Kinesis

Kinesis, December 1993/January 1994 Dec 1, 1993

Item Metadata

Download

Media
kinesis-1.0045809.pdf
Metadata
JSON: kinesis-1.0045809.json
JSON-LD: kinesis-1.0045809-ld.json
RDF/XML (Pretty): kinesis-1.0045809-rdf.xml
RDF/JSON: kinesis-1.0045809-rdf.json
Turtle: kinesis-1.0045809-turtle.txt
N-Triples: kinesis-1.0045809-rdf-ntriples.txt
Original Record: kinesis-1.0045809-source.json
Full Text
kinesis-1.0045809-fulltext.txt
Citation
kinesis-1.0045809.ris

Full Text

 DEC 93/JAN 94    Alice Walker's Warrior Marks....page 21     CMPA $2.25  Aboriginal  Women's  Supplement Tntstdf  KINESIS  #301-1720 Grant Street  Vancouver, BC V5L 2Y6  Tel: (604)255-5499  Fax:(604)255-5511  Kinesis welcomes volunteers to work on  all aspects of the paper. Our next  Writers' Meeting is Jan 4  February issue at 7 pm at  women welcome even if you  experience.  Kinesis is published ten times a year by  the Vancouver Status of Women. Its  objectives are to be a non-sectarian  voice for women and to work  actively for social change, specifical /  combatting sexism, racism,classism,  homophobia, ableism, 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 Editoria  Board.  EDITORIAL BOARD  Shannon e. Ash, Lissa Geller, Agnes  Huang, Fatima Jaffer, Anne jew, Fai h  Jones. Sur Mehat, Manisha Singh  PRODUCTION THIS ISSUE  Shannon e. Ash, Cynthia Low, Dorothy |  Conley, Moira Keigher, Manisha Singh,  Agnes Huang, Anita Fast, Kathleen  Mullen, Fatima Jaffer, Megan Graham,  ;  Helen Luk, Stacy Lobin, Mary McQueen,  Carol Pinnock. Shimsher Pannun  Lynne Wanyeki, Ellen Woodsworth     j  Mariam Bouchoutrouch  Advertising: Cynthia Low  ;at L'Hirondelle, Jenni ar  Johnstone, Christine Cosby  Distribution: Yee Jim  Production Co-ordinator: Anne Jew     \  Typesetter: Sur Mehat  FRONT COVER  PRESS DATI  November 29, 1  --  DNS  +$1.40 GST)  SUBSCRIPTS  lndividual:$20 per year (+  or what you can afford  Institutions/Groups.  $45 per year (+$3.15 GST)  VSW Membership (includes 1 year  Kinesis subscription):  $30 per year (+$1.40 GST)  SUBMISSIONS  Women and girts are welcome to m«  submissions. We reserve the right to  edit and submission does not guar,  publication. If possible, submissions  should be typed, double spaced and  must be signed and include an address,  telephone number and SASE. Kines s  j  does not accept poetry or fiction.  Editorial guidelines are available  request.  DEADLINES  All submissions must be received in t  preceding publication. Note:  id Dec/Jan are double issues  ires and reviews: 10th  News: 15th  irs and Bulletin Board: 18th  Display advertising  (camera ready): 18th  (design required): 16th  Kinesis is produced on a  Doppler PC using Word  PageMaker 4.0 and an  printer. Camera work by77?e Peakat  Midtown Graphics. Printing by Hori2  Publications.  Kinesis is indexed in the Canadian  Women's Periodicals Index,  the Alternative Press Index and is a  member of the Canadian Magazine  PublishersAssociation.  I Secor  ISSN 0317-9095  >nd class mail #6426  News  Women countdown to NAFTA 3  by Fatima Jaffer and Ellen Woodsworth  Striking for rights at Haven House 4  by Anita Fast  Features  Sweet years celebrated at Amazing Greys retreat.  by Wendy Putman  Lesbians in Indonesia: Interview with Gayatri   as told to Smita Patil and Wei Yuen Fong  Aboriginal Women's  Supplement 1993  Guest edited by Viola Thomas 11  contributors: Barbara Wyss, Doreen Silversmith, Jeanette  Armstrong, Cease Wyss, Donna Goodleaf, Kelly MacDoanald  Arts  Preview of Women in View 19  by Manisha Singh  Book review of Sisters in Solidarity 20  by Sue Vohanka  Film review of Warrior Marks 21  by L. Muthoni Wanyeki  Film review of Return Home 23  by Anne Jew  Regulars  What's News 5  by Mariam Bouchoutrouch and Lissa Geller  Movement Matters 7  by Anita Fast  Paging Women 22  by Moira Keigher and Shannon e. Ash  Letters 24  Bulletin Board 25  compiled by Dorothy Conley  Countdown to NAFTA  ?-V /J-*  Writers—  we need you!  Even  if  you  have  no  experience  call   255*5499,  The next writers'  meeting is on  January 4 @ 7 pm  #301-1720 Grant St  Karen Williams comes to Women In View 19  DECEMBER/JANUARY 1994 No-one knows deadlines like we do. Kinesis is the oldest, regularly published newspaper in the country...that means, making it to press when we say we will, on time, ten months  a year. It's always a mad dash...and sometimes, over the years, we've had to go to press  hours, maybe days, latc.er, like this month. We're five days overdue 'cause of technological  testiness...someday we'll tell all about our errant computer. We daren't yet, in case our  computer—truly it has a mind of its own—"reads" this and chooses to surprise us in new  inventive frustrating ways..-but while we're talking deadlines, how about that NAFTA, eh?  Now there's a deadline to miss...oops, meet. We're anxious to see how the Liberals pull off  keeping their promise to voters—fighting for those brave new changes to NAFTA by January  lst...though we admit, we're not holding our breaths...We believe we're on the verge of  understanding what "global restructuring" means in an even more immediate way in a  post-N AFTA era. Maybe a computer virus will attack the 2,000 page NAFTA document and  all its backups....??! There we go with computerspeak again...  Speaking of the Liberals, they're the new government in town (i.e. Canada) and so far,  the key word in their vocabulary—deficit—doesn't sound too new. They've kept the ex-PM  Kim Campbell-style cabinet—22 cabinet ministers, four of whom are women-none are  people of colour or from a First Nation.  Sheila Copps (Ontario) is Deputy Prime Minister and Minister of the Environment.  Joyce Fairbairn (Ontario) is Leader of the Government in the Senate and minister with  special responsibility for Literacy. Diane Marleau is Minister of Health (Ontario). Anne  McLellan (Alberta) is Minister of Natural Resources.  Then there are eight secretaries of state who are not members of cabinet but have  "responsibilities in support of cabinet ministers to whom they've been assigned." The bad  news is we no longer have a Ministry of the Status of Women. The SecState for Status of  Women is Sheila Finestone (Quebec) and will exist within the portfolio of the Minister of  Canadian Heritage, Marcel Dupuy (Quebec). But it is better than Status of Women being  under Campbell's mega-mega ministry of Human Resources and Labour, as we were last  month.  The Good News is that Citizenship and Immigration is now its own  ministry...(Campbell had banished immigration and citizenship to a "Public Security," and  the Human Resources ministry). The Immigration Minister is Sergio Marchi. One of  Marchi's first actions was to denounce a Tory immigration report that falsely accused  Somalians of defrauding welfare [see page 6]. But then he refused to fire the author of the  report. As Kinesis went to press, Marchi said he is willing to discuss tightening his  department's definition of "family class" sponsorship to make it harder to sponsor parents  as immigrants. Wait a...does this mean mom isn't family anymore? So, it's not all good  news...  The Bad News is... we were hoping Ethel Blondin-Andrew, an Aboriginal woman,  would be Minister of Indian Affairs and Northern Development (the first time ever a First  Nations person would be in a position of some political power over Aboriginal affairs  provincially or federally). Blondin-Andrews was instead appointed SecState for Training  and Youth within the Ministry of Human Resources. The Minister of Indian Affairs is Ron  Irwin.  Following the accusations against the women's movement for "abandoning" the New  Democratic Party in the recent federal elections....! the largest union in Canada, CUPE  (Canadian Union of Public Employees), voted to cut all (financial—about $300,000) support  to the New Democratic Party...then modified that position to allow members outside Ontario  to support more labour-friendly NDP MPs. A week later, the Ontario Federation of Labour  also voted against continuing support for the NDP...we're really not sure what the final  position is...  Just when we thought it couldn't get worse...the municipal elections in the lower  mainland last month saw the surprising near wipe-out of the COPE (Coalition of  Progressive Electors) cand idates. In Vancouver, Libby Davies, whose support for women's  groups in this city is undisputed, could have been the first woman mayor of Vancouver—  she lost by almost 9,000 votes. Another surprise was tha t feminists Sadie Kuehn and Frances  Wasserlein, who ran for seats on Vancouver's council, were also defeated....'tis Depressing  Times in the City...!  Speaking of elections...Aotearoa New Zealand celebrated 100 years of suffrage on  November 28. Aotearoa New Zealand led the world in 1893 when both Indigenous and  immigrant women won the right to vote in national elections—The campaign lasted 25  years and mostly took the form of petitions to government... After the Electoral act was  passed, 85 percent of women signed up to vote, and 65 percent of women voted on Nov 28th,  1893...  On the national scene again., there are 99 Federal Steps government could take to end  violence against women, according to a newly released discussion paper on violence against  women being circulated by and available through NAC in Toronto (and rape crisis centres  provincially, we imagine.) The paper, written by Vancouver Rape Relief and Women  Shelter's Lee Lakeman with help from Johannah Pilot and Bonnie Agnew, outlines the 20-  year-old history of the violence against women movement in Canada, and builds a solid  foundation for action needed to eliminate male violence. It's the kind of paper women's  groups will probably want to be planning forums around to discuss issues raised, etc...It's  also the kind of paper we hope the Liberal government will read and take action on...we'll  have more on 99 Federal Steps in an upcoming issue of Kinesis...  NAC President Sunera Thobani is in South Africa for three weeks on a special invite to  observe the preparations for the first multi-racial elections in apartheid South Africa next  April...African women from all parties have drafted up a Women's Constitution to ensure  that women's rights are very much a part of the new political agenda in the country...we'll  have more on that too in our March issue...  Another indigenous people's (women's) struggle we hope to carry coverage on in our  March International Women's Day issue is the Palestinian liberation struggle and what that  peace agreement with Israel is really about. It'll be a long overdue look at what Palestinians  hope/stand to gain...and how "peace" under occupation, (redeployment?) can work  towards restoring the rights of displaced peoples within and outside Palestine...  The Native Women's Association of Canada is asking the Law Society of Upper  Canada to charge the law firm Tory, Tory, DesLauriers with professional misconduct...The  firm withdrew itself from NWAC's court fight to get a seat at the constitutional table on the  1992 Charlottetown amendments. (Oh...and John Tory was Kim Campbell's campaign  manager during the federal election). NWAC's lawyer, Mary Eberts, had to take a leave of  absence from the firm to continue representing NWAC in court.  Plans are underway to open an emergency and transitional shelter for single women  with special needs in the Downtown Eastside of Vancouver by April 1995. The project has  beeninitiated by the Bridge Housing Society, a group of women primarily livingor working  in the Downtown Eastside. They're asking for letters of support from women who recognize  the need for such a facility, and are aware of the lack of such services presently in the area.  Write Juanita Bilac at Downtown Eastside Residents Association, 9 East Hastings St,  Vancouver, BC, V6A 1M9 or call 682-0931.  And while we're looking; towards the future...there's a lot of activism globally in  preparation for the 4th UN Worid Conference on Women in Beijing in 1995...[see Movement  Matters]. We've been and will tarry regular updates on who's organizing what where et  cetera.  In the more immediate future...End Legislated Poverty's will hold their annual Justice  not Charity event on December 18th at 1 pm at the YWCA at 580 Burrard St, Vancouver. City,  federal and provincial politicians have been invited to respond to ELP's concerns about  poverty. There'll be food, music, speakers and a March for Justice. They're calling women  to come celebrate the holidays with them.  Speaking of which, it's holiday time at Kinesis. We'll be back in the new year with...lots  of 20th-birthday zeal and energy...and much much more. Oh, and hopefully while we're  gone, someone will drop off a new computer that repels viruses that attack feminist  newspapers....!  ^Thanks  Our thanks to Vancouver Status of Women members who support us year 'round with  memberships and donations. Our appreciation to the following supporters who became  members, renewed their memberships or donated to VSW in November:  Cathie Cookson • Gillian Creese • Barbara Curran • Fran Darling • Michelle Dodds •  Nancy Douglas-Webb • Mary Frey • Marilyn Fuchs • Hannah Hadikin • Rebecca Holmes  • Darby Honneyman • Nola Johnston • B. Karmazyn • Barbara Lebrasseur • Alex Maas  • Karen Mahoney • Margaret Ostrowski • Lynne Parisien • Neil Power • Gavin Ross •  Jeanne St. Pierre • Sheilah Thompson • Judith Walker • Peggy Ward • Geri Werthner  We would also like to say a special thank you to those who have responded to our fall  appeal and whose support is so vital to the expansion of VSW's services and programs:  Cynthia Baxter • Nancy Beal • Janet Bell • Pamela Bush • Betty-Ann Buss • Shauna  Butterwick • Christine Cosby • Rosemary Courtney • Glenn Drover • Patricia Dubberley  • Jean Elder • Stowe Ellis • M.R. Fisher • Jan Forde • Catherine Fretwell • Stan Gabriel  • Sally Gellard • Carole Gerson • Alice Grange • Katherine Heinrich • TeklaHendrickson  • Joyce Hinton • Linda Keller • Jennifer Kirkey • Murray Kliman • Barbara Kuhne •  Valerie Laub • Marlene Legates • Abby Lippman • Kathy March • Kathryn McCannell  • Deborah McDougall • Maureen McEvoy • Margot Meissner • Lou Nelson • Colleen  Penrowley • Carol Pettigrew • Shawn Diana Preus • Joanne Quirk • Mollie Rawling •  Adrianne Ross • Patricia Russell • Wendy Scholefield • Eva Sharell • Janet Shaw • Helen  Shore • Stephanie Smart • Geraldine Strother • Suzanne Strutt • Gladys We • Barbara  Wild • Mary Winder • Susan Wortman • R. Elaine Young  These are exciting times at Kinesis... we're  working on...yes, it's right there in your  hands—the December/January double issue with the long-awaited and first ever  Aboriginal Women's supplement in Kinesis  brought to us by guest-editor Viola Thomas.  We won't say more except a "thanks Viola  and happy reading Kinesisites."  You've probably already found it-the  1993 Kinesis Readership Survey is also in this  issue and we look forward to your feedback. As we say in our Survey introduction,  this is much much more than just a survey to  help us find advertisers. The primary focus  of this survey is on what you think of Kinesis  as it now reads, and what you would like to  see it become. But we don't just want to  know who reads Kinesis and why, but also  who doesn't and why. We have set for ourselves a target in 1994 of increasing the circulation of Kinesis by 400 percent! (That's the  conservative estimate!) And we can only do  that with your help. So sit back, relax, put  your feet up and give us your honest opinions. But remember, the deadline for returns is January 15. We'll let you know the  results of our survey in an upcoming issue of  Kinesis.  So much happening, so little time...!  That's actually why Kinesis' production coordinator Anne Jew, who took the paper to  unforeseen heights of aesthetic snazziness,  has decided that it's time to move on. Anne's  leaving her job as production co-ordinator  for other commitments—she's going to try  to finish her book of short stories (yes, our  Anne's a writer!) and start tutoring high  school students. She'll also be volunteering  on the Kinesis editorial board, doing the  things she never had time for, like working  on our circulation plans for 1994! Right,  Anne? Anne?  Anne became the production coordinator in March 1992 and helped begin  the transformation of the Kinesis production  process from clunky PC Tex typesetting/  cut-and-paste to desktop publishing the entire paper on PageMaker. And she's been  part of the many more changes that have  taken place at Kinesis over the last couple of  years. We're going to miss you, Anne.  Oh, and the job posting for production  co-ordinator is in Bulletin Board this month.  Wanna apply, Anne? Guess not, since she's  just run out the door with a big smile on her  face.  A big welcome to the new volunteers  this issue—Helen Luk, Moira Keigher and  Kathleen Mullen and to the new writers this  issue—Moira Keigher and Wendy Putman.  Kinesis goes into hibernation for the  month of December for our long-awaited  big-time R&R so, if possible, hold off on  those phone calls for a few weeks. We'll be  officially closed for the month and the answering machine will be belligerent.  DECEMBER/JANUARY 1994 News  Women and free trade:  Countdown to NAFTA  by Fatima Jaffer  and Ellen Woodsworth  Women have a last chance to let the new  Liberal government of Canada know how  they feel about the North American Free  Trade Agreement (NAFTA) between Mexico,  the US and Canada before the agreement  takes effect on January 1.  But first, it has to be proclaimed by the  governor-general on the authority of Canada's new prime minister Jean Chretien.  During the federal election campaign,  the Liberals promised to renegotiate the  NAFTA to include a definition of subsidies,  an anti-dumping code, a clarification on  water exports and on energy exports—for  example, getting iron-clad guarantees that  the US would not be able to demand water  and energy resources, which at present are  included in NAFTA, even during times of  world shortages.  However, Chretien was already wavering on his demand for changes in the energy  provisions of the NAFTA after the US made  it clear last month there will be no changes to  the provisions as it works well for the US.  "But Chretien has put himself on the  line to make changes to the NAFTA and we  have to force his hand to be strong on all the  things he promised to push for," says Miche  Hill of the National Action Committee on  the Status of Women (NAC).  Where we stand on water  "Within a few years, fresh water water is going to be what oil was in the 70s—  a precious and costly commodity," says  Miche Hill of the National Action Committee on the Status of Women (NAC).  Despite claims by the US and Canadian governments that water transfers are  not part of the original Canada-US deal,  there is nothing in the Agreement to stop  the US from diversion of Canada's water  resources. Water is included in both the  FTA and NAFTA.  Under NAFTA, water is defined as  "including natural or artificial mineral waters and aerated waters...ice and snow."  Since there is nothing in the agreements  defining the means by which water may be  traded, water may be transported in bottles, tanks, buckets, cans, pipelines, ships,  canals or whatever means are devised.  Canadian water under NAFTA could be  sold to the US, at Canadian prices ($18  square acre foot) when the prices in the US  are from $200—$750. This applies even in  times of world shortage.  At present, Aboriginal communities  and environmentalists are fighting the development of the 27 water diversions  (where major Canadian water sources are  dammed up and diverted to head south of  the border) in Canada. The N AW APA  project in BC alone, for example, would  create a 15 km-wide diversion from Prince  George, BC to Libby, Montana. Under  NAFTA, there is nothing to stop the diversions, initiated by multinational corporations, from being carried out.  And, as Hill points out, not only do  the water diversions impact on resource-  based economies like those of Aboriginal  communities, the agreement would interfere with ongoing and future land—including water—claim negotiations between First Nations peoples and the federal government.  "The government has no right to sign  an agreement that could effectively shut  out land claims by the First peoples in all  three countries."  The stakes are high, particularly for  women. As NAC's Judy Rebick puts it, "this  deal is as profound as the changes brought  about by the Industrial Revolution, and we  are afraid it will drive us back to the working  conditions of those days."  Under NAFTA, all three countries have  to eliminate trade barriers over the next 15  years. As well, the agreement limits democratic government powers, and will phase  out most investment restrictions so that corporations based in Canada, for example,  would be free to operate factories in Mexico  or the US under the same rules—which are  the lowest common denominator for the  workers and the environment—and which  will cause massive job losses due to the plant  relocations.  A sign of things to come  NAFTA is only part one of a three-part  campaign towards lifting global trade barriers. US officials at an Asia Pacific Economic  Coopera tion (APEC) meeting said last month  that an agreement to extend free trade along  NAFTA-lines in APEC would comprise stage  two,and final approval of theGeneral Agreement on Tariffs and Trade (GATT) in Europe  on December 15 would complete the program.  But as Miriam Palacios of Woman to  Woman Global Strategies points out, "lowering these [trade] barriers is like giving  women 'equality' with men but with no  rules, so the strongest and in this case the  wealthiest people will always win, and the  incredible discrepancies of poverty and  wealth that now exists will soar," she says.  Women in all three countries are at  particular risk. Since the development of  Maquiladoras  [US-owned factories]  in  The US passes NAFTA  The NAFTA was pushed through the  House of Representatives and the Senate  in the United States last month. To win  support for NAFTA, US president Clinton  made numerous side deals, including imposing limits on Canada's durum wheat  and peanut butter imports, unless Canada  cuts back on subsidies to farmers.  As well, tariffs on some Canadian-  made cars have been eliminated and additional protections against Mexican imports have been negotiated.  The latest side deals favour corporate  America at every turn. Clinton spent over  $18 million dollars in promises to ensure  NAFTA passed in the House. "We don't  know how much the corporations paid to  have it passed but we do know that the  media (controlled by the corporations)  made sure there was a lot propaganda for  the deal and almost no information on the  massive people's movements against it,"  says Palacios.   Mexico, Mexican workers, largely women,  have seen their wages drop from $7 to $4 per  day, their medical plans disappear and human rights violations significantly increase,  including the deaths of over 55 journalists in  the past two years and the rise of gay and  lesbian death squads.  In Canada, the immediatje casualties of  the agreement will be jobs in \he textile and  garmentindustries. "Corporations will have  no restraints and can roam to, riot just Mexico  but other countries in the world who pay  lower wages, and have lower environmental, health and safety standards," says Linda  Marcotte of End Legislated Poverty (ELP).  Jobs that will stay in the country will be  largely lower-paying, part-time and seasonal  work in the service sector. However, with  the technological changes that are taking  place, these too could disappear. "When you  call for a reservation at a hotel in Montreal,  you could be talking to someone at a [computer] terminal in Georgia [USA]," says  Marcotte.  Marcotte says the NAFTA ultimately  "is not really about trade. It's about corporate control. It's about how governments  should be in place to protect citizens...from  corporate agendas."  Ontario challenges NAFTA  Meanwhile, Ontario is proceeding  with a court challenge in the Ontario Court  of Appeal against the NAFTA, which violates the division of provincial/federal  power in the Canadian Constitution. Ontario's position is that the federal government is exceeding its jurisdiction by signing a trade deal that intrudes directly into  areas under provincial jurisdiction.  The five major points of the challenge  • to control the transfer of wateroutof,  into and between Ontario's seven drain-  lage basins;  ■ to protect Ontario's electricity supply;  ■ to secure Ontario's energy supply;  • to establish new performance requirements for Ontario's green technology development programs;  • to pursue a "social dumping clause "  I (to protect Ontario from exporting firms  that repress wages and basic human rights  and who fail to enact or enforce labour and  environmental standards).  The Action Canada Network (ACN),  la coalition of anti-NAFTA social groups,  has applied for intervenor status, which  will grant them the right tp present its  position and raise questions about the  NAFTA.  Labour, environmental and women's  groups lobbied the BC government to join  Ontario in their court challenge of NAFTA  but, to date, the BC government has refused;   Marcotte points out that, for example,  the Canadian agricultural sector needs government protections to ensure fairness.  "Canada has a shorter growing period for  crops. It is unfair to ask Canadian farmers to  compete with a country that has a longer  growing period."  Hill agrees. "The corporations have seen  how the strongest social movements globally—environmental, labour, Aboriginal,  anti-racist and women's movements—have  gone to government to fight for power.  NAFTA is a way to take away the power of  governments to regulate and mediate the  raw power of the corporations. Under  NAFTA, we are now in direct confrontation  with the corporations themselves," she says.  As both the FTA and NAFTA constrain  the capacity of governments to regulate trade,  even an act of Parliament prohibiting water  exports could be shot down by the trade  dispute panel as interference with the free  trade market. One NAFTA provision calls  for "national treatment," which essentially  requires that we treat all co-signers as we  treat ourselves. "That means if we decide to  limit water exports to the US, we have to  limit our own consumption," says Hill.  Where do we go from here  If NAFTA is implemented on January 1,  each country will maintain the right to pull  out of the agreement on six months' notice.  However, this will be extremely difficult as  many policies will have been implemented,  many jobs will already have moved south,  and water will already have been diverted.  As well, it is expected that some Latin  American countries will forced to consider  seeking membership in the trading bloc, and  NAFTA could eventually include all North  and South American countries. Chile and  Argentina are expected to be the first to join  NAFTA after its implementation.  NAC's Hill says whatever the scenario,  "the women's movement must be in the  leadership of the fight against this corporate  agenda as women are the ones who will  suffer the most from it."  Hill says women's groups will probably continue to join forces in coalitions with  other social movements, and to build strong  organizations with global connections "to  fight the right-wing economic swing that is  decimating the world."  The ACN's Palacios says that if NAFTA  goes through, a priority for socially progressive groups will be to ensure "that there are  absolutely no more trade deals that do not  make provisions for basic Canadian standards on human rights, wages and benefits,  health and safety and environmental standards. And these standards must be enforceable.  "As well we must ensure that all levels  of Canadian government are able to regulate  corporate behaviour rather than the other  way around".  Women can phone and fax Prime Minister Chretien at (613) 992-4211 or fax (613)  941-6900; the Honourable Sheila Copps, the  Minister of the Environment, at (819) 997-  1441 or fax (819) 953-3457; the Honourable  Anne McClellan, Minister of Natural Resources at (613) 996-2007 or fax (613) 996-  4516; the Honourable Roy MacLaren at (613)  992-7332 or fax (613) 996-8924. Women can  also call or fax your Member of Parliament  to tell them no to NAFTA.   Ellen Woodsworth is a member of Woman  to Woman Global Strategies and BC co-  chair of the anti-NAFTA coalition the  Action Canada Network. Fatima Jaffer is a  regular writer for Kinesis.  DECEMBER/JANUARY 1994 News  Haven Transition House:  Striking out for rights  by Anita Fast   Women working at a transition house  in Nanaimo are preparing for strike action if  final negotiations with management fail to  ensure a livable wage and wage parity with  other unionized employees at similar facilities in Nanaimo.  Potential scenarios at Haven House, the  Vancouver Island Transition House in  Nanaimo, as you read this are: final negotiations succeeded in ensuring the 15 women  who work at the shelter better wages and  rights to basic employment standards; or,  workers at the shelter have been forced to  take strike action, and the women and children who use the shelter are fending for  themselves or have had to go elsewhere.  Haven House has been in operation  since 1982, employs 15 women, as well as  depending on volunteers for its operation.  Although most women and children come  to Haven House as an emergency shelter, it  continues to provide group work and child  counselling and education after they leave.  The transition house receives funding for 18  beds, but has emergency capacity for 21.  There is often a waiting list.  Haven House joined the Health Sciences Association (HSA) union in February  this year. Becoming unionized guaranteed  employment and adherence to the minimum provisions of the Employment Standards Act. But the transition house wages  have not been adjusted to meet acceptable  standards.  Until unionization, workers were fearful to speak up on wage parity and benefit  issues because of the threat of job loss. In  recent years they have seen benefits such as  workers' compensation and the number of  statutory holidays reduced.  "Wages are $6.30-$14 depending on the  position, with childcare givers receiving the  low end on the wage grid," says Janet Shaw,  labour organizer and HSA spokesperson.  "$6.30 is $10.00 below other unionized childcare workers. It is tremendously disappointing to see how women's groups are treated  by employers," says Shaw.  If the women get their new contract, the  base wage for childcare workers will increase to $12.50 per hour. "It is critical that  wages allow people to continue to work in  the field," says Shaw.  The dispute between workers and the  executive director and board members of  the transition house is now three months  old.  Haven House employees voted 93 percent in favour of strike action on September  9. The union has been in negotiations for a  first contract since April 16.  A representative of the Labour Relations Board has been mediating between  HSA representatives and Haven House's  bargaining agent, the Continuing Care Employee Relations Association, in hopes of  reaching a contract agreement but, according to Shaw, "as far as money is concerned,  they are getting nowhere."  Final negotiations which had originally  been set for November 8 were cancelled  three days before, when the union got a call  from the board saying there was no money  available and that negotiations were off.  They requested the Labour Relations Board  representative step away from the dispute.  But, says Shaw, now that talks are back  on again, "the union remains hopeful that  the government will live up to their promises of wage parity and pay equity."  Although all too aware of the necessity  of the shelter's services, union representa-  Wagesare$6.30-$14  depending on  the position, with  childcare givers  receiving the low end  on the wage grid...  tives stand firm in their struggle to negotiate  better wages and benefits.  The threat of a staff strike has the women  who use the shelter rallying support for the  workers. One woman came out of hiding  and talked to local media about the need for  community support of the transition house's  services and its workers.  Shaw says that "the union hopes that  the pressure from the community, and the  reality that there are needs that would be  going unmet without the transition house in  operation will be enough to convince the  government to im prove wagesand benefits."  Regardless, she adds, "with any strike,  the goal is to have the workers back to work  and service back to normal as soon as possible."  Haven House is run by a volunteer  board of women from the community who  are elected by the Haven Society and transition house workers. Nancy Merrill, board  chairwoman of the transition house, claims  the board members of the non-profit society  are caught in the middle between employees  demanding salary increases and inadequate  funding from the Ministry of Social Services.  However, it has been suggested that  funds to operate the home are beingdiverted  to cover administrative fees, rather than labour costs. The society that runs the shelter  refuses to comment on the allegations.  "It is possible that the board and the  executive director may not be doing [enough]  to demand funds from the government,"  says Shaw. "But in the end,...the government is to blame because...it is the government who has the money," says Shaw.  Transition Houses are in the process of  being moved from Social Services to the  Ministry of Women's Equality [see Kinesis,  Oct. 93]. For the time being, Social Services is  still handling funding of Haven House.  The transition house has been lobbying  both the Ministry of Social Services and the  Ministry of Women's Equality to access the  "wage parity fund," a fund set up specifically for cases like this. But there has been  little response.  Greta Smith of the BC and Yukon Association of Transition Houses: (BC&YATH),  says that an additional difficulty is knowing  who to contact or who is responsible for the  dispute right now because of the ongoing  shuffle of responsibility for transition houses  from the Ministry of Social Services to Women's Equality. The shelter is a member of the  BC&YATH, an umbrella group responsible  for advocating on behalf of transition houses  and shelters. However, says Smith,  BC&YATH has not intervened on behalf of  the shelter. "We have nothing to do with  negotiations. Every transition house is autonomous."  HSA's Shaw says that, while the union  has been told there is money in the wage  parity fund, "we have been put off and put  off."  Kinesis has learned that the BC government intends to announce in December the  transfer of the wage parity fund from the  Ministry of Women's Equality to the Ministry of Finance. If this happens, it is likely  there will be even further delays and complications in accessing monies from the wage  parity fund.  Meanwhile, Edi Casimirri of Social Services says she is unable to comment on the  dispute while negotiations are underway.  Shaw feels that the solution will come  when the Ministry responsible for transition  houses "appropriately funds all of the transition houses in BC to resolve this labour  dispute. They just need to access the money  [in the wage parity fund] and settle the  dispute. It is that simple."  If Haven House workers do end up  using strike action, "they will not take any  Oiy^^^Vt^Jmstj  m,    ZJentbAlhr^^  visible action," assures Shaw. She stresses  the importance of retaining the confidentiality of tne location of Haven House, and the  anonymity of the women who work there.  This is key to protecting the safety of the  women, many of whom have escaped abusive domestic situations.  "....the Ministry  responsible for  transition houses... just  need[s] to access the  money and settle the  dispute. It is that  simple."  -Janet Shaw  "It means that some creative strategies  will have to be developed, including perhaps invisible picket lines," Shaw said. "This  could involve picketing in disguise or in  locations other than Haven House itself. It  removes power from the women to do anything, since so much is at stake if location  and identity is revealed."  As Kinesis goes to press, it is possible  that all has been resolved, and it is business  as usual at Nanaimo's transition house. But,  if all of the union's efforts to negotiate remain up against a wall, Haven House may  be temporarily closed.  Anita Fast is a volunteer ivriterfor Kinesis.  Sine 1970  WOMVIN'S DRESS  ' 'ñ†     P.O. box 562,  YEARLY SUBS  (6) ISSUES  HERSPECTIVES  A feminist magazine by,  for and about Wise Women,  Strong Women, Healers  and Peacemakers.  The dialogue of the  common woman.  Address all submissions,  subscriptions and inquiries to:  Mary Billy, Box 2047,  Squamish, B.C. VON 3G0.  Pub. 4xyr  $22-35  sliding scale  (S35-45-US)   $6 single copy  JOIN THE MAGIC CIRCLE  DECEMBER/JANUARY 1994 What's News  by Mariam Bouchoutrouch   NRT report even  longer time coming  The tale of a commission gone awry has  a new chapter. Days before the report of the  Royal Commission on New Reproductive  Technologies (NRTs) was due to be released,  it was announced that the public would not  see the long-overdue report until two weeks  later. Instead, on November 15, the commission handed over its report and recommendations solely to the federal government.  It's a move some feminists say is to be  expected of a commission that has repeatedly shown a disregard for accountability to  the Canadian public and, in particular,  women. Women were effectively shut out of  the public hearings, despite the fact that one  of the commission's mandates was to assess  the impact of NRTs on women.  Christine Massey of the Vancouver  Women's NRT Coalition says the commission's report cannot be left to sit on a shelf  while NRTs continue to proliferate at an  alarming rate. "Given the three extensions  granted to the commission by the Mulroney  government, we have waited long enough  already," says Massey. The report was originally due to be released in October, 1991.  OnNovemberl5,feministgroupsacross  the country, and the National Action Committee on the Status of Women (NAC) in  Toronto held press conferences calling for  the immediate release of the report. Following the public outcry, the federal government announced the report would be made  available to the public on November 30.  The royal commission was struck in  1989 after women's groups called on the  government to critically and publicly assess  issues related to genetic and reproductive  technologies. The Conservatives, responding to the pressure, set up a royal commission and placed, as its chair and only full-  time commissioner, Dr. Patricia Baird, a  University of British Columbia geneticist.  The report and recommenda tions, which  runs at two volumes with an additional 15  volumes of research studies, cost the Canadian public $28.2 million.  Gwynne Basen, co-chair of NAC's NRT  committee, says NAC is expecting the report  to cover regulations of reproductive technologies but, given early indications of the  direction the commission was going in, says  she fears it does not ask the deep, underlying  questions women had hoped it would.  OntariosociologistMargritEichler,who  had led the coalition in Ontario demanding  a royal commission on NRTs five years ago,  warns the current Liberal government not to  accept any of the commission's recommendations until substantial public debate has  happened.  Basen says NAC's biggest concern is  that the report will mark the closure of discussion of NRTs in Canada. "People will  say, "okay, we've done reproductive technology. Everything's under control'," says  Basen. Basen is among about 30 women  contributors to a book in two volumes on  issues around NRTs, forthcoming in January [see page 7].  To ensure that women's voices are heard  and that there is adequate public debate on  the NRTissues, NAC is calling for a federal/  provincial consultation process with women's groups along the lines of the Rape Shield  consultations in 1992.  Clayoquot  Sound update  The BC government did not consult  with members of the Nuu-chah-nulth band  before making its decision to allow logging  in Clayoquot Sound, according to BC's  ombudsperson, Dulcie MacCallum.  Nuu-Chah-Nulth chief Francis Frank  says he hopes the ombudsperson's report  will serve as a warning to the government to  consult with aboriginal bands throughout  the province on issues of land use before  making decisions.  But aboriginal affairs minister John  Cashore rejects MacCallum's report, saying  the government had already moved beyond  the consultative stages when it made its  Clayoquot Sound decision, and that current  negotiations with the Nuu-cha-nulth deal  with interim measures for settling land claim  issues.  Meanwhile, prime minister Jean  Chretien says he will not look into the possibility of turning Clayoquot Sound into a  national park, saying that it belongs to BC,  not to Ottawa. The Nuu-chah-nulth, however, say they hope they will be consulted  before any such decision is made.  Also last month, the BC government  said it will come down hard on a logging  company that cut 50 cubic metres of wood  from a protected area near Tofino. The government is expected to impose stiff penalties  on Interfor (International Forest Products)  for harvesting outside permitted areas in  Clayoquot Sound. Interfor officials say the  company made the mistake when an employee left the paperwork defining the area  to be cut at the office.  But environmentalists say the government shouldn't be allowing logging in the  area in the first place. "The government is  allowing 600,000 cubic metres out of an area  where they shouldn't be cutting at all and  they are pointing at 50 lousy cubic metres?"  says the director of the Western Canada  Wilderness Committee (WCWC).  Meanwhile, Friends of the Clayoquot  Sound (FOCS) recently stepped up its protests against clear-cut logging. FOCS organ-  Beyond surveying the violence  by Agnes Huang  Women's groups are calling on the new  Liberal government to take direct action to  end violence against women, following the  release of two more studies showing how  endemic the violence is.  "We have to act immediately to pressure the Liberal government to follow up on  their election promise and initiate a national.  action plan to deal with violence against  women and children," says Sunera Thobani,  president of the National Action Committee  on the Status of Women (NAC).  In November, Statistics Canada  (StatsCan) released its studies on violence  against women confirming what feminists  have been saying all along about its pervasiveness. The studies were sponsored by  Health and Welfare Canada.  One study "discovered" that over 78,000  women and children used battered women's shelters in 1991-1992. And this was with  only 79 per cent (274) of the 389 transition  houses reporting.  The second study found that over 50 per  cent of women have been physically or sexually assaulted by men at least once in their  adult lives. The study was conducted through  telephone interviews with over 12,000  women.  The two StatsCan studies come on the  heels of the report of the $10 million Canadian Panel on Violence Against Women,  which made 494 recommendations but said  nothing in terms of setting priorities and an  action plan for ending the violence [see Kinesis Sep/93].  Women working in transition houses  are critical of the usefulness of the govern-  Day of Remembrance  December 6th, a national day of remembrance, commemorates the memory of  Genevieve Bergeron, Helene Colgan, Natalie Croteau, Barbara Daigneault, Anne-  Marie Edward, Maud Haviernick, Maryse Leclair, Annie St. Arneault, Barbara  Marie Klueznig, Maryse Laganiere, Anne-Marie Lemay, Sonia Pelletier, Michele  Richard, Annie Turcotte jand all the named and unnamed women who have died  from male violence. Pictured above are Negar and Mahshid at last year's vigil.  This year's commemoratjon in Vancouver of the 14 women murdered at the Ecole  Polytechnique in Montreal on December 6, 1989 will take place on Monday,  December 6th at 6 pm. Vancouver's candlelight vigil will be held on the North  side of the Vancouver Art Gallery (Georgia St). The vigil is organized by Women  Against Violence Against Women (WAVAW ) Rape Crisis Centre.  Bring a candle and bring a friend. Sign language interpreters will be provided.  Join the vigil in solidarity and resistance.  ized a protest blocking six lanes of traffic in  downtown Vancouver with a gigantic inflatable chainsaw. Protesters also chained themselves to doors at MacMillan Bloedel's  (MacBlo) office. Seventeen people were arrested on the street and six others in MacBlo's  office. FOCS' supporters also continued their  blockade of the logging road near Tofino.  UBC anti-feminist  hate mail  Women students at the University of  British Columbia (UBC) are demanding that  the university take action against a spate of  anti-feminist hate mail sent to women in the  counselling psychology department.  About five hate letters have been sent to  an ex-student, a current student and a professor. At least one of the letters contains a  direct threat against the women.  UBC administrators have done little to  stop the women-hating letter-writing cam  paign which began nine months ago, except  ask forensic psychologists to analyse the  handwriting. The report of the psychologists only says, "the letters themselves do  not form a basis for concluding that they  were written by a person or persons with  any psychotic disorder or any other serious  psychiatric disorder."  Women students and professors say  more than forensic doublespeak is required  at this time. They have called for the administration to respond immediately to the most  recent letter, which contains a direct threat  against one of the woman students in the  department. The letter identifies the student  through a detailed physical description. The  letter also attacks women who have publicly  spoken out against the hate mail.  Meanwhile, 500 students, mostly  women, have boycotted classes in the department, and many professors have cancelled evening classes. A security guard has  been posted in the department's building  and an intercom system has been installed so  that the building can be locked at night.  ment studies. "There's no direct benefit to  battered women from these surveys," says  Bonnie Agnew of Vancouver Rape Relief  and Women's Shelter.  "So what if the figure (of women using  transition houses) is 78,000? We're sitting on  20 years of statistics proving the need for  shelters. It's a terrible, terrible waste of  money."  "Upwards of $20 million of public  money has been spent in the last three years  researching the question [of violence against  women] in the name of the Canadian government," says Lee Lakeman |Of the Canadian Association of Sexual Assault Centres.  Meanwhile, transition houses receive  only an average of $360,000 annually per  shelter, and women's groups nave consistently seen their funding cut by consecutive  Tory governments.  NAC and other feminist groups are pressuring the Liberal government to restore all  money lost in the cuts. "We are demanding  a federal commitment to funding thegroups  that are doing front-line anti-violence work  on a daily basis," says Flora Fernandez  Ortega, co-chair of NAC's violence committee.  In a press release following the reporting of the StatsCan studies, Sheila Finestone,  secretary of state for the status of women,  said the government will devote additional  funding to services for battered women and  their children.  Finestone also said, "...(the Liberal government) will launch a national public education campaign, introduce measures that  would allow the abuser to be removed from  the home in cases of violence, and work with  the provinces to make peace bonds more  effective in keeping abusers away from  women and children."  Despite Finestone's claims, women's  groups do not intend to let up on their  demands for immediate action on ending  male violence against women.  DECEMBER/JANUARY 1994  5 What's News  by Lissa Geller  Ontario backlash  against new law  An affirmative action employment advertisement for a management position in  the Ontario government has been withdrawn  following charges of "reverse discrimination" levelled by white men, the mainstream  media and members of the Ontario legislature.  The job posting for the director of the  Management Board of Cabinet in Ontario  read in part, "this competition is limited to:  Aboriginal peoples, francophones, persons  with disabilities, racial minorities and  women."  The posting was part of the Ontario  government'semploymentequity guidelines  that specifically identifies groups who have  traditionally faced discrimination in the  workplace. Currently, white men hold 35  percent of jobs in the civil service and have  56 percent of management positions.  Women, who make up 37 percent of the civil  service, have only 30 percent of the top  management positions. Figures for other  underrepresented groups were not available.  Despite the overwhelming advantage  that white men have in employment, opposition MPP s in Ontario have joined a national backlash against equality-seeking legislation and actions, calling Ontario's guidelines harmful towards white men, and obstructive of white men's attempts to find  jobs.  A more comprehensive employment  equity bill covering most employers in Ontario, expected to be released in early 1994,  may be watered down following this latest  round of backlash.  Drug giant and UBC  link up  A deal to establish a new drug research  facility at the University of British Columbia  (UBC) between a multinational drug giant  and UBC will further blur the lines between  research and profit-making by multinationals, critics charge.  The facility, which establishes the Centre for Molecular Medicine and Therapeutics at UBC, has been made possible with a  $15 million grant from Merck Frosst. In exchange, the drug company will have the first  right of refusal [of a patent] on all discoveries made that have a "commercial" potential.  Academics say they are concerned about  the direction research at the Centre will take  if Merck Frosst is heavily invested in it. Most  admit that theend result of this research will  benefit Merck Frosst much more tha t UBC or  the general public. Some predict UBC will  end up giving a monopoly over products  generated at the Centre to Merck Frosst,  which will then manufacture the drugs outside of Canada.  MerckFrosst representatives admit that  the deal would not be proceeding if the  federal government had not passed the controversial Bill C-91 which allows drug companies 20-year patents on drugs, and substantially increases the cost of drugs in  Canada. UBC and other universities supported the drug patent law apparently because of its potential to bring research and  development money into Canadian universities. However, even Ottawa has estimated  that Bill C-91 will cost Canadians $129 million over the next five years in higher drug  costs.  Another blow for  same-sex rights?  In its last attempt to block lesbian and  gay rights, the outgoing Conservative government appealed a ruling by the Public  Service Alliance of Canada's (PSAC) Staff  Relations Board that recognized the term  "spouse" as including same-sex partners in  Ottawa's collective agreement with PSAC.  Ottawa has filed a notice of appeal in  federal court, claiming that Canadian Hu-  manRights commissioner, Marguerite-Marie  Galipeau, acted beyond her jurisdiction by  ruling that Ottawa violated both its collective agreement with PSAC and human rights  law when it refused Environment Canada  employee David Lorenzen family leave to  tend to his ailing partner.  In her ruling, Galipeau also noted that  Lorenzen should have been granted bereavement leave to attend the funeral of his partner's father. "Same-sex couples are covered  by the term "spouse" in the government's  contract with its employees" she wrote.  "Restricting the term spouse to persons  of the opposite sex violates both the collective agreement—which prohibits discrimination on the basis of sexual orientation —  and the Canadian Human Rights Act."  Derek Dagger, a lawyer with PSAC,  says he hopes the Liberals will review the  decision to appeal. "The Liberal government, that has run on purportedly having a  social conscience, [cannot pursue] a case  that would take away civil rights from a  group of people," says Dagger.  Solidarity and  Asian women workers  Increasing numbers of women in East  Asia are being forced into temporary jobs  because of industrial restructuring, says the  Committee of Asian Women (CAW). CAW,  i   * \Jou don't have to finance  ^ what you don't support  • Lower interest rates on loans  to eo-ops and societies  • Term deposits      • RRSPs  • Chequing accounts and  other banking services  y^8Sf\      A full-service credit union dedicated  p|S  ~j£/K^^ to community economic development ^^^r§\  CCEC Credit Union  mercial Drive, Vancouver, B.C.  Telephone  254-4100  based in Hong Kong, publishes the Asian  Women Workers Newsletter.  Ata CAW meetingof East Asian women  workers last May, activists noted that worldwide, companies are drastically reducing  their permanent labour force and using more  temporary workers who have no contracts  or benefits and cannot join unions. This has  meant a drastic reduction in the amount and  quality of full-time workavailable to women.  Jobs in labour-intensive industries, like  textiles and electronics, arebeing transferred  from Korea, Taiwan, Hong Kong and Japan  to other Asian countries and Latin America  where labour is cheaper and employment  standards more lax.  Women in East Asia who have lost their  full time jobs have few alternatives but to  work for labour dispatching companies,  many of which are illegal, and which only  hire temporary workers for piece-meal work.  At their meeting, CAW stressed the need  for finding other ways of organizing, such as  community-based unions and promoting  solidarity between regular and temporary  employees.  For more information, write to: CAW,  57 Peking Rd. 4/F, Kowloon, Hong Kong.  Somali "welfare  fraud"defrauded  The Canadian Council for Refugees is  calling for the dismissal of the author of a  federal report on Somali welfare fraud, released to the mainstream media in October,  that has been proved false.  The report alleges that Somali refugees  are defrauding Ontario's welfare system of  "tens of millions of dollars" to buy guns for  factions in Somalia. The author, immigration official A. Lelievre, said people using  multiple names could defraud the system of  $100,000 to $300,000 a year in payments, but  did not provide any substantiation of these  figures.  The report's allegations were not questioned by mainstream media, and the story  was covered widely across Canada, helping  the Conservative government to justify their  recent draconian measures against federal  immigration, refugee and welfare programs,  and feeding a general increase in the backlash against immigrants, refugees and welfare recipients in Canada. In BC, the Vancouver Sun and other provincial media continued to print stories, despite the fact that BC  government officials reported that therewas  no evidence to support that the allegations  were true.  Members of the Somali community say  the report and front-page media coverage  implying Somalians are "welfare scammers"  and suppliers of guns to "Somalian warlords" has already increased the racist targeting of Somalis in all parts of Canada.  In Vancouver, the Somali community  has documented complaints from Somalians,  ranging from a cab driver accused of  scamming welfare and driving a cab, to children refusing to go to school because they  are being accused of stealing "Canadian  monies."  The report was finally discredited by  new federal immigration minister Sergio  Marchi last month. "The conclusions are not  supported by the facts and are essentially  speculative," says Marchi. "Canadians  should know that the report reflects neither  my views nor those of the department."  But despite the totally false nature of the  report, the minister says he has no plans to  dismiss or reprimand Lelievre.  EastsjcIe DATAGnAphics  1460 Commercial Drjve  i teI: 255^9559 Fax: 25^5075  Q^Qfl22Q(g©9  Art SuppliEs  ►-UNioN Shop  CaII or [ax ANd we'U sencI you our MONihly flytu  of qREAi officE supply speciaIs.  Free NEXi'dAy df.livERy.  }{  Introducing Amplesize Park's  own line of clothing  New hours:  Mon, Tues, Thurs 11 -6  Fri 11-7  Sat 10:30-4:30  Closed Wed & Sun  I      Quality consignment  \     clothing  1    Size 14... plus  ¥  I        Amplesize Park  ,1        5766 Fraser Street  v          Vancouver, BC  J             V5W 2Z5  \  Sarah-Jane (604)322-0107  DECEMBER/JANUARY 1994 Movement Matters  listings information  Movement Matters is designed to be  a networkof 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 and may be  edited for length. Deadline is the 18th  of the month preceding publication.  by Anita Fast  New family violence  resource centre  The Urban Native Indian Education  Society (UNIES) and The Native Education  Centre announce the opening of the Family  Violence Resource Centre for Aboriginal  People (FVRC). The FVRC provides multimedia library services on issues of violence  against women, especially as they relate to  First Nations' communities and experience.  FVRC resources include books, journals, periodicals, videos, research reports,  training manuals and serials. Micro-fiche  access to back issues of social science periodicals and journals and abstracts is also  available.  There are also comprehensive lists oi  services regarding treatment and training  programs available to First Nations' communities throughout BC, as well as on-line  access to other catalogues and databases  across Canada and throughout the world.  Bed & Breakfast  A  Memorable  Escape  Centre Yourself  in the comfort and tranquility  of Canada's beautiful, natural  Gulf Islands  5 acres of forested foot paths  trails with ponds  ocean and mountain views  Decadent Breakfasts  Hot Tub  A private retreat  (604) 537-9344  Mail: R.R.#2, S-23, B-0, Ganges, B.C. VOS 1E0  The FVRC services include a Resource Specialist to assist callers with information retrieval from a data base; and a toll free/crisis  line, in BC only, to speak directly to on-line  staff for information, data or referrals to  services.  A borrower's card, available to the public, will be issued on receipt of the FVRC  application form, which outlines FVRC's  lending policy.  Counsellors are available to assist  women by offering support and referral to  services in home communities and agencies,  both Native and non-Native, that work in all  areas of violence against women: spouse  assault, child abuse, alcohol and substance  abuse, suicide, FAS (Fetal Alcohol Syndrome), and AIDS intervention/prevention.  The FVRC will be publishing and distributing a newsletter as a forum for Aboriginal communities' input and involvement  in resource sharing on violence issues.  The FVRC is funded by the Ministry of  Health and is located at the Native Education Centre at 285 E 5th Avenue, Vancouver,  BC.  FVRC can be reached by phone at  (604)873-6033; by fax at (604)873-9152; via  modem at (604)873-1615; or use 7N1 for  terminal settings, and at the log in prompt  type "gopher." They can also be reached toll  free in BC at 1-800-667-3230.  Feminists speak  out on NRTs  Canadian women speak out on issues  around new reproductive and genetic technologies in a new book edited by Gwynne  Basen, Margrit Eichler and Abby Lippman  to be released in January.  /{linking  caring women  everywhere.  Discover Ms. as it was meant  to be: reader supported, reader responsive, and international in scope.  With 100 pages of fresh, frank  editorial in every issue, it's a Ms. of  substance, sustenance and spirit-  devoted to supporting you! Join us as  a Supporting Subscriber—and see.  ■ INTRODUCTORY OFFER"  1 YEAR (£*) $35  Regular subscription price $45.  City/State/Zip  D Payment enclosed.   □ Bill me.  Charge my   □ Visa   □ MasterCard  Canada: $42. Foreign: D Surface mail $42  D Airmail $73. Payment must be in U.S. currency.  Mail to Ms.. P.O. Box 57132,  Boulder, CO 80322-7132.  The no-advertising,  editorially free magabook.  LJWSLd  The release of the book, Misconceptions:  The Social Construction of Choice and the New  Reproductive and Genetic Technologies (Volume 1 & 2), follows the release of the Royal  Commission on The New Reproductive  Technologies' final report and recommendations [see page 5].  Ina press release announcing the launch  of the book, the contributors to the book, say  the book is intended to ensure that the Canadian public will not have to settle for the  Commission's report as the sole voice of  authority on these issues.  Misconceptions explores the scientific-  industrial interests pushing and promoting  reproductive and genetic technologies; challenges the notion of increased choice these  technologies are said to offer women; and  exposes the mismanagement and questionable research that have marked The Royal  Commission on The New Reproductive  Technologies.  Among the 26 contributing authors are:  Varda Burstyn, Gena Corea, Christine  Massey, Heather Menzies, Gail Ouellette,  Judy Rebick, Sunera Thobani, and Louise  Vandelac.  The book, published by Voyaguer Publishing, was launched with the participation  of the National Action Committee on the  Status of Women (NAC) and other feminist  groups in communities across Canada at the  end of November. All profits from the sale of  the book will go to the NAC Charitable and  Educational Trust.  Young women at  Beijing conference  The China-Canada Young Women's  Project hasbeen set up to createa framework  whereby young Canadian and Chinese  women may participate in and benefit from  the upcomingUN Fourth World Conference  on Women in Beijing in 1995.  The project was initiated by several  Chinese women in Beijing and Kimberley  Manning, a young Canadian who was studying in Beijing this past year. As a result of  their discussions, they decided to organize  two groups of young women in both Beijing  and Vancouver who will create and implement leadership workshops for young  women in high schools and local organizations.  The two groups will co-operate over the  next two years to come up with a workshop  for young women at the NGO (Non-Governmental Organization) Forum in Beijing,  which has been scheduled to partially coincide with the World Conference on Women.  The goal of the China-Canada Young  Women's Project includes: exploring women's issues in relation to self and others in a  supportive atmosphere; improving leadership and communication skills; becoming  involved in the build-up process of the UN  Conference on Women as well as the parallel  NGO Forum; and developing and implementing new ideas for action on issues concerning young women.  If you are between 15 and 27 years old  and are interested in getting involved with  the young women's group in Vancouver or  in setting up similar structures, please contact Kimberly Manning at 2673 Fairview  Crescent, Vancouver, BC, V6T 2B6, or call  (604)224-4942.  Britain's  Sisterwrite closes  Sisterwrite, the first and only co-operatively run, multi-racial women's bookshop  in Britain closed its doors in August this  year. Sisterwrite was more than a women's  bookshop; it was integrally linked to the  women's movement. Set up in 1978, it was  a women's feminist space with resource centre, reading room and for a time, the  "Sisterbite" cafe. Sisterwrite was unique  among feminist businesses in that, since the  late 80s, its collective was made up largely of  tof colour, lesbiansand working class  Theclosureof Sisterwrite followed close  on the heels of the closure of another one-of-  a-kind, feminist institution—the 22 year old  feminist publication, Spare Rib [see, Kinesis,  May/93]. The recession and depression in  Britain, which affects the amount of money  in feminist and women's circles, is cited as a  principle factor forcing the closure of the  bookstore. "Businesses are dropping like  flies under the caring hand of the small-  business party. Women are employed  '■$■■■ m,  %rmod  j Breads Bakery ^   V  All Natural Fruitcake, All Butter Shortbread, Pecan and Mincemeat tarts,  Gingerbread plus Wheat Free Holiday Treats  December Hours  8:00-7:00 Friday  9:00-5:30 Saturday  8:00-5:30 Monday to  1697 Venables  (at Commercial)  Thursday  254-5635  ll/MIISII  1      i\ \ / \ / \{^\  ,\  1         \Va\//(^  W O   M E  n'S  INTERNATIONAL  N  E  TWORK  V  RvA/to)  1      \\I\J v^/|  187    GRANT    ST.,    LEXINGTON,    MASS.    02173.    U.S.A  WIN    NEWS.    FRAN    P.    HOSKEN,    EDITOR/PUBLISHER  WIN     NEWS    IS     AN    OPEN    PARTICIPATORY  QUARTERLY   BY,   FOR   AND   ABOUT   WOMEN  REPORTS    ON    THE    STATUS   OF   WOMEN   &  WOMEN'S     RIGHTS    AROUND    THE     GLOBE  SUBSCRIPTIONS $40.00 Institutional Check //$30.00 Individual Check  SAMPLE COPY  FREE:  PLEASE SEND $ 1.00 POSTAGE  DECEMBER/JANUARY 1994 Movement Matters  sparsely and usually on poverty wages,"  writes Sophie Wilcox in Britain's feminist  newspaper, Bad Attitude.  Lack of support by the feminist community is cited as another factor. "Many  women chose to buy books in privately  owned,commercialbusinesses,often owned  by men, which sold misogynist crap alongside the feminist stuff."  Sisterwrite attempted to avoid closure  by raising funds in a variety of ways, and by  becoming more commercial in efforts to  appeal to a wider range of women. However, Wilcox suggests that a general backlash against the politics of the book store  may have hindered these efforts. "...Some  women found it all a bit much. Sisterwrite  was a guilt trip, a telling-off, intimidating. It  wasn't a comfortable space to be white,  straight, middle class...," says Wilcox.  Lesbians at world  conference on women  Women are organizing internationally  to ensure that lesbian rights and concerns are  on the table at the Fourth World Conference  on Women: Action for Equality, development and Peace September 4-15, 1995 in  Beijing.  Organized by the United Nations Commission on the Status of Women the first  conference took place in Mexico in 1975, the  second in Copenhagen in 1980, and the third  in Nairobi in 1985.  At the 1985 conference in Nairobi,  Kenya, lesbian visibility was due largely to a  group of ILIS (International Lesbian Information Service) activists, who held press-  conferences, workshops and provided general information on lesbian issues.  At the 1995 Beijing conference, ILIS will  be one of the groups pushing the conference  to go beyond lesbian visibility. ILIS plans to  document the situation of the human rights  of lesbians and gays internationally.  ILIS is calling on all women who have a  sexual preference for women to send their  histories, poems and reports of abuses and  concerns. If you prefer to tell your story  verbally, you can send a cassette. Anonymity is guaranteed if you request it.  The mailing address for ILIS is: COC  Rozenstaat 8,1016 NX Amsterdam, The Netherlands.  Asian Lesbian  Network conference  The Third Asian Lesbian Network Conference is to be held in Taipei, Taiwan, August 12-15, 1994. Asian lesbians living in  Asia and elsewhere are encouraged to participate. There are restriction to non-Asian  lesbian participation. There are 100 spaces  available. The languages spoken will be  Mandarin, Chinese or Taiwanese (English  translation may be available on a very limited basis). Translators are needed, so please  contact ALN Taiwan if you are available.  A visa is required to enter Taiwan, regardless of nationality. Please contact ALN  Taiwan by the end of January for visa application forms and further information.  The conference fee is approx. $150 US  per person. This includes 4 days, 3 nights  accommodation, food, conference materials, etc. The fee does not include air transportation to and from Taiwan. A limited number  of sponsorship is available, but at least seven  months' notice is needed.  For more information or to register,  contact: ALN Taiwan, PO Box 7-760, Taipei  160, Taiwan.  Action on violence  against women  The Latin American and Caribbean  Feminist Network Against Domestic and  Sexual Violence has been established as a  specialized regional network so that NGOs  (non-governmental organizations) and government agencies can join forces against the  UNIONS • PEOPLE • IDEAS • ACTION  OUR TIMES  INDEPENDENT CANADIAN LABOUR MAGAZINE  is a monthly magazine  where working people come together  to share victories, exchange new knowledge,  and compare fears and insights.  We celebrate the vitality and strength  of the union movement in Canada  today, and believe our future potential  is measured now in our diversity  and solidarity.  PROGRESSIVE JOURNALISM  MEANS GIVING PEOPLE A CHANCE TO  SPEAK FOR THEMSELVES.  $18 for one year ($30 institutions).  Name   Send to:     Our Times     390 Dufferin St.     Toronto, Ont.     M6K 2A3  conditions of violence experienced by  women in Latin America and the Caribbean.  The formation of the Feminist Network  was co-ordinated by ISIS International, which  will act as a focal point for the network. ISIS  is seeking documentation and background  information about groups and activities  throughout the regions. The objective is to  ensure that violence against women is included in the development plans and programs of each country in the region, and that  the Feminist Network collaborates in the  design, execution and evaluation of public  policies and legal reforms aimed at overcoming the issues. The Network also aims to  provide input for the 1995 UN Women's  Conference in Beijing.  For more information contact ISIS International, Casilla 2067, Correo Central,  Santiago,Chile,Tel:633-4582,Fax:638-3142.  Feminist  book fair  The 6th International Feminist Book Fair  takes place in Melbourne, Australia from  July 27-31,1994. This will be the first time the  event has taken place in the southern hemisphere. The theme of the Book Fair is "Indigenous Asian and Pacific Writing and Publishing."  Organizers expect 250 publishers and  200 international and Australian writers to  participate, with an overall attendance of  20,000. About 3,000 are expected to be inter-  eminist  ARTS NEWS  Wouldn't il he wonderful to find a magazine that challenges  stereotypes and confronts our ideas? — well, such a magazine  Subscribe to Feminist Arts News and keep in touch with the  variety of cultural strategies women use to keep our voices  being'heard....and have FAN delivered to your door.  Address    Postcode    Individual £9 Organisation £14  Overseas: Individual £14 Organisation £16  I enclose a cheque for payable to  Feminist Arts Mews  All pavments to be made in pounds sterling  FAN Unit 26, 30-38 Dock Stra*  Leeds LS10 UF.UK  (0532)429964  Working Class women working it out!. Censorship and lots lots more.  get your own oobl  off our backs  a women's newsjournal  Join us for our third decade of news, reviews,  commentaries - the best in feminist journalism  subscribe today  11 issues a year $19  Contributing $22  Canada, Mexico $20  Ovciseas, all airmail: US $28, UK* 16  Trial sub: 3 issues for $5  NAME_  national visitors. The first two days of the  fair will be for tradespeople only. The subsequent three days will be open to the public.  For more information, write to: The 6th  International Feminist Book Fair, GPO Box  2681x, Melbourne, Victoria 3001, Tel: (03)  663-3355.  Global Fund  for Women  The Global Fund for Women is a foundation that gives small general support grants  for women's human rights and other women's projects. LastFebruary, grants made for  women'shuman rights,communications and  economic autonomy went to such groups as  the Afghan Women's Educational Centre in  Pakistan, the Alliance for Choice in Ireland,  the Centro de Investigacion y Capacitacion  del Mujer in Mexico, the Charity for Gender  Studies in Russia, and the National Association for Women's Empowerment in South  Africa.  For more information, write to: Global  Fund for Women, 2480 Sand Hill Road,  Menlo Park, CA 94025, USA. Tel: (415) 854-  0420; Fax: (415) 854-8050.  Northern women's  conference  An international conference on women's issues in the North will be held in May  or June, 1994. Conference participants will  largely be academics from Alaska, Canada,  Russian, and the Scandinavia countries.  The conference aims to discuss and exchange information, such as, women in leadership roles, health issues facing northern  women, the social welfare network, depression, isolation and the environment.  For more information contact: Beverly  McClintock, Conference Coordinator, University of Alaska, 601 A Gruening Building,  Fairbanks, Alaska,99775. Tel: (907) 474-5266.  Healthsharing  Canada's only feminist  health magazine!  Get the quarterly that offers  you insight on  womens mental, physical and  social health issues throughout Canada!  $15 for 4 issues (one year)  individual  $28 for 4 issues (one year)  groups/institutions  Send cheque or money order to:  Healthsharing  14 Skey Lane  Toronto, ON  M6J 3S4  ADI)RESS_  CITY   oob,2423 18th St.N\V,Wasli.DC,20009  DECEMBER/JANUARY 1994 FEATURE  Amazing Greys:  How sweet the years  by Wendy Putman   "The old grey mare just ain't what she  used to be," sang a group of Raging Grannies, "She's an activist now." Such was the  wit heard at the Amazing Greys retreat that  took place in Vancouver Island's Parksville  during the last weekend in October 1993.  The audience explodes in laughter. Over  150 women, gathered for a weekend of affirmation of aging in a society that favours  youth, hoot and applaud as four Raging  Grannies ready their vocal chords for another tune. The act by this group of old  women singers will be followed by many  others, as one old woman after another takes  the stage.  The women eschew polite euphemisms  of being called "seniors", "golden agers," or  "older" women. Old is their choice of description of age, and they're very clear that  they've earned it, along with the grey hair  that many of the women wear proudly.  The event was the brainchild of  Ladysmith, BC author Betty Nickerson. Herself a vibrant septuagenarian, Nickerson  wrote a book about women and aging, entitled Old and Smart. When she couldn't find  a publisher interested in the topic, she scraped  together whatever money she could to  publish and distribute the book herself.  Nickerson had hoped to sell out the  complete run, but was not prepared for the  response from readers, who wrote to her in  droves. A common theme was that Old and  Smart was the first solid message that validates theexistence of old women. The letters  ranged from the warm to the ecstatic, some  women claiming the book's message gave  their mothers, aunts, and sisters a new lease  on life. After another print run and even  more enthusiastic letters, Nickerson decided  to create a forum for women to come together to share their experiences, discuss  topics of relevance to old women, and celebrate life.  Together with Paulette rrrith, a  Nanaimo woman who runs a centre that  promotes emotional and spiritual healing  for women, she made the Amazing Greys  happen within a matter of months.  Celebrating the Crone  A prominent theme of the retreat was  reclaiming words that can be used to make  positive references to post-menopausal  women. The meaning of "sage," one poet  clarifies, has come to mean "a wise old man,"  but thereisnoequivalent that refers to women.  The chosen word is "crone," a moniker  that once alluded to experience,   wisdom,  Alice Allin after her croning  and profound—even magical—knowledge.  In what has become the dominant culture of  North America, stemming from culmination of Greek, Roman and then Christian  thought, the word "crone" has come to emphasize gnarled looks and dangerous, evil  knowledge.  Sorcha, a participant and speaker who,  remarkably, summarized centuries of history of Western white women in a brief  hour, gave numerous examples of misogynist thought that became incorporated into  dominant philosophies and were carried out  in such horrors as the Roman Catholic-initiated "witch" burnings in western Europe  that spanned two centuries.  The highlight of the weekend was a  croning ceremony after the Saturday night  banquet, where an impromtu song-bending  session came up with alternative lyrics to  Amazing Grace:  "Amazing greys  how sweet the years  that aged  I once was young,  like n-  but now I'm old.  1 was bound, but now I'm free.  Participants came dressed regally,  adorned with garland crowns made during  an afternoon workshop. Women passed  through a ribboned arch, held by greys-in-  training, that marked their decades: 50s, 60s,  70s, 80s. Artist Ann Rosemary Conway displayed her painted banner, "Women of the  World," held up by about forty women.  They circled around the room with the banner while the remaining women circled the  opposite way, chanting "We are the old  women/we are the new women/we are the  same women/growing ever stronger."  Accompanied by a steady drumbeat  representing a collective heartbeat, the energy in the room grew ever stronger and  intense as the women's voices grew louder  and more confident. Over 100 women chose  to be crones that evening, receiving a certifi-  and Vashte Doublex of We are Visible, a  newsletter for crones. There was also a former  Senior Olympics gold medalist, sales clerks,  a puppeteer, Clayoquot protesters, artists,  full-time mothers, poets and writers, a broadcaster, a psychotherapist, even an Order of  Canada recipient. The participants were, for  the most part, white, middle-class women  who could afford to travel to Parksville and  pay the registration fee.  In one discussion, several women speculated on the representation of the participants. Several theories were discussed.  First, the women in the original mailing  list were book buyers: relatively literate,  educated, and having enough disposable  income to buy books. They are not caring for  ailing spouses or they have enough support  and financial resources to free themselves  for a weekend away. Women such as 79-  year-old Gert Beadle, Order of Canada recipient and appointed poet-laureate of the  Amazing Greys, who "dedicated her life a  few years ago to absolute rebellion," donates any profit she makes from her poetry  (her collection is called The Resisting Spirit)  back to the women's movement. Her verve  is possible through relatively good health,  an active mind, and the privilege of having  been able to pursue her passion and talent  for poetry.  Women joined hands in a spiral dance to close the Amazing Greys retreat  in Parksville on Vancouver Island  About 40 women held up "Women of the World" by artist Rosemary  Conway  cate that began "Welcome to the Sisterhood  of the Crones, Welcome to the honour only  Time bestows..."  The experience was profound for many  of the women in attendance. For crones, it  was an innoculation against the poison of  media-perpetuated ageism and misogyny.  For greys-in-training, it was a promise held  out for their future. The conversations were  animated and strong as women walked back  to their cabins under the light of a clear full  moon.  Most of the women considered themselves full-fledged "greys," though there was  a smattering of young women. Some accompanied their mothers; others were there simply to enjoy the company of their elders. One  "grey-in-training," who drove up from the  San Juan Islands to attend, commented, "I  wonder how many women here realize that  some of us are starved for company of older  generations of women. I wouldn't have  missed this for the world."  Amazing, indeed  The array of talented women who were  presented during the opening remarks was  trulyamazing. Amongthe participants were  several editors—including Mary Billy, editor of Herspectives, the feminist quarterly  magazine published out of Squamish, BC,  Secondly, and most significantly, the  retreat was not subsidized except for voluntary subsidies by other participants—the registration form asks if women could sponsor  another crone. However, as organizer Betty  Nickerson pointed out, "This event was put  together without any funding or grants; it  was paid for entirely by registration fees. If  we'd applied for funding, we'd still be filling out application forms and waiting for  our first meeting to happen."  By the end of the weekend, several  women insisted on signing up for the next  year's retreat, even though the organizers  insisted this was a one-time event.  DuringSunday morning's wrap-up session, a couple of women called out from the  audience that they wanted to know the history of the Amazing Greys. "This is it," said  Paulette Smith, "we're making history right  now."  Old women organizing something for  themselves and their agemates (or perhaps  another reclaimed term, "cronies") was the  determinant that made this event work for  many of us. The affirmation of self-definition rather then succumbing to interpretations imposed by others will continue to be  an important factor for future events.  Wendy Putman is a Jewish lesbian feminist, an activist, and a parent who works in  publishing.   DECEMBER/JANUARY 1994 Feature  Lesbians in Indonesia:  "...Linking our lives"  as told to Smita Patil  and Wei Yuen Fong  Gayatri, a feminist researcher and lesbian  activist from Indonesia, was in Vancouver to  talk about her involvement in groups working  towards increasing the visibility of lesbians in  Indonesia. She works for a women's centre in  Djakarta; on Gaya Lestari,a new lesbian publication in Indonesia, and Chandra Kirana, a  new lesbian publication and networking group  based in Jakarta.  Gayatri also works with the Asian Lesbian  Network (ALN), an umbrella organization of  lesbians in Asia and Asian lesbians in the diaspora. In July, she represented both the ALN  and Chandra Kirana at the International Gay  and Lesbian Association (ILGA) conference in  Barcelona.  Gayatri was in Vancouver in August by  way of a conference in Mexico City, where she  presented a paper on "Lesbian Identities in Djakarta and other cities in Java." The following is  excerpted from a longer piece done for Obaa, the  show by, for and about women of colour on  Vancouver's Co-op Radio.  Wei Yuen Fong: Can you tell us a bit  about the history of lesbian organizing in  Indonesia?  Gayatri: A few years ago, a couple of  lesbians started organizing in Indonesia.  They are about 10 or 20 years older than  myself. They were quite radical and their  organizing was [too rigid].This kind of thing  cannot work in Indonesia. The men will kill  you. Beinga woman in Indonesia means you  are not only the second sex, you are also  second class. To be a lesbian means you are  even more subordinate. We had to be clever  to be able to work together in that reality.  For example, we chose to set Chandra  Kirana up as a networking group instead of  a [formal] organization, to be more flexible  and open. There is no membership system  because if we had one, it [would be] too  tightly structured for lesbians to want to  join.  Smita Patil: How is Chandra Kirana  helping to organize lesbians in Indonesia?  Gayafri: The purpose [of Chandra Kirana]  is to try to get in touch with every lesbian in  Indonesia. Indonesia is made up of 13,000  islands and 180million people. Thereare303  cultural groups, and 770 spoken languages.  There are lower-middle class lesbians and  upper-middle class lesbians. We are trying  to deal with these kinds of things by forming  facilitative groups that can accommodate all  the differences. We want to link our lives as  lesbians and strengthen the networking.  Chandra Kirana is published in English  [as well as Indonesian] because we realize  we have to form links with non-Indonesian  lesbians living in Indonesia, and with lesbians all over the world. Lesbian life here is  extremely isolated, so it is important to link  ourselves with our sisters outside the coun-  try.  Wei: Have you been able to be fairly  public about Chandra Kirana?  Gayatri: We cannot be public about it.  There is a lot of hatred against lesbians, even  "I am one of the few  who are out as lesbians  in Djakarta. It helps me  get in touch with  women, and tell them  there is a network of  lesbians in Indonesia."  -Gayatri  in the feminist movement. I work in the  feminist movement in Indonesia and it is  difficult to get us together as women. Many  lesbians are afraid that the women's movement could ostracize them. Three years ago,  they ostracized me for being a lesbian. 1 had  a very bad time.  But I took advantage of being ostracized. I no longer need to use a pseudonym  now because everyone knows lama lesbian.  So if a lesbian wants to contact me, she can  because she knows my name. I a m one of the  few who are out as lesbians in Djakarta. It  helps me get in touch with women, and tell  them there is a network of lesbians in Indonesia.  Patil: In your paper "Lesbian Identity in  Djakarta," you talk about the different kinds  of relationships lesbians create, and the ways  in which lesbians meet and identify each  other. Can you tell us about that?  About Chandra Kirana  It began when the need for contact and communication among lesbians in Indonesia  became imperative. Thirty-three lesbians, who had at one point or another contacted the  local gay periodical, Gaya Nusantara, were approached about starting up a lesbian  networking group. The goal was to bring together lesbians from all over the country,  including expatriates, to connect with each other and rid themselves of isolation.  The name "Chandra Kirana" was adopted for the network. An ancient Javanese  legend wrote of a woman named Chandra Kirana who fell in love with another woman.  To date, she's the only known lesbian to go down in Indonesian history.  Chandra Kirana strives to create as many contacts and cooperation as possible among  lesbians in Indonesia; create sisterhood among contacts to bring lesbians in Indonesia out  of isolation; help lesbians who need support in their choice to lead a lesbian life; develop  and build the lesbian identity and culture in Indonesia; and become a forum for local as  well as international information exchange among lesbians.  Chandra Kirana also publishes an English-language newsletter under the same name,  which is presently planning to write profiles on lesbians in Indonesia. The newsletter is  available by donation. To receive Chandra Kirana outside Indonesia, send donations in US  dollar international money orders.  For more information or to receive the newsletter, write to: Chandra Kirana, PO Box  6525 JKSDW, Jakarta 12065, Indonesia.  If you need an answer to your letter, please enclose sufficient monies for postage. Due  to limited volunteer staff, the most urgent letters will get priority.  Gayatri: It is really difficult to meet each  other. It happens in peer groups. Sometimes  it's at a disco or a school—religious schools,  for example, are all-girl schools.  I used to work in an advertising agency,  and every Friday or Saturday, we would get  together with colleagues from other agencies. Sometimes you would meet an interesting woman who looked androgynous. We  loved to look at her, but we never talked  about [being lesbian] because she might not  [have been a lesbian]. It was too dangerous  to find out.  Gayatri in Vancouver  Patil: In your paper, you talk about how  little acknowledgement there is of the history of lesbians in Indonesia, and about  some of your attempts to reconstruct that  history.  Gayatri: Well, culturally, Indonesia acknowledges gay men or male homosexuality more than female homosexuality. The  oppression of female sexuality is great, and  lesbianism is even more suppressed. For  example, in Indonesia we have the biggest  Buddhist temple [in the world] called Candi  Borobudur. It's being restored right now. It  is [part of] our heritage—it was built by the  Syailandra dynasty in the 5th century—and  we are very proud of it. We found out from  books [published in Dutch] that there is an  engraving in the temple about homosexual  activities and that some of them are lesbian.  A friend who is into archeology and I went  to the temple to [ photograph] the engraving.  But the key person [at the site] said they will  not be restoring the engravings because lesbianism is forbidden. These engravings are  about human life and activity, but they are  still forbidden. They are not [restoring] it  because they think it will make our minds  "dirty."  Wei: What are the benefits of organizing with the Asian Lesbian Network in Asia?  Gayatri: The ALN in Asia has been facilitating, stimulating and generally giving  out ideas about how to build a lesbian community. We used to say, "Oh, in Asia we  don't have lesbians. It is a Western thing."  But then, after [the first ALN conference in  Bangkok in 1990], we found out that India,  Thailand and Nepal also have lesbian cultures and herstories. At the conference in  Bangkok, there wereonly 41 participants. At  the second one,' [last year in!Tokyo], there  were over 200 lesbians. What does that tell  us? Since then, a lot of Asian lesbian groups  have started up all across Asia. And now,  everyone is preparing for the ALN conference in Taiwan in 1994. We even have an  ALN pre-conference symposium [in No  vember (1993), in the Philippines] to prepare  for the one in Taiwan.  Wei: How about your involvement with  the International Lesbian and Gay Association, which is primarily a Western-based  organization?  Gayatri: I was at the last conference in  Barcelona. Our national networking group  [Lesbian and Gay Working Group  (KKLGN)] has been a member of ILGA for  about ten years. Since lesbians were just  beginning to get organized this year, they  asked me to go. I already had funding to  travel [to Mexico City for a conference], so I  used that opportunity to go to Barcelona as  well. It wa s the first ti me Indonesian lesbians  were represented at ILGA.  And, as you say, ILGA is Western-European-oriented. We have to make them  more international and more aware that they  must be sensitive to other cultures. This is  very difficult. ILGA has to address lesbian  and gay rights, for example, in Latin America,  Africa and Asia.  When I tried to [bring this up] at the  ILGA conference, some people were against  me. They are afraid of losing their "baby."  They responded as if someone wanted to  take ILGA over after they had brought it up.  We don't want to take over, we just want to  make it more global.  Patil: In a sense, it seems the ALN's  networking and organizing in Asia has increased the activity in Asian countries as  well as encouraged participation in international organizations like ILGA. Was there an  increase in representation of Asian lesbians  at ILGA?  Gayatri: No. But when I was there, I  tried to challenge them to think about this.  We have to talk about lesbian and gay rights  at a global level. Without the talking, sharing  and exchanging of stories and experiences  from different places with different problems, we can't work together.  On this trip [to Vancouver], I realised 1  haven't heard enough about Canadian lesbians. [Having been] here for three of four  days, I understand now what happened  when Asian Canadian lesbians came to the  ALN conference last year. You see, in Asia,  the ALN includes ALL A [Asian Lesbians  Living in Asia], ALO A, [Asian Lesbians Living Outside of Asia], as well as LALA, [Lesbians Affirming Lesbians in Asia] who are  mostly Western-European lesbians. The  Asian lesbians from Canada insisted that  LALA separate from us. But in Indonesia  and Thailand, white Western lesbians and  Indonesian and Thai lesbians work together.  We feel the white women are trying to understand our culture.  Now I understand why Asian Canadian lesbians were so upset. It's because  white people are always against them here.  1 realize you are facing racism here as people  of colour. Living and growing up in Asia, it's  hard to understand the [racism] you face [in  Canada] all the time. But now, many times  on my travels I have been faced with racism,  and it has deeply hurt me.  We don't have the answer [to what  ALN will do] at the moment, but without  thought, without sensitivity, we can never  work together, we will just be dreaming  about living in peace. In Asia, we have different problems than [you] have outside  Asia. But we will ha ve to figure out how we  can deal with all of this because we have to  work together.  Smita Patil  is a South Asian lesbian and a  volunteer icriter for Kinesis. Wei Yuen  Fong is the pseudonym of an Asian lesbian  activist in Vancouver.  DECEMBER/JANUARY 1994 Aboriginal  Women's  Supplement  1993  Honouring  First  ^ Nations  Women  May the real...!!lndian please stand up. Painting by Rose M. Spahan.  Greetings. This special issue is dedicated to the issues and voices of First Nations women.  First Nations women have and always will be the heart of Aboriginal people. As we move towards  the 21 st century, it is critical that First Nations women obtain the necessary resources to de-colonize  ourselves and our nations. Historically, most First Nations had "traditions" which truly respected  women as life givers.  Today's challenge is how we, as First Nations women, re-activate those principles and values in a  modern context, and overcome mainstream society's genocidal policies within our hearts and minds.  Since our Aboriginal lands have been invaded, this has brought about much hurt to our people  through the outlawing of our original forms of governments. The colonization process of establishing  band councils and chiefs through the Indian Act only continues to perpetuate polarization and  destruction of First Nations "traditional" forms of government. This imposition by mainstream  government is not only limited through the creation of "reserves" for "status" Aboriginal people but  also by developing other colonial labels such as "non-status," "treaty," "metis," "12(1 )B," "12(1 )B2." If  you were to examine how many Aboriginal women are actually elected in these positions of "power,"  you would find very few. You would find, as well, very few Aboriginal women hired in management  positions within Aboriginal organizations generally.  This special supplement is in honour of the First Nations women who resist and are determined to  continuously challenge nor only the dominant society, but who also have the courage to  challengeFirst Nations communities. This supplement is as well especially dedicated to our  grandmothers and spiritual healers and teachers who help us to remain strong.   DECEMBER/JANUARY 1994  KINESIS Aboriginal  Women's  Supplement  Edited by  Viola Thomas  Viola Thomas, Secwepenec Nation, is  currently doing independent content editing  work for Theytus Books Ltd., a First Nations  publishing company based in Penticton, B.C.  Viola has completed content editing work for  the following publications: Bobby Lee Indian  Rebel by Lee Maracle. Published by Press  Gang, Vancouver; and Wisdom of the Elders  by David Suzuki. Published by Stoddart Publishers.  Viola is also currently working as co-  producer and assistant publicist for Fireweed  Theatre production company based in  Vancouver.  Cover graphic by Rose Spahan.  Rose Spahan is a graduate of the  Santa Fe Native Arts Institute in  New Mexico, and currently operates  her own studio and gallery in  Penticton, BC.  CONTENTS:  Search for Participatory  Democracy  by Barbara Wyss p. 12  Justice for Garnette Silversmith  by Doreen Silversmith  p.13  On cultural robbery and  Imperialism  by Jeanette Armstrong  p.14  Fireweed: a new Aboriginal production society  by Viola Thomas p.14  Traditional healing: an  urban woman's perspective  by Cease Wyss p.15  Review of Kanehsatake:  270 Years of Resistance  by Donna K. Goodleaf  p.16  Mohawks in Beehives:  photo exhibition by  Shelley Niro p. 16  Review of Inside Out:  First Nations on the  frontline  by Kelly MacDonald p.17  A guide to Aboriginal  Women's Organizations  p.17  We appreciate  the financial  support for this  supplement of:  The Canadian  Auto Workers  Union  Carol  McKeown  Oxfam Canada  Commentary:  The search for participatory  democracy  by Barbara Wyss  Barbara Wyss is Coast Salishanda memeber  of the Squamish First Nations, North Vancouver,  BC. Barbara operates and manages her own  business, Orca Enterprises. As well, Barbara is  an executive member of the BC Native Women's  Society and the Aboriginal Women's Business  Chamber.  Over the past 200 years, Aboriginal  women have been discriminiated against on  the basis of their sex and race. This article  will present the effects that this  discrimination has had on native women in  terms of how their roles have been changed  in the First Nations community and  Canadian society. First Nations women have  been historically denied access to the  decision-making process through changing  attitudes and ideologies.  For Aboriginal women, the changes  which have occured within the community  and larger Canadian society are a result of  the slow and deliberate process of  assimilation implimented by a foreign  government. Prior to European contact,  women shared a part in the decision-making  process and played an important and  respected role in the Aboriginal community.  The fur trade brought the first major  change in indigenous society that influenced  the Native way of life through exposure to  new metals, new tools and, most importantly,  new ideas and ways of thinking. Christianity  also had a grave impact on the Native  community because this was the first instance  where the European missionaries arrived  with their specific intention of changing  Aboriginal ideas and attitudes. The  missionaries exposed First Nations people  to the teaching of the Bible, and it is at this  point where a specific changing ideology  toward women was introduced.  At the beginning of the gold rush and  frontier settlement, the 49th parallel was  created; the first reservations established and  the Indian Act introduced.  The Indian Act is the first piece of federal  legislation where the Canadian government  actively discriminated against Aboriginal  women. A paper of ten thousand words  would fail to document the effect on  Aboriginal women through the past lOOyears  of devastation due to the Indian Act. The  Indian Act defines who an Indian person is  for purposes of assimilation and protection  of Indian lands. In the Act, women and their  children lost the right to remain in their  communities as a result of their marriages,  or as a result of having children whose  parentage was in question. From about the  late 1870s to the mid 1980s, Aboriginal  women and children suffered irreparable  damage—social, economic, cultural and  physical-attributable to the Indian Act.  Along with the Indian Act came the  institution of residential schooling in the late  1800s. The new school system served to  break down family structures by removing  children from the care of their parents and  extended families. Many First Nations  children were taken from their home  communities and placed in schools far  removed from their homes and Abriginal  culture. These children, and young men and  women, faced the hardship of the loss of  family ties; they faced sexual, emotional,  mental and physical abuse. The process of  assimilation through the residential school  system is second only to the devestating  effects of the Indian Act on First Nations  communities.  European ideologies of early fur traders,  missionaries and government leaders  brought with them eurocentrism, racism,  colonialism, and patriarchal government  attitudes that altered Aboriginal  communities forever. This historical  background provides only an overview of  how the Aboriginal communites were  changed by successive governments and how  Aboriginal women were removed from their  rightful place within Aboriginal  communites.  During the 20th century, through  decades of organization among Aboriginal  women and their efforts to have a voice, we  were denied access to the Canadian political  arena through lack of funding by the federal  government [in negotiations about self-  government in the Charlottetown Accord  talks]. Similarly, Aboriginal male leaders  tried many times to silence the voice of  women by purporting to speak for the  community as a whole.  Through the 1970s and into the 1980s,  Aboriginal women fought an uphill battle to  have the Indian Act changed to remove  discrimination against Aboriginal women  and their children. In 1982, Bill C-31 became  law. Bill C-31 was an amendment to the  Indian Act that redfeined who was eligible  to be registered and recieve the attendant  rights as an Indian person. The struggle and  success in getting Bill C-31 approved is an  illustration of Aboriginal women's struggle  for equality within the Aboriginal  community and Canadian society.  The constitutional round of 1992 serves  as a primary example of how Aboriginal  women were excluded from the decisionmaking process and silenced. The Canadian  government chose to fund male-dominated  organizations and to ignore the sexual  equality rights of Aboriginal women. The  Native Women's Association of Canada went  to court to seek support for the right of  Aboriginal women to have their voice heard  as the representatives of Aboriginal women.  On August 20,1992, theNative Women's  Association of Canada won in the Federal  Copurt of Appeal a decision that stated "the  Assembly of First Nations, Native Council  of Canada, Metis National Council and Inuit  Tapirisat of Canada did not necessarily  represent the best interests of Aboriginal  women." Furthermore, the court declared it  was a violation of freedom of expression to  consult mainly men on Aboriginal policies  affecting all Aboriginal people.  This article only touches the surface of  areas that need to be studied and analysed.  There is a great need for more in-depth  information concerning Aboriginal women  outside of the traditional literary realm of  cooking and basketweaving. History must  be written so that aboriginal women are  recognized for their integral role in their  communities. There must be some sort of  return to past tradition of respect and honour,  intermingled with modern-day concepts, so  that a happy medium can be found which  will create a harmonious community.  (%&eti  j*    r     Book &  %f       Art Emporium  Open Daily  10 am to 11 pm  Your  Lesbian & Gay  Bookstore  BOOKS BY MAIL  CALL 1-800-567-1662  Beneath the Naked Sun  Poetry by Connie Fife  Sister Vision Press  $10.95  Ravensong  by Lee Maracle  Press Gang Publishers  $12.95  Food & Spirits  by Beth Brant  Press Gang Publishers  $10.95  In Her I AM  Poetry by Chrystos  Press Gang Publishers  $12.00  O. \/an<=oi_jv<=»r.  B.C.  Fax: (604)685-0252  DECEMBER/JANUARY 1994 Garnette Silversmith:  Our fight for justice  by Poreen Silversmith  Doreen Silversmith is a Lower Cayuga  woman of the six Nations of the Grand River  Territory, a writer of short stories and poetry,  and daughter of Garnette Silversmith.  Doreen Silversmith. Photo courtesy of the  Silversmith family.  In February, 1992, Garnette Silversmith,  a 70 year old Aboriginal woman from Six  NationsoftheGrand River Territory, entered  a Hamilton hospital fortreatment of abroken  arm. After surgery, she was scheduled by  the hospital to be released as she was  recovering well. Garnettedied unexpectedly  in the early hours of February 22, three days  before she was to have left the hospital.  We [her family] were shocked and  outraged when told by the residing coroner  at that time that the only cause of death he  could find was the administration of tylenol  by hospital staff on at least three occasions.  Garnette was allergic to tylenol. This was  clearly indicated on the allergy band on her  wrist and in prominent places on every page  of her hospital cha rt. We have also found out  that the hospital neglected to do a pre-  operation examination of Garnette's lungs  and heart to determine whether or not she  was a surgical risk. We believe this is a very  serious error.  While Garnette was in hospital, she was  also subjected to daily inhumane treatment  by the nurses. We can only conclude that  repated offensive behaviour by hospital staff  occured because Garnette was an elderly  Aboriginal woman. The Silversmith family  is now attempting to obtain changes in the  medical system to prevent any further deaths  like this from happening again and to seek a  recognition of the injustice done to their  mother.  The College of Nurses has made some  investigation of the complaints made by the  Silversmith family. These complaints are  regarding the administration of tylenol and  the racist, unethical treatment of Garnette  during her stay, which we believe caused  her death. The College of Nurses informed  theSilversmithsinJuly,1993thattheCollege  had decided to issue written and oral  reprimands to the nurses involved in this  case. They will not be releasing the reasons  fortius decision forat least three-four months.  We are outraged by their decision and will  be appealing it, as we feel the complaint  should be taken more seriously and should  be directed to a disciplinary hearing.  The College of Physicians and Surgeons  are currently investigating the complaint  against the doctor who ordered the tylenol;  we don't have a time frame for their response  at this point.  The original coronoer who investigated  Garnette's death was Dr J. Osbaldeston; he  had told the family he believed tylenol caused  Garnette's death. He  passed away shortly  after. The new  coroner who took  over, Dr. B. Porter,  said she believed the  death was not  suspicious. The  Silversmith family  has asked for  reinvestigation by  the coroner's office.  That is currently  taking place.  The new  coroner will be  meeting with the  Silversmith family in  September. We are  asking for an inquest  to be held as we feel  there are many  questions that have  been left  unanswered, as  outlined below:  ■ the quality of  training for the  nurses and doctors.  It was quite clear on  Garnette's medical  charts and her arm  band that she was  allergic to  tylenol. Yet she was given tylenol  on at least three occasions. The final  timewasonehourpriortoherdeath.  Why did they not completely  examine her before the operation?  This situation must be investigated  and addressed fully. Why weren't  safety standards carried out? Are  the safety standards under the  current guidelines adequate? We  think not.  • the many instances of abusive  and unethical treatment of our  mother by the nurses in the hospital.  We feel that much of this treatment  was of a racist nature. There were  many abusive ways in which  Garnette was treated before her  death. For example, her call bell  was taken away, she was handled  roughly when the nurses were  getting her up, when they were well  aware that she had osteoporosis [a  lack of calcium where bones break  easily]. The nurses also had a very  different attitude towards white  patients and visitors. Should nurses  and doctors not receive training on  these issues, for example, regular  race relations training?  • a lot of Native people live in  the area of Hamilton and Six Nations  Territory and are admitted to  Hamilton hospitals, including  Henderson General. Garnette's first  language was Onondaga-why did  the nurses and doctors not ask for  interpreters? Why are there no  translators for all of the Hamilton  and Six Nations area hospitals?  Family members were constantly  present at the hospital, but were  never asked to translate. It seems to  us the hospital staff did not give a  damn!  • until about the 1950s, an  apartheid like system existed in the  Hamilton region under which  Aboriginal people were only  admitted to certain hospitals. While  Aboriginal people today go to every  hospital, the treatment Garnette  received demonstrates that not enough has  been done to make hospitals more accessible  and safer for Aboriginal people. We quiestion  the availability and quality of health care  given to Aboriginal people at medical  institutions. What available resources do  hospitals neglect to provide, such as  translation services and so on? It must be  recognized that these insituttions are foreign  to Aboriginal people-for us, it's like entering  a foreign country when we are admitted.  • in hindsight, the family feels they  trusted the hospital too much. It will take a  long time, if ever to get over the resulting  deep mistrust of medical institutions. Why  did the nurses not detect the allergy  symptoms that Garnette was experiencing,  when her family—lay people-noticed them?  The Silversmith family had reason to believe  tylenol wasn't being administered since the  hospital was well aware of Garnette's  allergies. Why were there so many  discrepancies in the hospital charts and  unanswered questions in the qutopsy report?  Would imporved hospital procedures or  training have made our mother's death less  likely?  • What about the availability of a patient  advocate who could have helped our mother  during her stay? If there was one, why were  we not notified of such a service?  The Silversmiths applied to legal aid for  assistance with complaints to the College of  Nurses and the College of Physicians and  Surgeons as well as calling for an inquest.  Legal aid ruled that assistance is not needed  for the above actions. Legal Aid has since  changed their minds. They have now agreed  to pay for a lawsuit by the Silversmith family  to sue the hospital. Barry Swadron has been  hired. He will put through some costs on  other areas such as inquest organizing  through this.  Last October, a benefit was organized in  Toronto, in conjuction with the Native  Women's Resource Centre, to raise money  for legal costs.  A meeting was held with Dr. James  Young, the chief coroner of Ontario. He is  currently consulting a medical expert on the  issue of tylenol being the cause the death.  One medical expert, Dr. McLeod, has already  said there was no link between the tylenol  and Garnette's death. Dr. Marilyn Cox [an  Aboriginal doctor from Manitoba] is also  1 jing consulted. Dr. Young's decision about  whether there will be an inquest, following  these consultations, was expected as Kinesis  went to press.  Many groups have sent letters of support  for the inquest which are being passed on to  Dr. Young. Efforts are continuing to get  information out about this case of racism  and example of the genocide practised on  our peoples. There are many ways that  individuals and groups could assist us in  our fight. We need volunteers to help us  make phone calls, legal advice, research on  racism and sexism in the medical system,  medical expertise, letter writing, and so on.  Financial donations will also assist us in  preparing our case before the College and in  calling for an inquest.  If you would like to make a financial  donations, you can contact us through: Doreen  Silversmith, 1021 Bathurst Street, Toronto,  Ontario, M5R 3G8; or by calling (416) 588-  8239.  Garnette Silversmith. Photo courtesy of the Silversmith family.  DECEMBER/JANUARY 1994  13 Commentary:  On cultural robbery and imperialism  Traditional indigenous medicines:  An urban Indian's perspective  by Jeanette Armstrong  Jeanette Armstrong (Okanagan Nation) is  a poet/writer/sculptor and is currently working  on her second novel to be published by Theytus  Books Ltd in Penticton. The following was adapted  from part ofjeanette's presentation at the Third  International Feminist Book Fair in 1988.  There have been many assaults and  insults to our dignity as a people in the  physical and in a psychological sense. There  has been a concerted and thorough attempt  to carry out cultural genocide in the  colonization of North America to completely  wipe out the Abroginal peoples culturally,  to render us powerless and voiceless in the  physieal sense—through  deprivation of rights to  live as we choose in the  bounty of our lands-and  in the cultural, spiritual  sense—through  deprivation of our rights  to live within the world  view that has evolved  through generations of  harmonious, healthy  living.  Through the  colonization process, our  people have been  systematically stripped  of many things. Our  original lifestyles were  disrupted forcibly through a process referred  to as "civilizing the savages," which included  military confinement to the most  unproductive lands available. In this process,  our social systems, our economic systems  and our spiritual and cultural practices came  under constant assault through restrictive  and repressive laws designed for termination  and assimilation. The result, of course, was  a breakdown in those structures upon which  the health and well being of cultures are  founded.  The influences of a patriarchical and  imperialistic culture upon the culture of  Native peoples, which are fundamentally  co-operative units, has been devastating. In  particular, the damage to co-operative  family/clan systems, which are the basic  units and the strength of the First Nations,  has had a severe and irreversible impact. It  has had a specific and direct effect on  Aboriginal women, whose role in the health  of family systems was one of power in having  the sacred responsiblity of bearer of life and  nourisher and keeper of the spirit of the  succeeding generations. It was women who  controlled and shaped the thinking of all its  members to the next generation.  The disempowerment of the whole of  our cultures has been achieved, more through  a systematic dehumanizing of our people  and a seizing of fundamental rights, than  political rights in the "civilizing process."  The fundamental rights of people to raise  their children was taken away. Children  were forcibly removed from their homes to  residential school during the most essential  stages of development. Mothers were  systematically deprived of the right to  mother, to teach, to nourish, to love and to  protect their children.  Aboriginal women were systematically  subjected to ridicule, to embarrassment as  objects of sexual gratification, to traders, and  settlers alike. The word "squaw" is a direct  reference to this. Later, sterilization was  practised in secret, on Aboriginal women.  Child confiscation by governments was  rampant. The brutalization of women in  general, during the past decades, has been  the lesser of the burdens that Aboriginal  women have had to endure under a cultural  system that despises a majority of its own  population for reasons of class, sex, religion,  and origin. In such a system, Aboriginal  women havebeen trodden to the very bottom  in the dehumanization process that is  Western civilization.  Our struggle has been simply to survive-  -to be able to give protection, food and love  to our children and to keep our children with  us. Our struggle has been to bring health and  healing where we can to our families and  our nations. We find our strength and power  in our ability, through all of this nightmare,  to want to be what our grandmothers were  to us: keepers of the next generation  physically, intellectually, spiritually and in  every other sense. We strive to retain what  they have given us. That compassion and  love is what we are. It is the spirit of the  female embodied and in balance with the  spirit of the male as a co-operative force in  family and community. It  is the strength that holds  all nations in health and is  the bridge to the next  generation.  It is only recently that  non-Natives have begun  to recognize the worth of  Aboriginal culture as a  force which has had  answers to some very old  problems. Non-sexist  thinking is deeply  embedded in our culture  and must be seen from a  broader perspective than  the view of a culture whose  orientation is always male  or female, and not human worth.  I speak now of my own Okanagan  culture as an example. Our language does  not contain the pronouns "he" or "she" in  any sense of the word. We simply cannot say  anything near to it. People are addressed  and referred to by name, occupation or family  role. In our instruments of teaching, the use  of non-sexist figures, such as animals,  provide insight into human character (both  triumph and folly). But they are misconstrued  as myth and fairytale. Our instruments of  governance gave women voiceand influence  in process and decision. Our instruments of  law were extreme in the protection of the  dignity of the female. Rape was totally  unheard of in the pre-contact culture of the  Okanagan~not because of the punishments,  but because of the high elevation of human  dignity and personal freedom. Our spiritual  practices and ceremonies were conducted  by both men and women whose abilities in  healing, counselling and teachingwere based  on personal power.  At this time in history, if we look at the  world around us, if we can see the struggle  for survival around us as a process of healing,  we must be able to go beyond our anger, our  pain, and our hostility. It is in this power in  healing that the voices of Aboriginal women  has emerged as a strong force in making  change happen.  Change happens only through change  in thinking. Through the word, both spoken  and written, we shape and influence thought.  To my people, the word is a sacred act: one  which has tremendous power, one which  should not be used without great care, one  which like all acts must be used to benefit  another. It is sacred because it manifests that  which originates in the spiritual world and is  brought into the physical world, made  physical by transferring understanding into  action—understanding being the foundation  of our being and therefore being holy.  So we say, speak softly but truthfully  when it is necessary. It is now necessary. Our  voices as women, as First Nations, can help  bring about the healing we all need. To my  sisters out there who have taken this  responsibility I can only say, stay strong. It  will come, the health we all pray for.  Aboriginal women interested in writing,  visual arts and/or performing arts can contact  the En'owkin Centre, 257 Brunswick St,  Penticton BCV2A5P9.  Fireweed Production Society  by Viola Thomas  Fireweed Production Society was founded in October 1993 to provide a forum for  contemporary and traditional Aboriginal expression in BC. The Society will be launching  its first production, Fireweed: An Indigeni Fairy Tale, on January 8, 1994 at the  Vancouver East Cultural Centre.  Founder Sophie Merasty, who will play the role of Reena Lighteningway, conceived  the idea for the production society out of her own observations of the lack of opportunities  for First Nations storytellers, writers, and performers to have their works produced  totally by Aboriginal people.  Merasty says'it is very difficult especially for First Nations women to be able to act  in roles that portray the dignity and beauty of Aboriginal women. It is our hope the  Fireweed Productions Society will be able to flourish and produce other works by First  Nations artists in various disciplines. *  Another priority for this production company will be to totally utilize aboriginal  people from artistic to management to promotion. Merasty says that as far as she know  it has never been achieved in Vancouver or maybe even Canada to have all Aboriginal  people work on a production from the director to the playwright to the production crew.  The name Fireweed was chosen for the production society, Merasty explains,  because the fireweed flower grows out of the ashes, after fire burns. This symbolically  represents our vision of First Nations people being able to liberate ourselves from  oppression, and re-claim our voices in the arts.  An electrifying new collection of lesbian  erotic poetry - passionate, political,  hilarious and searing hot! "What  Chrystos has done is to open a new  dialogue by taking sex seriously enough  to speak bluntly of her own desire."  ( Dorothy Allison )  96pp, Paper, isbn 0-88974-033-X  $12.00  Ravensong  by Lee Maracle  A passionate coming-of-age story of a  young Aboriginal woman bridging the  gulf between Native and white cultures.  By turns damning, inspirational and  prophetic, Ravensong is a moving  drama that sparkles with humour  in the midst of tragedy.  208pp, Paper (isbn 0-88974-044-5)  $12.95  #101 - 225 East 17th Avenue, Vancouver, B.C. V5V 1A6  ph (604) 876-7787    fax (604)876-7892  by Cease Nahanee Wyss  Cease Nahanee Wyss is of the Sqtu  Nation.  ish      using pharmaceutical medicines, and I feel  I am a Coast Salish woman, part-Swiss  as well, and have lived in BC my whole life.  For a while, I lived in the central interior of  BC. When I lived around 100 Mile House, I  would go hunting and camping with my  dad. He taught me a lot about herbal  medicines when we were out in the bush.  My father is Swiss, and my mother is  Squamish Indian. I will give you some  background on people in my family who  have guided me in the direction I have  followed. My father learned some of the  West Coast medicines from my grandfather.  He used to gather ironwood for barbecuing  salmon.  My grandmother would get my father  to help her go around Mt. Currie to trade  with the women there for cedar root for  making baskets. She cou Id n't gather it herself  after her arthritis got real bad. She had been  making traditional cedar-root baskets since  she was five years old. Her grandmother  taught her this art. So, within my family,  there has always been some  acknowledgement of the plants in ourregion,  whether it be for food, plant or tools. We  have, and are presently using traditional  indigenous plants for our everyday activities.  And that's how, with my father's help,  I began to learn about plant medicines and  plant foods, and so on. When I became older,  I fell sick. It was a serious case of vitamin and  mineral deficiency. I went to three different  Western doctors before I was even given a  blood test to find this out!   I have stopped  New from  INSIDE OUT:  First Nations on the  Front Line  Theresa Tait, Wee'hal Lite  0-920999-24-7; $3.50; 14pp  "As Canada attempts to  entrench self government  into the constitution,  aboriginal people within the  work force in and outside  the justice system will  continue to face resistance  within the institutions that  serve . . . Inside Out is an  acknowledgement of those  who do the balancing act  between the two cultures."  This essay demonstrates the  hoops that aboriginal people  have to jump through in a  white bureaucracy that  continues to control services  to aboriginal people.  Order from your local bookstore  or directly from:  LAZARA PRESS  Box 2269, VMPO  Vancouver, BC V6B 3W2  872-1134 (phone)  874-6661 (fax)  Herbs are really important to indigenous  peoples, not only in Canada, but all over the  world. We have used these same medicines  since time immemorial. There were always  people who knew what these medicines  were, and how to properly administer them  to those who required them. Plants found in  different regions throughout North America,  were used similarly, even when there wasn't  any contact between some of these peoples.  Today, there are people around who  know about these medicines, and they use  the plants the way they were taught by their  elders. It is vital we  continue to learn about  our traditions, as there  is a lot more hope for  us if we can focus more  attention on our own  ways. We cannot go  on to self-governing if  we do not even  understand how to put  the right foods and  medicines into our  systems.  Bio-regionalism is  starting to get back on  track with many First  Nations peoples.  Traditionally, we used  to eat food matter  which was from an  approximate vicinity  of 50-100 miles around.  Now we eat stuff with  enough preservatives  and pesticides to kill  30 different types of  critters, just to eat  something which came  from another country,  somewhere  completely different to  where we are at right  now.  In my personal  experiences, I have  taken many paths  towards learning  about my cultural  healing practices. In the past year, I have  been involved with several First Nations  groups who have been and are on their own  paths to healing themselves, their families  and their communities. One of the things I  was involved with this year was attending  weekly healing workshops on the Katzie  Indian Reserve, in Pitt Meadows, BC.  In these circles, I learned about  traditional ceremonies from all over the  continent. I also watched people who lived  in the community together. Most of them  knew each other all their lives and had barely  spoken to each other for many years. They  began to speak to each other, to trust each  other and to try to help each other through  the heavy process they were going through  in the workshops. They learned to respect  each other, and they also learned a lot about  people from all over the continent. These  workshops were among the various  gatherings of which I was a part. They were  very important to me then, and still are. Not  only did it show me how much help I and  other First Nations need, it showed me there  are traditional people who are available to  guide us through these teachings.  When we gather as First Nations, no  matter if there are only two of us, we share  with each other. We share our food, our  homes, and our struggles. This is medicine  to us. When we share, we make things easier  for ourselves and for those we share with.  We also, most importantly, share our wacky,  off-the-wall sense of humour. This is one of  our most precious medicines.  These are a few of my perspectives of  Aboriginal medicines and I do not profess to  know everything about North American  traditional Aboriginal medicines. Everything  goes in a circular motion, and we have to  listen, honour and respect what we are told,  or we may break that circle.  I have been fortunate this year. As a  result of the work I have been involved in, I  have had opportunities to travel about and  meet various native people who are involved  in working towards healing themselves and  their environment. When I say environment,  this includes their personal space, their  families and the communities in which they  live.  1  Ada and Precious White at Trout Lake Pow Wow  1993. Photo by Cease Wyss.  There has been a great deal of work put  into the issues of healing ourselves as First  Nations peoples since we were invaded 500  years ago. We have been maintaining our  connection to ourselves and ourenvironment  since time immemorial. To say we have only  just begun this journey is to deny the work of  our predecessors. Every day, in this city  alone, there are Native people who are  constantly dealing with ways in which to  maintain their spiritual, as well as emotional,  physical, and sexual identities. We use the  teachings of our elders and their helpers to  try to come to grips with our personal  struggles. We gather to partake in sweats, in  healing circles, various ceremonial dance.  We constantly acknowledge things that are  going on around us. This is all part of our  acknowledgement of our surroundings.  What has happened to me, as a result of  originally just wanting to meet more  Aboriginal people who use herbs for healing  themselves, is that I began to meet people  who are spiritual advisors, traditional healers,  people who want to work in healing aspects,  but do not practice "trad itional native healing  methods." They incorporate their Nativeness  into what they are practicing, such as  massage therapy, as practiced by Aboriginal  people, with a combination of our ways of  dealing with physical health.  There is so much involved in the word  "Health." We look at so much when we look  at maintaining "Health." I am presently  working around a traditional herbalist, who  is Mohawk. She has teachings from her  elders, and she is quite interested in sharing  this knowledge with others. She conducts  workshops mainly with Aboriginal women,  but she is not one to shut the door to others  who are sincere about listening and learning.  When she speaks of various herbs, she talks  of not only the plants, but of the environment  in which they grow, their personal habitats,  and of how they got their names. She  describes the various uses of a plant  throughout its lifecycle, and how the various  stages of its growth effect its potency. She  teaches how to respect the plants, the stones,  the various creatures which share our  environment, and she teaches people to  acknowledge and give thanks when we are  blessed with witnessing even the simplest  things which many take for granted. For  example, this summer I assisted her to have  a gathering for Native women, and a small  selection of non-native women. During the  few days we spent together, we would share  things with one another, whether it be a  material gift, or simply sharing thoughts  and views with one another. She would  constantly remind people who were listening  to acknowledge the geese flying overhead,  as they were sharing a moment with us. This  awareness is something which is not strictly  a Native view, but it is something which I  hear a lot of from elders, and wise young  Native people.  There is so much to say about herbs!  There is also the difficulty in trying to describe  herbs on paper, without totally confusing  people about their true descriptions! My  Mohawk friend gives very good advice to  those who really want to know about herbs.  She says you should pick seven different  types of herbs, (at a time), and learn  everything you can about those seven herbs,  and when you feel confident about them,  move on to the next seven. This simplifies  things for you, and you also have better  understanding of herbs if you aren't trying  to learn about 30 or 40 different types at  once.  I worked on a video called All Good  Medicine, this spring, which discusses seven  different herbs which are indigenous to North  America. We worked on this project together  for about four months. The project was  coordinated through BC Native Women's  Society, and its purpose was to promote  traditional healing methods for Native  people, and to encourage Native people to  look more seriously at the issues surrounding  plant medicines in North America. Included  in the video is a Creation Story, taken from  the mid-western/south-western part of the  United States. Its purpose in the video is to  show how plants came to be important to us,  and to show how connected we are with the  medicines.  All Good Medicine can be purchased from  the BC Native Women's Society at Box 31603,  Pitt Meadows, BC, V3Y 2G7 or call (604) 465-  1146. The video is 30 minutes long, and is  accompanied by a 30-page booklet. The video is  being sold to raise funds for the BC Native  Women's Society.  The yarrow plant. Graphic by  Inwood, 1970.  DECEMBER/JANUARY 1994  DECEMBER/JANUARY 1994 Review of Kanehsatake:  270 years of resistance  by Donna K Good leaf  Donna Kaheorkwas Goodleaf is from  Kahnawake. She obtained her PhD in education  at the University of Massachusetts and is  currently an instructor at the En'owkin  International School of Writing. She will be  releasing a novel in the Spring of 1994 through  Theytus Books in Penticton, BC.  The film Kanehsatake: 270 Years of  Resistance produced by Alanis Obomsawin  is a film that finally does justice to theongoing  struggles of the Kanienkehaka (Mohawk)  nation by placing the Resistance of 1990  within its proper historical context of 270  years. By doing this, Obomsawin's film gives  a socio-political and economic context of the  root causes leading to the massive paramilitary assault conducted by theSurete due  Quebec (SQ) police against Kanienkehaka  men, women and children in Kanehsatake  onjuly 11,1990. Through theuseof historical  background footage, the film sheds light on  how both state and church methodically  conspired in the theft of traditional  Kanienkehaka lands.  We seethe historical and contemporary  pattern of the state's use of organized violence  (police/military) to crush the Kanienkehaka  resistance and neutralize political leaders.  For example, the last scene in the historical  footage ends with the resistance of  Kanienkehaka people who refuse to leave  their land and demand that the invaders  (priests) leave Kanehsatake territory. Like  the mayor of Kanehsatake, Jean Quellette's  response in 1990-the priests responded by  sending in police troops to arrest and  imprison Chief Onasakenrat and other  Kanienkehaka citizens.  Obomsawwin's film snaps us back to  the Resistance of 1990~we witness scenes of  hundreds of paramilitary Surete du Quebec  police troops outfitted in riot gear, wearing  gas masks, and equipped with lethal  weapons, ready to conduct another full-  scale armed assault against Kanienkehaka  people of Kanehsatake who resisted. It is this  context wich the mass media intentionally  Coming out from the barricades at the end of the  Oka crisis. Photo by Shaney Komulainen,  courtesy of the NFB.  ignored throughout the Kanienkehaka  Resistance of 1990.  Other instances of organized violence  in the film include interviews with both  Indigenous and Euro-Canadians, who were  survivors of police and military violence.  For example, on September 3rd, under the  direction of the state, the military and SQ  police attacked the Kahnawake Longhouse-  -a sacred place in which the Kanienkehaka  people gather to conduct spiritual, social,  and political affairs. The soldiers did not  hesitate to use their rifle butts to brutally  attack Kanienkehaka women and men who  were defending the Longhouse. The soldiers  did not hesitate to subject Kanienkehaka  women to sexual violence by ripping off a  Kanienkehaka woman's shirt during this  military invasion.  In another instance, we hear the voices  from a non-Native perspective: one guy tells  his story about a time in which the SQ police  forced himself and other women to strip in  front of the police troops. The film shows us  how both Indigenous and Euro-Canadians  were targets of daily police brutality.  Racial violence demonstrated by local  Euro-Candians is another theme well  documented in the film. We see how local  white racists residents of Chateauguay and  the surrounding areas indulged their racism  by conducting nightly demonstartions,  burning effigies of men, and hurling racist  ephithets and the stoning of Kanienkehaka  elders, women and children.  Thedenial of food and medical supplies  by both the police and military troops was  also evidence of how Canada committed  gross violations of humasn rights against the  Kanienkehaka nation.  By giving life to the vioces of people as  they tell their stories of what really happened  behind the barricades in Kanehastake and  Kahnawake, the film allows us to see and  hear untold stories that were censored,  repressed and distorted by the mainstream  media.  Contrary to the intentionally distortion  and misrepresentation by the mainstream  media of Kanienkehaka men as these co-  called "warrior thugs", or "terrorists", the  film show us the human dimension of who  the Rotiskenrahkete are within the socio-  cultural, spiritual and military context of the  Kanienkehaka nation. (Rotiskenrahkete as  translated in the Anglo-Saxon language is  "those who carry the  burden and responsibility  of projecting the origins;  or, who carry the burden  of peace and justice.")  In this context,  Obomsawin's film shows  Kanienkehaka men and  women speak about thier  responsibilities as spiritual  guardians of the land,  which is alsways to prtexct  and defend the land,  people, and cultureagainst  any outside force which  seeks to threaten the way  of life of Indigenous  peoples, specifically the  Kanienkehaka nations.  In the context of the  massive     paramilitary  invasion conducted by the  SQ police on July 11,1990,  we     learn     why     the  Kanienkehaka nation were  forced to take up arms in  self-defence. Contrary to  the denial of the SQ police  reports that they did not  fire the first shot, the film  captures the scene in which  they are running in the  pines firing their guns at  Kinenkehak women and  children. As a sovereign  nation, the Kanenkehaka nation were  exercising their human rights to protect the  people, and land against outside aggression.  Obomsawin's film demystifies the  negative    stereotype    image   of   the  Rotiskenrahkete as  "dangerous armed  bandits" by showing the human dimension  of the men taking time out from barricade  duties playing with children, taking them  for  walks  in the  Pines, as they learn  their stories and the  Kanienkehaka  language.  Simultaneously, we  hear the thundering  sounds of chinook  helicopters conduct  military surveilance.  These captivating  images give  testimony  to  the  resilience, strength,  and perseverance of  a  peoples'  spirit,  continuing       the  responsibilities of  passing    on    the  history, culture and  language   to   our  children whileliving  under a state of  military seige.  Another  moving scene which  evoked a feeling of  resistance inside of  me that the war did  not stop life is when  we see a group of  people sitting by the  camp fire at night  and a mother cradling her baby boy in her  arms singing a lullaby in the Kanienkehaka  language.  While she is singing, the thundering  sounds and heavy lights flash down upon  The Mohawk tree of peace.  Graphic by Jack Falotte,  reprinted from the annual report  of the Seven Generation Fund.  the people from the helicopters. Here the  juxtaposition of the mother and child against  a background of  helicopters clearly gives  us the view of the  struggle of resistance  between life and death.  This spirit of  resistance and defiance  in the people was amply  demonstrated  throughout the film. The  one scene that remains  etched in my mind is  towards the end, when  the people prepare to  come home and, as they  leave, they are attacked  by the military troops.  The scenes of women and  men screaming and  fighting for their lives;  hearing the voices of  crying chldren are  haunting scenes which  my memory will never  let me forget.  And, as one of the  men said, when the  military arrested and  handcuffed the men and  women and put them on  the military bus, the  people managed to still  break  free  from  the  handcuffs—a symbol of defiance and  resistance.  "Red Heels Harel" part (c)  Shelley Niro, 1991  Niro's new photo works  MOHAWKS IN BEEHIVES AND OTHER WORKS  Photo exhibition by Shelley Niro  Artspeak Gallery, Vancouver  To December 18  Shelley Niro is a First Nations artist  from Brantford, Ontario. Niro is one of  the few Aboriginal women  photographers that dares to go beyond  utilizing standard photographic images  of First Nations women. Through her  photographs, she challenges notions of  what Aboriginal photography is.  Shelley Niro has studied at the  Ontario College of Art and at the Banff  School of Fine Arts. She has had solo  exhibitions in Ottawa, Hamilton,  Toronto and Brantford and has  participated in shows across Canada  and in the US. Recently, she was part of  a show of works by First Nations artists,  entitled Contemporary Camera, at the  Pitt Gallery in Vancouver. Niro also  designed the cover image for the 1991  Everywoman's Almanac.  Mohawks in Beehives takes a  humorous look at the construction of  racial identity categories and politics.  The photographs are hand-tinted and  serves as a reminder that "Mohawk"  has become synonymous with the  contemporary hairstyle yet, the Mohawk  people themselves are not something  that goes in and out of style. Mohawks  in Beehives was previously shown at  Mercer Union in Toronto.  16  DECEMBER/JANUARY 1994 Review:  Poetic prose for unpoetic justice  1RJ  by Kelly A. MacDonald  INSIDE OUT: First Nations on the  Front Line  By Wee'Hal Lite (Theresa Tait) of the  Wetsuweten Nation  Lazara Press, Vancouver, 1993  Kelly A. MacDonald is a proud, new mom.  She's a lawyer from the Tsimshian nation who  currently resides in Vancouver. She is completing  a booklet entitled First Nations Human Rights.  Poetic prose for unpoetic justice. In Inside  Out, Theresa Tait has managed to weave a  mosaic quilt of words which put to bed any  ideas that First Nations people are treated  fairly or even understood by the white  bureacracy.  Tait speaks from the heart about her  experience as an advocate for First Nations  people within a corporate culture that refuses  to understand the realities of aboriginal  people today. One is able to feel her pain and  frustration through the words that dance  slowly and sombrely from the pages.  In Tait's introduction, she tells us that  Aboriginal peoples working on the frontlines  in government face continual resistance from  these same institutions. She states that her  book is an acknowledgement to those  Aboriginal peoples who are able to "maintain  a balancing act between the two cultures."  Too many, however, like Tait, are driven out  for representing the voices that  governments need to hear, yet  fail to acknowledge and do their  best to silence.  The book, however, is not  fatalistic. It celebrates the  strength of people like Tait who  have inherited their strength,  their sense of being, their culture  and most importantly, their  values from their ancestors. As  Tait emphasizes, "I will bend  with my root solid in the ground,  but I will not break." It is that  sense of conviction that gives  others hope and determination  that, one day, Aboriginal self-government  will be a reality. Governments continue to  try and wear First Nations down but, as Tait  describes, there "...is the forest of trees with  roots firmly planted that stand behind us,  beside us, that will keep us strong."  Wee'Hal Lite's book will assist any who  have a desire to know what it is like to be a  Hrst Nations person fighting the frontline  fight. Her story telling is ef fective-the reader  cannot fail but to feel through her words  what it is like to be marginalized by an  institution whose mandate is to protect the  interests of the status quo.  This book is a must read for anyone who  want to attempt to understand Aboriginal  peoples' struggles in contemporary society.  The book is available from: Lazara Press,  Box 2269, VMPO, Vancouver, BC, V6B 3W2.  Tel: 872-1134.  Aborigin  al women's organiza  itions  NATIONAL:  Island Women of Native Ancestry  NORTHWEST TERRITORIES:  Inuit Women's Association  RR1, Site A, Comp 13,927 Haliburton St  Atungaujut Women's Group  804-200 Elgin St  Nanaimo, BC V9R 5K1  Coral Harbour, NWT X0C 1B0                    1  Ottawa, Ont K2P 1L5  (604) 753-8291  Innuitit Women's Group                            L  (613) 238-3977  Native Okanagan Women's League  Spence Bay, NWT X0E 1B0  Native  Women's   Association   of  Route 1  Innuit Women's Group  ill liihTTiTY'fi 'lull  Canada  Cawston, BC VOX 1C0  Grise Fiord, NWT X0A 0J0  Ml 1   lUliy Inl      ilH  9 Melrose Ave  (604) 499-5388  Kakpik Women's Group                         -*4  Ottawa, Ont K1Y 1T8  Native Outreach for Women  Hall Beach, NWT X0A 0K0  (613) 722-3033  293 1st Ave  Maluat Women's Group  Kamloops, BC V2C 3J3  Igloolik, NWT X0A 0L0  ALBERTA:  (604) 374-9838  Native Women's Association of the NWT  Alberta         Native         Women's  Naukana Native Women's Association  Box 2321  Association  3-7855 E. Cyanic Rd  Yellowknife, NWT XIA 2P7  211-11445124th St  Saanichton, BC VOS 1M0  Native Women's Association Training  Edmonton, Alta T5M 0K4  (604) 652-2788  Centre  Indian Rights for Indian Women  RR1  Professional Native Women's Association  209-96 E. Broadway  Box 1064  Inuvik, NWT X0E 0T0  Orillia Native Women's Association  Box 2146,8 Peter St  Gibbons, Alta TOA 1N0  Vancouver, BC V5T1V6  Pauktuutit Women's Group  Women of the Metis Nation  (604) 873-1833  Sanikiluaq, NWT X0A 0W0  Orilllia, Ont L3V 5A9  Box 818  Saanich Native Women  Qiviaktet Women's Group  (705) 326-7313  Stony Plain, Alta TOE 2G0  RR3,6785 Veyaness Rd  Baker Lake, NWT X0C 0A0  Red Lake Native Women's Group  Box 244  Saanich, BC VOS 1M0  Uluqsarmiut Women's Group  BRITISH COLUMBIA:  (604) 652-5868  Arctic Bay, NWT X0C 0A0  Red Lake, Ont P0V1M0  Aboriginal Women's Council of BC  1607 E. Hastings St  MANITOBA:  NOVA SCOTIA:  PRINCE EDWARD ISLAND:  Vancouver, BC V5L 1S7  Ikwewak Justice Society/Original Women's  Nova Scotia Native Women's Association  Aboriginal Women's Association of  PEI Inc  Box 213  Charlottetown, PEI CIA 7K4  (604)255-1818  Network  Box 805  BC Native Women's Society  100-388 Donald St  Truro, NS B2N 5E8  Yellowhead Highway  Winnipeg, Man R3B 2J4  (902) 893-7402  Kamloops, BC V2C 2E1  Indigenous Women's Collective  QUEBEC:  (604) 828-9796  120-388 Donald St  ONTARIO:  BC Native Women's Society  Winnipeg, Man R3B 2J4  Aboriginal Women's  Association of  Quebec Native Women's Association  204-388, Rue St-Jacques  Box 31603  (204) 944-8709  London(Zone 5)  Pitt Meadows, BC V3Y 2G7  Metis Women's Alliance  1725 Ernest Ave Unit 42  Montreal, PQ H2Y 1S1  (604)465-1146  Box 3335  London, Ont N6E 2W3  (514) 844-9618  BC Native Women's Society  Box 481  The Pas, Man R9A 1L8  (204) 623-5701  Anduhyaun Incorporated (Native Women's  Hostel)  SASKATCHEWAN:  Taylor, BC  Native Women's Transition Centre  16SpadinaRd  Aboriginal Women's  Council of  Saskatchewan  V0C2K0  367 Selkirk Ave  Toronto, Ont M5R 2T8  (604) 789-3336  Winnipeg, Man R3B 1H9  Mohawks of the Bay Quinte Women's  62-17th St W  BC Women of Metis Nation  9204)586-8487  Association  Prince Albert, Sask S6V 3X3  PO Box 16009 Woodwards PI  Box 340, RR1  (306) 763-6005  New Westminister, BC V3L 5R5  NEW BRUNSWICK:  Coe Hill, Ont K0L 1P0  Regina Native Women's Association  Crabtree Corner  New Brunswick Native Indian Women's  Native Women's Association of Windsor  1040 8th Ave  Vancouver YWCA  Council  175 Wyandotte St E  Regina, Sask S4R 1C9  101 E Cordova St  258-65 Brunswick St  Windsor, Ont N8Y 1C9  (306) 565-3940  Vancouver, BC V6K 1K7  Fredericton, NB E3B 1G5  Native Women's Resource Centre  Saskatchewan Treaty Indian Women's  (604) 689-2808  (506)458-1114  245 Gerrard St E  Council  First Nations Women's Group  Toronto, Ont M5A 2G1  109 Hodsman Rd  Box 921  NEWFOUNDLAND/LABRADOR:  (416) 963-9963  Regina, Sask S4N 5W5  Prince Rupert, BC V8J 4B7  Labrador Native Women's Assocation  Niagara Chapter of Native Women Inc  (604) 624-4131  Box 516, Stn B  18 Queenbury Rd  YUKON:  Fort Nelson Native Women  Happy Valley, Nfld A0P 1E0  Fort Erie, Ont L2A 1P9  Yukon Indian Women's Association  Box 605  Labrador Native Women's Association  (416) 871-8770  11 NisutlinDr  Fort Nelson, BC V0C 1R0  Box 10  Ontario Native Women's Association  Whitehorse, YT Yl A 3S5  (604) 785-8566  North West River, Nfld A0P 1M0  278 Bay St  (604) 667-6162  Indian Homemaker's Association  Postville Women's Group  Thunder Bay, Ont  201-640 W. Broadway  Postville, Nfld A0P 1N0  P7B1R8  Vancouver, BC V5Z 1G2  (807) 623-3442  (604) 876-0944  DECEMBER/JANUARY 1994 r  \  Fireweed 'Production Society "P^esettts  X7TT> TT"7 "W A 7  '■   ,■ TT~7 H—^  Jr1 XJK.Jti W Jfc,JfcLl_>  An Indligeni Fairy Tale  by  Billy Merasty  "Fireweed ••• spins around an axis o£ sensuality,  tragedy and humour."  • Toronto Globe and Mail  January 6-22,1994  VANCOUVER EAST CULTURAL CENTRE  1895 Venables at Victoria  Previews January 8-10  Matinees Wednesday/Saturday at 2 pm  No performances Sunday  Tickets: $lo-lo  Call now Sor tickets  280-4444  Support Pi^s+ /\]a+ions Xkecrrre.!  ^^(f  ^  From The National Film Board of Canada  First Nations Women  Filmmakers  Directed by Alanis Obomsawin  Kanehsatake:   270   Years   of  Resistance  No Address  Poundmaker's Lodge  Richard Cardinal: Cry from a Diary of  Metis Child  Incident at Restigouche  Mother of Many Children  Directed by Loretta Todd  The Learning Path  Directed by Christine Welsh  Women in the Shadows  Directed by Carol Geddes  Doctor, Lawyer, Indian Chief  Coming this Spring...  Hands of History (working title)  Directed by Loretta Todd  Native Parenting (working title)  Directed by Catherine Martin  Call or visit the NFB Library  Rent videos for $3/day.  Free membership.  Over 5,000 films/videos to choose  from.  In Vancouver, the NFB is at 100-1045  Howe St. Phone (604) 666-0716 or  fax (604) 666-4647. In other  provinces, contact your local NFB  office  DECEMBER/JANUARY 1994 Arts  Preview: Women In View festival:  One of a kind  by Manisha Singh  WOMEN IN VIEW  January 21-30,1994  Vancouver, BC  Vancouver's Women in View staff, volunteers, technicians and artists are busily  preparingfor another exciting, one-of-a-kind  festival, which will run from January 21-30.  Created in 1989 by a group of women  theatre professionals, the guiding purpose  of this festival was and is to enhance, support and promote creative work by established and emerging Canadian women artists. Committed to increasing the visibility of  women in the performing arts in general,  Women in View's stage in more recent years  has broadened to incorporate the voices, the  visions and the creative expressions of  women from various social, cultural and  economic backgrounds—a critical and necessary first step towards truly becoming a  festival promoting the talents and expressions of all women.  So here's a pre-View sampling of what's  in store at the Sixth annual Women in View  festival to cut in to those January blues in  Vancouver.  African American storyteller, Diane  Ferlatte will be performing Sapelo: Time Is  Winding Up, a collection of personal and  collective stories from the Hog Hammock  Community, an original slave colony, on  Sapelo Island, Georgia, in the US—stories  which have kept the culture alive.  Also from across the border, Women in  View presents Karen Williams, an iconoclastic Black comedian, born and raised in  New York, currently residing in Cleveland.  Performing in spaces from the Geraldo Rivera  1     J  r  US comedian Karen Williams  ciously, they can be hila rious. Otherwise life  itself can drive you crazy."  Williams is brilliant at blending together  food, shopping, safe sex, racism, co-dependence, lesbian realities, misogynist myths and  more, in a provocative "telling it like it is"  way. Williams will also be presenting a work-  play by Terry Baum, also comes to Vancouver from Toronto. Canadian actress Elizabeth Shepherd portrays an older lesbian  struggling to get visitation rights as her lover  dies in the hospital. She has to deal not only  with the pain of losing a loved one, but also  with the homophobia of family and hospital  authorities, who devalue the lesbian relationship.  Closer to Vancouver, Gabriola Island's  Patsy Ludwick presents Coming Of Age, the  story of a women's nonlinear journey into  aging and menopause—into the stormy  straits of "The Change." Coming of age explores a subject which rarely finds its way  Other theatre projects include emerging  artists River Light and Shaira Holman's, A  Thin Line, a multimedia exploration of a  young lesbian's journey into memory as she  packs to leave a mental institution where she  has been a patient for the past year. Helen  Mintz returns to View this year with Bread  and Roses to share the voices of Jewish women  engaged inprogressive struggles around the  world.  Other highlights include: the premiere  of In Confidence, a new play by award-winning playwright, Margaret Hollingsworth.  In Confidence, a View/New Play Centre co-  production, directed by View's Kathleen  Weiss, is about the deep and complex friendship between two middle-aged women. Two  Vancouver theatre companies will be presenting works that explore the sexy, inti-  g mate, bold, and always nebulous realm of  « women's sexuality. Touchstone Theatre's  £ Erotic Art Show and Ruby Slipper's Herotica  5" promise to take us to those thrilling politi-  •g cally erotic heights. Mad About Barbie is a  °- new piece by Jennifer Martin which explores  the contradictions in the life of a stand-up-  comic fighting her frequent depressions.  Mom's The Wordis a "kitchen-table cabaret"  of new mothers who also happen to be  talented local comedians.  Vancouver's Verna Chan, Beverle Elliot,  Colleen Savage, and Dorothy Dittrich will be  performing Road Stories—a cabaret of story  and song about women musicians on the  road. Choreographers Jennifer Mascall and  Barbara Bourget are both returning to Women  in View this year with their new dance  shows—Nijinsky Jibber Jazz and The Dance of  the Dead.  Playreadings of new work include Zara  Suleman's Identities, a play exploring questions of home, and Celeste Insell's Searching  For A Place Inside My Mind, a play about  growing up Black and as a woman. In Hero-  Helen Mintz returns with Bread and  Roses  Show to the Michigan Women's Music Festival, Williams has been hailed by a wide  spectrum of sources as one of the funniest  women on the international stage. According to Williams, "humour is healing to the  soul and the psyche."  Commenting on the sources for her  comic material, Williams says, "sometimes I  parody my immediate world: family, shopping, co-dependencies...you know, the little  things and common situations that are the  stuff of life. When incidents, habits and idiosyncrasies are 'writ' large and taken capri-  s   Carmen Aguirre will be part of  n   Formations  shop, "Lets Laugh About Sex," at View this  year. Her humour-at-large workshops are  designed specifically tobuild self-confidence  and seH-esteem. So come and discover "the  laughii ig child within."  Dryland, written and performed by  Pauline Peters, comes to View from Toronto's Nightwood Theatre. Peters is committed to African-Canadian "re-storyinj  through her creative work. In this first instal  ment of a five-pa rt story cycle, Peters weaves  together myth, ritual, dance and chant to  explore aspects of the African-Canadian experience. Dryland's director, Diane Roberts  will also be presenting a workshop entitled,  Breathing Life Into the Nonlinear Text.  Toronto's Karen Hines is back in Vancouver as Pochsy in her sure to be a hit show,  Oh, Baby. If you saw Pochsy's Lips at The  Vancouver Fringe Festival in 1992, you'll be  glad to know Pochsy, the loveable pixie of  doom, is out of the hospital and on a dream  vacation by the seashore. Immediate Family, a  g"      Storyteller Diane Ferlatte  into mainstream theatre. Women in View  also has a great line-up of theatre, music,  dance and poetry by Vancouver artists and  performers. One of the objectives of Women  in View is to foster new talent. This year's  new View project, called Formations, provided five emerging local writers/performers with the opportunity to collaborate with  a professional dramaturge and director. The  participants, Carmen AgUirre, Penny  Bradley, Kathleen Dick, Marie Humber, and  Lisa Lowe, will perform short plays about  love at the festival.  ines in Black Boots, Vancouver writers Anne  Jew, Lydia Kwa and Larissa Lai will read  selections of poetry and prose dealing with  sexuality, gender, class and race.  And there's much much more! The  Women In View Festival Program with more  detailed information will be available mid-  December. If you live in or can afford the trip  to Vancouver, come to Women and View.  And celebrate.  Manisha Singh, a regular writer for  Kinesis, is presently a grant-worker at  Women in View.  DECEMBER/JANUARY 1994 Arts  Review: Women and unions in Canaaa  Sisters in  solidarity  by Sue Vohanka  SISTERS & SOLIDARITY: WOMEN  AND UNIONS IN CANADA  by Julie White  Thompson Educational Publishing,  Toronto, 1993  This is a good and useful book. Author  Julie White does what she sets out to do.  She's written, as she says in her preface, "a  second effort to examine the role of unions  for women in the labour force and the position of women inside the labour movement."  White's first survey of women within  Canada's labour movement, Women and  Unions, published inl980, was a useful book.  But her new work is considerably more effective. There have been shifts and changes  since 1980, and somehow this is comforting,  however great the distances that still remain  to be travelled.  White begins with some history—a  wide-ranging overview of women and unions from 1881 to 1921. Only a small minority of Canadian workers were involved in  unions in those days, and prevailing ideology chained women to the roles of wife and  mother. As White reminds us: "It was not  until 1916 that women in Manitoba obtained  the right to vote. Most provinces followed  Manitoba's lead withina few years, although  in Quebec women could not vote until 1940."  Most of the women who worked for  wages in those early days were either isolated or in small workplaces with a handful  of other workers. It made organizing difficult, if not impossible.  And in those days, unions were more  likely to call for women to be excluded from  the workforce entirely than to express any  interest in organizing them. Already, the  American craft unions (whose members  were highly skilled men, organized along  trade lines) were dominating Canada's labour movement, as they would for decades  to come.  "While it is impossible to prove that, left  alone, Canada would have developed a more  progressive union movement, there is no  question that the American influence was a  conservative one which did not promote the  unionization of women during this period,"  White comments.  Until 1921, women were never more  than 15 per cent of the total labour force.  "Women workers were young, single, and  transient, remaining in the labour force only  until marriage," she writes.  The largest group of women workers  were servants. "In 1891, fully 41 per cent of  employed women were domestic servants,"  White reports. "As servants, they lacked free  time for meetings and could communicate  onlywithgreatdifficulty between individual  houses. They were vulnerable to retaliation  by their employers, ha vingnoeffective means  to protect themselves. As well, the turnover  of workers in domestic service was rapid.  For most women, the long hours, arduous  work, close supervision, lack of personal  freedom and low status meant that women  left domestic service as soon as they could  obtain any other work."  White's account of the obstacles domestic workers faced a century ago is every bit as  true today, a hundred years later. And there  are other moments like that in her book,  when it's a bit chilling to realize how little  things have changed.  She describes the flagrant racism of  Canadian society around the turn of the  century. "The destruction of Native culture  was already well advanced, and the small  population of Blacks were subject to many  restrictions, including segregated schools.  Immigration policy for Asians was geared to  the need for labour so that, for example,  while Chinese men obtained entry [to  Canada] to work on the Canada Pacific Railway, Chinese women were excluded. The  limited evidence available makes it clear that  the union movement promoted the exclusion of non-whites from the country, from  employment and from the unions."  "...the labour movement  needs not only to build  support and pressure  for fundamental  changes in labour  relations legislation, but  must also face the  necessary  transformation of the  union movement itself."  -Julie White  White's attempt to integrate the concerns of people of colour, people with disabilities and gays and lesbians throughout  this book, is an important and welcome  difference from herearlier book. As she says  in her preface, "it was not possible in the  1990s to write a study of women and unions  tha t did not take into account the differences  among women and the demands for equality from other disadvantaged groups."  Although too much labourwriting tends  to be awfully dull and academic, dry as dust,  White writes clearly and does what she can  to capture the texture of the times, with little  snippets and excerpts (from a variety of  sources) dotted through her book.  There are poignant bits of testimony  before the Royal Commission on the Relations of Labour and Capital (which reported  in 1889), like the words of Georgiana Loiselle,  a cigar maker in Montreal, describing how  the factory owner beat her when she refused  to make the 100 cigars he gave her to make.  Another woman talks about the 12- and 16-  hour days she worked as a Montreal hat  shop clerk, for wages of $3 or $4 or $5 a week.  The book is well illustrated: Native  women canning salmon at Skeena River in  1890; women working in war factories in  1916; and The Stewardess of the 1940s posing with her "neat and natural" make-up  and "friendly and sincere" smile.  White takes us through the changes, as  married women went to work during and  Native women preparing fish at a salmon cannery, Skeena River, British  Columbia, 1890  after the war years, mostly into clerical jobs,  the leading occupation for women since 1921.  In 1989, 32 per cent of employed women  worked at clerical jobs. She describes the  shifts within unions, like the wave of public  sector unionization during the 1960s and  1970s which brought women into unions  like never before.  There's a photo from the 1963 Winnipeg  convention that created the Canadian Union  of Public Employees (CUPE). Women were  32 per cent of the union's membership at that  time, but you can't see that in the photo,  there's just all those men, up at the head table  on the stage and sitting at the tables on the  floor—oh, there's a woman or two among  the delegates after all.  Things have changed considerably since  then, as women have joined unions at a  faster rate than men. Women were just over  16 per cent of all union members in 1962; by  1989 the number was 39 per cent.  "Over the last 10 to 15 years, there is no  doubt that the position of women inside the  labour movement has improved considerably. Women are more often found at the  microphones of union conventions, sitting  in elected positions and taking staff positions," White writes.  But, she add s, m uch remains to be done.  "In most cases, women continue to be under-represented on central and local executives, in committees, at conventions and in  staff positions." At the local level, women  are a lot more likely to be the union secretary  than the local president, and women are  often poorly represented on bargaining committees.  White provides the numbers to prove  her points, in numerous tables throughout  her book. 1 found them clear and useful. She  uses a wide range of government statistics  and other sources, as well as interviews with  the Canadian Labour Congress, the Confederation des syndicats nationaux, the CLC's  10 provincial labour federations, and 13 selected unions.  One of the unions is CUPE, Canada's  largest union these days, with a membership  of 52 per cent women. White's figures show  that of the 286 servicing staff employed by  the union, only 76—or 27 per cent—are  women. The book contains many other  equally revealing details.  White's numbers show that where affirmative action programs have been implemented, they've had a big impact. She writes:  "One way for the union movement to improve the participation of women would be  toexpand these programs into those centrals  and unions where they do not now exist, and  also to apply the same principles to other  areas than just central executive positions,  including local executives, advisory committees and staff positions."  The book looks at the advantages of  unionization for women, and traces recent  developments in the struggle for equal pay.  White examines women's committees and  conferences and the issues facing women  inside unions, like child care and union education and sexual and personal harassment.  She devotes a chapter to looking at the  situation of minority groups in the labour  force, and the continuing discrimination  against people of colour, against gays and  lesbians, against persons with disabilities.  Breaking down incomes by gender and  colour, White shows that workers of colour  and Aboriginal workers earn less than other  Canadians. "Within every group women  earn approximately two-thirds of the men's  wage and the pay gap by sex is greater than  the gap caused by racial background, although both are significant," she reports.  "In many cases, women from visible  minorities suffer a double jeopardy, appearing at the bottom of the heap, paid less than  white men, visible minority men, and white  women."  White also looks at the two-thirds of  employed women who are not unionized.  More than half of these women work in  trade, or personal/business services.  White explores reasons for the lower  rates of unionization in some industries and  among women and people of colour. She  considers factors like the size of the  workplace, part-time and part-year work,  employer opposition and the limits of labour legislation. She points out the generally  lower rate of unionization among clerical  workers, no matter where they work.  She tracks union responses, providing  some good case studies, like the efforts of the  International Ladies Garment Workers Union to organize homeworkers in Toronto.  These women workers, mainly Chinese and  Vietnamese and some Portuguese, collect  their sewing from the employer and work at  home, getting paid as little as $1 and $2 an  hour.  White points out the serious threat which  today's economic restructuring holds for the  labour movement. "If unions cannot organize in the private service sector, in small  workplaces and among part-time workers,  women and different ethnic groups, the decline in union membership will continue."  She calls for a new wave of unionization in  the private service sector.  "In order to meet this challenge, the  labour movement needs not only to build  support and pressure for fundamental  changes in labour relations legislation, but  must also face the necessary transformation  of the union movement itself."  There's much more in this book. If you're  interested in women and unions, White's  book is well worth reading.  Sue Vohanka isa writer liv,  ver who still works for unic  another.  i Van con-  ie way or  20  DECEMBER/JANUARY 1994 Review: Warrior Marks: Female Genital Mutilation...;  Leaving out the why  by L. Muthoni Wanyeki  WARRIOR MARKS: FEMALE  GENITAL MUTILATION AND THE  SEXUAL BLINDING OF WOMEN  directed by Pratibha Parmar  produced and presented by Alice Walker  Hauer Rawlence Production/Our Daughters Have Mothers Inc/Channel 4 TV, 1993  At a meeting, a woman of colour tells  me about the upcoming screening in Seattle  of a new documentary initiated and produced by Alice Walker and directed by  Pratibha Parmar. "What is it about?" I ask.  "Female genital mutilation," she responds.  I recall the anger I had felt upon reading  Walker's novel Possessing the Secret of Joy,  which tells the story of a young African  woman, raised outside of her culture, who  makes the choice to undergo circumcision at  the time she joins with the anti-colonial struggle. Years later, having suffered the psychic  and bodily consequences of that choice, she  returns to kill the woman who circumcised  her.  The novel raises all the consequences of  female circumcision on the life of an individual woman—pain, thwarted sexuality,  the gradual internalization of self-hatred and  finally, rage at what has been done to her as  a woman. But the premise of the novel—that  the choice to be circumcised, in and of itself,  represents a rejection of colonial values and  a reclamation of traditional values—fails to  account for the cultural function of female  circumcision.  In and of itself, the act of female circumcision is meaningless in a cultural sense—it  is the context in which it happens and its  f unction withina given African society which  imbues it with cultural significance. The  novel fails to give even a fictional account of  that context (outside of colonialism) and  function. The young woman's choice to me,  as an African woman from a society which  practices circumcision, seems inexplicable.  The premise doesn't stand up.  In my own exploration of the issue, I  have contended with many interpretations  of female circumcision—white anthropological, white religious, white colonial, white  feminist—all of which are underscored by  an attitude of superior "confusion" at the  persistence of the tradition in the face of all  theevidence against the practice. Ultimately,  these interpretations have been racist in their  nature. Resistance to ending the practice  does not come from a lack of comprehension  as to why the act of female circumcision is  harmful. Neither does it come from the  blind adherence to tradition simply because  tradition exists. And although Walker's  premise implies a "reasoned" or "explicable" adherence to tradition, that of reaction  to a threat upon culture from the outside—  colonialism and the imposition of European  values—rather than a blind adherence to  tradition, ultimately, she too fails to understand exactly why ending female circumcision is seen as destructive of certain African  cultures.  Walker apparently began working on  Warrior Marks upon finishing Possessing the  Secret of Joy. After I hear that Walker and  Parmar travelled to several African countries in the course of filming the documentary, and have interviewed African women  involved in the struggle to end female circumcision, I am curious to see it. I assume  thedocumentary will incorporate voices and  interpretations other than Walker's so I go to  the screening of Warrior Marks in Seattle.  The documentary weaves together interviews with African women both on the  Alice Walker and Pratibha Parmar  continent and abroad, an interpretive dance  sequence by an African-American woman,  and scenes of a ceremony celebrating the  return of young, just-circumcised girls to the  village. There are brief conversations between Walker and Parmar, and a quick exchange between Walker and singer Tracy  Chapman, whose presence in the film seems  random. The documentary as a whole is  framed by and interspersed with Walker's  commentary. It is difficult to distinguish  Parmar's contribution to the film (other than  aesthetically). She seems to be a passive  conveyor of and "accomplice" to Walker's  message.  The interviews with African women—  who, for the most part are involved in work  Thethirdjustification, tradition,is minimally, superficially and even off-handedly  "explored." One woman state$ that as female circumcision is a social practice, it can  only be ended by getting at its social roots.  But Walker appears more interested in constructing a case against circumcision than in  exploring these social roots. Two of her interviews—with a female circumciser and  with the mother of a just-circumcised girl in  the village—are accusatory, focusing on the  point that women are doing this to other  women, rather than going beyond making  that point to examine why.  Walker places herself in the documentary by relating the story of her blinding in  one eye as a young girl by a shot from a pellet  ..when Walker throws out a statement like "torture  is not culture"... she is truly missing the point.  against the practice in urban areas of Ghana,  Senegal, the Gambia, Mali and England—  a ttest to the inc red ible physica 1 pa in involved  with female circumcision, both during the  operation and, depending on the kind of  circumcision, after the operation during  menstruation, sexand childbirth. The women  talk about the fact that many women die as  a result of beingcircumcised. They talk about  fear, about how difficult it is to work against  a tradition so deeply entrenched.  The interview sequences are given further emotional impact by the overlapping of  shots of young girls in the villages, and  sequences from the dance. The still and silent faces of the young girls are in sharp  contrast to the highly expressive face and  movements of the dancer, who enacts undergoing a circumcision to a voice-over describing in detail a young woman's personal  experience of circumcision.  Warrior Marks does not "unlock the cultural and political complexities surrounding  the issue of female genital mutilation," as the  filmmakers claim, but instead simply compiles evidence making a case against the  practise of female circumcision. Only minimal and superficial analysis comes through  as to why female circumcision remains so  deeply entrenched. One woman comments  that three reasons are typically given to legitimize and justify the continuation of female circumcision—hygiene, religion and  tradition. Several of the women address the  first, stating that women's genitalia are typically seen as "dirty," and that this attitude  typifies the misogyny behind societal acceptance of female circumcision. They add  that the actual effect of female circumcision  is the control of women's sexual desire.  The second justification, religion, is  barely addressed. One of the women interviewed simply says that nowhere in the  Qu'ran is female circumcision mentioned.  gun given to her brother by her parents. She  likens this "patriarchal" wounding and its  impact on her with the genital mutilation of  women in Africa. How she could make this  connection is beyond me and indicative of  her refusal or inability to see female circumcision in terms of its function within the  entire context of an African society.  Female circumcision does not happen  in isolation from the entire cultural structuring of society—it is a codified ritual which is  part and parcel of the whole. Its function,  only as a result of that encoding, maintains  the whole. And while in one sense, the giving of guns to young boys in North America  could be seen as a ritual that is part and  parcel of the whole patriarchal structuring  of North American society, it is not at all  codified so as to function in a manner which  maintains North American society itself.  In the Gikuyu nation, from which I  come, society is ordered by age groups. One  is born into an age group and passes through  into another by rituals marking that rite of  passage. Ties within the age group are strong,  and loyalties to members of one's own age  group are as strong as loyalties to family.  Pre-colonial Gikuyu society had six age  groupings. At the time of passage from one  to another, one was given instruction as to  what to expect from the next, as to how to  behave by elders of one's own gender. The  age group system, was in fact, a complex  system of education in individual and group  responsibilities—metaphorically speaking,  a chain made up of six links. Male and  female circumcision was the ritual marking  the passage into young adulthood. The circumcision meant nothing culturally in and  of itself—it was simply symbolic of that  passage, just as the cutting of earholes meant  nothing in and of itself, but was simply the  symbol of the passage from one's mother's  bed, from babyhood into childhood. It is the  instruction that one received that imbued  those rituals with cultural significance.  When one of those metaphoric links is  removed—the ritua 1 of female circumcision,  for example—the whole chain falls apart.  Now that female circumcision is officially  illegal in Kenya, Gikuyu women the age of  my grandmother have said they are grateful  that their daughters and granddaughters no  longer have to go through the pain of circumcision. But they also have said that young  women have not been taught what theyneed  to know, that the elders' knowledge is no  longer valued and passed on, that the age  groups are disintegrating, and with them,  the unity of the Gikuyu nation.  In trying to understand for myself the  meaning of female circumcision, I have  wondered at the choice of that particular  bodily ritual. I have come to suppose that the  point in our creation story which tells of the  overthrow of the matriarchal order, the revolt against polyandry (the taking of more  than one male partner by women), and the  installa tion of polygamy must be the pointat  which clitoridectomy became the ritual marking of one's ascension to womanhood.  I have also come to understand what is  really being said when Gikuyu people, still  opposed to ending the practice of female  circumcision, talk about it being a tradition  essential to the survival of the culture. So  when Walker throws out a statement like  "torture is not culture" to counter charges  from African women of cultural and feminist imperialism, she is truly missing the  point. The question is not whether female  circumcision is torture or culture, but rather,  why does it still exist? What is its function in  the context of an entire cultural structuring?  And how can the ritual itself be removed and  replaced so as not to lose its function?  The African women interviewed were  not questioned in this way. The rural African women who appear in the documentary  are almost totally without voice, and come  across as thoughtless women who injured or  endorsed the injuring of their children for no  other reason than to maintain an apparently  senseless and arbitrary tradition.  Walker and Parmar, as women of colour with ties to the African continent (Walker  as an African-American woman and Parmar  as a Kenyan-born South Asian), are surely  aware of the dangers of misrepresentation.  Why were they not more responsible and  less patronizing to the subjects of the documentary.  I question who this documentary is made  for. The information conveyed in the documentary is already known to many African  women. The framework of horror, moral  outrage, accusation and assumption behind  every wave of non-African questioning of  female circumcision remains intact. Warrior  Marks does not push the struggle forward  for African women in the sense that, although it may broaden non-African awareness of the persistence of this tradition, it  ultimately reinforces and reinscribes many  Western presumptions of what lies behind  the tradition, particularly in terms of rural  African women.  If, as Walker and Parmar say, they felt a  responsibility towards the women still under the threat of female circumcision, they  should have simply given the camera, their  financial resources, and their technical skills,  to the African women actively involved in  the fight to end the practice, to explore the  issues themselves.   L. Muthoni Wanyeki is a chotara Kenyan  lesbian, presently based in Vancouver, who  has lived in Canada for five years. She  writes, and works in community media.  DECEMBER/JANUARY 1994 compiled by Moira Keigher and Shannon e. Ash  Looking for a new read? Paging Women is a regular feature in Kinesis designed to give  you a brief rundown of the recent books we've received for review. In addition to whetting  the appetite of any serious bookworms out there, we hope you'll be encouraged to pick up  a few of the following titles. And of course, we also hope to entice some of you readers into  writing—book reviews, that is. Whether you're a seasoned book review pro or a budding  enthusiast, we'd love for you to write reviews in Kinesis. Fiction and poetry books will be  yours to keep after review. Non-fiction and reference materials will be passed on to the  Vancouver Status of Women's resource library. So don't be shy, call 255-5499. Here's a short  list of recent titles.  When Women Work Together: Using Our Strengths to Overcome Our Challenges by  Carolyn S. Duff with Barbara Cohen. Based on a survey of over 500 women in the workplace, this  book identifies the factors that both enhance and threaten good workplace relations between women.  In a supportive and helpful manner, it demonstrates step-by-step, through stories, exercises, and  practical suggestions, how to make work not only productive but personally satisfying. Both writers  operate WomenWorks Inc, a consulting business dedicated to positive working relationships among  women. (Conari Press/Distributed by Raincoast Books, Vancouver, BC, 1993)  A Killing Cure: A Jane Lawless Mystery by Ellen Hart. From the author of three highly  popular mysteries featuring Jane Lawless, comes another thriller that revolves around the secretive,  and seemingly ill-fated inner circle of a powerful Minneapolis women's club. When board members  of the Amelia Goxver Women's Club begin dying—one by one—lesbian restaurateur Jane Lawless  once again exchanges the heat of the kitchen for the sweltering danger of part-time private  investigation. Has infighting among the board gone as far as murder? Along with her sidekick  Cordelia Thorn, Jane begins to uncover the dark secrets that linger in the corridors of Minneapolis'  oldest women's club. (Seal Press/Distributed by Raincoast Books, Vancouver, BC, 1993)  Without Wings by Jackie Manthorne. In this sequel to her first book, Fascination and Other  Bar Stories, Manthorne continues her expose of lesbian love and seduction, as it occurs between  women in bars and bedrooms. Without Wings  moves her characters out of the bar and into life,  where they cope with issues that unite and divide  lesbians in the big city: illness, abusive partners,  and the uncertainties of love. Will Oat's frightening brush with death finally change her philandering ways? Will Blue's "thesis research" on  lesbian sexuality lead her further into a destructive relationship with Suzanne? Will Jo and Jock  ever admit their passion for each other?  Manthorne casts her wryly humorous eye on her  characters' lives, and fashions their individual  stories in to one eminently readable tale of lesbian  life today, (gynergy books, Charlottetown,  PEI, 1993)  Love, Judy: Letters of Hope and Healing for Women with Breast Cancer by Judy  Hart. During treatment for breast cancer, Hart  began to write a series of open letters to friends,  medical people, and family. Love, Judy is a  collection of these letters, with additional letters  directly addressing the reader about her own  journey through the disease. Hart aims to support and help the reader, offering guidance in  some techniques including affirmations, dream  work, and focusing. She makes open-ended suggestions about mainstream and alternative therapies, challenging the reader to take an active,  creative stance toward healing. (Conari Press/  distributed by Raincoast Books, Vancouver, BC, 1993)  Some Become Flowers: Living With Dying at Home by Sharon Brown. Based on her  journals, Brown relates her experience of caring for her mother, Betty, after she is diagnosed with  terminal bone cancer. Sharon and her husband bring Betty home to spend her last few weeks with  them. The book details these days of a family struggling with the reality of illness and home care, and  airy  supporting each other to enable a death with dignity. (Harbour Publishing, Madeira Park, BC,  1993)  Triad Moon by Gillean Chase. This first novel by Gillean Chase, who has previously  published two poetry books, tells the story of three independent t women in a coming out story which  is also a "passionate affirmation of mature love": Lila is unltappily married and has a complicated  illness; she becomes lovers with her boarder Brook, a New Age lesbian interested in holistic healing.  When Helen, Lila's best friend, becomes lovers with Brook, "all three women begin to re-imagine their  relationships zvith one another." (gynergy books, Charlottetown, PEI, 1993)  Tahuri by Ngahuia Te Awekotuku. This excellent collection of short stories by Maori writer  Ngahuia Te Awekotuku depicts the title cliaracter, Tahuri, and other young Maori girls coming of  age in New Zealand. These young women move from childhood with their Kuia (grandmothers) and  Aunties to encounters with cousins, brothers, neighbours and pakehas (whites)from school. Tahuri  has another journey—she is not interested in going zvith boys, but likes watching big girls; and she  likes Mirimiri, a youngwoman likeherself Ngahuia Te Aivekotuku was born and grew up in Rotorua,  and has a long involvement in Maori, gay, and women's issues in New Zealand. (Second title in the  Women's Press International Connections series, Women's Press, Toronto, Ontario, 1993)  Consider the Hollyhocks by Marg Wilson. A collection of seven short stories by Marg  Wilson, a Town to writer whose work has appeared in the anthology Love and Hunger, and who has  published a novel for young adults, Fish and Chops. The stories in Consider the Hollyhocks are  varied: a young artist learns how beauty and pain are often intermingled; a woman and her lover find  the pattern of their lives is written in the night sky. (Mercury Press, Stratford, Ontario, 1992)  Trouble in Transylvania: A Cassandra  Reilly Mystery by Barbara Wilson. The character of Cassandra Reilly, globetrotting translator, first appeared in Wilson's Gaudi Afternoon, which won several awards, including the  Lambda Literary award for best lesbian mystery.  In her second appearance, amateur sleuth  Cassandra, en route to Budapest, takes a detour to  Transylvania and a crumbling health spa in the  Carpathian mountains, where she becomes entangled in yet another mystery. Wilson has previously written the feminist mysteries Murder  in the Collective and Sisters of the Road. "A  marvellous blendof travel writing,feminism, wit  andmystery."—Ursula K. LeGuin. (Seal Books/  distributed by Raincoast Books, Vancouver,  BC, 1993)  Living in the Labyrinth: A Personal  Journey Through the Maze of Alzheimer's  by Diana Friel McGowin. this is the first  published book to describe Alzheimer's disease  from the perspective of someone1 experiencing it.  McGowin describes her diagnosis of early-onset  Alzheimer's at age 50, and her struggle with the  disease, in a plain-language, straight-forward  chronicle. Informative appendices are included  for reference. McGowin started a support group  for people with early-onset Alzheimer's and their  caregivers, and has appeared in American and  Canadian media. (Delacorte Press, New York, NY/Toronto, Ontario, 1993)  Chain Chain Change: For Black Women Dealing with Physical and Emotional Abuse  by Evelyn C. White. This self-help book is for Black women who are experiencing, or have  , experienced, physical and emotional abuse from a partner. Evelyn White—editor of The Black  Women's Health Book—explains how to identify abuse, discusses the psychology and effects of  abuse, looks at leaving and staying in abusive relationships, and details the process of dealing with  emergency response agencies, the legal system, and getting support. Her analysis incorporates the  effect* of racism and other issues facing Black women. The focus is on heterosexual relationships. A  glossary and extensive resource list is included. (Seal Press, Seattle, Washington, 1985)  The Mother I Carry: A Memoir of Healing From Emotional Abuse by Louise M.  I Wisechild. /// an autobiographical account of her relationship with her emotionally abusive mother,  » Wisechild interweaves past and present, and tells her story using memory, the voices of inner  : children, and various methods of self-awareness and healing. Through this she describes conflict,  Y change and growth within herself. Wisechild is author of The Obsidian Mirror: An Adult Healing  I* From Incest and editor of the anthology She Who Was Lost Is Remembered: Healing From  I   Incest Through Creativity. (Seal Press, Seattle, Washington, 1993)  You Don't Have To Take It! A Woman's Guide to Confronting Emotional Abuse at  Work by Ginny Nicarthy, Naomi Gottlieb, and Sandra Coffman. This is the first book  specifically for women thai addresses the problem of emotional abuse on the job—what it is and how  to deal unth it. The authors, while examining sexual harassment, also deal with other unrecognized  forms of emotional mistreatment on the job: bosses orii>orkers ivhohumiliate, intimidate, control and  demoralize their women employees and co-workers. Examples of real-life situations are presented  throughout, and the book goes from definition and analysis, to preparing for and taking action,  individual or with others, to stop abuse in the workplace. (Seal Press/distributed by Raincoast  Books, Vancouver, BC, 1993)  w$m  ^nofe^anfcl  i %'&?£&  '«» AW  new and  gently used books  i|§|R\l  Feminist  Philosophy - Poetry  Native • General  no GST  Open daily 11am-7pm  Coffee Bar  1020 Commercial Drive  Vancouver BC V5L 3W9  (604) 253-1099  Bonnie Murray  1 AtMiwMnm  Cynthi* Brooke  WOMEN  I N  PRINT  book;  MOTHER MEDIA  3566 West 4th Avenue  Vancouver BC V6R 1N8  Canada  Voice 604 752-4128  1     Fax      604 752-4129  VANCOUVER  WOMEN'S  BOOKSTORE  0OOK*  U0rz£l  Brook's Books  & Tunes  on Saltspring Island. Ganges. BC  Also dealing in used tapes & CDs  Will pay cash for gay/lesbian.  feminist, gardening, nautical, art,  literature & trades  Monday-Saturday 10:30-4:30    537-9874  DECEMBER/JANUARY 1994 Arts  Review: Michelle Wong's Return Home;  Home away from home  by Anne Jew   RETURN HOME  directed by Michelle Wong  co-produced by Fortune Films & Studio D,  National Film Board, 1993  My family never watches TV together—  except for the Miss America and Miss Canada  beauty pageants when I was younger. My  mother watches Chinese TV or videos alone  or with my father. My father watches sports  alone or with my brother. When I lived with  my family, my brother and I watched various shows alone or together, or sometimes  James Bond movies with our dad. Although  we all speak two or more languages, the only  one we have in common is Hoi ping and  nothing is ever in Hoi ping. That is, until I  took a copy of Michelle Wong's documentary Return Home to a recent family dinner.  Previously, I had watched it alone and it  had been an emotional experience. But wa tch-  ing it with my family, including my grandmother, aunts, uncles, and older and younger  cousins, was incredible. In fact, as we were  watching the video, my brother said we  should be making a video of us watching the  video.  Return Home is about the return home  for the Montreal filmmaker, to St. Paul, Alberta, a town of 6,000. It's where Wong grew  up, and where her family has run the Boston  Cafe, a Chinese restaurant, since 1960.  Wong's narration begins: "In 1990, my  grandfather had fallen seriously ill and I  realized then that my grandparents weren't  going to be around forever. I had to go back  home. I didn't know what to expect, but I  knew this time it would be different."  In Return Home, Wong uses interviews  with her grandparents, stills of family photographs and other historical information to  recount and reconstruct her family history, a  history similar to those of so many early  Chinese immigrants from Canton.  At the age of 13, Wong's grandfather  came to Canada as a "paper son," a filial  relationship to his brother forged on paper.  His "father" paid the standard Head Tax of  $500 required by all Chinese immigrants to  Canada. Years later, he returned to China to  wed Wong's grandmother through an arranged marriage, and then he came back  alone. (Between 1885 and 1923 the costly  Head Tax requirement deterred Chinese  women from entering Canada. In 1923, it  was replaced by the Chinese Exclusion Act  which prevented any Chinese immigration  into Canada.) Decadesof separation, marked  only by his short visits to China, ended when  Wong's grandmother and their children arrived in Canada after the Exclusion Act was  abolished in 1947.  Wong's grandmother recounts the subsequent separation from her mother and her  own adjustment to a foreign country. As  with many women in her situation, she  didn't learn English when most men did.  Upon Wong's return to St. Paul, she  greets her fa ther and grandparents with hugs  in the back of the restaurant. This gesture,  she admits, is awkward, but "shows them  how much I love them." The awkwardness  is not only in the hugging, but also in the  filming of the hugging. When her grandfather exits the scene, he has a slight smile and  his eyes shift towards the camera. It was  partly my recognition of the awkwardness  with the unfamiliar that made watching Return Home such an emotional experience. All  of a sudden, I could picture the camera, the  lights, the boom mike, the electrical wires  with silver tape holding them down, and all  the people operating the equipment because  Michelle Wong interviewing her  grandmother in St. Paul, Alberta  I completely identified with the grandfather.  That was me, my family, my experience  being represented in this film, something I  have never seen before in my 20-odd years of  watching any visual medium.  For my family and I, there were more  bursts of recognition throughout. The drying of gae doo in cardboard pop can flats  outside in the sun; the vinyl recliners covered with fabric; the restaurant experience,  in which my dad and grandparents have  spent most of their lives, some of it in smalltown Alberta; the mannerisms; the subtlety  of interactions; and the bookcase headboard  that the grandfather pulls his Head Tax certificate out of is exactly the same as my  parents'—the similarities go on and on.  Language contributes a lot to my own  sense of recognition in Return Home. For the  first time I could understand a language  other than English without reading the subtitles and realized that what is subtitled isnot  always what is said.  Hoi ping, Sun Wae, Yun ping, and Toi  san are four villages grouped very close  together in southwest Canton. As a result the  dialects are virtually the same with some  minor differences. Most early Chinese immigrants speak one of the four, though Toi  san is more prevalent.  Wong explains, "My Toisanese is very  limited. When I was younger, older Chinese  people would tease me because I couldn't  speak the language well. I felt ashamed and  inadequate. So I used my Chinese as little as  possible...I only know enough to get by and  I usually speak it only when I visit my  family."  Toi san, Hoi ping, Sun Wae and Yun  Ping are basically working-class dialects.  Because Cantonese and Mandarin are the  ma in influences on Chinese media in Canada,  these dialects might disappear in this country after a few more decades. Within Chinese-speaking communities, classism is also  a contributing factor. And more recent immigration from Hong Kong and Taiwan has  made the use of Cantonese and Mandarin  more widespread.  Often there is a gap between first-generation Chinese Canadians and our parents,  partly due to our "assimilation" into white  society. As a result there can be the loss of  language and the denial of our heritage.  This appears to be what is going on for  Wong in Return Home. Although she has  several revelations about her grandparents  throughout the film, not enough information is given about Wong or the immediate  past to provide a meaningful contrast. But it  is because so many things were recognizable  that I could flesh out what was missing.  Of St. Paul, Wong states, "It was always  simple and quiet." There is one interview  with George, a long-time white customer at  the restaurant and a family friend, but I  wanted to know if there were any other  Chinese families, how racism wasdealt with,  and the specifics from Wong about growing  up in a small town in Alberta.  She says of the family restaurant, "It  was a safe place from the prejudices of the  outside world," but these prejudices are not  discussed any further.  Also, there isn't enough historical background provided. Wongexamines her grand-  father's Head Tax certificate and explains  that, because of the famine in China, many  came to work in Canada. Nothing more is  said about the racist and classist immigration policies that restricted Chinese entry  and kept families separated for years. In  1884, the BC government imposed a Head  Tax of $10 on every Chinese immigrant entering Canada. This law was later adopted  by the federal government and the Head Tax  steadily increased until it reached $500 in  1904. Of the absolution of theExclusion Act,  Wong just says, "In 1948, the government  allowed Chinese immigrants to bring their  families over," and nothing T?f how it was  repealed because of internal and international pressures.  In 365 Too Daily Meditations, Deng Ming-  Dao writes, "To be an immigrant is to be  solitary in the midst of millions. Immigrants  travel from their native land for many reasons, but in general they all involve expectations for a better life. For this, they will risk  uncertainty, exploitation, discrimination,  hostility, poverty and sometimes even separation from family. Those who survive develop inner fortitude and determination that  sees them through their suffering. The preservation of spirituality is as much a concern  as anything else."  That inner fortitude, determination and  preservation is something Wong echoes  when describing her grandparents. "Before  I thought my grandfather was unfeeling, but  when I heard all his stories I realized there  was no room for loneliness and fear. His  silence that I had interpreted as unfeeling  was his way of dealing with his emotions.  He had to keep going to fulfil his role as  provider. He was alone, but he found strength  in his silence."  There seems to beadichotomyinRerwrw  Home between immigrant Chinese culture,  which is portrayed as silent and undemonstrative, and white Western society, which is  portrayed as articulate and affectionate. Although Wong seems to identify more with  the latter and portrays her grandparents as  identifying more with the former, she doesn't  come across as being more emotionally expressive than her grandparents.  In one of the most painful and heartbreaking scenesl'veever seen, Wong's grandmother talks about the long separation between herself and her mother after arriving  in Canada. She responds to each question  briefly, casting her eyes down. Wong then  says it's better if she looks up and, when her  grandmother does, her sadness is even more  obvious.  Wong comments, "My grandmother  couldn't look up and I was ignorant to what  was going on. She was crying inside, talking  about a subject that was paiijful, and I was  too busy playing filmmaker to notice."  The dichotomy extends to how Wong  locates herself and her family. She writes in  the video liner notes, "Although I grew up  with both Chinese and Western values, I  applied society's stereotypes and negative  images to my family and to other Chinese  people, but not to myself. I did not see  myself as a part of 'them,' my Chinese side  was separate, outside of myself. I kept a  distance from my family, remaining ignorant about Chinese culture, refusing to even  learn the proper words to address my paternal grandparents. They tried to correct me,  but I rejected their teachings, believing that  by doing so I would be part of mainstream  society."  For Wong, the return home appears to  be the search to find a place that lies between  two cultures, home being a physical, psychological, and cultural space. But it is only  because we live in a racist society that anything not adhering to white, Christian,  Eurocentric dominance is classified as an  "other" culture. Chinese culture in Canada,  though different from Chinese culture in  China or anywhere else, isn't located here,  but still back in China. The idea that there are  two cultures to grapple with is really a racist  construct that is perpetuated by calling "difference" to attention, but the "difference  from" is always white supremacy.  Wong's experience with internalized  racialism—racialism beingprejudiceand discrimination against other people of colour  and internalized racialism being that against  one's own people, is what she seems to be  trying to reverse, though she allows the  dichotomy by terming the reversal as  "accepting] the Chinese side of myself."  Return Home is not without technical  flaws. The only time Wong and her grandmother appear relaxed is when they are  wrapping won ton together. But probably  because I know and understand so much of  the background, the slow pace and staged  interactions adds to my identification with  the film. And although I realize why classical Chinese music would be chosen as a  soundtrack, this seems to repeat a cliche that  dominates many productions dealing with  Chinese subject matters.  A good thing to note is that Return Home  is available with English or Chinese subtitles. Having two language versions of one  film is always an added expense, but it is so  important if the film is to be made as accessible as possible.  Another point of accessibility is where  films and videos are screened. If the venues  are art/film spaces, chances are the audience who could best relate to a film such as  this wouldn't go. In Vancouver, however,  Return Home was shown for free at the Chinese Cultural Centres in Chinatown and  Richmond. It would also be appropriate to  see it in community centres or other spaces  where a Toi san-speaking audience would  feel comfortable. In Montreal and Toronto it  was screened in community venues with  large Chinese audiences.  The beginning of seeing myself and my  experience is thebeginning of so many things,  the first being validation. It is disturbing  that, for me, this is starting at the age of  twenty-seven. Even worse is that, for many,  the validation has yet to begin. I know the  reasons why, but I also know the reasons  why can change.  Return Home is available for purchase at  $19.95 (not including GST) from the National  Film Board until December 1993, or can be  rented at $3 a day, from the National Film Board  Library. In Vancouver, call 666-0716. In Western and Northern Canada, call toll free 1-800-  661-9867. In Ontario, call 1-800-267-7710. In  Quebec, call 1-800-363-0328 and in Atlantic  Canada, call 1-800-561-7104.   Anne Jew is a Vancouver writer and the  outgoing production co-ordinator at  Kinesis.  DECEMBER/JANUARY 1994 Letters  dear     reader  Kinesis\oves 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 very soon.  Love,  Kinesis  From adoption  to NRTs  I refer to the stories "Royal Commission  Report onNew Reproductive Technologies"  by Judy Morrisonand Christine Massey and  "Hey hey, ho ho, sex selection has got to go"  [see Kinesis, Nov. 93J.  It is good to see feminist involvement  against the technological engineeringof children. In the past, the issue of social engineering of children, for the most part, was ignored by the feminist community. Social  engineering more commonly known as adoption is ironically what paved the way for  reproductive technology. It has been  uncritically accepted in our society and  viewed romantically as a solution to both an  unplanned pregnar.cy and infertility. The  altruistic notion of rescuing infertile couples  induced some women, selflessly, to become  pregnant for the express purpose of having  the baby adopted insurrogatearrangements.  Today we have women and men swapping  not only sperm, but eggs in their efforts to  become parents via in-vitro fertilization.  In addition, we are disturbed by the  fetal sex determination services of Dr. John  Stephens who targeted Vancouver's South  Asian community with advertisements.  Again, feminists overlooked that sex selection was an inherent component of adoption  practice. Often (adopting) couples picked a  baby boy as their first child, then selected a  girl later or, if they already havechildren, the  next child was selected to round out the  family in terms of sex. (Of course, this is no  longer the case since there are fewer babies  available for adoption in Canada and adoptive parents are forced to consider children  that yearsago would never have had a chance  of finding a home.)  Adoption was first legislated in Canada  in 1920. Almost three-quarters of a century  later we find the laws still do not reflect the  needs of the adoptive community. Birth  mothers and adult adoptees do not have  open access to one another. Unlike many  countries around the world, Canada keeps  adoption information secret. In some provinces, people must wait eight months (BC)  or eight-ten years (Ontario) while bureaucrats handle the delicate and emotionally  dynamic matter of reunion.  If anyone ever listened to an adoption  reunion support group and heard the myriad  of issues that arise from having two sets of  parents, adoptive and biological, one can  quickly imagine how reproductive technology will only compound the confusion, genealogical bewilderment and pain.  In the past, infertility was the alibi for  removing the evidence that a growing  number of women were having sex outside  the institution of marriage—their babies were  adopted. Today, infertility is the alibi for  having a pool of embryos at the disposal of  bio-geneticists. Morrison and Massey's article asked the most pertinent question: "What  is the difference between these technologies  and eugenics?"  Feminists must movequickly and forcefully if we are to have an impact on the future  of reproductive technology.  Sincerely,  Millie Strom  Vancouver, BC  Enough Vancouver  coverage already!  Kinesis:  I would like, first of all, to express my  gratitude for the years of hard work the staff  of Kinesis has invested in producing Kinesis.  Kinesis has been absolutely essential for keeping me,and I am sure many othersoutside of  the Vancouver area, informed and providing analysis about the vital issues and concerns of women.  Now comes the "but" part. I have noticed that over the years there has been very,  very little covered about women from outside the Vancouver area. I have always attributed this to a lack of finances for longdistance phone calls and in addition, I have  always felt a little guilty about not contributing articles myself. However, the cost of  long distance phone calling has decreased  considerably in the last few years and really,  journalistic writing is not my 'forte.'  The article which finally prompted this  letter was the report on election campaign  efforts of women. Having just returned from  the regional National Action Committee on  the Status of Women meeting in Kamloops  in the fall, I happened to be well aware of the  many activities that women's groupsaround  the province have organized and I was sorely  disappointed to see that the work of women  from outside the Vancouver area was ignored again.  There are many International Women's  Day activities that occur around the province but The International Women's Day  Committee in Vancouver is usually referred  to as if it were the only such committee in  existence. The [others] are never reported in  Kinesis. When issues are discussed which  affect all women in the province, women  from outside of Vancouver are almost never  called for comments.  I don't think there was any coverage of  the fight Indo-Canadian farmworkers in the  Quesnel area had a couple of years ago to  have their UIC benefits reinstated after large  numbers were cut-off due to their migrant  worker status.  I can think of other stories of interest to  women outside of Vancouver. Forexample,  how have women's centres grown and  changed with the additionof provincial funding in the last couple of years.  Another example is theefforts of women  in environmental groups around the province. The only thing we hear about are the  high-profile cases like Clayoquot Sound. In  this part of the province, there is a battle  going on around the Kemano completion  project, and many other local women here  have been consumed by their involvement  in the CORE land use negotiation process.  Ma ybeoneof the reasons the women's movement doesn't have a particularly well-developed analysis of environmental issues is that  most women doing this work are working  outside of urban areas and are too busy and  not connected with the 'mainstream' women's movement to inform their counterparts  about the issues.  I don't have any definite answers, but  even having regional contacts for regular  reports could be a way to start. I do know  that I'm getting tired of being marginalized  by the urban women's movement. Over 50  percent of women in this province live outside of Greater Vancouver. If international  women's issues and issues from other provinces can be included in Kinesis, what about  the rest of the province?  In sisterhood,  Maureen Trotter  Quesnel, BC  Please  write  to  us .  We  like  it.  WOMEN'S STUDIES  The Catalogue of Canadian  Titles  by, for and about  Women  700 New Titles  biographies, Jiction, Poetry,  Political, Reference, and more.  Title c£ Author indices  Gross-referenced bij genre &form  All new titles for'93  First 10 copies FREE  15* / copy after 10  To     order:     CANADIAN     BOOK     MARKETING     CENTRE  2 Gloucester St., Ste. 301, Toronto, ON  M4V 1 L5 tel: (416) 413-4930; fax: 413-4920  DECEMBER/JANUARY 1994 Bulletin Board  d     t  It   i  EVENTS  EVENTS  EVENTS  Bulletin Board listings have a  maximum of 50 words. 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 (+$0.56 GST)  forthefirst50wordsorportion thereof,  $4 (+$0.28 GST) for each additional  25 words or portion thereof and must  be prepaid.  Deadline for all submissions is  the 18th of the month preceding  publication. Note: Kinesis is published  ten times a year. Jul/Aug and Dec/  Jan are double issues.  All submissions should include a  contact name and telephone number  for any clarification that may be  required.  Listings will not be accepted over  the telephone.  Kinesis encourages readers to  research the goods and services  advertised in Bulletin Board. Kinesis  cannot guarantee the accuracy of the  information provided or the safety  and effectiveness of the services and  products listed.  Send submissions to Bulletin  Board, Kinesis, #301-1720 Grant  Street, Vancouver, BC, V5L2Y6. For  more information call 255-5499.  WANNA GET INVOLVED?  With Kinesis'? We want to get involved with  you too. Help plan our next issue. Come to  the Writer's meeting on Tues, Jan 4, at 7pm  at our office, 301-1720 Grant St, Vancouver. If you can't make the meeting, call 255-  5499. No experience is necessary, all women  welcome.  WOMEN OF COLOUR CAUCUS  Women of Colour Caucus welcomes all First  Nations women and women of colour who  are past, present and possibly future Kinesis volunteers to our next meeting on Thurs,  Jan 6 at 7:30pm. For info on location and to  arrange childcare subsidies, please contact  Agnes Huang at 685-6140.  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, leadgroups.raisefunds,  answer the phone lines and help to connect  women with the community resources they  need, organize the library and other exciting  tasks! Come to the committee meetings;  Finance/Fundraising, Mon, Dec 13, and  Jan 17,6pm: Publicity, Wed, Jan 19,5:30pm.  The next volunteer potluck and orientation  will be on Wed Jan 19, 7pm at VSW, 301-  1720 Grant St. For more info, call Jennifer at  255-5511.  NEW YEAR'S AT VSW  Attention all VSW and Kinesis volunteers!  Come ring in the newyear with us on Thurs,  Jan 13 at 7pm at VSW, #301-1720 Grant St.  SINGLE MOTHERS' PROJECT  Vancouver Status of Women's Single Mothers'Project is seeking volunteers tofacilitate  upcoming workshops about the resources  and services available to single moms in  Van and the Lower Mainland. No experience necessary, VSW will train you and  childcare is available. Please respond by  Dec 10. Contact Carol Pinnock at 255-5511  at VSW, 301-1720 Grant Street, Van, BC,  V5L 2Y7.  REPRODUCTIVE HEALTH  An International Women's Conference for  the UN Conference on population and development. Organized by the Women's  Health Coalition, from Jan 24 to 28, Rio de  Janeiro, Brazil. For more info call IWHC at  24 East St, New York, NY, 10010.  THE COURAGE TO HEAL  Ellen Bass is the author of The Courage to  Heal: A Guide for Women Survivors of Child  Sexual Abuse. This intensive one day training will provide a basic, nonclinical overview  of issues related to working with adult survivors. Bass explores creativity in the healing  process, working with diverse populations,  dealing with intensefeelings,safetouch,the  importance of language, and writing as a  healing tool. Held on Jan 26, and repeats in  Edmonton on Jan 28. For more info, please  contact Vicky Busch at Athabasca University at (403)675-5864 or 1 -800-561 -5789, or  fax (403)675-3420.  WOMEN EMPOWERING  The objectives are to reassess media related strategies adopted at tie end of the  Women's Decade in 1985 and plan new  strategies for the next decade. Also to bring  together women working in communication  groups, active grassroots organizations and  networks, to share insights and stimulate  ideas, and resolutions forthe next UN Women's Conference. Priority is given to Third  World Women in Communication Services  for women. To be held Feb 12 to 19, in  Nonthaburi, Thailand. For more info contact  Teresita Hermano, WACC, Directorf or Communication Education, at 3547 Kennington  Lane, London, SEII 5QY England, or call  (01 )582-9139 or fax 735-0340.  MOHAWKS IN BEEHIVES  First Nations artist Shelley Niro's presentation , Mohawks in Beehives andOther Works,  runs to Dec 18 at Artspeak, #3-311 W  Hastings St, or call 688-0051. Gallery hours  are Tues to Sat from 12 to 5pm.  REPRODUCTIVE RIGHTS  A critical analysis of reproductive technologies, at the University of Victoria. The Ad  Hoc Committee on Reproductive Technologies is planning a weekend conference that  will address issues surrounding Reproductive Technologies from a feminist perspective. The organizers want to expand the  current interest from a focus upon the so-  called New Reproductive Technologies to  an examination of NRTs in general. Held  from Jan 14 to 16. For info and registration  please call 381-1012 or contact Ad Hoc  Committee on Reproductive Technologies,  320-620 View St, Victoria, BC, (604)381 -  1012.  IS A COVEN FOR ME?  Information and discussion about covens  forthose interested in wicca. What it is, what  it isn't, how can I find/start one. Open to all,  on Wed, Dec 8 at 7:30pm at Josephine's,  1716 Charles, Tix$4-$8. To pre-register call  253-3142.  JOSIE'S 2ND BIRTHDAY  Come and celebrate Josephine's 2nd Birthday! Yes, we're still here, we're queer, get  used to it! Special on cappucinos and lattes.  barbieTM dolls • vibrators • dream vacations • identity • nrask  • dance • laughter • harmony • menopause • roots - fantasy •  ctaltare • resistance • white hair • black hair • aging • courage  • sexuality • memoiiy • family - primadonnas • going home •  road trips - mysteries • love • hitchhiking - moms • stand-nap  • tradition • friendship • defiance • cabarets • songs - butofo •  improvisation • seashells - body image • movement • clown  • foreplay extenders • flamenco • madness • erotica - ritual •  ■ kitchen table • opera • irreverence • video • poetry  ■ sex • stories • workshops • breathing • myth -  womens  view  A festival of  women in the  performing arts  January 2I-30,I994  at the Vancouver East Cultural Centre,  Station Street Arts Centre, Firehall Theatre,  the W.I.S.E. Hall & the Western Front.  Tickets 685-6800 (on sale January 3).  $ theatre ? dance ? music ? comedy ? storytelling $ cabarets $ readings $ workshops ? discussions ?  COOP  Co-op Radio  CFRO  102.7  RIVI  Listener Powered!  Com m u n ity-Based!  Where women have a voice  Monday, 8-9pm: Womenvisions  For women about women by women. Health, politics, law, spirituality, arts,  sexuality and alternative ideologies.  Thursday, 8:30-9:30pm: The Lesbian Show  Thurday, 9:30-10:30pm: OBAA  By women of colour for women of colour. Local community news and events,  interviews and music not heard in the mainstream.  Friday, 8-10pm: Rubymusic  12 years on the air, Rubymusic features the best in music by women—old, new,  lost and found.  For a free listener's guide call 684-8494 Monday-Friday, 10am-6pm  Your  Lesbian & Gay  Bookstore  BOOKS BY MAIL  CALL 1-800-567-1662  Informative, entertaining and attracts  this is the lesbian sex guide for th  $19.95  122 1   ThurlowCat DaNz-ioX Vancouver, B.O  Tel:<604)669-1753 or    Fax:<604)685-0252  DECEMBER/JANUARY 1994 Bulletin Board  EVENTS  EVENTS  Call for details about the celebration. On  Sun, Dec 12, at Josephine's, 1716 Charles  St.  REMEMBERING MONTREAL  A day of remembrance and action on violence against women, by the Womens'  Monument Project. Held on Dec2 at 12:30pm  at the North Quadrangle Capilano College  on 2055 PurceU Way, North Vancouver.  WOMEN'S OPEN STAGE  The Women's Open Stage is an evening of  fun and entertainment at Josephine's by  and for women. On Dec 19 and Jan 21  doors open at 7:15pm, start at 8pm. $2-5 at  the door.  FULL MOON CONCERT  Winter Solstice and Full Moon Concert at  Josephine's with Sue McGowan, Carol  Weaver and Sharon CosteUo. On Tues, Dec  21 at 8pm. Doors open at 7:15pm, Tix $6-  $12, for advance tix call 253-3142.  GO GIRL GO STUDIO  A show and sale of ceramics by Cynthia  Low! Opening Fri, Dec 10 at 7pm, serving  food and juice. Sat, Dec 11 from noon to  9pm with demos. Sun, Dec 12 from noon to  6pm; you decorate! Held at 2814 Trinity  Street, for more info please call 254-9487.  TROUBLED FAMILIES  Survivors of Troubled Families, a one day  intensive workshop for family therapists,  counsellors, social workers and other professionals. Steven and Sybil Wolin present  an alternative totraditional psychiatric thinking. Sponsored by Athabasca University at  the Hyatt Regency. For info please call  (403)675-6468 or fax (403)675-6467.  FUNDRAISING DANCE  Committee for Domestic Workers' and  Caregivers' Rights invites you to their First  Anniversary Fund-Raising Dance. Held on  Sat, Dec 4, from 8pm to 1pm at Mount  Pleasant Community Centre, 3161 Ontario  Street. Music by The Dinahmic's, sound with  Danny Lescano. Tix are $10. For more info,  call Cora at 736-8100 or Julie and Lorina at  222-1897.  FILMS ON ARTS & ARTISTS  Cultural Services will be screening National  Film Board films relating to arts and artists in  Canada. Films will be shown every Mon at  the Silk Purse on 1570 Argyle Ave in West  Van. Titles include Artists at Work, Art of the  Inuit, and Bill Reid'among others. All movies  are free. For more info, please call 925-  3605.  SOUNDS OF GOSPEL  Young Energetic Sounds of Gospel, the  twenty member children'schoir will bringthe  wonderful and energetic sounds of Gospel  Sunday, December 5  noon - 5 pm  1242 Lakewood Dr, Vancouver  seconds also available  musictoyour ears on Jan 22 atthe Van East  Cultural Centre on 1895 Venables St. Tix  are $2/children, $4/adults and $10/f amily up  to five. For reservations call 254-9578.  NOEL WITH JOELLE  JoelleRabu and her band present a bilingual  blend of traditional and original seasonal  music. The kids series shows on Sat, Dec  11 at 2pm at the Van East Cultural Centre,  1895 Venables St at Victoria. Tix are $2/  child, $4/adult and $10/family up to five. For  reservations call 254-9578.  A SEASONAL CELEBRATION  Willow Creek Enterprises presents, A Seasonal Celebration. Jane Mortifee, Linda Kidder, and Corlynn Hanney combine their  voices and talents in an evening of Christmas music, both original and oldies. It is held  on Dec 13 at 8pm at 1895 Venables St. Tix  are $12.50/general, $8.50/students and  seniors, with a donation to the Food Bank.  For tix call the box office at 254-9578.  WYLD WYND FOLK JAZZ  Wyld Wynd Folk Jazz that rocks the "norm."  Song writer Sylvi with Wendy Solloway,  Blaine Dunaway and Joseph Danza perform  songs of society and soul on voice, guitar,  bass, violin, winds and percussion. Held on  Tues, Dec 14 at 9:30pm at the Glass Slipper, 2714 Prince Edward at E 12th. Tix are  $5. For info call 877-0066.  THE CREATIVE AUDIENCE  The Creative Audience prepares for the  holidays. In a type of theatre never before  performed outside of Brazil, the audience  will be taken on a journey of exploration that  will be both enlightening and a lot of fun. It  will be held from Dec 5 to 18 at The Secret  Space Theatre at 4603 Main St (at 30th  Ave). For more info call Headlines Theatre  at 251 -2006.  DECTER AND TULCHINSKY  An evening of excitement and provocative  writing by Jewish Canadian writers Ann  Decter (author of Paper, Scissors, Rock,  Press Gang Publishers) and Vancouver's  own Karen Tulchinsky, reading from new  works in progress at the Dr. Vigari Gallery,  1407 Commercial Dr, Vancouver at 7:30  pm, Thurs, Dec 9. For more info call Delia  at 876-7787 after Dec 1.  JOB OPENING  Kinesis requires a part-time Production  Co-ordinator. The successful applicant  will have:  •design, co-ordination and layout skills  (preferably with newspapers);  ■knowledge of PageMaker 4.0 for IBM or  familiarity with computers;  ■an ability to train and work with volunteers;  •an interest in feminist publications and  support for women's issues;  •an ability to work to deadlines.  The Production Co-ordinator works flexible hours, mainly during the 3rd week of  the month (except Dec and Jul when no  paper is published), and attends monthly  Editorial Board meetings. A full job de  scription is available at our office.  Pay: $13.85/hr, 65 hrs/issue (plus MSP  coverage)  Closing date to apply: Jan 3 by 5 pm  Start date: Jan 17  First Nations women and women of coloui  are strongly encouraged to apply.  Send your resume and a covering letter to  Kinesis, 301-1720 Grant St, Vancouver,  BC, V5Y 2YL or call (604)255-5499 or fax  (604)255-5511.  GROUPS  POLITICAL ACTION GROUP  First Nations Women and Women of Colour  Political Action Group will be meeting again  Jan 12 at 3pm at the Vancouver Status of  Women, 301-1720 Grant St. For more info  call Chris or Miche at 255-5511.  FEMINIST NETWORKING GROUP  The Feminist Networking Group will be  meeting Jan 18 at 2pm at VSW, 301 -1720  Grant St. For more info call Chris or Miche  at 255-5511.  SEXUAL HARASSMENT SUPPORT  VSW is starting up a sexual harassment  support group for women who have experienced sexual harassment in the work place.  We want to provide a safe, supportive  enviroment for women to get together, have  discussions, work out strategies and more!  Thefirst meeting is on Thurs, Feb3 at VSW,  301-1720 Grant St at 7pm. For more info  please call Miche at 255-5511.  NRT MEETINGS  Vancouver Women's New Reproductive  Technologies Coalition meets the first Wed  of each of month, 6pm at the Vancouver  Women's Health Collective at 219-1675 W  8th (at Pine). The Coalition always welcomes new members. Knowledge about  new reproductive technologies is not necessary. For more info please contact Christine  at 291-5792 or Judy at 879-3661.  EMPLOYMENT SUPPORT  The Kiwassa Employment Support Program  helps unemployed East Vancouver residents gain career planning and job search  skills. Funded by the federal & provincial  governments, it has been working with unemployed people since the fall of 1982. The  program provides workshops and individual  counselling. Kiwassa is a non-profit organization and this program is free. The workshops include creative job search  techinques, interview skills, career planning, resume writing, stress management,  coverletters,andcommunication skills. Held  atthe Kiwassa Neighbourhood House, 2425  Oxford St. For info call 254-5401.  IWD COMMITTEE 1994  The International Women's Day Organizing  Committee 1994 will be having its first meet-  ingonMon,Jan17at7pmattheVancovuer  Status of Women, #301-1720 Grant St. First  Nations women and women of colour will be  taking leadership of the IWD celebrations in  Vancouverthisyear. Call Fatima or Miche at  255-5511.  MENOPAUSE GROUP  The Women's Health Collective has just  started a menopause group. The next meeting is Wed, Jan 12 at 7pm. For more info  please call 736-4234.  1716 Charles Street, Vancouver, BC V5L 2T5 (604)253-3142  Womyn's Open Stage Sun Dec 19  1988 W 4th & Maple  Vancouver, B.C.  V6J 1M5  733-3511  GROUPS  WOMEN IN VIEW  The 6th annual Women In View Festival is a  multidisciplinary festival which highlights the  talents and accomplishments of women in  the performing arts. Each year the festival  draws upon the enthusiasm and expertise of  over 200 volunteers in production, publicity,  hospitality, front-of-house, box-office and  other areas. To be a volunteer please call  Manisha Singh at 685-6679, or drop in at  Women In View, 314 Powell St. For general  info call 685-6684.  JOURNAL WRITING FOR WOMEN  A Journal Writing/Support Groupfor Women;  Writing Your Body: Using a Journal to Work  Through a Sexual Assault (#BR23295). Eight  weeks, starting Mon, Jan 17, 7-10pm at  Britannia Centre. Cost: $89. Using a Journal  to Address Weight Preoccupation and Food  Issues (#BR23395). Eight weeks, starting  Wed, Jan 19, 7-10pm at Britannia Centre.  Cost: $89. Both groups facilitated by Erin  Soros, writer andformer rape crisis counsellor. For more info see Vancouver School  Board winter calendar or phone 736-7241.  LESBIANS AND GAYS  The Lesbian and Gay Immigration Task  Force (LEGIT) was formed in 1991 to actively work towards changing Canada's discriminatory immigration laws. If you can  help us with our political work or if you are  looking for info and support, drop in meetings are held the last Thurs of every month  at 7:30pm at the GLC, 1170 Bute St. Or write  to LEGIT, PO Box 384, Station A, 757 W  Hastings St, Vancouver, BC, V6C 2N2.  A    FEMINIST  QUARTERLY  VEED  OF WRITING,  POLITICS,  ART &  CULTURE  Race Asian/White  Identity; Urvashi Vaid on  American Gay Politics &  South Asian Origins; a  Rape Narrative by Laura  Levitt; Writing and  Criticism across  #39/40 From the  Mouth to the  Page  Recent Political  Speeches, Speaking Texts  and Outspoken Poetry  & Fiction  - O  o x  O LU  #37       Sex &  #38       Sexuality  2 Steamy Issues.  Guaranteed to Fog up  your Glasses  Available at progressive, alternative  and feminist bookstores or directly  from Fireweed, P.O. Box 279,  Station B, Toronto, ON, M5T 2W2,  (416) 504-1339.  [GIFT SUBSCRIPTIONS AVAILABLE.]  DECEMBER/JANUARY 1994 Bulletin Board  SUBMISSIONS SUBMISSIONS CLASSIFIEDS CLASSIFIEDS  COLORING OUTSIDE THE LINES  Writings by Mixed-Blood and Multiracial  Women of Color. What is the history of  mixed-bloods in different cultures? How do  the politics of color impact your life? Why is  it difficult for us to write about being mixed-  blood? In a racist world where color lines are  drawn daily how do we fit in as mixed-race  peoples? Have you ever felt that you had to  choose one race over the other? Have you  everfelt left out of both? What strengths are  unique to you as a mixed-blood woman?  What terms define you, what terms don't?  Submit two copies of all your work, up to five  pieces may be submitted. No simultaneous  submissions. Can be in any language, but  must include an english translation. Include  a brief bio including your cultural and ethnic  background(s). Deadline is Dec 30. Send  submissions to Jamie Lee Evans and Kate  Berne Miller, 224 Minor Avenue, North #A,  Seattle, WA, 98109.  CALL FOR COMMUNICATIONS  This is an invitation for women in Canada to  share feminist perspectives on sustainable  development and to develop strategies for  the future based on our visions of the 21 st  century. The conference seeks to bring  together academics and activists working in  the area of sustainable development from  across Canada to prepare a Canadian position for discussion at the Fourth United  Nations Conference on Women, to be held  in Beijing in 1995. The Conference will  strengthentheconnections between participants from Canada's diverse communities,  contributing to the development of a network among women working on sustainable  development from across Canada. You are  welcome to participate in the national conference by sharing your perspective in the  form of paper, video, story, poster, work-  ■ organic \an4scaj>iiy  Vai)couver,BC Yfafm  fe04-13k-k3<W  Lajru i Bri-tr  ■painting  STITCHED  mm  Banners  Sima Elizabeth Shefrin    (604) 734-9395  Downsizing, layoffs,  harassment  If you think you have been  treated unfairly by your  employer, call us; we may be  able to help.  MUNRO'PARFITT  LAWYE R S  401-825 granville street,  Vancouver, b.c.v6z lk9  689-7778(ph)     689-5572 (fax)  labour/employment, family,  criminal law and  public interest advocacy.  quality legal services  in a woman friendly   atmosphere   shop, art and music. The conference is  organized aroundfourbroadthemes; women  and community, women and economics,  women and decision-making, and women  and creativity. As it is likely that participation  will be restricted in terms of numbers, broad  based participation from non-governmental  organizations, labour union, business and  university communities is invited. Participation from First Nations and women of colour  communities are particularly encouraged.  Send a one page proposal/summary by Dec  3 to Ann Dale, Senior Associate, "Women's  Conference", Sustainable Development  Research Institute, B5-2202 Main Mall,  University of British Columbia, Vancouver,  BC, V6T 1Z4. For more info, call 822-9154  or fax 822-9191.  DESH PARDESH  Desh Pardesh is a Toronto-based organization of South Asian artists, cultural producers and activists to facilitate new expressions, and encourage the development of  Diasporic South Asian arts, culture and politics in the West. It is conducting on-going  dialogue between the Desh working committee and the different constituencies and  sectors in the South Asian community.  Desh's objective istoworktowards strengthening our public presence and increase the  artistic and cultural profile within and between the different communities. Desh would  like to meet and organize with cultural producers, artists andcommunityactivistsfrom  the different communities to provide an opportunity to strategize on issues of cultural  production and its role in effecting social  change. Any concerns, ideas, suggestions  or help is welcome. Please write to Desh  Pardesh, 141 Bathurst St, Toronto, Ont,  M5V 2R2, or call (416)601-9932 or fax  (416)601-9973.  WRITING THRU RACE  Writing Thru Race: A Conference for First  Nations Writers and Writers of Colour, Jun  30-Jul 1, is looking for writers interested in  presenting a talk or attending. Travel and  childcare subsidies may be available. Conference location is wheelchair accessible.  For more info, contact The Writer's Union of  Canada, 3102 Main St, 3rd floor, Vancouver, BC, V5T 3G7, (604)874-1611.  barbara findlay  B.A. M.A- LIB  is delighted to announce  that she is now practising lav  with the law firm of  Smith and Hughes  321-1525 Robson St.  Vancouver  phone 683~il76  Smith and Hughes offer a full range of  legal sendees to the lesbian, gay and  bisexual communities of Vancouver.  Initial consultations ere without charge.  WOMEN'S STUDIES  The McGill Centre for Research and Teaching on Women invites applications from  women's studies scholars for Visiting Scholar  positions in 1994-95. The Centre offers  office space and support and participation in  Centre activities; research funding of $1,000  per term is available. Write with a copy of  your curriculum vitae, a brief outline of your  proposed research, copies of two recent  short publications, and names of two referees to: Dr. Peta Tancred, Director,  MCRTW, 3487 Peel, Montreal, Quebec,  H3A 1W7. Closing date is Feb 14. Candidates requiring prior assurance of a position  in order to apply for outside funding are  invited to apply one year in advance.  VIOLENCE AGAINST WOMEN  A 16-part television series on the Knowledge Network with 13 British Columbians on  air. In a "learning circle" they talk about their  thoughts, feelings, and long-term solutions  to violence. After The Montreal Massacre: A  documentary on the massacre of fourteen  women in Montreal on Dec 6, I989 will be  shown on Dec 1 at 8pm. Survivors: Four  women talk about healing after surviving  grueling ordeals of violence on Dec 22 at  8pm. Still Killing Us Softly. Advertising's use  of women's body parts contributes to the  acceptability of violence against women in  our society on Jan 12 at 8pm.  DECEMBER 6TH ROSE BUTTONS  Dec 6 is Canada's National Day of Remembrance and Action to End Violence Against  Women. To honour this day, and as part of  the 16 days of Global Activism Against  Gender Violence (Nov 25-Dec 10), the  YWCA of Canada is again producing the  Rose Buttons with an accompanying bookmark. The December 6th button, which bears  a large red rose, reads: "In commemoration  of the 14 women killed in Montreal, December 6, I989, and all women who have suffered from violence." Groups working to end  violence against women can sell the buttons  forfund-raising and public education. Available in bags of 100 for $50 with English or  French text. Toplace your order write: YWCA  of Canada, 80 Gerrard St E, Toronto, Ontario, M5B 1G6, Attention: Rose Button or  call (416)593-9886 or fax (416)971-8084.  WOMEN'S STUDIES CATALOGUE  The Canadian Book Marketing Centre has  released a Women's Studies Catalogue.  This is an all new listing of Canadian titles by,  for andabout women, from publishers across  the country. The catalogue is free. It is also  available in bulk, thefirstten copies arefree,  but more than ten require a payment of 15  cents per copy plus shipping and GST. To  receive a copy contact Canadian Book Marketing Centre, 2 Gloucester St, Suite 301,  Toronto, Ont, M4Y 1L5 or call (416)413-  4930 orfax (416)413-4920, Attention Genny  Urquhart, Publications Manager.  : Starprint Design Studio  ' Holiday Sale  at our SLudb:  261 E. 1st Street  , x .^Mon-Fri: 10 - 4  tJ^Sat: 11-^^^V^  :! &arpnnt is owned & operated by  PRESS GANG MOVES  Press Gang Publishers Feminist Co-op is  moving to a new location as of Dec 1. The  new address will be 101-225 E 17th Ave,  Vancouver, BC, V5V 1A6, phone 876-7787  and fax 876-7892.  GENERAL PRACTITIONER  Joan Robillard, MD, General Practitionerfor  all kinds of families is located at 308-2902 W  Broadway, Vancouver, V6K 2G8, phone  736-3582.  THERAPEUTIC ALLIANCE  Counselling and therapy using an integrative and eclectic approach in order to explore the individual's conflict and distress  within the socialcontext in which this occurs,  such as adoption and fostering; racism and  anti-semitism; heterosexism, etc. For an  appoint, please call Sangam Grant at 253-  5007.  HOUSEMATE(S) WANTED  At Sky Ranch women's land, near Burns  Lake. Very remote. Very beautiful. Room  available in old farmhouse, short-term or  long-term. Rent 10-15% of income. Contact  Judith at 694-3738. C4, Site 20, RR2, Burns  Lake, BC. Pets, children welcome. Work  exchange negotiable. Seeking new members.  VILLA DE HERMANAS  Beautiful, spacious LF owned guesthouse  on long, secluded beach in the Dominican  Republic. Tropical gardens, pool, large private guestrooms, sumptuous meals, massages. Room rates: $330 single; $440 double per week. Call ourTorontofriend, Susan,  at (416)463-6138 between 9am & 10pm.  A WOMAN'S PLACE  Emotional Fitness Centre Counselling, education and consulting service ot the North  Shore. Offers feminist and lesbian affirmative counselling, workshops, support groups.  Areas of specialization: low self-esteem,  depression, anxiety, communication, relationship difficulties, emotional, physical,  sexual abuse recovery, coming out. Call Lou  Moreau at 924-2424 RCC.  WOMAN TO WOMAN  A feminist counselling service for all women  who are wanting to make positive changes  in their lives. For relationships, coming out,  substance abuse, sexual abuse and other  forms of violence, I offer a safe, supportive,  professional environment in which to explore your options. Frances Friesen BSc,  BA, MA (candidate), 5-6975 Kingsway,  Burnaby, 540-0634. Sliding scale, free initial  consultation.  SALTSPRING LAND  We need a 3rd person to co-operatively own  5 acres on Saltspring. For more info please  call Kate 254-9150.  |   DR. PAULETTE ROSCOE   |  j    NATUROPATHIC PHYSICIAN  HOMEOPATHY  =                           COUNSELLING                   I  DETOXIFICATION  HYCROFT MEDICAL CENTER  =             108-3195 GRANVILLE ST.  =             VANCOUVER, B.C. V6H 3K2              5  =             731-4183  Starting  December   8th  Don't  Call  Me Girl  Interviews  with working  class  women  of   colour  Wednesdays  @ 2  pi  on  Co-op  Radio   102.7   FM  Affordable therapy for          /"\  women working on issues         vv-/  of self esteem, abuse,       /*"^*\  depression and personal     / ) /2\ ( \  growth in a supportive      I (\j j J  environment.             ^0"^>/  Parlene Gage • Counsellor  254-3756  IIMHIIIMIIIIMIj  Sangam Grant R.P.C.  REGISTERED PR0FFESSI0NAI COUNSEUOR  Private Practitioner,  Workshop + Group Therapist  phone (604) 253-5007  \when the musk changes se dees the da ate...  DECEMBER/JANUARY 1994 Lucy sleeps well knowing she's on top of  news about women that's not in the dailies.  \  LIBlZfl 4/94  LIBRARY PROCESSING CTR - SERIftLS  2286 EAST HALL, U.B.C  VANCOUVER, BC VbT 1Z8  You can too. Buy a sub.  One year  □$20+ $1.40 GST  Two years  □$36 + $2.52 GST  Institutions/Groups  □$45+ $3.15 GST  □Cheque en  □Bill me  □New  □Renewal  □Gift  □Donation  I Name   J Address—  I Country —  jj Telephone _  Published ten times a year  #301-1720 Grant St< Here's your chance to talk back! Help us out by completing this readership survey.  This survey is not just about money. Kinesis wants to hear from you, to be your newspaper.  Kinesis is now 20 years old— the oldest, regularly publishing feminist newpaper in Canada. We've  changed a lot over the years, particularly in the past five since our 1988 survey. We try to reflect all  your voices— but know we don't By filling out this survey, you will be helping us to better serve  current and future readers of Kinesis . We realize this is a pretty long survey and may take some  time to fill out Whaf s in it for us is whaf s in it for you— a better women's newspaper. We  appreciate your time and commitment All information given us is confidential.  You also have a chance to win a one-year free subscription  to Kinesis (added on to your ongoing  sub, or as a gift to a friend)   and a 1994 Everywoman's almanac (see last page).  You don't even  need a stamp— just put the completed survey in the envelope provided and drop it in a mailbox.  Thanks!  I    GENERAL QUESTIONS  1. Are you a/an . . . ?  □ Individual subscriber □ Institution/organization □  Library  □ Occasional buyer □ Occasional reader □  Women's group  □   2. How many other people usually read your copy of Kinesis?  Dl D2 D3 D4 D More (estimate) _  3. How much of each issue do you read?  □ Skim through □ One or two articles & skim the rest     □ A few sections  □ Most of it □ Cover to cover  4a. What other magazines/newspapers do you read/subscribe to?  b. What is your primary source of news about women?  5. Have you ever used specific Kinesis articles for research, or a group that you  belong to?  □ Yes    □ No      If Yes, which articles or types of articles?_   6. Are you actively involved with any of the following community groups/organizations?  □ Aboriginal women's groups □ Anti-poverty groups □ Cultural/arts groups  □ Environmental groups □ Feminist/ women's groups      □  Lesbian groups  □ Political party □ Women of colour groups □   7. Has Kinesis ever directly inspired you to?:  □ Attend a conference □ Attend a rally/political event □ Donate to a cause  □ Join a women's group □ Work with an action group     □ Write a letter  I I   IN KINESIS  1. Which of the following best represents your feeling about the price of Kinesis? ($2.25/issue):  □ A bargain □ A fair price  □ A fair price but too much for my budget     □ Too expensive  2. Is the information/content written in a way that is easy to understand?  □ Always      □ Often □ Sometimes     □ Rarely D Never 3. How do you rate the content of the following sections?  Excellent Good  As Kinesis goes to Press □ D  Inside Kinesis  □  □  News  □  □  Movement Matters  □  □  What's News  □  □  Features  □  n  Arts  □  n  Paging Women  □  □  Letters  □  □  Bulletin Board  □  □  i.Topics dealt with in Kinesis articles include the foil  these areas?  Excellent  Good  Aboriginal rights  □  □  Classism  □  □  DisabUity rights  □  □  Education  □  □  Global restructuring  □  □  Health  □  □  Herstory  D  □  Immigration  □  □  Imperialism  □  □  Labour organizing  □  □  Law  □  □  Lesbian culture/politics  □  □  Older women  □  □  Parenting  □  □  Poverty  □  □  Racism  □  □  Refugee rights  □  □  Reproductive rights/tech.  □  □  Sexual abuse  □  □  Sexual assault  □  □  Sexual harassment  □  □  Sexuality  □  □  Technology  □  □  Violence against women  □  □  Younger women  □  □  Women and work  n  □  Other  □  □  Fair  Poor  NotSure  □  □  □  □  □  □  □  □  □  □  □  □  □  n  □  □  □  □  n  □  □  □  □  □  □  □  □  D  n  □  ow would you  rate our  coverage of  Fair  Poor  Not Sure  n  □  □  □  □  □  □  □  □  □  □  □  n  □  □  □  □  □  □  □  □  □  □  □  □  □  □  □  □  □  □  □  n  □  □  □  □  □  □  □  □  □  □  n  n  n  □  □  □  □  □  □  □  □  □  □  n  n  □  n  n  □  □  n  n  □  □  □  □  □  □  □  □  □  □  □  □  □  □  □  □  b. What other topics would you like to see covered ?  5. What are the three most important political issues for you today?  1.    2.   6. Which of the following would you like to see more of in Kinesis?  □ Analysis □ Arts □ Cartoons □ Commentary  □ Debates □ Editorials □ Humour □ Interviews  □ Investigative articles O International news     □ National news □ Reviews  □ Rural coverage □ Sports □ Ill   HOW KINESIS LOOKS  1. How do you rate the layout/design of the following?  Excellent  Good  Fair  Poor                Not Sure  Advertisements                          D  □  □  □                          □  Back covers                                 □  □  n  D                     n  Bulletin board                            □  □  □  □                          □  Contents page                             D  D  □  □                          □  Features/news /arts                     □  □  □  □                          □  Front covers                                  □  □  □  □                          □  Photos                                          □  □  □  □                          □  Illustrations                                n  □  □  □                          □  2. Do you find Kinesis easy to read?  Yes  No  Print large enough                    □  □  Spaced adequately                    □  □  General layout                           □  □  3  Have you ever bought Kinesis because of the front cover?          □ Yes  □ No  If Yes which one(s)and why?  IV" ADVERTISING AND YOU  1. What are your occupations (Please check as  many as  apply to you)?  D Artistic/creative                    □ Academic  □ Activist  □ Clerical/secretarial  D Community worker             □ Domestic workers  D Homemaker  □ Industrial  □ Mother                                   □ Professiona  □ Retired  □ Sales/service  □ Self-employed                      □ Student  □ Technical/trades  □  2. What kind of housing do you Uve in?  □ Co-op housing       □ Own home        □ Rent  □  3 a.How many adults do you Uve with?  b  How many dependants  do you have?  4. What is your annual income?  □ Less than $5000      □ Less than $10 000  □  $10 000 - $15 000        □ $15 000 _ $20 000  □ $20 000 - $25 000    □ $25 000 - $30 000  □  $30 000 - $35 000        □ More than $35 000  5. After you take care of financial needs, if you have any money left, how often  do you spend it?  3 tunes a week  At least once      At least once  Every  few         Once a  or more  a week  a month  months                year  Buy art/crafts                                □  □  □  □                          □  Buy a book/mag                         D  □  □  □                          □  Buy clothing                               □  □  □  □                          □  Buy records/tapes                      D  □  □  □                          □  Buy for kid(s)                            □  n  □  □                          □  Dine Out                                     □  n  □  □                          □  Go to Uve theatre/music           D  □  □  □                          □  Go to a Dance                              □  □  □  □                          □  Go  to events                              □  □  □  □                          □  See a Movie                                □  □  □  □                          □  □  □  □  □                          □ x^  6. Have you   been influenced to use a particular service/product because you've seen an ad in Kinesis?  □ Yes □ No   If yes which ones?   V WHO YOU ARE  1. What is your. . . ?  gender      □ Female □ Male  age □ 20 or under □ Between 20-30 □ 30 -40 □ 40-55       □ 55- 65 □   Over 65  2. What is your cultural heritage?   3. Do you define yourself . . . ?  as an aboriginal woman □ Yes    □ No  as a woman of colour □ Yes    □ No  4. Can you teU us any other aspects of your background which you feel are  significant? (eg. sexual orientation, class, rehgion etc.)  5. Which educational institutions have you attended? (mark aU applicable to you)  □ Elementary school □ High school □ CoUege  □ Trade school □ Continuing education □ University  6. Because we know that paying jobs are important to women and many of us are unemployed, can you  teU us if you are:  □ Employed full-time □ On Social Assistance □ Employed part-time   □ A student  □ Employed on a contract basis □ Unemployed □ Seasonally employed  7. Do you live in?:  □ a large city □ a small town □ a large town □ a rural area  8. For demographic purposes only, what are the first three digits of your postal  code?   If you are interested in becoming a writer for Kinesis in your area, please write\caU us, or give your  name, phone number and address (AU personal information is confidential)  Please add any other comments you may have about Kinesis; feel free to add another page.  Win a Gift Subscription and an 1994 Everywoman's Almanac. Just cut out number stub on left hand  side. Keep it and watch for your number in our February issue of Kinesis.  *&»  ^<fc  V  z&n vN y'^oi

Cite

Citation Scheme:

        

Citations by CSL (citeproc-js)

Usage Statistics

Share

Embed

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"
                            src="{[{embed.src}]}"
                            data-item="{[{embed.item}]}"
                            data-collection="{[{embed.collection}]}"
                            data-metadata="{[{embed.showMetadata}]}"
                            data-width="{[{embed.width}]}"
                            async >
                            </script>
                            </div>
                        
                    
IIIF logo Our image viewer uses the IIIF 2.0 standard. To load this item in other compatible viewers, use this url:
http://iiif.library.ubc.ca/presentation/cdm.kinesis.1-0045809/manifest

Comment

Related Items