payments is blatantly discriminatory to women  and unfair to chUdren, pointing out that the  tax reduces the support by between 25-36  percent. As weU, critics say, parents who Uve  together cannot deduct their expenses relating to chUdren's food and clothing, so why  should divorced or separated men be entitled to the tax break.  This imbalance in tax status takes place  against a harsh backdrop of female poverty  and male wealth. According to 1988 statistics from the Department of Justice, 66 percent of divorced mothers and chUdren Uve  below the poverty Une (compared to 16 percent of men paying support)—indeed, almost 40 percent of divorced men improve  their standard of Uving after divorce.  As weU, fully 80 percent of men default  on their support payments.  Susan Milliken is with the Society for  ChUdren's Rights to Adequate Parental  Support (SCRAPS), a North Vancouver-  based advocacy group.  "Taxing chUd support payments is grossly  unfair," says MiUiken. "It reduces what Ut  tle support is actuaUy paid to chUdren in  single parent famiUes. Gender biased tax  laws further impoverish chUdren after marriage breakdown."  On April 20th, the Quebec Superior  Court will rule whether Thibaudeau's case  can be fought as a class action suit. So  far, 300 women have registered with the action; there are an estimated 500,000 women  in Quebec affected by the taxation pohcy.  Women across the country may be entitled  to join the action, and SCRAPS is wUUng to  coordinate the BC effort (see address below).  Thibaudeau beheves that chUd support  payments should be regarded as chUdren's  income, not the mother's. For three years,  she has filed separate tax returns for each  of her two chUdren. Revenue Canada is disputing her approach and is demanding that  she pay up: $6,000 in taxes instead of $3,800  ($3,000 on her income of $30,000 plus $400  from each chUd, based on the $14,000 support payments from their father).  Thibaudeau's lawyer, Rene Roberge, says  not only is Ottawa's interpretation of the  law discriminatory, but the existing law actuaUy permits the filing of tax returns by  chUdren because it states that who ever receives income must pay the tax.  The government argues that, because the  money is signed over to the mother in the  separation agreement, it is legaUy her income.  In the face of this discrimination, women  have tried various ways of minimizing the  amount of chUd support lost to taxes. FU-  ing separate tax returns for each cluld is  one approach. Another is to Ust the support payment as the chUd's income under  the "equivalent to married" deduction, or  to Ust it as part of the chUd's aUowable in  come. These two methods usually go undetected unless the woman is audited.  Thibaudeau beUeves a class action suit is  the only way to compel Ottawa to alter its  pohcy. Other women have suggested that,  as weU as supporting Thibaudeau's stand,  every single or divorced mother receiving  chUd support payments should file separate  tax returns for their chUdren, then clog up  the system with appeals after the returns  are rejected.  Other solutions involve developing guidelines for support based on net payments—  in other words, the support level would  be set according to a post-tax level. These  guidelines would be used by the famUy court  judges who set support levels.  First and foremost, however, women are  demanding that chUd and spousal payments  not be deemed taxable income.  Canada is the only western country to tax  chUd support payments. As one mom said,  "AU the bureaucrats are apologetic over my  situation but the law is the law. In the best  interest of chUdren, the law needs to be  changed."  Governments are in the process of  revising child support guidelines, and  women are encouraged to make their  views known. Write to the Child Support Project, Federal/Provincial/Territorial Family Law Committee, Department of Justice, Rm. 758, 239 Wellington St., Ottawa, Ont., KlA 0H8.  SCRAPS may he contacted at: PO  Box 37024-2930 Lonsdale Ave., North  Vancouver, BC, V7N 4M0, or by calling (604) 687-8966.  Limitations ruling:  Victory for adult survivors  by Karen Duthie  Finally, a cause for celebration.  Before mid-February, adult survivors of  chUdhood sexual abuse had very httle hope  of successfuUy suing their abuser for damages. Besides the emotional hurdles, survivors faced a rigid legal barrier in BC civU  courts: a statute of Umitations which required them to commence action two years  after the abuse or within two years of reaching the age of majority (19 years old).  In a precedent-setting case argued by  feminist lawyers in Vancouver, the BC  Supreme Court awarded damages to 30-  year-old Kathy Gray, who was repeatedly  abused by her uncle, George Reeves, between the ages of four and twelve.  Gray, who Uves at Christina Lake, didn't  realize the fuU impact of the abuse untU  her mid-20s. Survivors wUl often neither remember nor grasp the enormity of the abuse  untU weU into their adult hves. In his ruhng,  Mr. Justice John HaU acknowledged that  adults should be aUowed to commence le  gal action at the point at which they understand the nature of their suffering and connect it to their abuse as chUdren.  Gray was awarded $85,000 in damages.  In the wake of the ruUng, BC Attorney-  General Colin Gabelmann has promised  that the province's Limitations Act wUl  soon be altered to take the needs of survivors into account.  Theresa Stowe, one of Gray's lawyers,  says this is the first time a statute of Umitations has been interpreted so Uberally in  Canada. The statute has a postponement  provision which aUows the clock not to start  ticking under certain circumstances; in this  case, untU the plaintiff had material facts.  In Gray's case, Stowe says, "material  facts include Gray's understanding that the  abuse caused later problems, of the nexus  between injury and abuse and the recognition that to commence with a legal battle  would be in her best interests."  Gray had suffered depression for years. It  wasn't untU a breakdown in 1987 and five  years of therapy that she understood how  deeply her uncle's attacks had affected her.  In court, her uncle's lawyer tried to have  Gray's action dismissed under the provisions of the Limitations Act.  B.J. Tyner, spokesperson with Women  Against Violence Against Women Rape Crisis Centre in Vancouver, is very happy with  the outcome of the case. Previously, when a  woman wanted to pursue a chUd sexual assault case and was beyond the time Umit,  "we told her to 'give it a try' but had to do  so with a great deal of skepticism," she said.  Tyner says it's hard to say whether more  women wUl come forward. In the past, many  women would not even try to sue because of  the statute, and she hopes this case encourages women to take legal action.  Gray's other lawyer, Megan EUis, beUeves the ruhng wUl help survivors across  Canada. Firstly, it has brought the subject  into the pubUc arena.  And more women wUl now be able to sue.  "There are many, many survivors who suf  fer serious injury," says EUis, "and there  are limited resources to deal with the problem of chUdhood sexual abuse. As weU, [the  resources] are too expensive. These people  are injured and no one—not the individual  [abuser] or society—has taken responsibU-  ity."  WhUe EUis beUeves the ruhng wUl influence the provincial government's changes to  the Limitations Act, she remains skeptical  about the type of changes and how soon  they wiU come. BC and Ontario have said  they would change the legislation before,  and the "governments are dragging their  heels," says Elhs.  Sam Simpson, of the Nelson Women's  Centre, agrees the ruhng is a good sign. She  beheves that the victory in court coupled  with the monetary awards "wUl signal to society that chUdhood sexual abuse is not only  unacceptable, but it also must be paid for."  ChUdhood sexual abuse is a large mosaic  of problems, says Simpson. "This is a victory on one front," she says, "and it is a  victory we are very pleased with."  KINESIS ssss^s^^^^s**^^^  NEWS  Sexual misconduct:  Immigrant women and the MDs  by Heidi Walsh, Betty  Lough and Shashi Assanand  When the CoUege of Physicians and Surgeons of British Columbia struck a committee in June 1991 to study sexual misconduct by doctors and to examine the College's complaint procedure, women's groups  and some health professionals voiced concerns (see Kinesis July/August 1991).  The aU-white committee headed by the  coUege's president-elect and comprised of  seven other doctors and a lawyer hardly  convinced the pubUc it would conduct an independent inquiry into a professional body  already seen to put the interests of doctors  ahead of patients.  Further, the committee chair waffled on  holding pubUc hearings, and would not commit to making pubUc a final report.  Eight months later, there have been some  changes due to pubUc pressures. The nine-  member committee now includes a bioethi-  cist, a counseUor, two lawyers, and five  physicians, and is co-chaired by a physician  and a lawyer. Six of the nine members are  women. Pubhc and private hearings took  place mid-February, and the committee has  agreed to publish its final report.  Committee member Doreen M. Sterhng,  a Native counseUor and a survivor of chUd  sexual abuse, rape and wife battery, has  worked extensively with other survivors.  She says she and other counseUors within  her community had not worked around the  issue of doctor sexual misconduct prior to  being contacted by the college.  "Right now we're deaUng with the hu-  mongous wave and effects of residential  school abuse," Sterhng says, "which has afflicted at least five generations.  "When we were approached about representation on the panel, we said 'oh no, not  this type of abuse too."' To her knowledge,  there have been no submissions or presentations from the Native community regarding sexual misconduct by doctors.  In addition to being the panel's only nonprofessional member, Sterhng is the only  person of colour.  One of the 150 groups to respond to the  committee's caU for submissions was the  Immigrant and Visible Minority Women of  BC, an umbreUa organization representing  over 35 women's groups in the province.  During a private hearing, 22 women spoke  to the committee, addressing a number of  problems and offering several recommendations.  Many women were concerned about the  lack of women of colour and immigrant  women on the panel. To overcome some of  the effects of this exclusion, the group suggested the formation of an advisory committee to assist the panel in making its final recommendations, in order to better reflect the needs of their constituency.  The women noted that representation of  women of colour on the college councU—  the body which hands down the verdict on  complaints—is urgently needed and should  be mandatory. People wUl only complain if  they feel they can trust the council and part  of this includes seeing themselves reflected  in the councU, the panel was told.  CouncU members should also include  members from outside the medical establishment, the women said.  Sexual abuse remains a taboo subject in  most cultures, the women noted, but when  an immigrant woman who speaks no EngUsh is abused by her doctor, to whom can  she go for help? The consequences of telling  her partner or famUy may result in victim-  blaming, a perceived loss of the woman's  honour within her community, and possible  divorce.  To overcome this potential lack of famUy and community support, the group  suggested the college have a Ust of spe-  ciaUy trained and culturaUy-sensitive in-  terpreters/counseUors who would take the  woman's complaint and guarantee confidentiahty.  Interpreters should also be avaUable  during regular medical consultations, the  women said. Husbands or male family members often translate for the woman, which  may inhibit her from speaking about intimate issues.  In some cases, a male famUy member  may consciously misrepresent the woman's  words for his own gains and authorize medical procedures without her knowledge or  consent. The group suggested that doctors  be able to use qualified interpreters, making use of over-the-phone translations where  appropriate, and be able to bUl the charges  to the provincial Medical Services Plan.  The group pointed to the power of immigration doctors, who are weU aware that immigration is partiaUy conditional on passing a medical examination. Women spoke  of rough treatment and sexual impropriety  during such examinations, and their complete powerlessness to challenge doctors.  The group also recommended cross-  cultural training be included in the educa  tion of medical students and doctors, in order to sensitize them to the needs and traditions of different ethnic communities. The  college could also use community media to  inform the public about established medical procedures such as physical examinations, the panel was told. Patients would  then better understand the scope of appropriate medical behaviour, the women said.  The services of doctors from the cultural  traditions from which these women come,  including foreign-trained doctors, could be  used to assist this. As weU, greater access to  the medical schools by visible minority and  immigrant students would also increase the  number of culturaUy-aware doctors in the  field.  Strong feeUngs were also expressed about  the disrespectful treatment and humiUation  accorded by doctors to women of colour and  immigrant women. While this type of mental abuse is not always sexual in nature, the  women emphasized it is a serious problem  in urgent need of attention.  The coUege committee wUl wind up its  hearings at the end of February—hearings  which include a one-day stop in Prince  George, the only other centre to be visited  by the panel. The committee wUl then begin  sifting through the research and data gathered over the months, including over 200  calls received on its hothne. The final report  should be released in the faU.  Betty Lough is coordinator for Immigrant Women and Visible Minority  Women of BC; Shashi Assanand is  vice-president for the Vancouver region;  Heidi Walsh is a Vancouver freelance  writer.  WIF:  Getting the boot,  getting in focus  by Nancy Pollak  At a special—and especially tense—  meeting in February, the board of directors  of Women in Focus was booted out of office  by a membership fed up with its lack of ac-  countabUity and persistent harassment of a  woman of colour arts organization.  At the February 19th meeting, shghtly  more than the required 75 percent of members in attendance voted director Sue Jenkins and her appointees, Dorothy Tinkley  and Pat Martin, out of office. A new slate  of directors was acclaimed and has now assumed control of the feminist arts and media centre.  The special meeting was ordered by the  courts in an action late January by the WIF  Membership Committee, who was exasperated by Jenkin's faUure to call an annual  general meeting (see Kinesis, February  1992, page 8). The special meeting was to  deal with the composition of the board of  directors and the membership.  After the February date was set, Jenkins  returned to court again in a faded attempt  to delay the meeting and alter the agenda.  At that time, the court told the two sides  to pick a mutually agreed-upon chair who  would then determine the agenda. Brenda  Berck, a local arts administrator, was  lected as chair.  The meeting's first order of business  was to determine the membership. Jenkins had denied memberships to 13 new  and renewing members, saying "their interests are detrimental to the society's." The  13 included a former director of Invisible  Colours (the harassed organization), Video  In workers (described by Jenkins as "our  competitors") and this Kinesis reporter.  The meeting decided by a strong majority to aUow the 13 into the society. Without  these votes, the old board would have survived the motion removing them from office.  In a brief report, Jenkins described how  her financial research into the affairs of WIF  and the Invisible Colours Festival led her  to beheve something "was very wrong with  the books, and that WD? wouldn't get any  future funding if we don't complete [the]  special audit." Jenkin's concerns about the  bookkeeping of the festival are at the core of  her refusal to approve the WIF audit, completed late last year, and to call an annual  general meeting (AGM).  (A special audit is stiU underway and wUl  be presented at the AGM later this spring.)  Speaking for the WIF Membership Committee, Lorna Boschman said that the fight  with IVC had not only harmed the women  of colour organization, it had also cost WD?  thousands of dollars and its reputation as  a progressive arts centre. Boschman further  reported that WIF's funding had dropped  by over half in the last year.  WD? now faces a financial crisis. New director, Cornelia Wyngaarden, says the priorities are to set the finances straight, do  active fund-raising, and distribute women'  work. As weU, the board plans to issue :  public apology. "We need to apologize for  the pain, financial difficulty and disrespect  shown to IVC," says Wyngaarden, "and  also to the community as a whole for faUing  to provide cultural references."  The new board also includes Lorna  Boschman, Haruko Okano, Jackie Lev-  itin, JiU Baird, Fumiko Kiyooka, Candace  Parker, Ali McEwaine and Gwethalyn Gau-  vreau.  KINESIS March 92 NEWS  /^#^^^^#^*2;^  Emily Murphy House:  Firings galore  at transition house  by Nancy Pollak  The abrupt dismissal of four workers  at the EmUy Murphy transition house in  North Vancouver is a classic case of putting  an organization's needs ahead of the needs  of battered women, say the fired women.  In January, four counseUors—Renata  Aebi, Dyan Brown, Delyse Ledgard and  Brenda KeUy—were fired by the board of  the transition house, which is operated by  the North Shore Crisis Services Society. No  explanation was given for the terminations,  which caught the women by surprise.  When they attempted to grieve their firings under the house's staffing procedures,  acting executive director Carol Ward-HaU  informed them by letter that "the grievance  procedure was inappropriate ... termination is non-negotiable."  Neither Ward-HaU, who signed the letters of termination, or Louise Johnson, president of the board, would speak to Kinesis.  The women beUeve their firings have  nothing to do with the quality of their work  as counsellors—and everything to do with  management and other staff's inabUity to  deal with the varying needs of battered  women.  "There were phUosophical disagreements  about how we counsel women," says Renata  Aebi, who worked at EMH for three years.  "Some staff had a Umited, conservative outlook and problems arose when more experienced feminists were hired.  "There was a general attitude towards  the [battered] women at the house. If she's  a 'good Uttle victim,' they'll love her. But if  she's angry, then they would see her as having 'an attitude.' It was very classist."  Brenda KeUy echoes Aebi's view. "It  comes down to the fact that the staff who remain have a conservative perspective," says  KeUy. "They think, 'we're good people because we're helping these victims,' as compared to seeing the women in the house as  incredibly strong and capable of surviving  lots of crap."  KeUy beUeves the desperate shortage of  services for women in violent situations  helps feed the conservative tendencies in  transition houses.  "The criteria for getting into any house  are very restrictive," says KeUy, who says  the restrictions are used to weed out women  who aren't acceptable to the EMH staff. She  cited the example of a woman who showed  some signs of being 'mentally UL'  "She was somewhat paranoid—maybe for  good reason," says KeUy. "She wasn't a  problem, but they wanted her out of the  house. Or take the case of an angry woman.  If she's not happy, but is snappy or bitchy  and won't take their guidance, then her behaviour is considered inappropriate."  The flashpoint for differences among staff  came over the issue of services to ritual  abuse survivors. (Ritual abuse involves the  ritualized torture of chUdren by cultists,  who often continue to harass their victims  into adulthood.) Last spring, a woman came  to the house and disclosed she was a ritual  abuse survivor.  "I was her advocate," says KeUy, "and  they [management] told me to find her another counsellor and get her out of the  house. But, there's nothing out there for her  or other survivors."  After extensive discussions at the staff  and board level, KeUy and Aebi were given  the go-ahead to work with the woman  in out-reach setting (after she left the  house). Shortly after, Ward-HaU rescinded  this directive. The counsellors then went to  the board's personnel committee and were  given permission to continue the out-reach  counselhng for six weeks only.  "If you have any integrity as a counsellor," says KeUy, "you can't do that. You  can't set those arbitrary time limits."  Aebi acknowledges that ritual abuse is  a challenge to transition houses. "Most organizations deaUng with violence against  women are reeling over this issue," says  Aebi. "and EMH already had underlying  differences, so the situation was not okay.  "The board at EMH sees ritual abuse as  'too much UabiUty' because of the fear of  harassment. The harassment is a real problem but there needs to be a discussion about  what we do for women in this situation."  Another major problem at EMH was homophobia. A number of the fired women are  lesbians and, says Aebi, "we were quite out  and quite poUtical—it created confrontations." The staff went through a mediation  in December on the issue.  "A number of the heterosexual [staff] felt  excluded," says Delyse Ledgard. "Also, they  were uncomfortable about being confronted  about their homophobia. After the mediation things seemed to be okay."  Since the firings, the women have launched a public campaign to alert the women's  community and service agencies to their  concerns. Among other things, they draw  attention to the hierarchical management  structure at EMH and the need for feminist approaches to understanding violence  against women.  They are getting support from a group of  six women who were served by EMH within  the last year. In a letter to the board, the  women write: "We feel the women who were  recently dismissed ... played an intregal  role in providing quality services to us ...  at EMH." The letter points out that "the  concept of violence against women extends  far beyond the limited version of domestic violence that most transition houses are  currently using as guidelines."  Jessica Avery, one of the women, says the  fired women "advocated that we be treated  as equals, not as chents, and that our individual needs be met as much <  Fired worker Dyan Brown sums up the  problems in this way: "EssentiaUy, we tried  to change to meet the needs of battered  women—and they wanted battered women  to change to meet the house's needs."  Concerns about Emily Murphy House  can be directed to: North Shore Crisis  Services Society, 600 West Queens Rd.,  North Vancouver BC V7N 2L3.  WomenFutures gives  women credit...  by Agnes Huang  In November, Press Gang Printers, a  cooperatively-run feminist print shop in  Vancouver, became the first recipient of a  loan guarantee from WomenFutures Community Economic Development (CED) Society. The $5000 loan guarantee enabled  Press Gang to secure a loan for a new printing press.  WomenFutures started in 1985 as a working group concerned with the issues around  women, the labour market and economics.  Through their research and consulting  activities, WomenFutures discovered that  many women involved in economic projects  were not simply doing business; they were  also trying to create a community structure  that would improve women's Uves.  "[These women] wanted to provide a  healthy working place. They wanted to provide a workplace that allowed them to take  care of their domestic responsibihties. And  they wanted to be able to train other women  in work and have control over the work,"  says Melanie Conn, a founding member of  WomenFutures.  In 1988, WomenFutures incorporated as  a society and shifted their focus to work on  community economic development—and in  particular, to developing their unique Loan  Guarantee Fund.  Says Lucy Alderson, a staff member of  WomenFutures, "CED is a way of Unking  social and economic and environmental objectives. It's an inclusive kind of process,  where people who are frequently left out of  decision making around economics and society are deliberately included."  In its study, "More than Dollars, a Study  of Women and CEDs," WomenFutures interviewed 16 women involved in CEDs and  discovered that the barriers to their success  are formidable.  "It became very obvious that women doing economic activities together-coUectiv-  ely-were having a very hard time getting  credit to get their businesses going," says  Conn.  Women often have difficulty securing  loans individuaUy and find it necessary to  run around trying to get their relatives or  husbands to sign guarantees for them.  There were many blocks to women getting credit. "Sometimes it was just that they  were women. Sometimes it was racism or  homophobia. Sometimes the non-profit aspect of their ventures wasn't seen as credible," Lucy Alderson.  Financial institutions were also suspicious of businesses not organized along the  traditional hierarchical hnes.  "Often these enterprises are cooperatives, coUectives, not traditional structures,  and sometimes traditional lending institutions have difficulty deaUng with those  structures and don't understand them,"  says LesUe Kemp, a WomenFutures Board  member.  Mary Watt, a Press Gang collective member, echoes that sentiment. "The chronic  problem for worker-owned enterprises is the  lack of capital," says Watt. Press Gang's  loan came from the CCEC Credit Union,  which also supports cooperatively-run enterprises.  While sharing the same financial concerns as banks and credit unions regarding the viability of an operation, WomenFutures also bases its decision on a number of  social criteria, recognizing that women involved in CED have goals in additions to  making money.  Carla Poppen, a financial planner and  member of the Loan Guarantee Committee,  says that WomenFutures looks at multiple  bottom hnes and may be comfortable guaranteeing loans to businesses that traditional  financial institutions would reject.  "Hit doesn't look hke there's enough cash  in the business to pay high enough wages,  a [mainstream financial institution] might  have some questions. WomenFutures would  notice that the business was going to do  chUdcare collectively on site, which we see  as an economic advantage that is very important."  WomenFutures recently began a campaign to increase its Loan Guarantee Fund  so they can continue to support collectives  Uke Press Gang. They have received clearance from the Security Exchange Commission to accept returnable contributions to  their Fund.  For more information on WomenFutures and/or to make a returnable contribute to their fund, contact: WomenFutures, 217—1956 W. Broadway,  Vancouver, BC V6J 1Z2. Tel: (604)  737-1338.   KINESIS March 92 <^^^^^^^^'  WHAT'S   NEWS?  by Gladys We and Vera Ritt  Further blow to  domestic workers  In a further erosion of the rights of Uve-in  nannies, the Canadian government has introduced new restrictions on foreign domestic workers that wUl effectively bar women  from Third World countries (see Kinesis,  February 1992, page 3). Under the new  regulations, prospective nannies must have  the equivalent of a Grade 12 education and  six months full-time training in the field of  hve-in care.  These ehgibihty requirements wUl exclude domestic workers from the Third  World—especially the Phihppines and the  Caribbean, where most workers now originate^—because Grade 12 is equivalent to a  coUege degree in those countries, and formal  chUd-care training programs do not exist.  Domestic workers have denounced the  government's move as nothing short of  racist. Intercede, a Toronto-based organization, calls the conditions "discriminatory  d racist in impUcation and practice."  WhUe the government has couched the  w regulations in a context of improved  care for chUdren, Carmencita Hernandez of  the Ethnocultural CouncU sees otherwise:  "These domestic workers [from the Third  World] have been nothing short of excellent. They have provided years of care and  love for Canadian chUdren. Most European  workers would meet this new criteria The  government knows aU this very weU. So  here we have a case where the pohcy is not  overtly racist [but] the outcome wUl be to  favour those from Europe and discriminate  against non-white workers—a racist result."  Domestic workers are fighting for the  removal of these new regulations. Send  your protest letter to the Hon. Bernard  Valcourt, Minister of Employment and  Immigration, House of Commons, Ottawa, Ont., KlA 0A6.  Men are getting  away with murder  A recent study has found that men who  kUl their wives are rarely convicted of murder. The study surveyed 44 Montreal cases  between 1982 and 1986, cases in which half  the murdered women were trying to leave  their husbands. Of the 41 men charged,  none were convicted of first-degree murder,  only eight were convicted of second-degree  murder, five were found insane, and 28 were  convicted of lesser charges.  Andree Cote, the Quebec lawyer who  conducted the study, said that although  41 of the men were originaUy charged  with murder, the charge was reduced because Crown prosecutors beUeve the men  were "provoked" to kih. Cote presented her  findings, entitled Hatred in the Heart, at  LEAF's February conference on women and  equahty rights in Ottawa.  "If you look at the facts in these files and  what the judges and Crown prosecutors are  saying is 'provocation,' " said Cote, "it is  [in] cases of women who are attacking the  mascuUnity, the virUity, the paternity or the  sexual power of their spouses. These women  are breaking the hierarchy and saying, I'm  going, you have no power over me here.' It  gets [the men] so mad it drives them to kUl  and because they're so mad at the women,  our criminal justice system excuses them."  Cote also described spousal murder as "a  poUtical crime."  Quebec women's groups asked for the  study in 1987 after a worker in a Baie  Comeau transition house was murdered.  Female circumcision  banned in Ontario  In February, the CoUege of Physicians  and Surgeons of Ontario banned its members from performing female circumcisions.  The practice, common throughout parts of  northern Africa, involves the removal of a  young women's external genitalia. Sometimes only the cUtoris is removed; in other  cases—called infibulation—the labia minora  and labia majora are also taken and the  vaginal opening is partiaUy sewn shut, leaving a small opening for urine and menstrual  blood to pass.  Besides being extremely painful and depriving a woman of her full sexuaUty, the  practice can lead to a host of serious  health problems, including infection, menstrual problems, pain during sexual intercourse and complications during chUdbirth.  In Africa, female circumcision is usuaUy carried out by midwives and female relatives.  The banning is in response to a recent  wave of immigrants from northern Africa,  some of whom have asked Ontario doctors  to perform the ritual on their daughters.  The CoUege has also called on the federal  government to ban the practice altogether,  so that non-medical procedures would also  be Ulegal. A spokesperson with the federal  Justice Department has said that female circumcisions would be considered a type of  chUd abuse or aggravated assault.  To date, there is no evidence that Canadian doctors have performed the ritual.  However, adult women who were circumcised in Africa and now Uve in Canada are  getting less than appropriate attention from  Canadian doctors when they have health  problems. The Ottawa Rape Crisis Centre  says women have complained about insen-  sitivity. "Doctors are shocked when they  see what it [scar tissue] looks Uke and  caU in their colleagues to look at it," says  spokesperson Judie McSkimmings. "[The  women] feel humUiated and don't go back  for medical treatment."  Sexual assault charge  dropped against  woman  The BC government has dropped the  charge of aggravated sexual assault against  a young woman in Nanaimo. The woman,  who is HIV-positive, was charged last December for aUegedly having unprotected sex  with two men, and for aUegedly sharing needles (see Kinesis, February 1992, page  5).  Some women's groups were outraged that  the charge of aggravated sexual assault—  a rape charge carrying a maximum sentence of hfe in prison—would be applied to  a woman, especially under the aUeged circumstances.  In dropping the charges, the BC attorney  general's office also promised to change its  approach to dealing with HIV-positive people who have unprotected sex by recognizing the matter as a health—not a criminal—  issue. AIDS organizations have hailed the  government's turn-around, saying that fear  of prosecution encourages people to avoid  being tested for the HIV virus and to avoid  counselhng about safer sex practices.  Under the province's new approach, prosecutions wiU only be considered in extreme  situations where "sexual predators" prey on  chUdren and/or developmentally disabled  persons, or show an intent to harm.  Disband or boycott  the commission  In response to the firing of four commissioners from the Royal Commission on  New Reproductive Technologies and the latest damaging information about the commission, the National Action Committee on  the Status of Women (NAC) has called for  the disbanding of the commission. FaUing  that, NAC is asking women's organizations  to boycott the commission's final round of  consultative hearings.  After the December 1991 firings of dissenting commissioners (see Kinesis, Feb.  1992, page 12), NAC called on the federal  government to: reinstate the four commissioners and fire Dr. Patricia Baird, the controversial chair of the commission; open a  Parliamentary inquiry into the problems on  the commission and reorganize it so that it  could complete its work; make its research  pubUc and accessible; and place a moratorium on further expansion of new reproductive and genetic technologies untU appropriate poUcies and mechanisms for regulation  were in place.  The federal government has yet to respond to any of NAC's demands.  Based on how research contracts have  been awarded and to whom, NAC beUeves the commission's final report wUl be  "severely biased towards a position of liber-  ahzation and proUferation of the technologies," despite the hard work of women's organizations to influence the commission's  direction. NAC was one of the organizations  that originaUy lobbied the government to  form the royal commission.  NAC discovered that, among other things,  a $45,000 research contract was given to a  public relations firm to investigate the role  of the pharmaceutical industry; some of the  most important pharmaceutical companies  in Canada are cUents of the very same pubhc relations firm.  The research agenda of the commission  has been steered by its chairperson towards  the interests of the corporate pharmaceutical sector and the professional and commercial interests of a smaU number of scientists,  doctors and medical administrators, says  NAC, and women's voices have largely been  ignored. NAC stresses that "it is the disadvantaged women, women of colour, third  world women, women in the work place and  disabled women who stand to lose by the  proliferation of most of new reproductive  technologies."  According to NAC, "the adoption of such  a biased, narrow and seK-serving perspective defeats the whole point of the commission [which was] to democratize the discussion by including ... users and people directly affected by the technologies, thus limiting the dominating and determining role  of professional and commercial interests today."  NAC is urging women's groups to lobby  the Parhamentary health committee to set  up an urgent inquiry—and to lobby the  government to hand the commission's work  over to an independent research body. (For  more information, contact Laura Sky at  NAC (416) 531-7030.)  P.I.C.S  Progressive Indo-Canadian  Community Services  A message of solidarity to  women world-wide from  P.I.C.S. and C.F.U. as we  celebrate International  Women's Day. A day to  celebrate the victories of  the past and unite for the  struggles of tommorow.  ...provides reliable news and analysis  about development and social justice in  Latin America,  "Latin America Connexions  is a fine journal, Uvely,  informative, very impressive.  It will prove valuable to those  who hope to understand what  is happening in the region."  -Noam Chomsky  For a one year subscription  please send $10 to:  LATIN AMERICA CONNEXIONS  BOX 4453, MPO  VANCOUVER, B.C. V6B 3z8  KINESIS ////////////////////^^^^^  ///////////////////^^^^^  FEATURE  Black women in Nova Scotia:  From a Site of Resistance  by Andrea Fatona  February is Black History Month,  and Black women were the focus of  events organized in Vancouver. A daylong forum on February 8 explored the  theme "Understanding Our Realities:  Black Women's Perspectives." The following article was inspired by the presentation of panellist Sylvia Hamilton,  a Nova Scotian filmmaker whose work  includes Black Mother, Black Daughter  (National Film Board of Canada).  At the Black History Month's public forum, Sylvia HamUton talked about uncovering and documenting Black women's history. Her project seeks to recover the neglected and forgotten stories of Black slavery, Black Loyahsts and refugee women in  Nova Scotia.  Traditional histography has been a process of collecting the stories of the "victors"  and distorting the history of the "other." It  has marginalized and excluded the voices of  Black people and particularly Black women  who participated in the creation of those triumphant stories. HamUton Uluminated the  phenomenon in her shde show and talk.  "They left because  they wanted a  better life..."  "There is a hidden part of Nova Scotian and Canadian history," she says. "It is  the active practice of slavery. African slaves  were imported into Nova Scotia as early as  1686. There has been extreme reluctance  on the part of many people to confront the  legacy. After aU, Canada's image has been  the terminus of the Underground Railroad  to freedom."  The paucity of documentation from the  viewpoint of Black people has lead to a partial telhng of the story. Not only has it been  partial, but it has erased an era that has  profound implications for present day race  and gender relations in Nova Scotia.  Individuals involved in rewriting history  are acutely aware of the fact that history  is based on where the narrative begins,  and whose narrative is told. To date, there  has been a master narrative, hence issues  lp=Jr=Jp=Jr=Jr=Jr=Jr=Jr=Jr=Jr=Jr=Jr^  ROBIN  QOLDFARB rmt  Registered   Massage   Therapist  lrz^p^r^r^r=Jr==Jr=Jr=Jr=Jr=Jr=Jr=Jr=Jr=Jr=l  DR. PAULETTE ROSCOE  NATUROPATHIC PHYSICIAN  HOMEOPATHY  COUNSELLING  DETOXIFICATION  HYCROFT MEDICAL CENTER  108-3195 GRANVILLE ST.  VANCOUVER, B.C. V6H 3K2  731-4183  of race and gender are conspicuously absent. HamUton begins her narrative with  the establishment of the city of Hahfax in  1749 within the context of the institution  of slavery—she places Black women at the  centre. She locates Black women, not from  a site of marginality, but from a site of resistance.  The practice of slavery in Nova Scotia has  been obscured in the language of the official texts. The slaves brought to Nova Scotia by the white Loyalists who left the post-  revolutionary United States are referred to  as "servants for hfe." HamUton informs us  that, at that point in time, slavery had become unpopular in Britain so the colonists  found a variety of ways to disguise the practice in the colonies.  "Because there was a sense in Britain  that they did not want to perpetuate slavery, the slave owners called them servants  for hfe," says HamUton. "In the record  books we'll see the names of the Blacks who  came with the white Loyahsts hsted as servants."  "At the outbreak of the American Revolution there were several hundred slaves  in Nova Scotia; yet our educational system  corroborates in disseminating the he by continuing to sUence this information. When  I've given presentations in schools and I talk  about slavery, the teachers are quick to add  that we really did not have many slaves or  that it did not happen."  Most of the Black people who migrated to  Nova Scotia after the American Revolution  were "free"—free Black Loyalists. Among  them were several women whose existence  and agency in the development of the contemporary Black Nova Scotian society has  gone unrecognized.  HamUton highhghts this systematic erasure: "They represent a whole part of history which we have not been able to uncover because of the way the documentation  has been written. We have to extrapolate  and read into the documentation that exists. The Black Loyalist women were skiUed  as nurses, weavers, midwives. They brought  with them various skiUs, yet at the same  time they were victimized as their partners were sold into slavery. This meant that  many of these women were destitute and  had to seU themselves into indenture in order to survive."  Little is known of the hves of both the  slave and Black LoyaUst women except  from the vantage point of white males and  sketchy memoirs of their husbands. The  agency and subjectivity of these women  come through in HamUton's re-reading and  re-writing of the material.  HamUton's research shows how Black  women actively resisted their status. Many  Black women slaves ran away to escape  the drudgery of hfe, and free women challenged transgressions by employers through  the legal system. Black women were also instrumental in the establishment of several  Black institutions. "Throughout this period  we saw Black women teaching in Black-run  schools," says HamUton. "They were also involved in the church and were crucial in the  founding of these churches."  In addition to engaging in acts of resistance in the province, many Black Loyalist women left Nova Scotia. HamUton re-  caUs the exodus in 1792 of approximately  1,200 Black Loyahsts to Sierra Leone, West  Africa,  "On one of the ships which left in 1792  was an unnamed woman of 103 years old,"  says HamUton. "She got onto the deck of the  ship and pleaded with the captain to take  her home so that she could rest her bones in  her homeland." Undoubtedly this was a moment marked by self-determination. HamUton further states: "Historians claim they  left because it was 'too cold.' The documentation shows otherwise. They left because  they wanted a better hfe for their families.  They wanted to hve as free people."  A third wave of Black migration to Nova  Scotia occurred after the War of 1812. In  1814, 2,000 Black refugees arrived in the  province after the British offered them their  freedom if they left their American masters  and joined the British. They were settled on  the least fertUe lands in the province.  HamUton, a descendant from this group,  says: "Refugee women did a lot to survive.  I'm most struck by how they used the land  to survive. They made baskets from maple-  wood, they picked and sold mayflowers, they  grew market produce, they picked berries in  season."  Her presentation ended with the foUowing words: "Remember, the Black settlers  got the rockiest land in the province, so our  blood and tears and that of the Black slaves,  Loyahsts and refugees are embedded in the  soil of Nova Scotia."  Such a reconstruction of past experiences  is important to Black women because it is  scripted outside the code of hopelessness.  It locates us in spaces where we are active in transforming our brutal reaUties.  HamUton's project interrogates historical  truisms and posits a non-dominant interpretation of events. Her documentation of  Black women's history is of great importance as it fiUs the gaps in the visual and  historical representation of Black women. It  also proposes and presents a more inclusive  description of past events.  Andrea Fatona is uncovering the history of Black people in Vancouver.  On International Women's Day, the Vancouver  Municipal and Regional Employees Union  joins Kinesis in celebrating many years of  commitment to women's rights.  We will fight and we will win!  Happy International Women's Day.  daily 11am-7pm  Coffee Bar  1020 Commercial Drive  Vancouver BC V5L 3W9  (604) 253-1099  Bonnie Murray  Cynthi* Brooke  <><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><>  TAPESTRY  O  O  o  o  ♦  ACelebration For Women Of Colour %  TAPESTRY...A CELEBRATION FOR AND.        -nDIA KWA-MICHELLE LAHAN-PERCY     ♦  BY WOMEN OF COLOUR. COME AND LEZARD* GAYLE TREMBLAY-CRYSTOS-       <>  L BY WOMEN OF COLOUR. COME AND  GATHER WITH US! A FESTIVAL OF FOOD,  MUSIC, DANCE, THEATRE, POETRY, FILM  AND MUCH MUCH MORE!  PERFORMERS - RATNA ROY 'LEE SU FEH  • TEATRO PUENTE • INDIA MAHILA ASSOC  • REITINGU HORUMONZU • PEARL BROWN  • SANDRA MORAN • MERCEDES BAINES  • JANISSE BROWNING • CELESTE INSELL  TAPESTRY WUl Uk« pl»«:  ^^^^^♦♦.♦♦♦♦♦♦♦♦♦♦♦♦♦♦♦♦♦♦♦♦♦♦♦♦♦n  KINESIS March 92 CCEC Credit Union  p« Internafio,,  ,romflIIo/lZSCrfC^C  '  lumbia Teachers' Federation  j Street. Vancouver. BC V6J 3H9  toll free 1-800-663-9163. FAX 731-4891  TRADE UNION  RESEARCH BUREAU  THE TRADE UNION  RESEARCH BUREAU  AND THE WOMEN'S  RESEARCH CENTRE  WISH A HAPPY  INTERNATIONAL  WOMEN'S DAY AND  FAIR, EQUITABLE  WORKPLACES FOR ALL.  ■SUBSCRIBE TO: JUST WAGES: A BULLETIN \  :ON WAGE DESCRIMINATION AND PAY \  f EQUITY. SEND $10 TO JUST WAGES C/O \  =   101-2245 WEST BROADWAY, VANCOUVER    \  z    V6K2E4  ~    Greetings on  International  Women's  Day  1391 Commercial Dr.  Van. BC V5L 3X5  253-6442  1988 W 4th & Maple  Vancouver, B.C.  V6J 1M5  733-3511  10th Annual  Women's Day Special  20% off  every book with "woman"  or "women" in title  March 5, 6, 7th  Pay equity. It's time. It's fair.  The Newspaper Guild  Vancouver - New Westminster  Local 115  301 - 828 W 8th Ave.  Vancouver, BC  V5Z1E2  Phone: 874-0550  Jan O'Brien,  Administrative Officer  UPBI&ING BREADS  BAKERY  Makers of Vancouvers Finest Wholegrain Breads.  HAPPY INTERNATIONAL WOMEN'S DAY  •   Women's Day Cookies 75% 6/$4.25  • Honey w/Wholewheat Hot Cross Buns -  a seasonal treat.  Starting Mar. 1st till April 18  Mon.-Fri. 8:30 am - 5:40 pm • Sat. 9:00 am - 5:30 pm  1697 Venables Street Vancouver 254-5635  A part of CRS Workers' Co-op  TTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTT  The world is not a fair place  —especially for women  and children  T Women do nearly two-  thirds of the world's  work and receive only  one-tenth of its income.  T Millions of children die  every year from malnutrition and hunger.  It doesn't have to be this way.  On International Women's Day, OXFAM-Canada  celebrates the efforts of women working for change.  Our partners, overseas and in Canada, know  that women working together can make a difference.  Join us in making the world a fairer place.  1992 is OXFAM's 50th anniversary.  We've launched a campaign to have a million people around the  world donate a day's pay or a day's time to long-term development.  Can you spare a day?  Yes, I want to join OXFAM in working for change!  O I have enclosed a day's pay or portion I can afford.  O I would like to organize a workplace or other group for the Working for  Change Campaign.  □ Please send me more information about the Campaign.  Name    Address   City Province Postal Code   CJI have enclosed a cheque payable to OXFAM-Canada.  Please charge my d Visa  O MasterCard  Expiry Date _  Signature  Acct. No   Vana^BC V6J 3N2 WORKING FOR CHANGE    Call Toll-Free:  (604) 736-7678 m.ummmim&nmmiwmmm     1-800-387-4760  KINESIS /////////////////////////'L  Abh in Vancouver:  hooked on bell  by Monica Buchanan,  Grace Cameron, Fatima Jaffer  and Chris Rahim  The terms "Abh" and "Bbh" entered  Vancouver's vocabulary in February and  are now being used with easy familiarity  by some women. African-american feminist  and author bell hooks gave several pubhc  lectures and panel presentations when she  was in town for Black History month, and  Bbh refers to 'Before bell hooks'—and Abh  is 'After bell hooks.' hooks is the author  of Ain't I a Woman; Feminist Theory:  From Margin to Centre; Talking Back:  Thinking Feminist, Thinking Black; and  Yearning: Race, Gender and Cultural  Politics. She teaches literature at Oberlin  College in Ohio.  Four Vancouver women came together  Abh to talk about some of the issues  raised by hooks. Chris Rahim is a South  Asian woman; Grace Cameron is a journalist by trade and a Black woman; Monica Buchanan is a mother, a student and a  Black woman; and Fatima Jaffer is an Indian woman from Kenya. The following is  an excerpt of their discussion.  and her representation of Black gay men in  drag. So there is this constant reference to  class, gender, race, representation ...  Fatima: hooks also talked about Michael  Jackson, Spike Lee and their appropriation  being equally dangerous. She mentioned her  new book on the continuing erasure of Black  women, called Black Looks: Race and  Representation. Her talk on Madonna is  actually the kind of thing the book is about.  Grace Cameron: One of the things  that hit me was the whole thing about  self-actualization when she talks about  Michael Jackson. She mentioned his song,  "It Doesn't Matter if You're Black or  White," and how, when you hve in a culture or a society that's dominantly white, it  is so easy to beheve that. But it's clearly a  he because Michael Jackson is hving a he:  if it doesn't matter, why has he done everything humanly possible to not look Black  and to look white?  And my thought around that, I suppose,  was that unless people of colour come to  some kind of self-actualization and self-love,  unless we recognize our self-hate and deal  with it, we may be able to hold our own, but  "White folks who do not see Black pain  never really understand the complexities of  Black pleasure."  Monica Buchanan: I wasn't at the  Thursday night lecture so I wonder, Fatima,  if you could tell us something about what  happened.  Fatima Jaffer: It was very exciting. She  [bell hooks] read a paper called "Madonna:  Plantation Mistress or Soul Sister" in which  she critiqued Madonna's appropriation of  Black culture in the film Truth or Dare  and in her music videos. She talked about  the images of Black men with blonde hair  and how they mirrored Madonna's image,  reflecting a kind of blonde envy by Black  men. And in Madonna's video, Like a  Virgin, hooks noted that the only time  Black women dancers are prominent is when  they're catching Madonna as she falls from  the sky, kind of in a modern-day representation of 'Mammie.'  hooks talked about there being no criticism by white feminists of Madonna's racist,  sexist behaviour. They even claim her as  a feminist of sorts and bell asked: why?  Just what is Madonna's relationship with  women? What is she saying about women,  about us?  Monica: This is reminding me of an article I read in Z Magazine in June, 1991 by  hooks. She wrote an article called "Sisters  of the Yam: Is Paris Burning?" [about the  film by Jenny Livingstone]— it's the same  kind of stuff. About filmmaker Livingstone,  we will never be able to command a kind of  respect.  Monica: I think your point is valid, bell  hooks talks about a lot of this in "Sisters  of the Yam: Is Paris Burning?"—how Black  men existing in a white supremacist society internalize this whole white construction of who they are and what they are, and  that this is why they're constructing, in a  sense, ridicule. They come to see themselves  as something that you should make fun of,  so they don't have an identity, they have a  problem with identity.  Grace: I was telhng a friend about when  my six-year-old niece turned to me last year  and said, 'I want to have blonde hair.' I said  to her, 'your hair is beautiful, it's great the  way it is.' And my friend goes, 'how can she  beheve you when you straighten your hair.'  I'd never thought about that, and a lot of  Black women do these things to ourselves.  Monica: It almost seems hke, because we  hve in this society, we have to try to get to  what is right and Whiteness is right and this  is how we should look. We have internalized  this process and one of the things we could  do as people of colour is to heal ourselves,  to find for ourselves what our reality is.  Grace: If you take this concept to a lot  of Black women, I think somewhere they'll  understand, but there's a lot of denial ...  V+++AAA++++++++++++++S++++++A*  Fatima: bell hooks talks about the appropriation of Black culture, hke Madonna's— how it's cool to be Black, it's hip to  be Black.  Chris Rahim: It's cool to be a person  of colour when it comes to music, dress and  food, but when it comes to your pohtics,  white people have a hard time dealing with  it.  Grace: During her Thursday lecture, bell  said that when Madonna was a child, she  wished she was Black. What about the pain  of being Black? What about being a Black  woman and going to bank and a white man  is behind you and the teller pretends that  you are not there? You know, how would  Madonna and all these wannabes feel? Do  they want to embrace that, do they see  thatl  Fatima: bell hooks said: "White folks  who do not see Black pain never really understand the complexities of Black pleasure."  Monica: I think it's interesting that  we touch this notion of invisibility because what we are doing here is validating  bell hooks' visit and we are also making  ourselves visible, because we're telhng the  story, bell hooks talks about how, as part of  our strategies for healing, we need to document our stories. We also need to walk  around with our cameras and take pictures  of ourselves as part of the documentation.  It is important for us to talk, even if it is  among ourselves. This is the way we're going to render ourselves visible in this white  supremacist society.  Fatima: Someone hke bell hooks gives us  the tools with which to do that.  Monica: This is part of the pain we  are suffering as women of colour. We went  through a lot of struggle to what we call 'arrive' at a position where we are recognized  in broader society—and people don't want  to risk [more]. But I think in order to grow,  or heal the pain or the hurt ... we have to  start dialoguing with everybody and recognizing that we're in a white supremacist society and that divide and conquer is not going to work. You have to stick together, as  people who are oppressed.  Chris: We also need to also be critical of  each other. Not saying, 'you're this, you're  that, you're bad,' but questioning people on  why they are dealing with things the way  they are.  Fatima: This goes back to your Michael  Jackson analogy, where it 'doesn't matter if  you're Black or white', but it does matter  when people are Black or South Asian or  Asian.  Chris: And if you opt out of 'people of  colour community' completely ...  Monica: ... you internalize the whole  notion of whiteness and start behaving as if  you're white.  Fatima: At the same time, there are  some people who aren't conscious yet. It  starts with yourself, and when they hsten  to people hke bell hooks, hopefully they'll  start hearing the right message and begin  to question their internalized racism. But  we have to be able to tolerate the places we  each are at, while we critique.  Grace: What I have in mind, for example, was the former lieutenant-governor of  Ontario, who is a Black man. Great, w  got a Black man, we've arrived. It's not that  he never spoke out on Black issues. But just  before he left office, he said something in the  Globe and Mail that totally enraged me.  This man was talking about all the shootings by the pohce of Black men in Ontario,  totally denying that this was a problem. He  was saying, 'well, you people have it easy,  you have it made... racism was there when  I was a kid growing up—that was racism,  this is nothing, the world is fine and good  now, people are great to us, blah blah blah.'  That's dangerous. He is a man whose  words carry a certain amount of weight and  he's basically saying it doesn't matter in  1992, in Toronto, Ontario, if you're Black  or white. He could have been a force of  change, maybe. His voice could have provoked a few of these white people in power  "...there are some  people who aren't  conscious yet."  to sort of rethink their position, but instead he just legitimized everything they  said: that the kiUing of these Black men is  because 'they're bad, it's their fault, there's  no racism here, racism was there 50 years  ago ... '  Monica: I'm glad you say that, Grace,  because while we were just talking about  tolerating different positions, obviously we  cannot tolerate somebody within a position  of power, who carries a lot of influence and  makes statements hke that.  I was impressed by what bell had to say  on Saturday at the Black History panel,  about Black women as cultural workers.  She talked about being concerned about her  health as a Black woman. Right now, she  said, we have a lot of pain, a lot of hurt—  but we don't talk about it. We don't recognize our health as important because we're  always taking care of everybody else.  See bell page 10  KINESIS Commentary  XXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXX^  ^^^NXXXXXXXXXXx^  Nxxxxx^SS^^S^*^^^  Changing ourselves, changing the world:  There is no one feminism  by Yasmin Jiwani  We're into the 90s and things don't  seem to have changed that much. Everyday, we hear the mounting evidence of violence against women. Women have formed  communities of support where they know  their stories will be heard, their experiences  shared in a collective way, and where strategies for protection and empowerment will be  formulated and implemented. But against  this apparent collectivization of women's  hves and experiences is a contrary trend,  increasing in force—women fighting against  other women, women supporting male oppressors, women complicit in the subjugation of other women.  In the highly-publicized cases of Anita  Hill and the woman raped by William  Kennedy Smith, we heard women's testimonies delegitimized and dismissed. We  heard about the vast numbers of other  women who didn't beheve what these  women had experienced. And we saw how  women were pitted against each other:  white women against women of colour; heterosexual women against lesbians; middle  class women against working class women  and so on—all of these divisions constructed  on the edifice—nay, the foundation—of patriarchy.  Beyond theorizing  the beginnings of  patriarchy...the  question becomes:  How do we stop  what is going on?  But where did these divisions begin? How  do they take shape in our consciousness and  become social action? Beyond theorizing  the beginnings of patriarchy and/or colonialism, beyond deconstructing the need to  perpetuate certain structures of power, the  question becomes: How do we stop what is  going on? Where can we rekindle the fires  of resistance? What are the fertile grounds  on which our seeds of opposition can continue to flourish and renew the revolutions  of social changes so crucial to our survival?  In short, how can we continue to dismantle the edifice of colonialism and patriarchy?  There are many different feminist traditions of resistance, advocating other ways  of seeing the world and, more importantly,  other ways of seeing ourselves. For it is in  how we define ourselves in relation to the  rest of the world that revolutionary praxis  can be asserted and reasserted. We form  that crucial juncture between society and  individual, cultures and their continued re  production. We are these cultures, we are  society, we are active agents in the process  of reproduction—and in that consciousness  hes our key. In changing definitions of ourselves, we enact social change. In seeing ourselves in new ways that we have defined, we  oppose the definitions that have been imposed on us by virtue of our race, class and  gender.  This does not deny the enormous barriers  we face in employing ourselves as a point of  departure. Without the privileges that come  with class, how can we afford to assert our  definitions? And, as we become increasingly  aware of the mythical and outrightly hollow notion that "sisterhood is global," we  are confronted with the reality that no one  definition is adequate to anchor us all, save  that dangerous path advocated by an ideology of essentialism which privileges only  our biological selves.  Asserting our definitions in order to replace those which circumscribe us entails,  as a first step, the task of defining what  we have become. It means regarding those  definitions in a critical manner—uncovering  their historicity, the motives that underlay  them and that have perpetuated them. It  means asking questions of the definitions  that we have come to embrace by virtue of  socialization and acceptance.  There are many forces which have labelled, contained, and located us outside  the pale of society; there are many ways in  which we have been systematically obliterated, oppressed and brain-washed. But in  the continuous struggle which is hfe, we  have found ways to convert even the worst  niches of oppression into sites of resistance. These sites of resistance have been  built by implementing counter-strategies—  creating parallel institutions when patriarchy wouldn't allow us equal access; creating resources when patriarchal structures  dismissed our needs; levelling gender inequalities in all domains of hfe.  Our survival is a testament of our success. But there is a long way to travel on  this road of hardened attitudes, socialized  practices and taken-for-granted realities.  We are not monolithic—there is no one  feminism in this day of abundant realities.  Multiple languages and world views abound  in the pohtical and social landscape. While  it is true that the dominant society continues to privilege one view over others, and  while dominant institutions remain mono-  cultural, there are alternatives. Revolutions  start at the margins.  It is 1992. Women still make 66 cents to  every dollar earned by a man. Women face  the constant threat of physical and mental violence. Women remain at the bottom  rungs' of the social order. And for women of  colour—their location is completely outside  the ladder itself.  WiU we be able to continue the struggle?  The Gulf war stripped the face of diplomatic  masquerades, the Berlin waU has fallen, the  Soviet Union is dismembered—and women  still remain outside the framework of priorities.  And women of colour—they are forgotten  altogether. In the nationwide commemoration of the 14 women who were murdered  in December 1989, how many of us ever  stopped to think about the women of colour  who had died weU before the massacre?  Hundreds of other women of colour are left  unnamed and their identities never even  surface in the public forum. What about  Grace Botang? What about the Toronto pohce shooting of Sophia Cook who, fortunately, hves to tell the story?  As Rita Kohh writes in Canadian  Women's Studies, "There can be no  equahty untU the issues of race, class and  heterosexuality are dealt with, not as an add  bell from page 9  What I got out of it most is the need  for us to recognise that our health is important, to come together and to develop  strategies with which to heal ourselves, both  our physical and mental health. And beU  hooks came up with some strategies which  I found-really, really important, because we  don't think about reconciling some of our  difficulties or the conflicts within ourselves,  and within ourselves as a group of women  of colour.  She talked about the need to talk to one  another. And not only talk—we have to talk  about our pain, and we have to talk about  hurt. We also have to tell our story, and the  story we teU is important. She went into this  example about how she used to sit at the  feet of her ...  Chris: ,  . grandmother .  Monica: ... yes, grandmother, and hsten. I used to do that too.  Grace: I used to sit on my grandmother's  feet when we went to pohtical rallies and  stuff.  Monica: I never thought of that before, I  never realized how important it was. When  I moved to Canada 10 years ago, you know,  my first experience of white culture was  very difficult. I got on the subway in Toronto  and white kids spat on me because I was a  'nigger'—that is my experience of coming  into Canada in 1982. I've lost a lot of memories of it because I want to survive and if  I started thinking about it, I would want to  choke every white person I met because it  was such a difficult transition for me.  I used to think, 'oh weU, if I just get an  education and go to university, I'm going to  get a forum there, I'm going to talk about it  there.' When I went to university in 1986, it  on, but as issues of equal importance to gender issues."  H we are to achieve some kind of united  collective, then we must be as critical of ourselves, within, as we are of the structures  that surround us from without. Critical inquiry and an open approach to learning and  change must be hallmarks of our feminisms  in the 1990s.  Yasmin Jiwani is a PhD candidate  in Communication Studies at Simon  Fraser University.  was hostUe. Even now, I haven't reconciled  those conflicts within myself. I found out  about beU hooks' work in 1987, and reading  her was one of the ways I started trying to  address it. But, you know, I haven't reconciled all that hurt and aU that pain I experienced.  Fatima: So how do you work at healing  that pain?  Monica: One of the tilings I started doing was talking to my sisters. I started organizing in 1988 with women of colour and  Black women's collectives, and there's stiU  a lot of work to do.  Fatima: Yes, beU hooks talked about  sharing homes together, women of colour  hving together, talking, just gathering.  Monica: In Ain't I a Woman, beU  hooks also talks about the women's movement, which is all-inclusive. I call it the Multiracial Women's movement—I don't know  if beU hooks used this term, but somehow I came up with it. beU wrote that  white women—implying white feminists—  have a major part to play in the revolution, in buUding this movement: "But the  process cannot take the form of engendered  feehngs of guilt ... it can [only] spring  from a heartfelt desire for sisterhood, and a  personal intellectual realization ..." that  white women don't have to have our experience to understand what we are saying,  but need to have a heartfelt sisterly love in  order to work on their racism, in order to  forge alliances with women of colour.  Fatima: One of the most outstanding  tilings that beU hooks said in Thursday's  speech—kind of summarizing her whole  speech—was that it isn't 'self-righteous  fighting' on our side that we need, but righteous fighting. And it can oidy be righteous  if it comes from a deep love.  .KINESIS % *  During the week of October 12, 1991, indigenous and other peoples from aU over the  Americas met in Quetzaltenango, Guatemala, for the II Encounter of the Continental  Campaign: "500 Years of Indigenous, Black and Popular Resistance."  This huge gathering was just one manifestation of resistance to official "celebrations"  of the 500th anniversary of European conquest—otherwise known as the Columbus quincentenary.  The Continental Campaign was formed in Bogota, Columbia in 1989 and "exists on  behalf of the indigenous peoples who were almost completely exterminated, and the Bullions of Black Africans who were hunted down, puUed from their lands and brought by  force to America. It exists on behalf of the displaced, the tortured, and the disappeared,  of the heroes and martyrs, of the peasants without land, of those cruelly kept in misery,  of the women who are victims of inhumane exploitation, of the indigenous, Afroameri-  cans and Mestizos who lack the right to social participation."  Women play a central role in the campaign's projects and the report of the II Encounter contains a powerful analysis of women's oppression—and a blueprint for resistance. Says the report:  "In the history of our ancestors, women were crucial participants and not merely a  complementary element in the economic production process, especially in agriculture.  This situation aUowed women to have their own pohtical and social space in daily hfe.  "With the arrival of the invaders and the imposition of other models of production  and organization, men were given the fundamental responsibihties in the control, direction and carrying out of work. Women were submitted to only limited communal activities and were mostly relegated to be objects of work and procreation.  "The church also arrived with the invaders, and became a fundamental backbone to  the conquering of our original peoples. This oppressive system, with its destructive ideology and practices, took our land but was not able to take our minds and spirit.  "In all of our countries, women are marginalized and are double exploited in comparison to men. In the case of indigenous or African American women there exists a triple  oppression: for being indigenous or African American, female and poor ...  "Women's movements have played an important and determining role in opening  spaces so that the demands of workers, peasants, artists and professional women can be  heard. And within these spaces, some of our actions have demonstrated our resistance  and our struggle for a society that is more just and that aUows us to hve a more dignified Ufe ...  "We can say that during these 500 years, there has been resistance by women. This  resistance is sometimes manifested in a passive manner, such as maintaining ancestral  cultural values, and in other cases resistance takes an open form in defense of land and  hfe."  The theme of 500 years of resistance has been taken up by International Women's Day  organizers throughout the Americas. In Vancouver, the ad-hoc IWD committee writes:  "This year, International Women's Day is dedicated to the women of the First Nations, whose fight for Bread and Roses approaches a turning point in 1992. This, the  iHi  Indigenous women from Guatemala in the march of 100,000 in  Quetzaltenango, Guatemala, October 12,1991.  500th anniversary of Columbus' arrival in the so-caUed New World, also marks 200  years since Captain Vancouver was found wandering the shores of the west coast. It  is also a year of intense constitutional debate, and the rights of First Nations to self-  determination and just settlement of land claims is a central issue. Indigenous women  struggle daily for survival. By understanding the reaUty of the most oppressed, aU  women can better learn about the true nature of oppression and how to plan for change.  "In contrast to those who wiU be lavishing millions of doUars to celebrate the Conquest of the Americas, we reflect on the impact that 500 years of imperialism and racism  have had on the Uves of women and celebrate our resistance. The legacy of arrogance  and greed Uves on in the modern conquistadors of free enterprise who continue to exploit women as cheap labour, trivialize our social roles and block pubUc programs such  as chUdcare and housing. We support the efforts of the 500 Years of Indigenous, Black  and Popular Resistance Campaign to open a doorway to shared experience in a new way  in this hemisphere. The spirit of love for the earth and aU its people Uves on in us."  Lillian Howard and Rigoberta Menchu attended the Quetzaltenango conference  and continue to be active in the Continental Campaign.  "The will to live in harmony"  by Lillian Howard  Lillian Howard is an activist and writer from the Mowachahat: Nuu Chah Nulth  nation on Vancouver Island. This article is based on an interview with Donna  Clark, who accompanied First Nations people from Canada to the Guatemala conference as translator and guest.  What I saw and experienced in Guatemala was so overwhelming—it was a major turning point in my Ufe. I think that as a First Nations woman I have experienced great difficulty Uving in a sexist and racist Canadian society. I have Uved in abusive situations on  and off aU my Ufe and I survived. When I went to Guatemala and saw the situation the  people were in, I was shocked that in the 1980s, UteraUy thousands of people were stiU  being massacred. How, as Canadians, can we let that happen? Abuses continue today [in  Guatemala]. I couldn't beheve the horror stories: the young girls being punched in the  stomachs to make sure they wouldn't stay pregnant, and chUdren working in factories.  I couldn't beUeve the horror stories of peoples and towns being completely wiped out. I  was in shock over it aU.  At the same time, I was so struck by the strength and determination of Guatemalan  women and their wiU to survive. It really made me feel a lot of indigenous pride—I have  every right to Uve as a dignified human being in these lands. It was so wonderful to see  the strength and the spirit; they were risking their Uves on a daUy basis. Guatemalan indigenous people have to be honoured for putting their Uves in jeopardy to organize that  conference.  Also, coming from a so-called First World country, I was in shock when I came back  home. But also I realized that I couldn't behttle our First Nations peoples' struggle here  because we too are in a situation of lacing constant psychological genocide and battling  assimUation poUcies by the government.  Continued on next page  KINESIS    March92 .> fty-"^  ^rroNAL^o^  CONAVIGUA, an organization of mainly indigenous widows and orphans,  in the march in Guatemala.  From previous page  I have been through various transitions since I was a Uttle girl. I was fortunate enough  to Uve in a smaU vUlage where our people were in control of our hves. I experienced the  residential school system. I had the experience of hving with my great grandparents in a  totaUy different world than I am in today with my own chUdren.  It made me realize that the injustices are still happening and that has to be written  about, and the women of Guatemala gave me the strength to address it. The Continental  Campaign is saying that history has to be written from the indigenous perspective. As  difficult as I thought it might be, I have to do it even though I have been through some  horrible things. For me personaUy, I have come a long way towards overcoming that after  Guatemala.  As an Aboriginal woman, it is important for me to reflect on 500 years of indigenous  resistance and to look beyond 1992. In American history there is virtuaUy nothing written about indigenous peoples. Anything written about Indian peoples views indigenous  peoples as part of the past and is written from Euro-American perspectives. The official  500 year celebrations are, as far as I am concerned, a celebration of destruction of indigenous societies and domination over indigenous lands. As indigenous peoples, we are very  much alive and are continuing with our struggles.  I learned a lot at the Guatemala conference. Indigenous resistance is taking place  throughout the western hemisphere so it is important for the First Nations to form al-  Uances. I also realize that indigenous and non-indigenous peoples must work together  for a better future for the marginaUzed peoples, which include Black people, peasants  and low-income working people, women and chUdren. As foUow-up to the Guatemala encounter, a smaU group of us started work at the local level in Vancouver, to promote the  500 Years and Beyond Resistance Campaign.  As First Nations peoples in BC, we are marginalized peoples. We have resisted western European colonization since the arrival of the Spanish in 1774 and other Europeans  in 1776. This resistance relates to what the indigenous peoples across the western hemisphere have been experiencing since the arrival of the Europeans in the western hemisphere. In Canada and British Columbia we have been faced with so many obstacles in  our struggle for social justice and settlement of land claims, and self-determination. Basi-  caUy, the Canadian and provincial governments have not dealt with Aboriginal titles and  sovereignty and First Nations' issues in BC. We have been faced with pohcies of extermination and assimUation since the Indian Act was established in 1867 through the British  North America Act.  Indigenous peoples across the western hemisphere are developing solidarity and support from one another. It is equaUy important to seek support from non-indigenous peoples. I think this is very important, particularly in defense of our home lands, because  Mother Earth is being completely desecrated by governments and corporations. Not only  indigenous people and the popular sectors, but Africans who were brought as slaves:  their oppression also continues today. They are marginalized peoples throughout the  Americas.  Women are often the most oppressed within any marginaUzed group. Moreover, relationships that women seem to have with the land, which we caU Mother Earth, are very  special. As indigenous women we can't behttle the feminist movement because they too  are going through struggles. Different women's groups are going through different experiences in terms of being oppressed by patriarchal societies.  The conference in Guatemala was the first time that indigenous and non-indigenous  peoples were able to meet, and we didn't want to be oppressed peoples within this  campaign—we need our own space. There are some major differences in values in the  campaign, and many indigenous peoples felt the indigenous perspectives were not being  respected. A Unity Commission was set up at the conference to deal with these issues.  The committee decided that there would be two commissions within the campaign: one  from the indigenous and one from the non-indigenous. If that had not happened, I would  have considered leaving the campaign. But indigenous peoples throughout the Americas  are stiU forming affiances with non-indigenous peoples.  To conclude, I would Uke to say that there was absolutely no way I could walk away  from the Continental Campaign because it is a place where we can voice our concerns to  solve coexistence with indigenous and non-indigenous peoples. The local committee made  me more committed to strengthen the ties with the indigenous and non-indigenous peoples. I think it is important that we understand the history of indigenous peoples from  our own perspective. We have people involved from the popular sectors, which is a new  term that is fast becoming a key term. It reflects that there are things people have in  common. For me, it is exciting to have people understanding and supporting the continental movement because it reflects the wiU to Uve in harmony with each other.  Howard is a key organizer of the Vancouver-based "1992 and Beyond" committee, the local branch of the continental campaign. First Nations and other people  are welcome to join the committee, whose goals are to:  • reflect together on the implication for our continent of the 500 years since the  arrival of the invaders;  • search to recover our historic memory and affirm our identity;  • join with the popular movement of the Americas, in activities and initiatives  to built a future of genuine independence;  • build collectively, in the manner of our ancestors, a path out of oppression  and exploitation, which all may follow;  • change ourselves, the principle victims of these outrages, into the authors of  our own destiny, together with other oppressed, exploited and discriminated sectors in America and the world;  • develop this campaign into a vehicle for communication, encounter, coordination and the richest possible unity amongst popular sectors of America, and  create a strong fellowship with international solidarity and groups that search for  peace and well-being.  The committee may be contacted at (604) 433-6749.  "Democracy has never been a reality"  Lillian Howard, from the Mowachahat: Nuu Chah Nulth nation on  Vancouver Island, with indigenous women of CONAVIGUA In the march of  100,000.  by Rigoberta Menchu  Rigoberta Menchu is an indigenous leader of the Campesino Unity Campaign  (CUC) from Guatemala. She lives in exile in Mexico. Menchu is known internationally for her work in human rights and her biography, I, Rigoberta Menchu. The  following article is based on an interview with Donna Clark and Marie Leger in  Guatemala City, November 1991. Leger was an observer at the Quetzaltenango  conference and is an activist in Montreal.  The Campaign of 500 Years of Indigenous and Popular Resistance is a project initiated in 1989 in Colombia. But it is also the very beginning stage of a unified effort, not  only for 1992 but for beyond 1992. It's a very difficult process, first of aU because each  Latin American country has a very different reality. There's so much diversity, including  the different marks that the 500 years of sUence, marginalization and contempt have left  on each country. And also, there are different struggles for hberation, especially in the  last 30-35 years. So it's very clear that the reality in each country and the level of consciousness is related to the national, regional and continental situation.  We are also fighting for our identity which is tied to the struggle for land and human  rights and dignity, and the many other demands that we have in common with the popular movement. [Popular movement refers to groups and peoples who are not necessarUy  aligned with any particular pohtical parties. In Canada, the term would be "social movements".] The popular movement in Latin America is much more closely united with indigenous demands than in North America and that difference could really be seen here.  This campaign brings a lot of hope [to Guatemala]. It's the first time in history that  we've managed to mobiUze a huge number of groups, organizations and people representing different indigenous groups. Oh, there had been demonstrations before—even strikes  on the south coast—but not with this amount of participation by indigenous peoples at  the national level. And it was very representative—there were delegates from different  regions, pohticians, intellectuals and the middle class, indigenous peoples, people who  don't usually participate, who prefer to be spectators, not actors, at a demonstration.  Not to mention the organizations that are always in the streets and on strike, demanding human rights and land. For us it's very common. But what's new here is the broader  participation. We've never seen such a representative march [see photo] in Guatemala  as we had here. So it's something really powerful.  The campaign has also forced poUticians to learn about indigenous peoples' problems  and to promote new laws and new measures. So it has generated debate at the national  level and I think that this creates a favourable cUmate for legitimizing the struggle. Of  course there were accusations, provocations and distorted versions of things in the media. But there was more positive than negative, which helped give us the sense that conditions really do exist here in Guatemala to make great gains in terms of indigenous demands. A lot of people were saying that if those "Indians" who were demonstrating in  Quetzaltenango took up arms in rebeUion, this country would have a huge conflict, even  bigger than it is now. So there really was a great deal of deep reflection caused by this  huge mobiUzation of people.  I think the campaign and march has given something to Latin American social movements, but especially to the Guatemalan revolutionary movement. And it is something  that is only now being realized—that the indigenous struggle cannot be separated from  the class struggle. Nor can the class struggle and the struggle of indigenous people for  recognition of their cultural and ethnic identity be separated. They go hand-in-hand.  During the last four or five decades in Latin America, it's always been said that, first,  we have to achieve social, pohtical and economic power, then comes the women's struggle. The indigenous movement is challenging this and showing that our struggle and the  class struggle cannot be separated. In this way indigenous peoples have something in  common with those demanding women's rights. Women in the feminist struggle have advanced many demands and proposals and I think their struggle as women has a great  deal in common with ours as indigenous peoples.  Something new in the campaign is the participation of Black peoples as a distinct  group. In Guatemala there was never an awareness of the Black peoples in the world and  so we haven't connected the racism here with that suffered by Blacks in other countries.  I think including their name in the campaign, "500 Years of Indigenous, Black and Popular Resistance," makes us deal with Black issues, to talk about racism against Blacks.  NVENIl"  n ENcmrnoC  1 ^m  "...the indigenous  struggle cannot be  separated from the  class struggle."  Rigoberta Menchu  What are their demands? What work are they doing? What are their struggles? What  are the parameters of struggle of the Afro-American peoples and how are we able to  make affiances between indigenous, Black and popular movements?  Democracy is always talked about in Latin America but it has never been a reality.  It's pure fiction. I'U just give you one example. Just three years ago here in Guatemala  aU the writers, except for the many intellectuals who expressed admiration for me, were  calling me the "India Relamida," which means an indigenous woman who, for aU she  wants to reach a greater height, can't—she's a dwarf; she's small and she always wUl  be. So you see, it's a very racist name. Yesterday I read the paper and they were talking  about the "Respected Professor, Rigoberta Menchu." Now I'm a professor! All this manipulation is very powerful and I don't beheve the racist sectors have really changed.  The Spanish government planned the celebration of the 500th anniversary in 1986.  Now they're not calling it a celebration but, yes, they're going to commemorate the "his-  panic" and the "Day of the Race." We have to ask, what race they're talking about and  why the Day of the Race. Would it be the Inca race? The Aztec race? The Maya Race?  Or the Spanish race? We have to confront this because, these days, it should be a pubUc embarrassment to talk about a Day of the Race when there is a cultural diversity in  the world, in Latin America and in Spain itself. Thanks to the oppressive tactics of Latin  American governments, many refugees, ChUeans, Salvadoreans and Guatemalans, have  become Spanish citizens in order to gain certain rights there. So not even Spanish society represents a single race. There's as wide a cultural diversity in Spain as there is, of  course, in Latin America. So I really think that concepts hke the Day of the Race must  be questioned very strongly in order to change their inherent racism.  Translated by Sandra Moran and Ruth Leckie.  12 KINESIS March 92  »XXX«X»W»»»»1»1t1t»XXX30Ot»»1  9ms***x*K«««»  mmm$stit%9mmmt»fti»)iiiiM^^  KINESIS Z^no WORKERS'  V^rvO CO-OP  UPRISING BREADS BAKERY 2  HORIZON  DISTRIBUTORS 2  The Workers at CRS  join In wishing everyone  a Happy IWD  Happy  International  Women's  Day  | BRITISH COLUMBIA NURSES' UNION  BCl  In Solidarity  The B.C. Nurses' Union celebrates  International Women's Day  JUSTICE  INSTITUTE  0FB.G  Greetings  on  INTERNATIONAL  WOMEN'S DAY  Interdisciplinary Studies  Justice Institute of B.C.  Offering Courses for Professional Development  and Community Education  4180 West 4th Avenue, Vancouver, B.C., V6R 4J5, (604) 228-9771  Eastside DataGraphics  1460 Commercial Drive  tel: 255-9559 fax: 253-3073  Happy International  Women's Day  Union Shop  Call or fax and we'll send you our monthly  flyer of great office supply specials.  Free next-day delivery.  ssSfeSSSf  ss^  from  Press Gang Printers  603 Powell Street  Vancouver, B.C. V6A 1H2  253-1224  Your Local Women's Press  Womens Counselling  Services of Vancouver  WCSV—Caring about women  738-4298  1662     West     8th     Avenue  Vancouver,    British   Columbia    V6J    1V4  14 KJNESIS March 92  Women's Day  greetings from  B.C.'s largest union  for working women.  Fighting for  pay equity.  THE HOSPITAL  EMPLOYEES' UHIOH ////////////////////^^^^^  //////////////////^^^^^  I.W.D.  Migrant workers:  Caught in a global game  by Cecilia Dioscon  When Cory Aquino visited Hongkong in  1989, she spoke before a group of Filipino  domestic workers. She praised these women,  saying they, along with other FiUpino mi-  graut workers, were the modern heroes of  the Philippines.  Last year, Phihppine ambassador to  Canada, Ramon Diaz, echoed these ideas  during an interview for a video documentary on Filipino domestic workers in  Canada.  Women are the majority of FiUpino migrant workers, working mainly as domestic  workers while a good number work as entertainers mainly in Japan and Europe.  What makes these migrant workers  heroes in the eyes of the Phihppine government? What makes them so valuable to  the Phihppine economy? It is, of course, the  dollar remittances they send back to the  Phihppines. Right now, the largest foreign  earnings of the Phihppines come not from  the export of raw materials or finished products, but from the earnings of migrant workers which, in 1989, amounted to $2.5 billion.  Also, encouraging people to work abroad  mitigates unemployment, thus reheving the  Phihppine government of the pressure of social explosion due to high and chronic unemployment.  For the Phihppine government, migrant  work addresses two major concerns: the  country's foreign debt and unemployment.  When the Aquino government took over  from the Marcos regime in 1986, the world  was optimistic that things would change for  the Filipino people. Massive foreign assistance was poured into the country in order to build a democratic society. But today, foreign debt still stands at over $30 billion, pohtics continue to be controlled by  the rich, human rights abuses continue to be  committed by the military, and the economy  has been taken over by another set of elite—  hardly improving the lot of the Filipino people. Now it is the Aquino faction of the elite  instead of the Marcos faction. In short, after almost five years of Cory Aquino, the  Phihppines is still the economic basket case  of Asia. It is because of the Phihppine pohtical economy that people leave the country and accept whatever jobs they can get  abroad. There is just no opportunity for  people, especially women.  Researchers, academics and activists all  over the world try to explain the causes of  international labour migration. While they  differ in approach and emphasis, one major  theme runs throughout their analyses: until  the early 1970s, capital flowed into underdeveloped countries but the trend reversed in  the latter part of the decade. The internationalization of capital so thoroughly penetrated and disturbed the world's pattern  of economic development that, eventually,  money and capital flowed back into capitalist centres, mainly in North America, Europe and Japan.  The impact of this globalization of capital has devastated Third World countries. It  ruined their economies, leading to the international debt crisis in the late 1970s which  continues to hnger until now. People from  these countries were uprooted from their  lands and forced to chase the money flowing back in the centres of capital. In order  to survive, they had to go abroad because  there are few opportunities in their home  countries. This is no different from rural  Canadians moving to urban centres because  of bankruptcy and lack of economic opportunities in rural Canada. In effect, the presence of coloured domestic workers in the hving rooms of advanced capitalist countries  is simply a case of the chicken coming home  to roost.  Every year, close to 200,000 women leave  the Phihppines to work abroad as domestic workers. Many of these women have college level education they could never put  to use. When they come to Canada they  take the job no Canadian woman would hke  to take—because it's low paying, has long  hours and is domestic work. In short, it is  a dead-end job for a Canadian woman. And  she is right. Domestic work has never been  considered a legitimate occupation, deserving its share of fair wages and fair working  hours.  Foreign domestic workers accept these  jobs because they are hopeful that a couple of years down the road they will have  a chance to become permanent residents,  and then do something else to improve their  hves.  We are now a global village. The world  is smaller and countries are closely hnked  with each other. The internationalization  of labour migration and the particular case  of foreign domestic workers are not simply  problems of one or two countries. Rather,  it is a problem for the world. To understand the presence of domestic workers in  Canada, we have to understand how international capitalism works. We have to understand how this system uses people as raw  materials that must be processed, used and  eventually discarded in the interest of capital.  When the Canadian economy was growing and needed more people in the workplace, Ottawa encouraged foreign domestic  workers to come so that Canadian women  could join the workplace. Also, the government was relieved from the pressure of  establishing universal day-care for working  parents. Today, there are only 240,000 day-  Domestic workers protest in Vancouver, January 12th, 1992  care spaces for 630,000 children of working parents across Canada. Bringing in domestic workers from abroad helps solve this  problem. Domestic workers are paid for by  middle and upper class families who can afford them—and who receive tax benefits for  this expense.  So, in effect the government is relieved of  spending money on day-care and the rich  get tax credits. The poor working mother  continues to juggle both housework and job  because of inadequate day-care.  Now that recession has hit Canada, domestic workers have become expendable.  In the process of economic downsizing, the  first to go are the most vulnerable members of our society. Being women and migrant workers, foreign domestic workers are  among the most vulnerable. They can easily be sent back to their countries of origin  without recognizing their valuable contribution to the Canadian economy.  According to research, over 10,000 foreign domestic workers and nannies come to  Canada every year, more than half from the  Phihppines. The December 1991 decision by  Immigration Canada to deny them permanent residency is a big blow to these women.  Uncertain about their future and unwilling  to complain because of fear of being sent  back to their countries of origin, foreign domestic workers will continue to suffer long  hours, low wages, and difficult working conditions. The fact that they are women of  colour lends the perception that they are  also victims of racism as well as sexual discrimination.  For us in the women's movement this is  an issue that we should not ignore. The fact  that foreign domestic workers are women reinforces the sexist notion that women are  only good for the homes and less productive than men. Also, the issue of giving economic value to domestic labour is at stake  here. For so long as domestic work continues  to be treated as having no economic value,  Canadian women will avoid it and foreign  domestic workers will fill this void under  highly exploitative conditions.  See page 6 for more information  about domestic workers.  Cecilia Dioscon is chairperson of the  Philippine Women's Centre of BC.  The Gulf War:  A closer look...  by Shahla Sarabi  Shahla Sarabi is an Iranian woman  who lives in Vancouver. She is the author of "Sharnoush Parsipoor: A Best-  Selling Feminist," a profile of the work  of the Iranian novelist published in  It Was, It Was Not: Essays and Art on  the War Against Iraq (ed. by Mordecai  Briemberg, New Star Press, 1992).  Sarabi describes herself as a "person  who follows the news in the Middle East  and talks to a lot of Iranians." The following article is based on an interview  with Nancy Pollak, in which Sarabi explored her concerns about western feminists ' attitudes towards the Gulf War—  in particular, what she saw as their failure to grasp the political significance of  the war and its consequences.  During the war I went through some  American feminist magazines at the univer  sity where I work. One of them had an interview with some American women soldiers,  and all the interviewer cared about was  whether these women were treated equally  with men in the army.  To me, that's a murderous view.  - I don't care if Canadian female soldiers  were treated equally or not. What I care  about is that they [the soldiers] are all murderers. When they went to Kuwait, they  were murdering people. I have no hesitation  saying this—they are not my heroes.  During the war, in the so-called peace  movement in Vancouver, many people were  saying, "form a blockade, have sanctions  [against Iraq]." This was trying to be generous to the people in the Middle East. WeU,  that's just murdering people in a different  way: "let's not bomb them, but let's get  them graduaUy."  There were sanctions—a blockade—against Iran in the early 80s, during the war  between Iran and Iraq. In the poor neighbourhood where I hved, milk was rationed  and avaUable for babies only. ChUdren over  two years old were not entitled to mUk. I  had a six-month old baby at that time. We  were given cartons and we would stand in  these line-ups and after hours and hours we  would get this much mUk. I wasn't able to  buy it on the black market.  So I know what a blockade means. And  I know that conditions in Iran were hke  heaven compared to what is happening  in Iraq. When aU these peace movement  people—who seem to be very nice people—  call for sanctions, they don't understand. To  me, sanctions are just another kind of war  on people.  And there was so much hypocrisy in the  advocating of sanctions. Nobody called for  blockade against the US after they invaded  Grenada or Panama. But sanctions against  See Gulf page 16  KINESIS I.W.D.  From China:  Reflections on IWD  by Han Xiangjing  translated by Shu Ning  The following article was originally  published two years ago in Xiandai  Funnu (Modern Women), the monthly  magazine of the Gansu Women's Federation. Gansu is a western province  of the People's Republic of China, and  the GWF is the provincial branch of the  All-China Women's Federation. Editor  Han Xiangjing sent Kinesis this translation of her article as pari of an exchange between Chinese and Canadian  women's organizations.  A long time before I entered the Women's  Federation—a non-governmental women's  organization under the jurisdiction of the  Communist Party—I didn't reaUy feel the  inferiority and constraint of sex distinction.  My dissatisfaction in hfe seemed to be more  a human experience than something exclusively for women. What I tasted from my  bitter hfe experience was only commented  upon as "the hfe of a human being is never  gonna be easy."  When I thought of my hfe as a woman,  it was a superficial awareness that seemed  common to the other women around me.  Life was difficult for us. I never thought  deeply about the pain of being a woman.  Later on, because of my job in WF and  also my commitment to the women's movement, i began to give more and more attention to women's situation as a whole. When  I began seriously thinking about women's  hberation, I started to re-examine my own  personal experiences, and I couldn't be indifferent any more. I felt I had immediately  taken on a heavy mission with a long history.  My vision for women's issues became  more serious, my remarks sharper, my spirits higher Uke our past generation's pioneers  of the women's movement were.  Because of this, March 8th is a day I  work hard for, no longer a senseless half  day's leave or the booking of a movie. It has  become a serious and profound day. Something which our present director of WF said  occurred to me: "It is often when the March  8th day comes that we become aware of ourselves as women."  I wonder if every woman has the same  feehng.  I interviewed 10 women on a cold windy  day with the question: Are you looking forward to March 8th?  Out of the 10 women, two answered "I  don't know." The rest responded as foUows:  On March 8th, Women Are The Focus Of The World ... She is a high  school teacher, newly graduated from college, young and enthusiastic. The hardest  thing for her in her hfe was that she found  her boyfriend using drugs. She couldn't accept it, and broke up with him:  "On March 8th, the attention of society  is suddenly aimed at women; newspapers,  radio, TV are ah boosting women's merits, even those leaders who work 'round the  clock approach women with aU smUes and  take part in various activities. On this day,  it seems everyone has realized "women can  hold up half of the heaven."  If Only Every Day Were March 8th ...  A woman worker working in a community  factory. Most of the workers are women, but  there is never a female supervisor, which she  thinks is not a big deal:  "Our boss speaks very rudely; 'you  broads ... ' is on his hps aU the time.  'Class struggle' (a slogan overused in the  Cultural Revolution) is written aU over his  face. He only cares about output and production quotas. Whenever a woman wants  to ask for leave, he puts on a long face. Even  if it's an extremely serious case hke your  house is on fire, he throws the same remarks  at you: 'Only you have so many troubles,'  as if that solves the problem.  "If we talk about some problems and give  our suggestions, he responds, 'What would  you eat if you didn't work?' Eating is not  the only thing in your hfe after aU, right?  Only at the women workers' meeting held  on March 8th each year is he patient enough  to hsten to us. It is only on this day that we  feel hke the masters of our factory."  What Extra Labour Will We Have To  Do This March 8th? She has been a lathe-  worker for 20 years. Her highest position  ever was group leader in the labour union.  When she was young, she aspired to studying at a university and becoming an engineer, but could never make up her mind to  go for it. "It seems I wUl sharpen the lathe  knives for the rest of my Ufe," she said ironicaUy:  "Every year in our workshop when March  8th approaches, our women workers are either asked to work longer time or assigned  to do a public benefit type of physical  labour. The year before last, we picked up  scrap iron, and the year before that we had  to work extra hours to do a rush job on  a finishing production task. Our male supervisor says: "March 8th Labour Women's  Day means doing labour. Labour creates the  world. Only working can make hfe full and  thus the holiday meaningful."  Only On March 8, Surely The Sales  WiU Go Up ... My impression of this  small shop was that it has never been an  attraction, but this salesclerk is very confident:  "On March 8th, most of the work units  grant leave to nu tong zhi (female comrades). A lot of women go shopping. Some  work units grant some money or shopping  coupons to the women. Last year several  work units came to our shops to buy cosmetics."  I Don't Want To Enjoy Favoured Treatment Because Of Sex Distinction ...  A large and loose dawn-padded overcoat  wrapped her thin body. The female graduate student looked very serious. She is currently making the last efforts for graduation:  "I have been used to competing on my  own strength since I was young; I'm sick  of taking advantage of my gender. There  are many women who are discriminated  against because of their gender, and also  some women get benefits because of their  gender. I can't tolerate either situation. On  my Ust of holidays, Women's Day has never  existed.  "Fortunately, scientific achievements do  not discriminate according to your gender.  Isn't Mrs. Curie recognized by the world?  On this point, perhaps, I'm lucky. I can fulfil my goals through my competence."  This Holiday is For My Husband ...  She is a chef in a restaurant and is constantly surrounded by the oUy smoke of  cooking. She is tired of it and when she  goes home she is always reluctant to make  more than two dishes for her husband and  chUdren. Usually her husband is quite supportive and prepares the family's meals, but  once March 8th comes:  "My old man remembers better than I.  He gives his order in the early morning: 'Today, you should make a good meal for us.'  As a result, I have to work the whole day  at shopping, cleaning and cooking. Even my  son, who usuaUy does dishes, says, 'Today,  mom is on holiday, I won't do the dishes.' In  the evening, the whole family enjoys eating,  talking, and laughing. I feel happy at this  sight. But every year in retrospect I begin  to think, 'In our home, who is the March  8th holiday for?"'  It's Often Those Weak People Who  Have Holidays ... She observes the day  systematicaUy and has a reasonable conclusion about it, probably related to her professional experience. She works in a civil affairs department, doing social reUef work:  "Except those holidays for various celebrations and for memory of some special  events, aU the other specially set holidays  are for those who need protection from society. ChUdren have ChUdren's Day, for they  are young and smaU, so they need the care  of adults; senior people have holidays for  they are old and weak. So they need support  and respect. Teachers have very low social  status, so they need to get respect from the  society which is why they have a Teacher's  Day. Women have been oppressed for thousands of years, and now there is stiU inequal-  ity."  It's Better To Have A Holiday Than To  Have None ... A director in a provincial-  level administration office, her speeches are  dialectical and fuU of positive logical thinking. She advocates taking aU kinds of measures to turn things towards a positive direction:  "No doubt, you can't expect to solve  aU women's issues by one Women's Day.  That is unrealistic. However, it is a chance  to speak out for equahty between men  and women, to promote the role of women  and the achievements of those accomplished  women, to dispel social prejudice and to encourage women to be self-confident and self-  reliant. In this way, we can graduaUy upgrade women's status."  Han Xiangjing is the editor of Xiandai Funnu (Modern Women) one of  China's largest magazines. She lives in  Lanzhou. Shu Ning is a trainer and consultant at the Anhui Management Development Centre in Hefei, China.  Glllf from page 15  Iraq are okay. Now, Iraq has a terrible government, as murderous as any other. But  the sanctions are affecting the people—they  are not affecting Saddam Hussein.  I feel very distant from aU these movements [in Vancouver]. They are so narrow  and sectarian. As feminists, we can't close  our eyes to major events going on in the  world. I have a problem with how a paper  hke Kinesis wants to cover events hke this  war, that it should be simply from the viewpoint of women about women. For instance,  there are women writing about issues hke  arms deals. As a feminist I have as much interest in that as in family issues, as in my  rights as a woman.  There are so many  lies that need to be  cleared up about  the Middle East  This overall economic and pohtical situation of the war affects me as a woman, too. I  don't agree with the idea that Kinesis and  other feminist papers shouldn't carry materials that are not directly about women. I  just can't see how war isn't a women's issue.  Coverage of the war should have been done  by any paper that considers itself progressive, whether it be Angles or Kinesis. I'm  angry that none of you covered the war in  detail, because even your readers are open  to aU kinds of very common Ues. We can't  just wait for some kind of research on the  effect of war on Iraqi women.  There are so many hes that need to be  cleared up about the Middle East. For instance, there are people in Iran writing  about women's rights. There are people in  Iran going on strikes. There are people in  Iran who are homosexuals and they are  being punished. What happens everywhere  else in the world also happens in Iran.  But because of the oppression, we might  not be able to hear these people as clearly  as we do here. In Iran, we don't have any  unions. We don't have any women's organizations. We don't have a gay hberation  movement. These things exist in different  forms in different countries, and a progressive paper in North America has to look for  them—and defend them.  Feminists here are quite conscious about  their rights as citizens of Canada or the  US—but this is not the whole world. The  world is another three and a half bUUon people. Look what's happening to them. I am  going to impose those global concerns on  people around me, every day, at work, everywhere I go, and in any kind of talk I do.  People can't be so local in their outlook.  For one thing, Canadian immigration poUcies are affected by what's happening in  other parts of the world and it's important  that people here know what's happening.  One example is the relationship of the  Canadian government with the Iranian government. Because of Iran's role in the Gulf  war (Iran withdrew aU help from Iraq) Iran  is now seen as the good guy—even though  it stiU has the same kind of government.  Last September, [International Trade  Minister] Michael WUson went to Iran. He  got a beautiful carpet. He gave a one bUUon  dollar credit to Iran. Of course the fact that  Iran was always a buyer of Canadian wheat  was very much appreciated.  And now Iranian refugees are being deported from Canada. Immigration officials  are doing this very shamelessly. As an Iranian, I know what is going on pohticaUy  in that country. And I know that what is  happening in Canada is a double standard.  When my friends go for refugee hearings  and describe their fears, these shameless immigration officers tell them: "That's your  government, that's what your culture is. So  you tolerate it."  And the message is, you should go back  and hve there and die.  Getting back to the war: Iraqis don't need  to be blockaded. They need food because  kids are dying. Women are dying there. I  feel very strongly about this because I come  from the region and I have been through a  war. The people in Iraq are my sisters and  brothers. I can't see that they deserve to be  destroyed.  6 l<|NESIS  ■/■ '''///S/////S////////////////////S///////t  Lesbians of Colour:  Speaking  from the heart  Arts  PIECE OF MY HEART:  A Lesbian of Colour Anthology  anthologized by Makeda SUvera  Toronto: Sister Vision, 1991  by Fatima Jaffer  When I was first asked to review Piece of  My Heart: A Lesbian of Colour Anthology, I refused. I had not written anything  significant in four years and the thought of  taking on this review terrified me.  After I read the book, I was asked again  and agreed almost immediately.  I feel extremely exposed writing this  review—and Piece of My Heart is an extremely personal book. That, in part, is  what makes it one of the best anthologies  I have ever read. Hence the aptness of the  'My' in the title. The book speaks to a piece  of my heart, my lesbian and non-lesbian sisters of colour, whether you are First Nations, first or fifth generation North American. Piece of My Heart is the kind of book  that inspires the breaking of sUences.  In her introduction, Makeda SUvera tells  us that when the first call for submissions went out in 1985, the response was  disappointing. She suggests, that perhaps  "the time was not right... Collectively, [we]  were not ready to come out—leave home in  search of another home and family."  SUvera admits that she herself may not  have answered the call for submissions had  she not been the initiator of the book: "I  would have hungrily bought the book, to  read about others hke me, to find strength  and comfort in their words, but I might not  have contributed without much coaxing."  The fact that Piece of My Heart is finally avaUable in bookstores today stands,  as SUvera puts it, as "a testimony to the ongoing process of breaking our sUences, being  mute no longer." Piece of My Heart is the  result of a process that took six years, a process of coming out and finding home by lesbians of colour in North America. Writing  this review is my attempt to break my own  sUence, to come out as a lesbian of colour, to  go out into that "hostUe white world," leaving home and family. I now know, because  of Piece of My Heart, where to search for  that other home and famUy.  Perhaps the first thing you'U notice about  the book is its cover, a fabulous painting of  a woman's upper torso by Rachel Henriques  in warm, rich tones of brown, yeUow, gold  and black.  This outstanding cover is fitting, because  Piece of My Heart stands out from and  cannot be compared with other anthologies  in a deeper sense. This is a book of firsts:  the first lesbian of colour anthology in book  form in North America and the first such  liaison of Canadian and American lesbians  of colour. It also incorporates the work not  just of voices that have been pohticaUy active for years, but of many first-time writers for publication. It is, certainly, the most  comprehensive, inclusive document we have  that celebrates our differences, similarities,  pain, strength, survival, passion, beauty, humour and joy as lesbians of colour.  Piece of My Heart is also, quite simply,  a great read. Prose, poetry, plays and essays by about 60 contributors, mostly writing in the first person, are organized into  eight sections. SUvera has organized the anthology weU, resisting what may have been  a temptation to place all the stories under  the final section, "Coming Into Our Own  Power." None of the writings belong exclusively under any one section: within each  story are pieces of the collective experience  that makes up lesbian of colour culture, the  'molecules' Skye Ward refers to in her poem,  "Meditations of LOC Sisterhood"  "... molecules  of wisdom to bond and attach to."  I'd love to quote extensively from Piece  of My Heart but, for the sake of brevity,  FU merely outUne some of the issues. While  the book is an important work because it  attempts to create an identity and sense of  wholeness through art for a lesbian of colour  culture, it is also an important work in the  context of Uterature, a collection of stories,  each of which comes from the heart and is  beautifully written.  The first section, "Coming Out, Finding  Home," focuses on the act of naming oneself, forever defining oneself. It is a section  that also speaks of finding a home to replace  the sense of loss, of pain and anguish that  The fourth section is what you read when  you come home after an empowering night  with women-of-colour friends, turn on the  TV and watch a program on rock stars talking about the books they hke to read. After  a whUe, you notice you have been erased,  that the people they have interviewed so  far have been white. They are talking about  hteracy and you find yourself wondering if  they think all musicians of colour are U-  Uterate. We have been erased as people of  colour. We are invisible. You are angry and  hurt. "We WUl Not Be Invisible" speaks of  and to those parts of us, our hearts, that  refuse to be invisible, about our cultural  schizophrenia and the struggle for visibUity.  We pass for white, for heterosexual; we are  the 'model minority'; we are the only person  of colour or gay person in a group—the token; but we know who we are and where we  are going and we won't be misunderstood,  ignored or underestimated.  foUows after any woman first says "I am a  lesbian." And finding home, in part, begins  with the sense of reUef we get when we claim  that sense of identity, when we can finally  say "I know who I am, now."  "Memories ... Distances ... Exiles,"  speaks to the piece of our hearts that hves  the immigrant experience, that longs to reclaim our histories and that calls up our cultural and chUdhood memories. It is about  the mother you never told about the women  you loved, the chUdhood you lost because  someone took it away, and the place you  cannot go home to again because it isn't  home any more, but just one of those places  in your heart.  In the largest section, "Sister to Sister,"  we are sisters talking to each other about  our diversity, our similarities, our sexuality. We share our deepest thoughts with our  white lovers and our heterosexual sisters,  learn about safer sex and that bisexuals are  queers too, that it's okay to ogle girls and  stiU be poUtical, or to be fiUed with self-  hate and unlearn internahzed racism or homophobia.  "The Pain And The Betrayal" speaks to  the piece of us that feels pain, pain from hving in a homophobic, racist culture and from  our intimate relationships. There is the pain  of Uving on the margins of someone else's  world and the betrayal of sexual abuse. As  lesbians and as women of colour, we are  stereotyped, sUenced and shamed, ostracized, isolated, victimized and violated. In  this section, I found poetry to be a particularly powerful teacher of consciousness, self-  love and history.  "Cravings" is dehcious—a section on the  foods we eat, the recipes we share, fuU of poems and humour and lustful thoughts that  VANCOUVER  WOMEN'S  BOOKSTORE  L  315 Cambie Street  Vancouver, B.C. V6B 2N4  (604) 684-0523  Hours: Monday- Saturday  11:00-5:30 pm  J  MYpm  ® Strife  ECSEE  The fodicol feminist magazine  3 Strife  EHEE  B Strife  a Strife  a Strife  Issue 20 Spring  • LoDour ploys Happy Families  Kiron|lt Ahruwalla fights for  Subs for one year (3 Issues):  dehght. I experienced papayas and tomatoes as never before.  "The Wanting and the Passion" is a  burning, sensuous, sexy, warm, wonderful  section that makes refreshing reading for  when the world gets ugly. This is some of  the most erotic stuff I have read—and it  is where Chrystos reads my mind and describes my 'Dream Lesbian Lover'. Yours  too?  "Coming Into Our Power" is where it ah  comes together. From Susan Beaver teaching us to say "Nation, First Nation," to SDi-  ane A. Bogus and "The Joys and Power  in Cehbacy" or Kit-Yee Chan's dance to  "your loss of power [as] We decolonize ourselves", this is a section about breaking  the sUence and keeping that sUence broken,  about strength and sharing and anger and  passion—about aU those pieces of our hearts  that help us to survive, that make us strong  and about sharing those pieces with each  other to make us even stronger.  I strongly recommend Piece of My  Heart, not just to lesbians of colour but to  white lesbians too—it is an empowering addition to lesbian literature and history. In  fact, I recommend this book to aU women.  For lesbians of colour, I beheve the best  Une and reflection on the importance of this  anthology comes from Vancouverite Patrice  Leung's "On Iconography." She writes: "we  need to let each other know who we are, for  support, for inspiration and of course, for  dates."  This piece is a 'first' for Fatima Jaffer in Kinesis, writing from a perspective informed by multiple identities—  particularly as one who chooses to love  women. Kenyan by birth and Indian by  heritage, she now writes, works, survives and has fun in Vancouver.  KINESIS      March s ssss$sssss**sssss^^  Women in VIEW  Arts  A few quick snaps  by Janet Brook and Gladys We  MAN ON THE MOON,  WOMAN ON THE PILL  written and performed  by Christine Taylor  The Women in VIEW festival program  called this "a one-act play of sketch comedy." Nowhere, however, is there a mention of just how funny the show is—or just  how energetic and gutsy performer Christine Taylor is.  With no scenery, almost no costumes and  even fewer props, this show is almost the  exact opposite of the big-budget Phantom-  style musicals. It's a tribute to her craft and  versatility that Taylor is able to capture and  captivate her audience with her talent.  In one sketch, she meets a frog who unfortunately becomes a prince when she kisses  it—Prince Arnold Rabinowitz, who expects  her to take care of him. She goes through  it aU—"the wedding presents, the relatives,  the poUution," and comes out DOA on the  other side—Depressed, Oppressed, and Apathetic. The topless video of the Last Supper is a surreal and bitter look at society's  portrayal of women's bodies; Taylor is eventuaUy crucified, in high heels and a bra, over  a pUe of burning centerfolds.  In the show program, we're told to watch  for Christine Taylor's new show, Too Little, Too Late, Too Loaded. Hit's as clever  and biting as the excerpts we saw from Man  on the Moon,  Woman on the Pill, it's  definitely a must-see.  AMOROUS DISCOURSE IN  THE SUBURBS OF HELL  directed by Sharon LeBlanc  Take one cigar-smoking angel. Add one  sauce-making accountant. Stir in lots of  juicy dialogue. And put on stage to cook  for 40 minutes. Makes one stimulating and  thought-provoking play.  A recipe for angel food cake wraps the  sofa. A large Albrecht Durer print of an angel, separated into strips, is the backdrop.  An angel (played powerfuUy and provocatively by Melanie Doerr) descends into the  scene and into the Ufe of the accountant  (played by AUan Morgan). She's come to  hve with him, here in the eternal sameness  of the suburbs of heU, to make him feel aUve,  to make him feel some passion. He, on the  other hand, would rather make sauces. She  says "Dance with me! Take off your shoes  and dance with me!" He rephes that his  shoes are for walking in parks, not for dancing.  The accountant is afraid of the new, of  the different; the angel challenges him to  break through the walls of convention, to  Uve, to feel. The language of the play is rich  and textured in imagery, and fits the theme  perfectly. This recipe, for an explosive meeting of opposites, makes a wonderful production. They'U be remounting this at the Vancouver Fringe Festival, in September, and  it's weU worth catching there.  THE DARLING FAMILY  by Linda Griffith  Coming to terms with an unwanted pregnancy is always difficult, and this emotionaUy complex play covers this dangerous territory weU. The characters are a woman and  a man dealing with her pregnancy, with its  effect on their newly-formed relationship,  and its effect on their own hves. The movements in the play, of the characters puffing  together and pulling apart, reflect the contradictory responses of any couple dealing  with problems in a relationship. And the  progression in the play, from denial to suspi  cion to acceptance, and finally to the parting prayer as she mourns the unborn chUd,  is real and touching.  Tamsin Kelsey put in an emotionaUy charged performance as the pregnant  woman, whUe GuUlermo Verdeccia was suitably understated enough to emphasize the  emotional knife-edge that both must walk  on. And there is a prayer at the end, for  the unborn cluld, which may help aU women  who have hved through the doubts and fears  of an abortion:  "Become a memory for me—and a goal,  a goad. That hfe may be good unshared by  you. ... I give you up. Creator take you.  Sky enfold you. Stars remember you. Tomorrow we die. Go gentle into that good  night."  Janet Brook makes delicious birds-  nest cookies. Gladys We, on the other  hand, makes yummy peanut brittle.  OUT OF THIS WORLD, PLEASE  written, directed and performed by  Jackie Crossland and Nora D. Randall  LIGHT ON HER FEET  written and performed by  Norma Kilpatrick, Valerie Laub and  Karen White  by Jennifer Catchpole  I found both events I attended at the  Women in VIEW Festival enjoyable and  thought-provoking. Out of This World,  Please consisted of separate solo performances by two of Vancouver's best-loved  theatre dykes, Nora D. Randall and Jackie  Crossland. I have been foUowing their thes-  pian exploits for about three years now,  and these latest instaUments didn't disappoint. Judging by the ample and enthusiastic crowd at the Friday night performance,  I'm not the only one who loves their stuff.  Randall's piece, Mavis in the Garden,  explored famiUar themes of work, friendship  and domestic hfe and the ties between them.  Mavis works in her garden, muUing over  these aspects of her life as she weeds her  scrawny, neglected carrots. Among other  things, she bitches about her job, and the  changes for-the-worse taking place there.  Randall has points to make about working  hfe, but she never preaches or theorizes—  the story is anecdotal and individual. We aU  have these stories to tell, but Randall does  it in a good-humoured, funny, tightly-woven  format that flows seamlessly.  Crossland wrote and performed a more  explicitly comedic and lesbian monologue  entitled Liza the Lone Lezzie. In a loose,  meandering style, Liza tells us of her hfe  as a lesbian, how she figured it ah out and  what it means to her. Is she kidnapped royalty or an extraterrestrial? All she knows is  that she's different, both in the context of  the world and as a lesbian. She wears petticoats and hkes Uving alone. She prefers the  hit-and-run method of romance to the horrors of long-term relationships. How can you  spot a lesbian? Is there such a thing as a  typical dyke?  In her energetic performance, Crossland  reminds us aU to cherish our individuality  as weU as our membership in the lesbian nation.  The second performance I attended also  played to a full and rowdy house. Light on  her Feet, written and performed by the  Leaping Thesbians CoUective, presented us  with a witty and finely-crafted play exploring our obsession with the issue of weight.  Again, the poUtical was made personal and  vice-versa, by each of three friends' attitudes towards her own weight and the interactions between them. CaUi, played by  Norma Kilpatrick, is the fat woman who accepts and enjoys her own size and wishes the  world would wise up, Beth (Valerie Laub)  is the thin, weight-obsessed, self-denying  dancer, and Angela (Karen White) is the  ambivalent, weight-fluctuating go-between.  They use the devices of food, dreams and  dance to explore each woman's attitudes towards herself and each other. The Game-  show dream sequence was both chUUng and  hysterical: Answer this sMU testing dieting  question and you can win a free Uposuction!  And the finale, CaUi's sensual, size-affirming  dance was mesmerizing and deeply moving,  three cheers and lots of double chocolate  chip cookies to these women for their heartfelt performances.  Jennifer Catchpole's first published  short story will appear in the upcoming Women's Press anthology, Tales of  Seduction.  PAqii\q Women!  by Gabrielle Chew  Looking for a new read? We've compiled a diverse hst of recent publications to keep you  informed and to satisfy any bookworms with healthy appetites. Besides giving you a brief  low-down on these titles, we are hoping to entice some budding (or established) book reviewers to contact us. The foUowing books merit further attention, so call 255-5499 if you  want to review one.  Tell Tale Signs: fictions by Janice WiUiamson. In this collection of innovative feminist fictions, Edmonton writer Williamson describes how women subvert the constraints imposed by a world of violence and masculine privilege. Illustrated. (Turnstone Press, Winnipeg 1991)  Water is the First World by Susan Andrews Grace. A collection of poems about the  birthing experience and women's roles in the cycles of life. Reflections on issues  surrounding women's work, health, and trust and mistrust in relationships, all revolving around a watery theme. (Coteau Books, Regina 1991)  Radical Perversions: Two Dyke Plays by Audrey Butler. Includes Black Friday? and  Claposis. Major theatre companies are 8till evasive about producing lesbian plays,  but this doesn't deter Butler from writing about the power of lesbian sexuality,  about coming out as an act of love, and naming oneself as an act of empowerment. (Women's Press, Toronto 1990)  The Unfinished Revolution: The Status of Women in Twelve Countries by Doris  Anderson. In her journalistic style, Anderson documents the state of the women's  movement and the status of women in several European countries, and Canada  and the US. (Doubleday, Toronto 1991)  Twilight and Other Stories by Shulamith Hareven. Seven short stories by Israeli  writer Hareven examine the fragile line between truth and illusion, the real and  the imagined, exposing the human tendency to distort those boundaries. Translated from the Hebrew. (Mercury House, San Francisco 1992)  Loving in Fear: An Anthology of Lesbian and Gay Survivors of Childhood Sexual Abuse ed. by the Queer Press CoUective. Featuring new Canadian writers from  a diversity of backgrounds, this anthology portrays the impact of childhood sexual  abuse on lesbians and gay men, and explores a range of writing styles including  poetry, stories and essays. (Queer Press, Toronto 1991)  18 KJNES1S March 92 //////////////////M^^^  ////////////////////^^^^  Letters  Dear Reader,  Kinesis loves receiving mail. Please get  your letter to us by the 18th of the  month.  If you can, keep the length to about 500  words (if you go way over, we might  edit for space).  Hope to hear from you soon.  love,  Kinesis  Women in focus:  on white flight..  Kinesis:  Your article last month [Women in Focus: damage beyond repair? Feb. 1992]  ended with the Women in Focus Membership Committee in court trying to get a  meeting where we could vote on a new  board. That meeting finaUy happened. The  old WIF board has been voted out, and replaced by a slate of women who opposed the  actions against Invisible Colours. The new  board has a clear mandate to work towards  mending the rifts of the past, and rebuilding  a centre committed more to art by women  than to lawsuits.  This is good news. But besides passing  this news along, I want to respond to your  article, which criticized the WIF membership for not taking stronger action to oppose the old board.  Speaking for myself, as a white member  of WIF, I agree with those criticisms. This  is in no way to behttle the work that was  done. But we took almost a year to turn  things around, and people suffered for it.  We need to recognize the mistakes we made,  and learn from them. We need to recognize  and dismantle the racism that is still played  out within WIF. We need to take responsi-  bUity for our (in)actions, not indulge in defensiveness and guilt. ResponsibiUty looks  to the future. GuUt goes nowhere.  A conversation I had a few months ago  with artist Haruko Okano (now on the new  WIF board) helped me see my role in the  WIF crisis. She said she thought the white  women in WIF were acting from a place of  powerlessness, instead of acknowledging and  acting on the power that we do have. After  the first wave of action, we left the work to  a smaU committee and didn't come forward  when we could see their efforts were faUing.  We were passive, afraid of conflict, afraid  of the legal arena, intimidated by male "experts." In fact, Haruko pointed out, we were  acting out our conditioning as women in a  sexist society. She challenged me to recognize that I have privUege as weU as lack of  privUege in this society, and that, for the  sake of my own Uberation, I should stop acting Uke a victim and find my power  This conversation sustained me in the  renewed fight that took place this winter. Haruko was right. Acting together with  women of colour in WIF, doggedly continuing to put one foot in front of the other,  the white women did have power. Together,  we turned it around. And everything we  did could have been done last summer,  if women hke myself had committed ourselves to it back then. Invisible Colours is  stiU reeling from the financial and emotional  drain of court battles that we didn't prevent. We owe IVC more than an apology.  There's one more issue I want to address,  and that's what anti-racist activist Gloria Yamato has called white flight. That's  when hberal white people try to disassociate  themselves from a white person who's been  criticized for racism, in order to "prove"  that they themselves are not racist. This  doesn't fight racism. It usuaUy ends up leaving people of colour to deal with stopping  the racist behaviour.  I saw some examples of this recently, before the meeting that ousted the old WIF  board. A few white women who I asked to  support us at that meeting, said that they  would have nothing to do with WIF, because it was racist.  The vote that got rid of the old board  was close. We needed 75 percent and we  got it—by only two votes. What would  have happened if two more people had taken  that "principled" stand and not come to the  meeting? Ask any Invisible Colours member how much they would have appreciated  that "gesture of soUdarity." White flight is  a refusal to take responsibiUty for opposing  racism.  Sincerely,  Persimmon Blackbridge  Vancouver, BC  Response to New  Year's Eve Bash  Kinesis:  In response to "A New Year's Eve Bash"  (Feb., 1992).  Ms. Ozdemir,  Shortly after reading your letter I heard  a news report stating that pohce were arresting some women for stabbing a man at  a house party. This was foUowed with the  remark that pohce are often called to violent scenes where alcohol is a factor.  The cycle of alcohol/drugs/violence isn't  restricted to any group. When people  around you start becoming violent, I beheve  that self-preservation ought to be the #1  priority. This is not the time to try and assert your "right to be there." You can protect yourself by 1) leaving; 2) considering  pressing charges against the people who attacked you.  Speaking out about your experience is  important. We cannot ignore the violence  which exists in our own community.  L. Johnson,  Vancouver, BC  Stop worrying  about wording  Kinesis:  I enjoy your paper immensely and read it  faithfuUy. However, I must respond to a recent letter printed in the Dec./Jan. 1992 issue. A person, unnamed, wrote to say that  she is upset by a notice in the classifieds  by a counsellor who advertises counselhng  women and lesbians. [Ed. note: the person was named.] The writer said, "Are  lesbians not women? Can't women be lesbians?" and she seems to think that this  counsellor is in "a state of confusion." My  reply to this enraged woman is that I feel it  is important for a counsellor to say what she  specializes in. If this counsellor described  herself as working with women, a lesbian  could only guess if she had experience with  lesbians or not. On the other hand, if the  counsellor said she worked with lesbians,  heterosexual women may also feel excluded.  The only way to get around the whole delicate issue is to say that she works with lesbians and women.  We women need each other. We should  stop worrying about the way women (who  mean weU) are wording their classified ads  and work harder, together, to strengthen  the Women's Movement.  Sincerely,  Suzanne Doyle,  Vancouver, BC  Charter protection  for religious schools  Kinesis:  Re: Section 29 of the Canadian Charter  of Rights and Freedoms Constitutes Everlasting Woe to Women.  Within our Charter, which is intended  to accord civU rights and freedoms in matters of race, rehgion, and sex across the  board, women still get the short end of the  stick. The rehgious traditions and institutions we inherited since nationhood are patriarchal and exude misogynist and misanthropic flavours which undermine the abU-  ity of women to attain full and rightful status in Canada.  Section 29 gives rehgious schools entrenched rights within the Canadian constitution, which appear to override the rehgious freedom of individuals who are mandated to attend these educational institutions. In effect then, the state has greater  authority than the individual in determining rehgious practice. The fact that the re-  Ugions and governments involved have followed patriarchal tradition and have managed to instiU such tradition within educational/social institutions is no smaU coincidence. These are, and continue to be, the  historic agents of women's repression.  Women look to the provisions within  Section 15 to ameliorate their disadvantaged status in Canada. It is futUe, however, if future generations of chUdren are  educated within state-authorized rehgious  schools, which have no intention, no obligation, and no authority to reverse discrimination against women.  "Woe to the women," is the bottom hne  professed by the State and the Bible, for  both are dearly lacking in heroines and goddesses!  It is time we had a constitution and  a Charter that celebrates true fairness to  women, and cherishes its citizens over its  churches. We must strike Section 29 of the  Charter so that it no longer impedes the  full effect of Sections 2, 15, and 6; and so  that Canadian women are provided an opportunity to self-ascribe their own spiritual identity within aU the institutions of  this nation.  Yours in spirit,  LesUe Fauvel,  Calgary, AB  Arab-Jewish women's  group for Vancouver  Kinesis:  Recently I read about the formation of  an Arab-Jewish Women's group in Edmonton, that formed with the goal of dispeUing  "the myth that Arabs and Jews are natural  enemies." I am interested in starting a simUar group in Vancouver, and am writing to  you to find other people who would be interested in working on this project with me.  I want to clearly and openly state that I  come from a traditional Jewish background  and that I am a strong supporter of Israel.  However, I am also a strong supporter of  the claims of the Palestinian people. I do  not see those two positions as contradictory.  I don't know what the answers are to the  problems in the Middle East, but I am sure  that there wUl be no peace without somehow meeting the needs of both sides. I feel  that putting human faces before pohtical labels is essential for furthering improved relations, and that is what I hope to help establish through the formation of this group.  I would be pleased to hear from anyone  who would be interested in working with  me on this project. Please contact me at:  Rhea Lazar, 707-2525 WUlow St., Vancouver, V5Z 3N8. Phone: 936-3313 (daytime).  Sincerely,  Rhea Lazar,  Vancouver, BC  Anti-Semitic graffiti  in women's bar  Kinesis:  I would Uke to address an issue concerning a piece of graffiti which appeared in the  women's washroom in the Lotus nightclub  during the week of Dec. 16, 1991.  In this graffiti appeared a woman's name  (a friend of mine), an anti-Semitic and offensive comment, and a phone number. This  land of graffiti threatens the safety of Jewish women. I am outraged at both the personal attack of a woman who is my friend  and aUy, and also at the blatant anti-Semitic  characterization voiced in the graffiti.  I would Uke to apologize to the woman at  whom this attack was directed, and to other  Jewish women who might have seen it, for  my lack of action in erasing it.  I would hke the woman who wrote the  graffiti to step forward and apologize.  If other women saw the graffiti, or know  about it and would Uke to add their names  to this apology and/or the declaration of  outrage as a step in breaking the sUence, I  invite you to please do so. Copies of this letter wUl be posted at the Book Mantel and  at Octopus Books East.  The sUencing effect of anti-Semitism and  racism wUl not be changed untU we take  it upon ourselves to act, to speak out, and  to support each other across these hnes, as  Jewish women, as gentUe women, as women  of colour, as women of mixed heritage, and  as white women.  I am not signing my full name for reasons  of my personal safety.  Sincerely,  Janet,  Vancouver, BC  I support this letter and its intent.  Valarie,  Vancouver, BC  SPARTOCUS  311 W.HASTINGS ST.  Vancouver    6886138  KINESIS    M"ch9 We're the women of the union and we've just begun  to fight,  We have learned of women's issues, we have learned  of women's rights,  We're prepared to stand for freedom, we're prepared  to stand our ground,  Women make the union strong..."  Solidarity Forever  Mk  B.C. FEDERATION OF LABOUR (CLC)  %%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%M%n%%%%%%%%%%)a  Health Sciences Association  NUPGE, CLC, BCFL  ...6,500 members, 87% women  HSA extends the hand of solidarity to our  Aboriginal Sisters in their struggle for  justice and recognition as the First Nations  in this Canadian land.  For information on becoming  unionized, contact:  HSA  #303 • 3680 E. Hastings  Vancouver V5Y1X4  Phone: 299-2707  ;»*»3BttEX»tttttttt»»tttt»»»tttt»tt»^^  co?^G  t$  \*  ...*  \us  5766 Fraser    Street  Vancouver. B.C.  V5W 2Z5  Sarah-Jane  C604J  322-0107  |   AFTON MANAGEMENT LTD.   J  i  ACCOUNTING, ADMINISTRATION & MANAGEMENT  CONSULTANTS  - BUSINESS & BANK PROPOSALS - CORPORATE TAX RETURNS  - START UPS & BUSINESS ACQUISITIONS - FINANCIAL STATEMENTS  - GOVERNMENT GRANTS & LOAN APPLICATIONS  INITIAL CONSULTATION WITHOUT OBLIGATION ♦*♦  BY APPOINTMENT ONLY  4 th Annual International  l/Vomen s Weel<i film Series  presented 6y  THE NATIONAL FILM BOARD  in association %vith the f.'W.C.Sl-  March 3,4>5,6 cmd 8 at the  PACIFIC CINEMATEQUE  1131 ttoive Street  <pK%<Z WDMlSSIOIt  12 p.m.  2 p.m.  4 p.m.  7 p.m.  9 p.m.  Tuesday March 3 Wednesday March 4        Thursday March 5  T  CANADIAN  riLMAKERS  DISTRIBUTION  WEST  j*. i&MZt— <j>!  B)  SEATING IS FIRST COME, FIRST SERVE  NO RESERVATIONS  INFORMATION: NFB 666-3838  The Company  of Strangers  Sablna  ...a story to tell you  Doing Tlma  English Lesson  Global Assembly Line  Brown Women,  Blonde Babies  Strings  Wisecracks  The Learning Path  A Song for Tibet  Strings  Wisecracks  Friday March 6  Entre deux soeurs  When the Day Comes  A Nurse's Opinion  Perfect Image?  (Director Maureen  Blackwood In attendance)  The Body Beautiful  The Passion of  Remembrance  Sunday March 8  English Lesson  Global Assembly Line  Brown Women,  Blonde Babies  Sablna  ...a story to tell you  Doing Time  (Director Lorna  Boschman In attenda  The Learning Path  (Director Loretta Todd In  attendance)  A Song for Tibet  Entre deux soeurs  When the Day Comes  (Director Sharon  McGowan In attendance)  A Nurse's Opinion  20I\IINlbib March 92 ///////////////////^^^  /////////////////////^^^^  BULLETIN BOARD  READ THIS  All listings must be received no later than  the 18th of the month preceding publication. 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 11 paper. Listings will not be accepted  over the telephone. Groups, organizations  and individuals eligible for free space in the  Bulletin Board must be, or have, non-profit  objectives. Other free notices will be items  of general public interest and will appear at  the discretion of Kinesis.  Classifieds are $8 (plus $0.56 GST) for  the first 50 words or portion thereof, $4  (plus $0.28 GST) for each additional 25  words or portion thereof. Deadline for classifieds is the 18th of the month preceding  publication. Kinesis will not accept classifieds over the telephone. All classifieds must  be prepaid.  For Bulletin Board submissions send  copy to Kinesis Attn: Bulletin Board,  #301-1720 Grant Street, Vancouver, B.C.  V5L 2Y6. For more information call 255-  5499.  EVENTS  WANNA GET INVOLVED?  With Kinesis? We want to get involved  with you too. Help plan our next issues.  Come to the Writers' Meetings on Tues.,  March 3 (for the April issue) and Tues.,  April 7 (for the May issue) 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  NOT JUST ANOTHER PAGE  The Not Just Another Page Collective  welcomes all First Nations women and  women of colour who are past, present  and possibly future Kinesis volunteers to  our next meeting on Thurs., Mar. 26 at  7:30 pm. For info on location and to arrange childcare subsidies, please contact  Agnes Huang at 736-7895 or Fatima Jaffer at 682-0080  VSW WANTS YOU!  Want to get more involved but not sure  where to begin? Join us ... become a volunteer at Vancouver Status of Women.  VSW volunteers plan events, lead groups,  raise funds, answer the phone lines and  help to connect women with the community resources they need, organize the library and other exciting tasks! The next  volunteer orientation and potluck (combined) will be on Thurs., March 26, 7  pm at VSW #301-1720 Grant Street. For  more info call Jennifer at 255-5511  KINESIS WRITER'S PROGRAM  A Kinesis Writer's program is being organized. These free writing workshops will  deal with various aspects of feminist news  writing and will be held in the summer.  To help us determine the needs of our  volunteer writers (or would-be writers),  please pick up a questionnaire at our office, #301-1720 Grant St., Monday to  Thursday, 10-5 pm or call Ria at 255-  5499, and we'll mail you one  MEMORY AND DESIRE  A collaborative installation work opens at  The Vancouver Art Gallery on March 7  til April 12. This installation is part of  an exhibition which includes 11 artists:  visiting British artist-in-residence Sutapa  Biswas, Ana Chang, Sherida Levy, Alexis  MacDonald Seto, Shani Mootoo, Marianne Nicholson, Linda Ohama, Haruko  Okano, Sandra Semchuck, Alfreda Steindl  and Kiki Yee. All events are free with a  gallery admission. Call 682-4668 for more  info about various noon hour talks by  artists. Note: Thurs., Mar. 26 (7:30 pm)  is a panel discussion by the participating  artists  LEGAL CLINIC  Battered Women's Support Services and  the UBC Students Legal Advice Program  are co-sponsoring a series of free legal  clinics for women on Tuesdays from 6:30-  8:30 pm; Mar. 10 and Mar. 24 . For  more info call 822-5791  REPETITIVE STRAIN CONF.  Women and Work sponsors a conference on repetitive strain injuries, April  10 and 11 at the Maritime Labour Ctr.,  Ill Victoria Dr., Vancouver. Delegates  will hear from injured workers, health and  safety activists, government and WCB  reps. Workshops include: ergonomics, collective bargaining, treatment, rehabilitation and filing compensation claims. The  cost is $25, includes lunch. Call 430-0458  to register  SORROW & STRENGTH  "Sorrow & Strength: The Process", a 2nd  annual conference about childhood sexual abuse for the adult survivors, professional helpers and other support people.  April 9, 10 & 11, 1992, in Winnipeg,  Manitoba. For more info please contact:  "Sorrow & Strength: The Process," Coordinating Committee, 160 Garfield St. S.,  Winnipeg, MB, R3G 2L8  FERRATO &. ROBERTS  Presentation House Gallery in North  Van., presents two photo exhibits on the  theme of violence against women from  March 13 to April 26: "Living With The  Enemy" by Donna Ferrato and "Woman  Listening To Herself by Holly Roberts.  Ferrato will speak at a panel discussion  April 11 at 2 pm. For more info about  other events planned on this theme, call  (604) 986-1351  UNLEARNING RACISM  A weekend workshop open to both  women and men. From Fri., May 1, 7  pm to Sun., May 3, 3 pm. Sliding scale  fee $20-250. Register after March 15  with Celeste 251-2635; Janet 734-8156;  Sarah 432-9345. Phone early about childcare and special needs  Z. BUDAPEST  Z. Budapest, author of The Holy Book  of Women's Mysteries and The Grandmother of Time speaks at the W.I.S.E.  Club Thurs., Mar. 12, 8 pm on  "Women's Mysteries, The Dianic Tradition." Tix $7-15 sold at Josephine's,  Ariel's, Little Sister's. Info 253-7189  RETREAT WITH Z. BUDAPEST  Women's retreat with Z. Budapest Fri.  eve to Sun., March 13-15 at Camp  Alexandra Crescent Beach. "Roots of European Shamanism, or the Path of the  Grey She Wolf." Sliding scale $125-200  includes food and lodging. Info 253-7189  TRAINING  Battered Women's Support Services will  be offering Group Facilitator/Peer Counsellor training in the spring of this year.  If you are interested in working with battered women and would like to be considered for the training program, call 687-  1868 for an application form. We look forward to hearing from you. Deadline for  application is March 15, 1992  REPETITIVE STRAIN WKSHP.  Women and Work will sponsor a two day  workshop on the office environment and  the prevention of repetitive strain injuries  on March 13 and 14 in Building "H"  Room 501, Cap College, 2055 PurceU  Way, N. Van., Cost: $68 includes course  materials and lunch. Call 430-0458 to register  SHANI MOOTOO READS  From works in progress, March 3, 8:30  at the Vancouver East Cultural Centre.  This evening features M.G. Vassanji who  will read from his new collection, Uhuru  Street. Tix $3-5. Call 254-9578 for reservations  PANCAKE BRUNCH BENEFIT  Celebrate the arrival of Spring on Sun.,  Mar. 22 with the Lesbian and Gay Benefits Committee at their Pancake Brunch  Benefit, Heritage Hall, 3102 Main St.,  from 10:30 am-12:30 pm. $5-15 sliding  scale. Children free. Tix at usual outlets.  Everyone welcome! For info call Debbie  Heeps at 873-7077 or 874-1968 after 6  pm  JUDITH DUERK RETREAT  A retreat sponsored by Herspectives for  their readers (and others) with Judith  Duerk. Tues., June 23 to Wed., June  14 at the North Van Outdoor School  Conference Centre, Paradise Valley, 12  miles out of Squamish BC. Cost: Tues.  eve $15-25; Wed. all day $60-75. For info  contact Mary Billy, Box 2047 Squamish  BC (604) 892-5723  VLC ART SHOW  "Underground Passages: Healing From  Incest Thru Art and Poetry" showing  Fri., March 13, 7:30-9 pm. Cost is by donation at the VLC, 876 Commercial Dr  WOMEN'S WRITERS' RETREAT  North Pacific Women Writers' Retreat  May 22-29, 1992, Rockwood Centre,  Sechelt, BC. A unique creative writing retreat for women. For details call 734-9816  (weekdays) or 876-6299 (weeknights) or  write c/o 3091 West 15th Ave., Van., BC,  V6K 3A5. Application deadline: April  15/92  FERRON  The Vancouver Folk Music Festival  presents Ferron at the Vancouver East  Cultural Centre, 1895 Venables March  16, 8 pm. Tix $18 general. Call 254-9578  for info  iiMt  IWD MARCH AND RALLY: Completing the Circle with First Nations Women;  Sat., Mar. 7. Gather at Queen Elizabeth  Theatre Plaza at 11:30 am, rally at Van.  Art Gallery (N. side) at 12:30. Speakers include Maxine Pape (Vancouver 1992  and Beyond Committee), Ana (the Ma-  puche Nation, Chile), Chief Wendy Grant  (of the Musqueam Nation) and others,  plus music and a circle dance.  BANNER CHALLENGE: All groups attending the march and rally are encouraged to carry banners. If your group  doesn't have a banner, make one! Prizes  will be given to some of the most inspirational and beautiful banners.  JUDY SMALL AND LUCIE BLUE  TREMBLAY: In concert on Wed.,  March 4 at the Vancouver East Cultural  Centre, 8 pm. Tix $18. For reservations  call 254-9578.  POETRY AND MUSIC: With local  performers Razom Sestre, Janisse Browning, Bonnie Ferguson, Rhodea Auriel,  Lyncaster, Colleen Savage, Labrys Rising Dance Academy, Judy Abrams, Anita  Roberts, Sue McGowan, Jacqui Parker-  Snedker and Carol Weaver. Thurs.,  March 5, 8 pm at the Vancouver East  Cultural Centre. Tix $10. Sign language  interpretation provided. For reservations  call 254-9578.  MORE POETRY AND MUSIC: With  local performers Random Acts, Corinne  Lee, Reijingu Horumonzu & Guests,  Penny Singh, Doreen McLean and Aya!  Fri., March 6, at the Vancouver East  Cultural Centre, 8 pm. Tix $10. Sign language interpretation provided. For reservations call 254-9578.  SPECIAL DEAL!! For the VECC events  listed above: get a ticket to Judy Small  and Lucie Blue Tremblay, plus Thursday  and Friday events for only $30. Phone  879-2931.  SUMMER WRITING SCHOOL  West Coast Women and Words Society will hold its 8th annual summer  school/writing retreat for women, Aug.  9-22 at the Canadian International College in North Van. This is a 2 week  residential school. For a brochure write:  West Coast Women and Words, #210-  640 W. Broadway, Van., BC V5Z 1G4  or call (604) 872-8014. Application deadline: May 8, 1992  WOMEN'S SUPPORT GROUP  Based on loving acceptance of self and  others. 8 week commitment $10-15 sliding scale. 7-9 pm.  "Circle of Love"—a  Continued on next page  WEAR GREEN: Women for Better  Wages are saying "wear green" on Fri.,  March 6 to support pay equity for  women, raising the minimum wage, and  increasing welfare rates. Send a message  to the politicians ...  ALIVE AND DANCING: Co-op Radio's  Lesbian Show and Womenvisions host an  evening of live entertainment and dancing with Margo Kane, Katari Taiko, Kin  Lalat and others. Fri., March 6 at the  Heritage House Hotel and Lotus Bar, 8  pm. Tix at door, sliding scale.  PHILIPPINE   WOMEN'S   CENTRE  Presents "A Celebration Of Struggle" on  Sat., March 7. Quilt workshop 1:30-4  pm; Women's Ecumenical Dialogue 4:30-  5:30 pm; Filipino dinner and culture 5:30-  9 pm. By donation. At St. Giles Church  305 W. 41st St. Call 465-3633 for info.  NDP WOMEN'S DINNER: With MP  Dawn Black and MLA Penny Priddy. Music by feminist folksinger Sylvie Murphy.  Sat., March 7 at Isadora's. Doors open  at 6:30 pm, dinner at 7:30. Cost $15-30.  Call 430-8600 for more info.  VLC DANCE: The Vancouver Lesbian  Connection sponsors an IWD dance on  Sat., March 7 at the Capri Hall, 3925  Fraser St., 8 pm. Wheelchair accessible.  Childcare offsite (call 254-8458). Tix $4-  6.  IWD DANCE: A benefit for BC Coalition for Abortion Clinics, featuring Ellen  McElwaine, The Dots and Shari Ulrich.  Sun., March 8 at the Commodore Ballroom, 8 pm. Advance tix $10.70, at door  $13. For info call 877-0174, to charge  by phone call 280-4444. Bring your IWD  march and rally banner for all to see.  A HISTORY OF EXCLUSION: IWD  radio all day March 8 on Co-op Radio, FM 102.7. Twelve programs including interviews, music and news by, for and  about women.  KINESIS ^^^^^^^^^^^^^  BULLETIN BOARD  From previous page  safe space to give and receive love and  nurturance. Fridays $5-15 sliding scale.  Also anger work for women. Please call  Susan   Elek.  Transformational  therapist  983-3056  SURVIVOR'S GROUP  Vancouver Incest and Sexual Abuse Centre (VISAC) will run a sexual abuse survivors group for adult women who are survivors of childhood or adolescent sexual  abuse/incest. This group is specifically for  visible minority women. The group will  start in late April and run for 10 weeks,  meeting one evening or afternoon a week.  Cost is $150 with a sliding scale available.  For info call VISAC at 874-2938  1146 Commercial § Phone: 253-0913  GAZEBO CONNECTION  A lesbian organization that provides  monthly events that include: dinner/dances, guest speakers, potlucks and get-aways for lesbians. For membership or info  call our Newsline at 438-5442  SELF ESTEEM  May 22-24. An intensive weekend for  women. An opportunity to explore the  roots of our self esteem in a supportive  environment with experienced therapists.  You will be invited to reconnect with your  own liveliness, spontaneity and strengths.  We will be using gestalt/experiential  work, visualization, dream work and psy-  chodrama to heighten and enhance self  awareness. For info phone Delyse 873-  4495 or Russel (Ms.) 737-3326  VLC SERVES YOU  You're not only wanted, you're needed  at the Vancouver Lesbian Connection.  Help keep the centre open, put on events  or workshops, update resources, organize  the library or clean up the filing system.  Call Ginger 11 am-4 pm, Wed., and Fri.,  at 254-8458 for details. Group meetings  at the VLC now include: a support group  for lesbians who have been involved in  psychiatry; a group for lesbians who want  casual social contact and discussion; a  women of colour support group; legal advice; free massage and counselling; a Sex,  Love and Addiction support group, and  Coming Out groups for women exploring  their sexuality and trying to accept themselves as lesbians. Call 254-8458 to sign  up for these or to find out about other  lesbian groups and events  CAWwTCA  CANADA  International Women's Day greetings  from the members of  the Canadian Auto Workers.  Interested in organizing your workplace?  Please call:  CAW  707 - 12th Street  New Westminster, B.C.  V3M 4J7   522-7911   'Happy International Women's Day' from BCIT  BCIT TRADES EXPLORATION  PROGRAM FOR WOMEN  This popular part-time program offers women:  • An overview of various trades in terms of working conditions, physical requirements,  labor/market conditions, wage rates and support services.  • Hands-on project work in various trades areas, with training given by skilled,  experienced women.  Next course runs April 23 to June 2,1992 (6:30 pm to 9:30 pm).  For information please call the i_   ^rm-  —  Women in Trades Coordinator S^   —— zrr  BRITISH    COLUMBIA   INSTITUTE  OF   TECHNOLOGY  BREAST IMPLANTS:  If you are having or have had any difficulties with these devices or you are  contemplating breast implant surgery and  would like more information, I Know/Je  Sais support and information network  wants to hear from you. Support is our  biggest weapon, together we can help  each other through this devastating controversy. For more info call Linda at 594-  4048 or Joanne at 462-0299  JOB SKILLS DIRECTORY  Vancouver Society on Immigrant Women  is updating their Job Skills Directory. It  is a chance for immigrant women to find  work and potential employers to advertise  at no charge to either group. For more  information about the directory call Carolina Wong at 731-9108  ARTISTS, PHOTOGRAPHERS  and poets ... Magicwomen's Publications is looking for submissions for their  i's daybook. We are interested in  art celebrating our traditions, spirituality  and lives. The daybook will be a multicultural exploration of west coast women.  Submission deadline: May 30, 1992. Juried: June, 1992. Publication: Fall, 1992.  For more info contact Tai at 874-5636.  Slides, photos, poetry can be sent to:  Magicwomen's Publications, 476 W. 17th  Ave., Van., BC, V5Y 2A2  LESBIAN HEALTH ACTIVISTS  Queer Press is planning a comprehensive  Canadian lesbian health guide which will  be inclusive of race, age, class, religion,  ability and rural contexts. If you are interested in contributing, or for more info  about getting involved, write to Queer  Press, P.O. Box 485, Stn. P, Toronto,  Ont., M5S 2T1. Deadline is March 10  WORKSHOP PROPOSALS  The Calgary Status of Women Action  Committee is calling for workshop proposals for their conference on diversity  in the women's movement: "Celebrating  Identity, Moving Towards Alliance, Cre-  BEST WISHES  for a  HAPPY INTERNATIONAL WOMEN'S DAY  from  BIG SISTERS OF B.C. LOWER MAINLAND  1045. COtlMIERCIAL DRIVE 255-2326  REALTY WORLD,.  SW£ YOU S11$£ JOU CfflCfA(CrT  IS A LmQ'L T>0'VWpAyM'E$&'SRWP&fa you  o%,j%%£ Mtigr. prices just out or sigtfT?  wfbiomrf>% <Do<wjto%,LcEss  JOU Mty <BL SVBtJL TO 'BU'fTHSlTrtOUS'EI  CALL ?CYK.MO%£ TTEfUMLS  REALTY WORLD,.  WVRTXJI9lUS'BSW&>  3CE5:       522-375G  ¥&$%%; 844-8494  cwpl cmfjytjio  KFS:      520-6346  T&Q'L'K; 844-8735  REALTY WORLDTM - Empire  M219 • Weslminster Mall  555 6th Slreel, New Weslminster. B.C. V3L 5H1  Bus. (604) 525-8641     Fax: (604) 525-0626  REALTY WORLD..  2 KINESIS Bulletin Board  /////////////////////^^^^^  >1U:MIM3IgIgH HLC  SSIFIE  ating Community." Keynote speaker will  be bell hooks. Oct. 23 and 24, 1992.  For further info about presenting workshops, contact: CSWAC, #319-223 12th  Ave. S.W., Calgary Alta., T2R 0G9, or  call (403) 262-1873  WORKSHOP SUBMISSIONS  The Second Pan-Canadian Conference on  Lesbian and Gay Rights is looking for  workshop submissions for the conference  to be held in early fall '92 in Vancouver. There are six general themes for  the conference: AIDS and The Law, Are  We Family?, Lesbians and Gays in Law,  Combatting Homophobia, Mobilizing Our  Communities, and Strategies for Lesbian  and Gay Rights. Deadline March 15,  1992. For more info, write to 321-1525  Robson St., Van., BC, V6G 1C3 or call  (604) 683-4176  M¥.VMI;JM»]  ACUPRESSURE  Jin Shin Do Acupressure. A gentle, mindful, non-violent therapeutic touch. The  art of energy balancing. Release and  body/mind/spirit centering. Allow yourself the gift of enhancing relaxation and  continue to discover self care. 90 minute  sessions. Sliding scale. Call Lisa 685-7714  BED & BREAKFAST  Rocking Horse Inn, Seattle: Unique bed  and breakfast on Capitol Hill. Great  views, hot tub, warm hospitality. (206)  322-0206  j Job Openings J  j  ► Production Coordinator *  * Kinesis requires a part-time Production *  J Coordinator. The successful applicant will have:*  * • established design, coordination and layout   *  * skills (preferably with newspapers); *  * • an ability to train and work with volunteers;    *  jf an interest in feminist publications and support*  * for women's issues; £  * • an ability to work to deadlines. *  * *  * The Production Coordinator works flexible hours*  J mainly during the 3rd week of the month (except  * Dec. and July when no paper is published), and*  J attends monthly Editorial Board meetings. A full*  * job description is available at our office. *  * t  * Pay: $11.44/hr, 65 hrs. per issue        *  * (plus MSP coverage) *  * Closing date to apply: March 11,3 pm   *  » Start date: March 17,1992 *  *           *  J        ►Typesetter {  * Kinesis requires a part-time typesetter. The *  * successful applicant will have: *  * • excellent typing/word processing skills £  * (knowledge of Word Perfect and IBM systems *  * would be an asset); £  * • an interest in feminist publications and support*  J for women's issues; {  * • an ability to work to deadlines. *  * *  * The Kinesis typesetter works mainly during the *  } 3rd week of the month, for approx. 30-40      {  * hours (except Dec. and July when no paper is  *  J published). Flexible hours. *  * *  J       Pay: $11.44/hr. (plus MSP coverage)     *  * Closing date to apply: March 31, 3pm   *  * Start date: April 16,1992 *  *       *  * *  * Women of colour and First Nations women are *  * encouraged to apply for both positions. Send *  * applications to: Kinesis Hiring, Suite 301-1720 £  J Grant SL, Vancouver BC V5L 2Y6. For more £  * information, call 255-5499  *«.***.*.*  BODY THERAPY  The Trager Approach gently encourages  relaxation, self-acceptance and respectful  change. Chris Bruels will share the theory  supporting this non-intrusive approach,  Mentastics and samples of tablework. No  charge. For women. Mon., Mar. 16th,  7:30 pm at Women's Counselling Services  of Vancouver, 1662 W. 8th Ave., 738-  4298  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, 922-  7930  SURROGACY RESEARCH  I am a female researcher interested in the  question of surrogacy. I am interested in  contacting women who have been or who  are surrogate mothers. Please contact:  Fiona Green, Women's Studies, University of Winnipeg, Winnipeg, Man., R3B  2E9. (204) 786-9295  FEMINIST COUNSELLOR  Delyse Ledgard—I work with lesbians and  other women. I offer individual and couples counselling. My interests and experience are in substance abuse, child sexual  abuse and childhood trauma, relationship  issues, violence against women and poor  self esteem. I use an experiential approach  from a Gestalt framework with use of  visualizations/imagery and dream work.  Sliding scale. For more info, tel: 873-4495  HOUSING  How much do you need to buy your own?  What will your monthly payments be?  How much of a down payment is necessary? Where can you afford to buy? Today interest rates are the lowest they have  been in 25 years. Variable rates are about  8 percent. If you are thinking about buying or selling, let me put 14 years experience to work for you: Linda McNeill (298-  0795); Seasons Realty Ltd., (435-8893)  get your own oobl  off our backs  a women's ncwsjouriiiil  Join us for our third decade of news, reviews,  commentaries - the best in feminist journalism!  subscribe today  11 issues a year        $19  Conlribuling $22  Canada, Mexico $20  Overseas, all airmail: US $28, UKtlG  Trial sub: 3 issues for $5  NAME     ADI)RESS_  CITY   oob,2423 18(h Sl.N\V,YYnsh.DC,20009  irWJHfflHiMHftiiia«My.  The National Film Board and the Y.W.C.A. proudly present the fourth annual  International Women's Day film festival, March 3-8, 1992 at the Pacific Cinematheque, 1131 Howe Street, Vancouver. Admission is free. (See schedule, page  20).  This year's festival features a slate of exciting new releases and popular oldies.  Recent releases include the NFB's award winning The Company of Strangers, A  Song for Tibet (pictured above), The Learning Path, When the Day Comes, and  the hilarious Wisecracks which focuses on female comedians. And in celebration  of its 50 years of animation, the festival will profile animation created by women  which includes Vancouver filmmaker Katherine Li's Sabina.  Also included are inspiring new works by Vancouver's own, renowned independent  video makers. Lorna Boschman's insightful examination of women in the prison  system is the focus of Doing Time. Eva Manly's ... a story to tell you, explores  some issues around abortion. Visual artist Shani Mootoo's English Lesson is a  delightful, satirical short which plays up the meaninglessness of social distinctions  based on knowing 'proper English.'  An evening of recent Black British cinema complements these local works. Featuring Perfect Image? and The Passion of Remembrance, by Maureen Blackwood,  as well as The Body Beautiful by Ngozi Onwurah, the films offer critical insight  into the Black experience in Britain and its multi-faceted nature.  On an international level, the festival offers a dynamic perspective on women in  the developing world. Global Assembly Line tells the story of the women in the  "free trade zones" who continue to be exploited by multinationals interested in  cheap labour pools and a large profit margin. Closer to home, Brown Women,  Blonde Babies examines the situation of Third World women who live and work  as domestic workers in Canada.  International Women's Day Film Festival—a celebration of our realities and survival. For more information, call Yasmin Jiwani at 666-3838.  CLASSIFIED CLASSIFIED  FABRIC BANNERS  Strong colourful long-lasting banners for  indoors and out. Made to order by well-  known Vancouver artist Sima Elizabeth  Shefrin. From the maker of the beautiful  banners for Kinesis, Angles, Ariel Books,  AIDS Vancouver, Tools for Peace and  many other organizations directly to you.  Reasonable prices. 734-9395  FREE THE SINGER WITHIN!  Singers of all levels can increase range,  tone and power while developing confidence to sing out and speak up! Expert  vocal coaching in a supportive, accepting environment. A holistic and effective  method for personal empowerment, joyful creative expression and a great voice!  On Commercial Drive. $30/session or 6  sessions/ $150. Penny Sidor 251-4715  VANCOUVER  IN CELEBRATION OF  INTERNATIONAL WOMEN'S DAY  MARCH 3 - 8  AT THE PACIFIC CINEMATHEQUE  1131 HOWE STREET  580 Burrard St.  Vancouver, BC V6C 2K9  683-2531  VILLA DE HERMANAS  All women's Caribbean Beachfront Guesthouse: Beautiful spacious L/F owned  guesthouse on long, secluded beach in the  Dominican Republic. Tropical gardens,  pool, large, private guestrooms, sumptuous meals, massages, and crystal healings. Room rates: $330 single; $440 double per week. Call our Toronto friend, Susan, at (416) 463-6138 between 9 am and  10 pm  MASSAGE THERAPY  EAST END CENTRE  Happy International  Women's Day  102 • 1416 Commercial Drive, Vancouver, B.C. VSL 3X9  Phone: 253-1731  I^INESIS       March 92 23 LIB1Z8GRL 4/9£  LIBRfiRY PROCESSING CTR - SERIALS  £20& EfiST MflLL, U.B.C.  VANCOUVER, BC V6T 1Z8  Kinesis makes an amazing gift.  And you're an amazing gift-giver, right?  flVSW Membership (includes Kinesis subscription): $30 plus $1.40 GST  KINESIS Subscription:  □l year: $20 plus $1.40 GST Q2 years: $36 plus $2.52 GST □institutions/Groups: S4S plus $3.15 GST  LJCheque enclosed      □Bill me fjNew fjRenewal QGift QDonation


Citation Scheme:


Citations by CSL (citeproc-js)

Usage Statistics



Customize your widget with the following options, then copy and paste the code below into the HTML of your page to embed this item in your website.
                            <div id="ubcOpenCollectionsWidgetDisplay">
                            <script id="ubcOpenCollectionsWidget"
                            async >
IIIF logo Our image viewer uses the IIIF 2.0 standard. To load this item in other compatible viewers, use this url:


Related Items