Kinesis Nov 1, 1983

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 msmr*  November '83  1 A General Strike in B.C.:  is it inevitable? can it work?  Kinesis interviews women  involved in the anti-budget  fightback.  5 September marked the  10th anniversary of the CIA  backed coup in Chile.  Women from all walks of  life are banging their pots  and pans in the most recent  wave of protests against  the Pjnophet regime. Lake  Sagaris gives us the story  9 "Hello girls" (telephone  operators) were the labour  heroines of Vancouver's  general strike in 1919.  Working women and housewives were key figures in  the Winnipeg  strike  that  ' same year. Sara Diamond  . looksbackat 1919.  12 A self-help group has'  been formed for lesbians involved in violent relationships. Johanna Clark and  Nancy Pollak outline some  of the possible reasons for  this viqlence, and ways for  women to work their way  out.  COVER: Design by Claudia MacDonald.  12 While Remembrance  Day ceremonies across the  country remember the soldiers who have died in war,  feminists will remember  the women ravaged by the  fighting.  13 What is Shiatsu?  Reiki? Visualization? How  can we heal ourselves?  This month's feature supplement-on healing-carries  an article on preventive  medicine, an interview with  herbalist Norma Myers, an  update on Canadian midwifery, and more.  25 Lorraine Segato and  Lauri Conger were one of  the best surprises at this  year's Vancouver Folk  Festival. They've teamed  up again, this time with*  five other musicians, and  they've put out an album as  "The    Parachute    Club."  2*7 Works by 44 Toronto  women artists came to Women in Focus gallery in  Octqber under the title  "Parisian Laundry." Heather  Wells found the content of  the show exciting.  |SUBSCRIBE TO KIMEJIJ  Published 10 times a year  by Vancouver Status of Women  400A West 5th Ave., Vancouver, B.C. V5Y 1J8  □ VSW membership - includes Kinesis subscription -  $20 (or what you can afford)  □ Kinesis subscription only - $13  D  Institutions - $40  D Sustainers - $75  Name   Address_  .Amount Enclosed,.  :/*/A  news about women that's not in the dailies  Please remember that VSW operates on inadequate  funding — we need member support!  ■pi**  for every woman  raped in every war:  Remembrance Day  actions met with hostility  women as pacifists:  A B.C. history  also this issue: A supplement on healing  Ritual as political action  Anti-budget organizing:  a survey of women activists  Parachute Club's first album, a hit Fightback  launches strike  by Marion Pollack  November 1st, 40,000 members of the B.C.G.E.uT walked off the  job. If the union is unable to reach a satifactory settlement,-  a number of unions are prepared to go out and escalate strike  actions. By November 18 the entire unionized public sector in  B.C. could be out on strike, in a final effort to have the  government's budget package withdrawn.  Such an unprecedented action reflects the momentum that has occurred wince July 7th in response to Bennett's legislation. In  less than four months, women, union and community forces  have consolidated their strength in a major fightback against  a government that has consistently spurned visible public  protest.  How did we get here? The: following is a brief chronology  events leading up to the strike action.  July 8: A small, number of people from unions, womens and  community groups come together to form the Lower Mainland  Budget Coalition. Later to transform itself into the Lower  Mainland Solidarity Coalition this was the first of 31 coalitions that have sprung up around the province to oppose the  legislation  July 12: Women representing over 35  initiate Women Against the Budget  s groups meet to  July 15: 1983 Trade Union leaders meet to develop an anti-  budget strategy. This is to become Operation Solidarity  July 19: Tranquille Institution, neat Kamloops,  begin an occupation. They are protestin the shutdown of that  facility without adequate plans made for the future of their  residences and for thier job security  July 23: Over 35,000 people demonstrate against the budget.  This Vancouver demonstration was the first of a series of  rallies throughout B.C.  July 27: Victoria sees its largest demonstration yet,- as over  25,000 people mass in front of the Legislature to oppose the  budget  July 29: Police Officers join Solidarity. Canadian Church  leaders attending the World Council of Churches fondemn the  budget  July-Sept 1983: Anti-budget rallies occur in most B.C. towns  and cities. Attendance exceeds organizers expectations  Aug 10: Over 40,000 people attend-an anti-budget rally at  Empire Stadium in Vancouver. Many people left their jobs to  participate  Aug. 27: Women Against the Budget holds a luncheon at Grace  McCarthy's to protest the budget and social service cutbacks  July-Aug: Cabinet Ministers are challenged everywhere they go  by anti budget protestors  Sept 1983: Operations Solidarity launches an anti-budget petition campaign  Sept 16: Eighty people occupy the Premiers Office in Robson  Square  Oct: The Socreds invoke closure over 30 times during the debates  on the budget. NDP Opposition leader Daye Barrett is-expelled  from the legislature  Oct 15: Over 70,000 people take to the streets in Vancouver  marching past the Socred Convention at the Hotel Vancouver  Oct 20: Bennett makes a T.V.. speech. He announces the cloding  of the legislature  Oct 21: Despite "the olive branch" Bill 3 receives Royal Proclamation  October 15, Vancouver: 60,000 angry British Columbians take to the streets      Photo by Kim Irvin8  Women evaluate crisis  Nov 1: After a month <  egotiations BCGEU walks off the job.  The schedule of events for an escalating strike . (if no settlement is reached) is as follows: November 8 - education sector  goes out; November 14 - crown agencies, civic transportation,  utilities; November 18 - health.  by Emma Kivisild and Jan DeGrass  It's been three and one halfl  months since the now infamous  package of lost jobs and crippled services first introduced  and then rammed through the  B.C. legislature. The words  "general strike," on some  people's lips since the beginning, are now an almost constant topic of conversation and  news coverage  If we were to measure anti-budget response on the Richter  scale, we'd register the waves  of a major earthquake; by the  . same measurement, government  response to the opposition would  scarcely register a ripple.  Bennett's recent television  appearance at our firesides,  which produced a soporific half  hour of non-promises and a  motion to adjourn the legislature, was met by a media eager  to make something out of a non-  event ,  An "olive branch' it may have  been, but it was an olive branch  offered to a meate fraction of  the tens of thousands of coalition supporters actively  fighting the legislation. Those  who stand to lose the most in  the legislation — unorganized  and unemployed workers, mainly  women — were not even recognized by the" Premier in his  thirty minute bid to divide  the opposition.  That Operation Solidarity has  been targetted by Bennet as the  true opposition is now quite  clear. For three months the  Bennet government — too busy  setting closure records in the  legislature — persistently  ignored Solidarity's mass  based actions. Finally, with  parliamentary rules set aside,  and the NDP essentially locked  out of the legislative battle,  the Socreds set themselves free  to play a game without rules,  facing the opposition of their  choice — the labour movement.  The crucial element, one  which has not been acknowledged by Bennett, is the power  of this unprecedented alliance  of labour, women's organizations  and community groups, that  forms the support base of the  Solidarity coalition. Although  there have been many frictions  and "unsisterly" confrontations  within the alliance, even the  most critical alliance workers  have recognized its importance:  "When someone is facing you  with an elephant gun, you don't  stop to talk about your differences", said Hilda Thomas,  NDP women's rights committee,  in a recent interview.  In an unscientific telephone  survey of twenty women involved  in anti-budget organizing the  importance of this alliance  emerges repeatedly. "Clearly  there are problems with the  leadership of Solidarity  listening to women and recognizing women's needs, but I'm  really excited. The organizing  to date has been unprecedented,"  said one CUPW member active  in Women Against the Budget.  Probably at no period in B.C.'s  history have so many feminists  organizations rubbed along  abrasively for so long with  the trade union movement to  produce so constructive a result . The twenty women of our  telephone poll were concerned  with many aspects of the work:  the massive coalition, the  sway and drive of the organizing efforts, the lack of  Socred response, the impotence  of the NDP, the polarized battlefield between labour and  right wing forces. Their responses, though varied, have  several common threads.  Most stressed the politicizing  effect of the alliance. "What  I am hoping," said Marion Pollack, "is that we come out with  a working class not only much  more politically aware and acting in defense of their class  continued on p. 3 2 Kinesis November 83  MOVEMENT MATTERS.  j-jS Privatization:  | a step backward  In July of 1983, all regular employees at  Vancouver Transition House received termination notices. By March 31, 1984, the  provincial government plans to contract  the house out to a private organization.  Vancouver Transition House opened its  doors in December of 1973 as a direct  response to the needs of battered women  and children in the community. In 1978,  Transition House officially joined with  the Ministry of Human Resources and since  that time has been the only government  operated resource for battered women and  children in Canada.  Residents are provided with shelter, protection and counselling. Staff support  women in making their own decisions, arid  aid them in exploring realistic options  by providing legal, medical and financial  information. Residents are referred to  various social services and staff provide  advocacy when needed. Since January of  this year, over 1,000 women and children  were refused their request for accommodation due to lack of space. In the 10  years that Vancouver Transition House  has been operating, staff have had to  turn away over 10,000 battered women and  children because they were not able to be  accommodated.  JK-f,' 4*  .According to the Federal House of Commons  Report on Violence in the Family,   released in May of 1982, one out of every ten  women who is in a relationship with a man  is battered. Canadian Homicide Statistics  reflect that approximately 60% of all  female homicide victims were killed in  the family context. In 1981, over 100 wo-  KMEJiJ  KINESIS is published ten times a year  by Vancouver Status of Women. Its  objectives are to enhance understanding about the changing position  of women in society and work actively  towards achieving social change.  VIEWS EXPRESSED IN KINESIS are  those of the writer and do not necessarily reflect VSW policy. All unsigned  material is the responsibility of the  Kinesis editorial group.  CORRESPONDENCE: Kinesis, Vancouver Status of Women, 400 A West  5th Ave., Vancouver, B.C. V5Y 1J8.  MEMBERSHIP in Vancouver Status of  Women is $20/year (or what you can  afford). This includes a subscription  to Kinesis. Individual subscriptions  to Kinesis are $13/year.  . SUBMISSIONS are welcome. We reserve the right to edit, and submission  does not guarantee publication.  WORKERSTHIS ISSUE: Libby Barlow,  Jan Berry, Jan DeGrass, Cole Dudley,  Patty Gibson, Mich Hill, Kim Irving,  Emma Kivisild, Barbara Khune, Janet  Lakeman, Cat L'Hirondell, Claudia  MacDonald, Ruth Meechan, Judy  Rose, Rosemarie Rupps, Joey Schibild,  and Michele Wollstonecroft.  KINESIS is a member of the Canadian  Periodical Publishers' Association.  men were murdered by the men they lived  with. This reveals that wife battering is  a severe social problem. By being isolated within the family women and children  remain hidden victims and their batterers  hidden assailants.  Transition House provides continuous staff  coverage. A 24 hour crisis line is responded to by workers and referrals are  frequently received during the night from  police, hospitals, or emergency services,  when most social agencies are closed. This  is a- vital function, for according to the  Canadian Advisory Council on the Status of  Women, "70% of wife battering occurs  between the hours of 5p.m. and 7a.m."  Statistics obtained from Transition House  support this, for 50% of all crisis calls,  are received during these hours. Transition House workers are equipped to assess  women and children in crisis and to offer  appropriate intervention. Two* full-time  child care counsellors work directly with  the children. Transition House offers a  follow-up program which assists families  to re-establish their lives, often following years .of abuse. As well, Transition  House workers provide consultation and  education to a broad spectrum of the community including police, medical and legal  services.  The first refuge to open in Canada.for  battered women and children was Vancouver  Transition House. Within the last ten  years, 25 other houses have opened in the  province. Many of them experience problems due to lack of funding, inadequate  facilities and understaffing. Funding is  insecure as well as inconsistent across  the province. Many of the houses run on a  staff component of 1.5 to 5 regular workers who are not able to provide staffing  overnight. Due to lack of staff, it is  extremely difficult for these private  transition houses to offer an ongoing public education, childcare or follow-up  program which Vancouver Transition House  provides. The experiences of the other  houses in the province demonstrate that if  privatization occurs, the nature and the  quality of the service will change. In  particular, there is no guarantee that  Vancouver Transition House will continue  to primarily serve the needs of battered  women and their children across this province .  Many other services have already been cut  by current reorganization within the  Ministry of Human Resources, as well as  other vital services which are government funded. Some of these services which  are being threatened that have aided  battered women and children in establishing a life without violence include:  Legal Services, Medical Services, Emergency Homemakers, Mother's Help Program,  Human Rights Commission, Child Abuse Team,  Family Support Workers, Emergency Services,  Immigrant Services, Mosaic, G.A.I.N.,  Status "of Women, Women's Health Collective,  Post Partum Counselling and Project Parent.  Many of these services aid in maintaining  and developing a viable family unit for  women and children leaving a battering  situation.  As the government continues to withdraw  its commitment to permanently fund and  operate vital services, more pressure  will be put on already overburdened and  underfunded private agencies and volunteer groups. The government's current  proposals of reorganization will prove, in  the long run, to be a poorly planned  economic step, for the eventual cost to  society will be greater due to permanent  family breakdown. It is a step backwards  in the government's recognition and commitment to battered women and children  throughout the province of British Columbia.  Please write a letter stating that you  are opposed to the privatization of Van  couver Transition House to the Minister  of Human Resources,   Ron.   Grace McCarthy/  or Premier Bill Bennett,  Parliament  Buildings,   506 Government Street,   Victoria.  Please do- it soon,   for privatization can  occur at anytime before March 31,   1984.  Thank you for your support.  Study biased,  ASP charges  The problems of the West End will be under  close scrutiny for the next six months.  Gordon Price, former president of Concerned Residents of the West End (CROWE) has  been appointed by the City of Vancouver  to assess and develop solutions for this  controversial area.  Over the past year CROWE has come in  angry conflict with the prostitutes working in the West End, and have openly  stated that their (CROWE's) solution to  the problems of the area was to get rid  of street solicitation. The City's decision to choose a biased person to study  the controversy of the West End seems  questionable. "We feel hiring Price for  this position is comparable to hiring a  KKK member to study racism," said one  member of ASP.  In fact ASP understood, from their conversations, with the Social Planning Department, that they were proposing to  choose someone npt aligned with any of  the groups involved.  Consequently, ASP is calling for a letter  writing campaign to protest this appointment and to ask that a neutral person be  engaged as consultant. Letters can be  sent to: Social Planning; the Mayor;  newspapers; the Fraser Institute and Mark  McGuigan; with copies to ASP, MPO Box  2288, Van., B.C. V6B 3W5.  Fighting  media sexism  MEDIA WATCH representatives from every  province, the Northwest Territories and  the Yukon met in Ottawa, Oct. 1-3 to-  launch a Canada-wide campaign toN fight  sexism and pornography in the media.  The women attending MEDIA WATCH'S first  national workshop-conference set the stage  for an ambitious, community-based program  of educational and advocacy activities  aimed at improving the image of women in  the media. Also, in two days of intensive  lobbying of federal Cabinet Ministers,  CRTC commissioners, the Canadian Human  Rights Commission and members of the public and private broadcasting industries,  MEDIA WATCH urged the federal government  to take responsibility for the issue of  pornograpny on Pay T.V.  MEDIA WATCH stressed its view that it  does not make a distinction between the  everyday sexist content in broadcast advertising, programming and the pornography  now being exhibited on Pay T.V. Representatives also pressed for the inclusion of  sexism under both the human rights cojnmis-  sion's mandate and jurisdiction, and all  legal statutes.  In addition to raising public awareness  of the issues of sexism and pornography,  MEDIA WATCH will be monitoring the media  in anticipation of the conclusion in September ]984, of the broadcasting industry's  self—regulation on sex-role stereotyping.  MEDIA WATCH is a national women's organization dedicated to improving the portrayal  of women and girls in the media. November 83 Kinesis 3  BUDGET  Budget  continued from p. 1  interests, but one which is  willing to take a stand on  sexism." Johanna den Hertog, of  the Telecommunication Workers  Union points out: "How do you  measure effectiveness in organizing? On the one hand the  government has not responded.  But on the other, our union  membership has been affected.  The interest at meetings is  much higher and participation  of younger women unionists has  become very active."  Although the alliance may be  succeeding in politicizing  its own members, there was some  concern that not enough education has taken place. Astrid  Davidson, of the B.C. Federation of Labour says, "there's  still a need to get out and  educate people. We suffer from  the same thing Bennett does,  in a sense, in that we too have  to extend ourselves to the  general public more than we have  done. In the unions I have gone  out to visit, I can see that  the work really hasn't filtered  through to many people. That  means that those who are aware  of what the budget means to us  in our personal lives, even  though it may not be entirely  visible at the moments have to  talk to people more than we  have."  A feeling that education and  outreach have been neglected  from the outset by anti-budget  organizers gives rise to a combination of apprehension and  optimism at the prospect of a  massive strike — a tactic that  in and of ifself requires an  education campaign for success.  "I know that where I work, I  doubt whether we could get any  support for a strike at all,"  says Gail Meredith. "I talked  to one woman at work who asked  me "What budget?" Less than  half the province is unionized,  and many of those people know  more about Melanie Ray than  about the budget. They're still  too afraid of losing their  jobs."  Optimism is nonethless in the  air, largely because of the  overwhelming public outrage  at the legislation. "The Socreds are banking on the fact  that it is hard to pull off a  general strike, and failure in  one is so devastating says  Jean Bennett. "But Solidarity  has been able, after so many  months, to still pull 60,000  people out. There is_ the  support, and we. just have to  keep the connections between  the issues in mind."  Susan Croll of Women Against  the Budget: "There's not a lot  of private sector unions part'-'  icipating, and a feeling that  they haven't done enough education. But I feel really optimistic for some reason. Yes, we  could be sold out — it wouldn't  be a surprise — but we have  increased political awareness,  and mobilized a lot of people.  That's exciting. And it's  exciting that there was such a  united response to the fight  back. B.C.'ers respect picket  lines. We could pull it off."  With less than half the province unionized, and women making  up the majority of the unorganized sector, (if they have  paying jobs at all) it is clear  that any mass based action, if  it is to include women, must  include those who are not necessarily suffering on the job,  but elsewhere. Esther Shannon  of WAB: "My major concern is  that the role of women is in*  that particular tactic (a general strike), because I don't  think a general strike will  be successful unless there is  a mass organization of women.>  We have to make sure in the  massive_dislocation that women's  needs and children's needs will  be met, and that women who are  unorganized can find a way into  the organizing to do the hands  on work that has to be done."  Suggested ways to involve the  unorganized in a strike ranged  from the moral support of wearing a button, doing guest pick-  etting and educatinal work, to  working on benefits and at food  distribution centres for  strikers. There was concern a  mong many of the women interviewed that women play a politically active rather than  simply a supportive role.  "Strikes happen when people have"  no alternative. Although 90 per  cent of disputes are settled  without strikes, the government has shown no interest in  coming to real agreement," says .  Johanna den Hertog. Mass job  action is the last ditch effort  of a people who have exhausted  every other possible means of  opposition. To lose would mean  a crushing failure, to win  a colossal victory."  But what vould the scenaria be  following a successful action'  of this sort? The legislation  would be repealed, the Socreds  would be out, but would it be  the NDP who replaced them?  There was substantial concern  avout their viability as a  coherent political alternative.  Isobel Kiborn; "The NDP has  done everything it can, in the  legislature. They've fought to  give us time to build opposition  and gather support for our  opposition. But I don't like  Barrett distancing himself from  Solidarity,_ denouncing the  occupation, for example. He did  what he had to do, and so will  we."  "The NDP's political agenda  starts four years from May 5,  and that's four years too late,"  says Shannon, "Faced with  government that is ready to  flout every single basic democratic principle for an opposition party to abdicate its  potential leadership...! That  will haunt the NDP for a very  long time. There are many  dedicated women at the grass  roots level of the party. Their  voices are just not being  heard." At the same time, there  are those who credit the NDP  with taking up an important  legislative battle. "The NDP is  very isolated over in Victoria,"  says Astrid Davidson, "Certainly  they would have a better profile  in terms of the public opposi-  tion campaign, and also greater  iss of what the public  sentiment was, if they were  travelling around the province  talking with their constituents.  But what's important for people  to realize is that the NDP  have been watching, witnessing,  parliamentary order and tradition, r^les which most of us  really don't understand the  importance of, go down the  drain."  What is clear from talking with  these women is that they believe  the province is in a crisis.  The parliamentary system has  been dispensed with. 40,000  public sector workers are on  strike, and thousands more are  slated to go off the job each  week. Will the government back  down? "I think that they had an  agenda of turning BC into a  right-wing corporate haven,"  said one of the women. " But  they seriously underestemated  the response. They've got a  bit in their mouth now, and  they'll go for it until we  stop them. So we have to stop  them." These women harbour no  romanticism about the prospect  of a general strike — they  are, in some respects, fearful  of it. But it is equally clear  that they are even more fearful  of, and angry about, the B.C.  budget; As Jean Swanson, of the  Hospital Employees Union, put  it: "The coalition has done all  the moderate, peaceful,  well-mannered things that people  are allowed to do in a democratic society. If the government  doesn't respond to this (and  they haven't) they have no  one to blame but themselves for  future actions. "    M^aMl  Human Rights Coalition meets  by Susan O'Donnell  At it's annual meeting in  Kelowna, the B.C. Human Rights  Coalition unanimously adopted  -the following policies around  the controversial Bill 27: that  the Bill be immediately withdrawn, the Branch and Commission reinstated, and a new Bill  be drawn up which would include  the 1983 recommendation for  change.  Much of the business part of  the Annual General Meeting was  set aside in order that the  200 attending delegates could  discuss strategy on the current  crises in human rights. The  possibility of a boycott of  Expo '86 if Bill 27 is not withdrawn, was included in the  Coalition's plan of action. Directly following the conference,  a letter was sent to Bennett '  and McLelland which stated  that "If Bill 27 is enacted by  your government, the B.C. Human  Rights Coalition will have no  alternative but to pursue a  program of awareness and public  education about the deplorable  state of Human Rights in B.C.  This program will be carried  out in the international com- .  munity and throughout Canada.  The letter went on to say that  the Coalition regrets it may be  forced to take this course of  action "as there will undoubtedly be a response from international agencies and individual states which will result  in an adverse effect on  Expo'86."  All delegates, including those  from the Lower Mainland went  back to their regions to seek  support for both the position  on Bill 27 and participation  in the plan of action. The  .Lower Mainland Coalition gave  unanimous endorsement, and are  seeking support for a letter  campaign, lobbying the  Lieutenant Governor of B.C. not  to sign Bill 27. If it is not  signed, the Coalition says it  will be referred to the Governor General of Canada, and  there is a good chance it will  be quashed. They are also asking people to record all violations of the Human Rights Code,  with a view to holding a Human  Rights Tribunal. This Tribunal  would publicize the loss of  human rights in B.C., with a  view to developing issues  around individual cases.  Membership in the Human Rights  Coalition is open to all groups  and individuals concerned with  working on human rights issues  in the province. 4 Kinesis November 83  ACROSS CANADA  Drug company  scraps Bendectin  TORONTO: Merrell Pharmaceuticals Ltd. of  Toronto recently announced that they will  stop the manufacture of Bendectin - an  anti-nausea drug used in pregnancy -  because of increasingly negative publicity.  According to company representative Michael Grimshaw, the decision came after  two years of increasing publicity and  hundreds of law suits allegating that the  drug causes deformities in fetuses.  There are currently 300 lawsuits pending  in the U.S. although the drug has been  available for 27 years throughout the  world, said Grimshaw,  He added that there is no medical evidence  to support charges that the drug is unsafe and said, "there are numerous studies  showing it has a high safety record".  But a jury in a District of Columbia  court does not agree and recently awarded  $750,000 to the family of a 12-year-old  girl who was born with an incompletely  formed right hand, as well as missing  fingers after her mother took Bendectin.  Grimshaw said the resources needed "to  continue to demonstrate the high safety  record of this drug" made it unprofitable  for the company to manufacture it.  "The drug has been subject to unwarranted  criticism. We suspect the U.S. legal  system creates an environment that's conducive to these kinds of cases because  the lawyers get a percentage of the  awards," he added. ^ V>"£L  But according to a 1980 report in Mother  Jones  magazine, the criticism is quite  justified.  Two,major studies are cited that document  Bendectin's association with defects such  as missing hands and feet and a horrible  deformity in which the brain forms outside  the child's head.  Since 1982, Merrell has made more than $1  million in sales from Bendectin in Canada,  "and that hasn't been a declining figure  either," said Grimshaw.  (Source: Healthsharing,  FALL/83).  Calgary hosts  health conference  Calgary women will be holding a health  conference on the Rememberance Day weekend  as part of their work towards establishing  a permanent women's health collective in  the city. Entitle "For Our Own Good", the  conference will feature keynote speaker  Barbara Ehrenreich, as well as a member  of the Vancouver Women's Health Collective.  The women who organiz"ed the conference -  nurses, therapists, community organizers,  and simply interested feminists - have  been meeting for several months already.  All are interested in alternatives to  traditional allopathic medicine.  The focus of their work to date has been  the conference, which they hope will generate enough energy and interest for an  ongoing health collective.  Borowski ruling  Fetuses not persons  "For Our Own Good" organizers cj  reached at:  932 5th Street NW  Calgary, Alberta  T2M 1R2  . be  by Gwen Kallio  On October 13, 1983 the Saskatchewan  Court of Queen's Bench dismissed the case  presented by Joseph Borowski, an active  and highly vocal anti-abortion advocate.  Borowski was attempting to have the court  declare all fetuses human beings from  conception. If he had succeeded, abortion  would have been considered murder, and  anyone involved in performing or receiving  abortions charged accordingly.  While pro-choice supporters must certainly  breathe a collective sigh of relief at  V Borowski1s defeat - this decision does not  mean the fight is over, from either a  practical or legal standpoint. Firstly,  Borowski has vowed to appeal the decision  handed down by Chief Justice W.R. Matheson,  and if he can present a creditable legal  justification, will do so. He is also well  funded, and still represents a major threat  to a woman's right to choose in Canada.  Secondly, while this decision clearly rejects Borowski's contention, it does not  do so in favour of a woman's fundamental  right to determine when she will bear  children. Rather, the court rendered its  decision to dismiss the case by stating  that it does not have the power to determine whether a fetus is a person. This  decision, said the court, is only Parliament's to make.  Borowski's lawyer, Morris Shumiatcher  based his case on Section 7 of the Canadian  Charter of Rights and "Freedoms which states  that "Everyone has the right to life,  liberty and security of the person and the  right not to be deprived'thereof except in  accordance with the principles of natural  justice". He contended that the term  "everyone" includes the fetus, and that  this premise makes Section 251 of the  Criminal Code, which allows abortion under  certain restricted circumstances, unconstitutional. Abortion, he contended, is an  illegal and criminal act.  In his 31 page judgement, Chief Justice  Matheson determined that he could find no  precedent in common law or in the constitution that guarantees the fetus the right  to life. In his summation, he writes:  "The rapid advancement in medical science  may make it socially desirable that some  legal status be extended to fetuses. Irrespective of the ultimate viability, it is  the perogative of Parliament and not the  Courts to enact whatever legislation may  be considered appropriate to extend to the  unborn any or all legal rights possessed  by living persons. Because there is no  existing basis in law which justifies a  conclusion that fetuses are-J.egal persons  and therefore within the scope of the term  -'everyone' utilized in the Charter, the  claims of the plaintiff must be dismissed."  Clearly, the dismissal of Borowski's case  is due to the fact that no legal precedent  has been set to definitively rule otherwise.  It is not, however, due to any positive  affirmation of the rights of women to  choose. That decision-making ball has been  thrown back into Parliament's court, so  to speak.  While Matheson's decision represents a  significant concession to the notion of  'Parliamentary Supremacy', which has interesting implications on a number of legal/  jurisdictional fronts, there has been no  indication that Parliament will be dealing  with the issue in the near future. For now,  the pro-choice movement can accept this  for the small victory that it is, and continue in the quest to have abortion removed  from the Criminal Code.  NWT bans  Playboy channel  On Friday, September 16, the Territorial  Council of the Northwest Territories  passed a motion to ban Playboy Channel in  the Territories.  This decision followed a series of showings by the Native Women's Association  of the NWT of a film made of clips of  playboy channel movies from the States.  The film shows clearly the escalation  from the originally fairly soft-core  movies to scenes of explicit violence and  degradation toward women, which took place  over the first four years of Playboy  Channel's operations in the U.S.  The Native Women's Association showed the  film to the territorial council, city  council and other, mostly men's groups.  At "each showing there were young teenagers  present, which helped focus on the fact  that children are inevitably part of  Playboy's audience. Margaret Cook, of the  Native Women's Association, believes that  the presence of the children at the showings is an important reason for the success of the action.  The film is available from the Advisory  Council on the Status of Women, P.O. Box  1541, Station B, Ottawa, KIP 5R5.  (Source: ASWAC Newsletter) November 83 Kinesis 5  INTERNATIONAL  by Robin Barnett and Daphne Morrison  Margaret Randall is a writer, poet and  translator, who makes her living as a  photographer in Nicaragua.   She was in  Vancouver recently for the publication of  her new book  Christians in the Nicaraguan  Revolution. Robin Barnett and Daphne  Morrison talked with her for an hour.   This  is part of their conversation.  Could you describe the current threats to  Nicaragua and talk about how they particularly affect women?.  The situation is one of extreme tension.  There have been 800 Nicaraguans killed by  counter-revolutionaries (contras) along  the borders and in certain parts of the .  country since January, 1983. More than  half of those are civilians. But it's not  just the military threat; it's also the  economic situation. The United States has  made it virtually impossible for Nicaragua  to have access to credit of loans from any  of the international monetary agencies.  There's also the information and diplomatic war. There's even the beginnings of  what could very well be a naval blockade.  Cargo ships from other countries entering  Nicaraguan waters have been stopped by  U.S. war ships which are along both coasts.  The captains of those ships have been  obliged to state the cargo they have on  board. It hasn't gotten to the point where  they have either boarded those ships or  actually fired on them or turned them back.  They have allowed them through after a  great deal of harrassment. This may discourage other countries from trading with  Nicaragua. There are shortages. There is  the fear, of course, of invasion.  There are a lot of people, very many of  them young people, in the militia. Many of  those units have been at the borders of  in the war zones for six to ten months.  Recently a military service law was passed  to try to even out that responsibility a  little more. All this particularly affects  women because women have, at this point in  time at least, the greatest responsibility  for their families. Sixty per cent of the  families in Managua, for.example, are  financially supported by women. So that  means that when the kids go off to fight,  it's affecting them and it's affecting  their mothers. Sixty per cent of the militia, the People's Militia, is female. I  think something like 30 per cent of the  regular army is women. Women have gone  back into military service and there are  many reserve batallions totally composed of  Families living near the border have been  moved. Most of those villages of peasants  have been moved some 60 kilometers further  inside the country. Certainly it puts a  heavier load on women because women are  dealing with their kids in a situation of  starting life all over again in a new  place. Of course, that affects the men as  well, but I think it does affect the women  in a very special way.  Women are the object of a great deal of  rape along the borders. What the contras  are doing to women is raping and killing  them, leaving their bodies around as a  •  kind of example to people. Some of them  manage to live, but many of them are killed.  ' Another result of the war is that in many  areas the peasants don't want to harvest  because that's when they're most vulnerable, in the fields". So last year 2,000  young students from Managua and other **i "*  cities went up and harvested the coffee  crop. And one of my.daughters was part of  that group. They were there for two months  in very remote areas. Of the 2,000, eight  of them were murdered by the contras.  These kids literally harvested with their  rifles on one shoulder and the coffee baskets tied to their waists. That's an experience which is going to be repeated this  year. My other daughter is going this year.  Women,  Christians,  and Revolution  How do Nicaraguan women keep going? How do  they deal with the double day, political  work and the war?  Nicaraguan women keep going like Nicaraguan  people keep going. They fought very hard  for freedom and they're not about to give  it up. They're willing really to go through  anything to maintain that situation. The  normal kinds of struggles that women everywhere have around the double day - or triple day - in a place like Nicaragua are  played out in a life or death context.  The problems that are coming up are very  much problems of personal relationships.  There's a good deal of loneliness, for  example, among many of the women in high  positions. Not very many of them have  satisfying relationships. This is a problem for men as well. They have very little  time for their kids or their mates or whatever. But I think that it has a different  texture among women. A woman supposedly  has the alternative. She can go back to  the home and family. Since Nicaraguan women are not willing to do that, it poses  a whole new set of problems.  There is an open ended and very honest  searching for the answers to these problems. There is the sense that relationships have to be different. They have to  be qualitatively different. But there's  riot much clarity yet on what that would  mean, or what the nature of a different  kind of relationship would be.  Are there problems with people burning out?  Lots of problems. An example of that  happened in an office where I worked last  "I've been able to share in  historic situations where women  are fighting for their freedom in  a context that has pledged itself  to women's equality."  Margaret Randall  year. Some seven people began to complain  of severe pain in their gums and bleeding  gums. They thought it was contagious and  called the doctor. The disease they were  suffering from is a disease that has to do  with sleeping with your teeth clenched.  It cuts off the circulation in your gums  and your gums start to bleed. Of course,  these are the more, political people who  are taking on their shoulders an awful lot  of work and a lot of responsibility. It's  easy to see this negatively, but this  »rould not be realistic in terms of Nicaragua. The Nicaraguan people have a lot  of flexibility, creativity and enthusiasm  just born out of what it means to be free  after almost a half century of struggle  and extreme repression. And so in spite of  the fact that there is all this tension  and this kind of psychological weight  ■ provoked by the enemy, there's also a lot  of joy and whatever it takes to keep moving forward.  Does religion play a part in this?  Religion in Nicaragua at this point really  means two things. The Church is very much  split, not religiously, but politically.  The radical nuns and priests and most  Christians are very much involved in  participating in the revolution from the  point of departure of their faith. That's  one and the same to them. They see the  revolution as a context in which they can  be truly Christian for the first time in  history. All the things that they do -  their involvement in the militia, in the  mass organizations, in the block commit- .  tees, in the AMLAE (the women's organization) - it's all related to the Church.  The revolutionary Church gives space for  that and encourages that.  At the same time sectors of the hierarchy,  the elements in the Church that are against  the revolution, try very hard to use the  old cliches like, "the revolution is destroying the family, the purity of women"  to attack the revolution.  The Catholic Church is generally 'a-conservative force, with regard to women's role  in the familyi  sexuality and birth control.  Is this different in Nicaragua?  Birth control is freely distributed in \  Nicaragua. There's all kinds: the Pill,  diaphragms, cream and I.U.D.s. That doesn't  seem to have been affected by the Church,  although I'm sure some of the more reactionary of the Catholic hierarchy preach  against its use. There's a single health  system in Nicaragua and birth control was  made free just a few months ago. That was  a gain that AMLAE obtained. Before you'd  have to buy it like other medicine.- The  health system is free, but-not the medicine .  Abortion is illegal in Nicaragua. It's the  old law that's still on the books: it's   continued next page j 6 Kinesis November 83  INTERNATIONAL  not a law enacted by the revolution by  any means. That's going to be changed very  definitely. But that's going to receive a  lot of flack from the hierarchy of the  Church for sure. What's happening now is  the beginning of extensive sex education  discussions among people. It's something  that's being pushed by the youth movement  and by AMLAE in order to make a lot of  women aware of what exactly abortion is.  At this point in time if they drafted a  law a lot of women in Nicaragua wouldn't  even know what it meant, although there's  a high incidence of botched abortions.  Those who know would have either had that  experience or would have somehow been in  touch with it. Many women would not necessarily know that choice is important in  that respect and that having abortions  doesn't mean that everybody has to have  abortions. It has to be explained.  There are many things which are different  now. For example, couples not necessarily  having to get married, but living together.  That.'s very common in Nicaragua in spite  of it being a deeply Catholic country. I  think certain things like that just come  out of a situation such as now where real  values have become very important and  formalities lose their importance.  The Sandinista 'government has passed the.  Law of Nurturing which requires that  fathers pay for the upkeep of their children and that this money is taken directly  out of their wages.  Is this law being im-  It's being implemented extraordinarily.  It's very, very easy for women. There's a  special office set up in the different  cities. An attempt is made first to come  to an agreement with the man. But if  there's any trouble at all they simply take  it out of his salary. Of course, the women  who are not covered by this law are women  whose fathers .of their children don't have  jobs. So it doesn't automatically help all  women. But it has been a tremendous help.  I have friends who have gone to this  office and their situation is resolved in  two to three days.. There's just no red  tape at all.  Could you talk about your life as a North  American woman living, working and raising  children in Central America?  I largely had my children, and certainly  raised my children, in Latin America, not  Central America. I lived for eight years  in Mexico and 12 years in Cuba, and the  last three years in Nicaragua. My oldest  son was born in New York and my three  daughters were largely raised in Cuba. I  have two of my daughters with me in Nicaragua. The other two chose to stay in Cuba.  I made a pretty great attempt, expecially  in those Cuban years when there was a  choice, not to be a foreigner. It was  possible, for example to have a special  ration book if you were a foreigner, and to  live under conditions that were better.  The Cubans did that for very understandable  reasons, I think, because not all of the  foreigners wanted, or should have been  expected to want, to share the rigours of  that revolution. My family and one or two  other families I knew of (perhaps there  were a few others) rejected that ration  book and chose to have the ration book  that all the Cubans were living with. Those  were pretty difficult years.  And yet, I've always felt extremely privileged from those years in the sense that  Nicaraguan women  keep going  like the Nicaraguan  people keep going.  They fought very hard  for. freedom  and they're not  about to give it up.  my daughters, for example, grew up in.  society in which they never knew what it  was like to walk alone at 3 o'clock in the  morning and be afraid of what might happen  to them on the street, They had a kind of  education which I feel was a very positive  one. They were subjected to certain problems that the Cuban revolution had which,  perhaps, were not so positive. For example,  the homophobia which was certainly not being fought in Cuba until very, very recently. I think that there's a certain  mark of that in my kids, unfortunately.  I've tried to combat that. But I think that  their gejieral vision of the world, is a  much healthier one. Perhaps physically it  was harder to raise them with the kinds of  hardships that the Cuban people lived in  that we shared during those years. But  spiritually and certainly politically I  think we were privileged.  The two of my kids who've come to Nicaragua  with me have had a kind of severe jolt because they came from a situation where  everything was taken care of in Cuba to a  situation where there's still extreme  poverty, and a war situation where it isn't  safe to walk at 3 o'clock in the morning.  On the other hand there are elements within the Nicaraguan revolution which I  think are really important, such as the  greater space that women have gained -  'ñ† which is greater, in fact, than what they  have managed to gain in Cuba, for a number  of reasons. Also the total lack of explicit  homophobia - and by that I don't mean that  there isn't homophobia in the minds of many  people - but it's certainly not explicit  in any way. And there are many lesbians and  gay men in government and in the Party and  in high positions who are greatly respected  in Nicaragua. There isn't any problem with  that as there was in Cuba.  I must say, in all fairness, that both in  Cuba and in Nicaragua, I've been able to  do a great many things which are beyond  what most women, in a society of peasant  and working women, can do. I think both  in Cuba and in Nicaragua, in ways that.are  perhaps different but are very profound in  both countries, I've been able to share  historic situations where women are fight  ing for their freedom in a context that  really has pledged itself to women's  equality.  In a sense I've always felt that I've  missed a lot by not being a part, physically a part, of the women's movement in  North America, at a certain time in history  when perhaps working collectively with women in your situation here could have given  me a dimension that perhaps I lack. But,  I still received that impetus, the input  from that movement, even though it was by  long distance. It's affected me tremendously. I've lived in these two situations  that've given me a lot. I'm very grateful  for the opportunity to learn certain things  and test certain things, perhaps in a way  that's useful to communicate here.  Although I think that the women's movement  in the developed world has specific things  to offer women of the Third World, I think  that very often those things have been  offered with a great deal of pomposity,  offered in a way that they couldn't be  accepted; a kind of cultural imperialism.  But I think that's going to even itself  out in the wash at some point. And there's  going to be a point in time when women in  North America^ are really going to be able  to learn from-women in Latin America, and  women in Latin America are going to be  able to learn from women in North America  in a healthier way.  So as a North American do you see yourself  as translating the experience of Nicaraguans and Cubans back to the North Americans, where you come from ?  I think that's what I've tried to do, in  Sandinos Daughters,   and in the books about  Doris Tijerino, Cuban women and Vietnamese  women. I don't think I've always been that  successful, but I think that that's what  I've been involved in. I also think that  to a certain extent I've been able to make  clearer some of the issues at stake here  in the developed countries to the people  in those countries. I feel in a way a very  special privilege around that, in myself,  as well as the loneliness that comes from  perhaps not being in a community which you  need" at one time or another. You can't have  everything. I don't see myself as the  queen pin in that, or anything like that.  There are lots of people who've somehow  been placed in the situation where they're  able to do that, and I think I'm one.of  those people.  Could you tell us about the Continental  Front of Women?  It's a common front of women from all over  the Americas against intervention in Central America. It is based on the idea that .  women, more than anyone, know the value of  peace and the need for peace; and the importance of not allowing this conflict to  grow into a regional conflict, and perhaps  a world conflict. In the developed countries people spend a lot of time talking  about the nuclear threat, which I think is  important and good. But a lot of people  overlook the fact that right in their own  backyard there's the spark that may very  well set off that nuclear threat. November 83 Kin  INTERNATIONAL  by Lake Sagaris  SANTIAGO - September's celebrations of the  1973 military coup which destroyed Chile's  lengthy democracy directly coincided  with the country's fifth anti-government  protest in as many months, protests which  saw hundreds of Chileans defy military  police brutality to pound the saucepans  which have come to symbolize the junta's  disastrous economic policies.  Thousands of people, rich and poor, professionals and unemployed workers, marched,  sang and chanted anti-government slogans  and the name of Dr. Salvador Allende,  Chile's first socialist and last democratic president. Upper and middle class women who played a major role in the CIA's  campaign to destabilize Allende's government, are now banging their pots and pans  almost as loudly as the people in the  vast poor sectors known as "poblaciones".  At the same time, several thousand volunteers, led by the wife of junta member  and police head General Cesar Mendoza,  participated in a massive civic-military  parade held in General Pinochet's honor.  The approximately 50,000 who participated  in this event, however, were a far cry  from the million or more that habitually  attended political rallies before the  coup. While many shouted to foreign  journalists to "take lots of pictures",  because "This is the real Chile", others  marched past with blank or disapproving  faces indicating participation was clearly  obligatory.  Maids from the poblaciones told unbelieving employers that the day before, representatives from the CEMA (Mother's Centres,  an organization headed by General Pinochet's wife, Lucia Hiriart) gave every  man, woman and child one shoe, promising  to complete the pair for those who attended the march. Workers in the government's  Minimal Employment Program (who are paid  $33 a month) were shipped in to Santiago,  and promised a ham sandwich, a soft drink  and a banana if they attended the march.  In areas where people live on a diet of  tea and bread, the offer was temptir^  but insufficient. Police obliged workcrews  from La Legua and other poblaciones to  attend the parade or lose their jobs.  Anti-government protests began early in  September and peaked on the 11th, the  tenth anniversary of the coup, in spite  of systematic, degrading repression on  the part of uniformed police and civilians  generally assumed to be agents of the CNI,  Chile's dreaded political police. At least  15 people died from bullet wounds and  hundreds were shot, stabbed, beaten,  stomped on or burnt, as police adopted  the weapons and methods of common delinquents. In many sectors, they broke into  houses, destroying possessions that had  been painstakingly acquired over the years,  and which-are impossible to replace given  the severe economic recession.  Flaming barricades cut off access to  many areas of the city, and ambulances,  buses, police and suspicious vehicles  were showered with stones, whenever they  tried to break through. One elderly woman,  commenting on government accusations that  the protestors were subversive delinquents  with guns said: "We don't even have the  'money to buy beans. How are we going to  buy guns? We'd like to have them, to defend ourselves, though."  For Chilean women, manipulated by CIA  funded propaganda campaigns during Allende's  government, and brutally repressed and  economically exploited by the military  regime, the last ten years have been a  difficult and painful initiation into the  political arena. Women have been particularly hardhit by the'failure of the Junta's  monetarist economic policies. With a 14%  drop in the 1982 GNP, the privatization  The Coup  Chile  Remembers  of social service programs, and a 33% rate  of unemployment, the woman of the house  must seek work at the same time as home  responsibilities have doubled or tripled.  Forced out of the home by its virtual  destruction (through the arrests and/or  deaths of husbands and children, or by  economic disaster) women have had to face  the delirious consumerism of a market  suddenly flooded with useless but attractive products, the crushing machismo of  their society and shrinking possibilities  for study and work. Women working in the  POJH and the.PEM, two government employment programs, usually must leave small  children at home alone all day, and news-  papers regularly carry stories of child-  ren burnt to death in the flimsy shacks  where most of these people are forced to  live.  As well, government health policies have  eliminated the automatic use of contraceptive devices (after the birth of children) , leaving women prey to endless years  of involuntary pregnancy. Abortion is,  of course, illegal.  A cutback in milk programs for pregnant  women and infants has brought with it  nutritional problems; although infant  deaths have been reduced, their living  conditions have worsened.  One of the first organizations to form  after the 1973 coup, was the Association  of Relatives of Disappeared Political  Prisoners, which is almost exclusively  women. These were the first to march,  protest, fast and chain themselves to  government buildings, in their attempts  to find husbands, daughters and sons (and  sometimes grandchildren) who had vanished  after arrest. Since then, women in the  marginal poor areas have formed a myriad  of organizations, often around the basic  necessity to provide food where none is  to be found. "Common Pots" operate in  most polbaciones, and women "naturally"  play a major role in their operation.  But traditional women's work in the  "Common Pots" has often led to non-traditional women's groups, where problems  related to sexuality, abortion, machismo,  organization and so on are discussed and  acted upon. In the past three years, these,  groups have begun to coalesce into organizations like CODEM - the Committee for  the Defence of Women's Rights, the Women's  Department of the CNS (National Union Coordinator) and the MUDECHI (Women of  Chile).  Between 1979 and 1981, the CNS Women  organized national meetings attended by  up to 700 women delegates from all over  Chile. School teachers and urban professionals had to learn how to relate to  campesinas (peasant women) and pobladoras,  whose experience was markedly different.  The MUDECHI is probably the broadest organization, representing professionals,  workers, pobladoras, students and intellectuals. It was inspired by the history  of the Movement for Emancipation of the  Chilean Woman (MEMCH) a militant woman's  organization which (among other things)  fought fascism, won the vote and prepared  women for important leadership positions,  between 1935 and 1953.  Led by psychologist Maria Asuncion Bustos,  it has begun the delicate task of unifying a women's movement as divided as the  rest of Chile's political organizations.  In the meetings and declarations, members  of these and other organizations have  made it clear that they feel that the  liberation of the Chilean people from the  military government, is an essential first  step on the road to women's liberation.  Ireland entrenches ban on abortion  While Ireland's pro- and anti-choicers are  each claiming victory in a recent vote to  ban abortion, many Irish women will soon  find it even more difficult to obtain an  abortion than it already is.  A recent vote on an amendment to put the  existing legal ban on abortion into the  Irish constitution was passed by a two-  thirds majority. However, only a little  over 50 per cent of Ireland's 2.3 million  electorate voted.  The political outcome included both pro-  4nd anti-amendment supporters claiming  the result as a victory for their side.  Meanwhile, it is expected that the amendment, which gives equal rights to the  unborn child and the mother, could put a  mother's life at risk if complications  develop. It is also likely that the  several thousand Irish women who go to  Britain each year for legal abortions  could be prevented from leaving the country by court injunction. Family planners  are concerned it will outlaw certain types  of contraceptives, such as the intrauterine device and the morning-after pill.  The low turnout for the referendum reflected the uncertainty among voters. It  had been one of the bitterest debates in  Irish history - dividing political parties, families, neighborhoods and professions. The vote results pointed up a  split between urban and rural areas.  Rural areas voted predominantly in favor  of the amendment, while the city votes  were largely divided.  (Source: Edmonton Journal/Web Spinner) 8 Kinesis November 83  PEACE  Stop the Cruise where it starts  by Emma Kivisild      fr^-  Almost 2000 women gathered in Kent, WA.  on October 24th for an encirclement of the  Boeing plant producing the cruise missile.  Although there were not enough women to  surround the plant completely, the chain  of women - chanting, singing, whooping,  hollering, flashing peace signs at passing  traffic and the Boeing helicopters overhead - stretched over two of the three  miles of the plant's perimeter. Different  groups brought things to share with the  others, and bread and brightly coloured  yarn passed down the line.  The encirclement was the culmination of  a day-long action that began at 6a.m.  with a candlelight vigil, and pairs of  drummers marching around the plant, and  included a rally with speakers representing black, native, Israeli and Palestinian  women, as well as a woman from the Greenham Common Women's Peace Camp in England  and a message from the Cole Bay Women's  Peace Camp in Saskatchewan.  'Women Gather to Save the Earth', as Oct.  24th was called, was organized by the  Puget Sound Women's Peace Camp, a large  group of women who have been camping near  the plant, running a house in Kent, and  bringing political pressure to bear on  By-laws for Peace  Early in October, Vancouver City Council  passed a resolution to amend two bylaws  and install signs at all major entrances  to the city, to add substance to the Arpril  19th declaration of the city as a Nuclear  Weapons Free Zone.  The original declaration forbids the manufacture, distribution, storage or transportation of nuclear weapons or their components in the city. The bylaw amendments  are more specific, outlawing the use of  land fdr the purposes of manufacture, distribution or storage, ensuring that no  J;'-^  development permits can be issued for this  purpose, and legally forbidding the  transport of the weapons or components.  The signs — ten to fifteen of them, 32"x  24" — will notify traffic of these laws.  Council also resolved to install a plaque  at City Hall, declaring the city Nuclear  Weapons Free, and to include a metred  message on all of the city's outgoing  mail.  Councillors Puil and Kennedy voted against  all sections of the resolution.  Boeing since June 18th. They have staged  various educational events, developed  community support, and twice attempted to  meet with Boeing executives.  On the day following the encirclement five  women from the camp went on trial, charged  with trespassing and criminal impersonation after they used employee security  passes to enter the plant in mid-September  to talk with workers. Pre-trial was in  Oct., and actual proceedings begin in  early December.  Residents of Kent are sympathetic to the  camp. Members of the community found the  house the women are now renting, and  offered to help them buy a house when  their previous lease expired this summer.  The chief of police supports what the women are doing. It was the Mayor of Kent,  wearing a peace camp button, who cast  the deciding vote at a City Council meeting to determine whether the women should  be allowed to camp on Kent land at the  edge of the plant.  Women Gathering to Stop the Cruise, the  Vancouver group which initiated the women's camp in Cole Bay in August, organized a group of women to take part in  the.Oct. 24th action. Approximately 15  women from Vancouver attended.  The Puget Sound Women's Peace Camp needs  funds for the trial, and to pay organizing costs for the encirclement. To contact  the camp write 7604-212th St. S., Kent,  WA., 98032.  Women take  Reagan to court  by Aggie Jakubska  For two years women have protested at the  United States Air Force base at Greenham  Common, England, trying to stop the deployment of United States cruise missiles  scheduled to begin in December of this  year. Now 66% of the British people say  they are against these weapons, but it  seems public opinion is not enough to  sway governments.  Greenham Common Women Against the Cruise  are taking a new step. Instead of us being  taken to court for actions that we do, we  intend to take the American government to  court to get an injunction to prevent the  deployment of the cruise.  Our claim against them will be brought  under international law, which forbids  the indiscriminate killing of civilians  and the infliction of unnecessary suffering. It is not permitted to inflict disproportionate harm on another warring  country whatever the circumstances are.  Above all, it will be argued that no  weapon which endangers the survival of  humanity can be lawful.  The success of this case depends on the  campaign surrounding it. It will only be  with American people's help that we can  . stop the cruise. This is not an anti-  American protest. But we do not want  American nuclear weapons, over which we  have no control, in our country.  There are 102 American bases in Britain.  On November 9, we are asking women to  set up 102 peace camps for that day. November 9 is the day that evidence will  be launched with the federal court.  We also ask for the support of Canadians  over whose land the missile will be tested. Telegrams of support for our action  from all over the world will be displayed  outside the courthouse. Send them November  8th to reach us November 9th.  Address them to: Greenham Common Women  Against the Cruise, Centre for Constitutional Rights, 853 Broadway, 14th floor,  New York, N.Y., 10003, USA  Update  The first plane carrying parts for the  cruise missiles to be deployed in England  landed at Greenham Common November 1st.  Protests at Greenham continue. On the  October 29th weekend, 157 people - mostly  women - were arrested for cutting holes  in the fence surrounding the base, and  1000 protesters gathered there on October  31st to await the first shipment of  missiles. by Sara Diamond  When workers in Winnipeg went out on  strike in May of 1919 women eagerly joined the ranks of the strikers. In this  western city women worked as retail clerks,  waitresses, healthcare workers, stenos,  teachers, garment workers and in light  manufacturing. Many of these trades had  seen embryonic organization as part of  the post-War fight to keep up with rampant  inflation.  The pages of the regular strike bulletin  speak to both male and female strikers:  "After all, which is more important, continued profits or the permanent well-being of men, women, and girls and boys?"  Women are mentioned as participants on  picket lines and in mass rallies.  The strike in Winnipeg shut down all  sectors of the economy. Not only men in  heavy industry but civic workers, clerks,  teachers, clerical workers and telephone  operators struck. The strike committee and  those on strike were conscious not only  of the importance of defending workers  collective bargaining rights but of the  need for a living wage, one that would  end forever the high rates of infant  mortality in the. city. The issue of infant  mortality involved a conscious appeal to  all members of the family, including working class housewives, to support the  strikers' demands.  Business interests in Winnipeg organized  the "Committee of 1000", whose task it  was to hire strikebreakers, lobby against I  the strike and produce virulent anti-  strike propaganda. They centred  as victoms of the strike, hoping to win  public sympathy. The committee posed the  general strike as "a ware on women and  children". The strikers returned this  volley. They argued that it was members of  the committee who had, in 1918, organized  against establishing Minimum Wages for  women workers. It was they who had established laws which penalized men who  raped or seduced young women with two  years imprisonment, while cattle rustlers  faced fourteen years in jail. It was they  who treated their women employees with  less respect than that given prostitutes  and forced them into "starvation, suicide  or shame" because of indecently low wages.  The Winnipeg strikers began to administer  necessary services to insure the well-  being of working class communities. A  food committee was established to "feed  union men and women". Milk delivery and  access to food disappeared as workers in  those sectors remained off the job. The  strikers first convinced the city to set  up food and milk depots. They then decided  that it was more efficient if the Teamster  drivers actually continued with deliveries  as they had before the strike, but under  workers' control. This way they were able  to insure that the limited supplies of  bread and milk reached young children,  nursing mothers, the sick and the elderly.  These actions cut across the Committee of  1000's hysterical reports of starving  children and dying older people, and won  the unionists support from housewives.  Women strikers experienced harrassment  from their bosses on the picket line.  According to the bulletins, Bertha Newman  was a "fragile young girl". Mt. H.L.  MacKinnon the husky owner of MacKinnon  Co. Ltd.,"so marred the little girl that  she had one arm in a sling for a week",  when she picketted outside the Coca Cola  Building where MacKinnon worked. The  "little girl" was courageous enough to  take MacKinnon to court and win her case.  The description entails genuine sympathy  for this woman, but it also calls on feminine fragility/vulnerability to win public empathy.  Female strikers were wise in their use  of tactics. The Winnipeg telephone operators had been on strike the year before.  At that time the company had hired the  "daughters of the wealthy" to work as  strikebreakers. When the operators walked  out in 1919 they pulled all the fuses out  of the equipment and switchboards, including the PVX, insuring that Winnipeg  was without telephones for the duration  of the conflict.  Unorganized workers, both women and men,  joined the strike out of conviction. The  union movement used this opportunity to  appeal to workers to join a union. This  appeal was directed at women in the public  sector. Government charwomen at the Tusedo  Hospital earned all of $1.16 per day.  After car fare was deducted the women had  all of $1.06 for food, clothing and rent.  The bulletin believed that it was "high  time" that they formed a union. The article exclaims: "One dollar and sixteen  cents a day for scrubbing floors and then  the bosses profess not to know the cause  of labour unrest.'jjMflMHHMm^^^  Housewives were also active in their    "*  support for the strike. The Ways and Means  November 83 Kinesis 9  There is far less evidence of women's  involvement in the Vancouver strike, which  ran through June of 1919. There are several reasons for this. Women were fewer in  number and more isolated in Vancouver  than in Winnipeg. Their unions had faced  great instablity; women would organize,  fight for wages, recognition, union hiring,  and conditions, and then lose their new  conditions and their union because of  employer harrassment and high turnover.  Unions in male industries dominated the  labour scene in Vancouver. The strike  leadership did not wait to challenge  government authority by shutting down  essential services, choosing rather to  cripple the economy. They also exempted  newer, female-dominated unions from the  strike, in part because they provided  services and because they were afraid that  | the women were "too new to unionism". Thus  retail clerks, laundry workers, hospital  workers, and hotel and restaurant employees were to remain at work. Telephone  I  'ñ†Committee of the Women's Labour League  Itook over the dining room of the Strath-  la Hotel with the full support of man-  f agement. They set up an eatery where "girl"  strikers could eat. Recognizing that women's low wages and lack of strike funds  meant that they were impoverished, it was  decided that women could eat free of  charge, while male strikers were welcomed  but asked for a full donation or payment.  The kitchen continued successfully until  Mr. W.J. Christie, a local financier,  forced the women out by threatening to  foreclose on the hotel's mortgage. The  women moved to a new location.  High hopes for an early settlement faded  and the strikers found themselves with  massive public support, but little resources and intense repression from the  militia. Leaders of the strike were arrested and held in prison. A Mrs. Armstrong  was held for three days, charged with  "inciting to disorder" and committed for  trial. It is clear that the government  believed that women's role was important  enough to warrant repression.  After six weeks, despite sympathy strikes  in other cities, the strikers were forced  to back down and return to work. While  many unions were able to protect their  members against reprisals, retail store  owners refused to reinstate striking -  "girl" clerks. Unions gathered funds to  help the women fight, for "This union  came out to support the other strikers.  Now they are locked out." Unfortunately,  this pattern, of weaker, younger unions  with female members experiencing extreme  victimization was to repeat itself in the  Vancouver sympathy strike.  operators were also to remain at work uW  til the strike needed them as an additional pressure on the government. When scabbing was organized against the striking  streetcar workers and civic workers were  threatened with firing by city council,  the strike committee called the newly reorganized telephone operator's local into  the fray.  - These women became tSl labour heroines of  the Vancouver strike. The original demands  of the Vancouver workers were far reaching.  They fought not only in defense or the  strike in Winnipeg, but for the nationalization of major utilities, a six hour work  day to cut across post-war unemployment  and for the right to collective bargaining, closed shops and living wages. Unfortunately, in the face of government opposition the strike soon became a struggle to  defend striking workers against victimization. &jyp^&  As June came to a close most workers were  able to return to work without harrassment. However, the telephone company  threatened to demote striking supervisors  and senior operators. All but five workers  at the phone exchange had walked off the  job, locking the doors and throwing their  keys in behind them. The returned workers  would face not only loss of status and  wages but would also be forced to work  with strikebreakers the company had hired.  The operators released the rest of the  general strikers from their defense, stating that htey could fight the discrimination matter "themselves". Company linesmen  and technicians stayed out with the operators for an additional two weeks. The  workers finally returned without winning  protection for the women. Company harrassment and the inability of the weakened  union to defend the women led to the loss  of the operators' local after several  years. The women had won the respect of  the labour movement: "The action of the  telephone girls in responding to the call  for a general strike has placed them in  a class by themselves amongst workers in  this province". It would have been wiser  on the part of the "hello girls" and certainly on the part of the stronger industrial unions to stay out until the women  could return to work without penalty.  When reviewing these early strikes it is  important to understand that conditions  then and now are not the same. Both cities  misjudged the length of time that would  be needed for a victory . However, many  of the same components may well be key to  a successful general strike in 1983. 10 Kinesis November 83  Violence in lesbian relationships  Raising a difficult issue  by Johanna Clark and Nancy Pollack  The 1983 Regional Lesbian Conference gave  birth to a number of groups, one of which  is a self-help group for lesbians in violent relationships, which is ready to receive new members.  Lesbians who are or  have been in violent relationships and  who are interested in this group should  contact the Lesbian Information Line  (see Bulletin Board).  There is very little information exchanged about violence in lesbian relationships. Although most lesbians openly  acknowledge the emotional stress in their  relationships, even when it is psychologically destructive, we seldom talk about  actual physical blows, shoving matches,  or injuries. For those of us who have  been in such battering relationships,  this silence arises from a number of  sources and, like all silences, reinforces  itself:  •A belief that I am the only woman on  earth who has had or is having this experience. Who could possibly want to hear  about it? Who would understand it?  •Shame and self-hatred. This can be as  true for the battered woman as for the  batterer: I must be really low to have  deserved or allowed myself to be hit. I  must be really low to have hit my lover.  •A reality-gap - 'Th5 Myth About Lesbian  Relationships'(just one of many), that  goes something like: "I'm a lesbian.  Lesbians love  women. Women are, at least  theoretically, equal. And , by nature,  we're not violent. This cannot  be happening and therefore isn't." For women who  come to lesbianism via feminism, the concept of women joining together to build  self- and mutual respect leaves little  room for understanding or even acknowledging violence in a love relationship. This,  and/or a genuine fear of being seen as  'politically incorrect' keep women from  speaking out.  •Isolation from a caring community. Battering relationships tend to create a  private hell. We don't hear much about  such relationships because the women in  them have sunk from view. And, we don't  want  to see them, because their example  throws off our idealistic theories about  'woman-nature'.  •The world at large offers some relief,  albeit not much, to women being battered  in heterosexual relationships, but homophobia and ignorance close most doors to  gay women.  What is it like?  The violence may be infrequent or it may  be a weekly or daily occurrence. Its  forms are many: slapping, pushing, kicking, menacing, using weapons or frightening objects, or plain old intimidation.  Besides physical pain and injury, the  violence may include the destruction of  treasured possessions, harassment by following or by calling at work, verbal  threats of more violence not only to the  recipient, but to her family or friends.  It can either be one woman consistently  doing the beating, or both, or the women  taking turns as beater and victim.  Women often will radically alter their  lives to 'adjust' to the violence. Situations that might escalate into fights are  shunned: parties, meetings, movies, family gatherings become out of bounds; cer  tain subjects are never raised. We avoid  friends because of the shame and fear  that a fight will erupt, or injuries will  show, or our half-truths won't be believed.  The isolation we find ourselves in can  seem like the safest place to be.  Why do we stay?  There are many possible reasons. Some  women, quite literally, have nowhere to  to and no one to turn to as a result of  the isolation. Some are convinced that  they cannot  leave: either their lover has  threatened suicide or murder, or they  simply feel that her pleas for one last  chance must be heeded, that she is owed  love. Some women cannot bear to leave  even a violent relationship because of  low self-esteem and their "need" to be  dependent. Some feel a desire for"drama  or passion, thinking that the violence  somehow expresses the caring they need:  "She wouldn't fight if she didn't want  me." There are also the excuses that  keep us from admitting our relationship  is dangerous: "I was drinking", "She was  an abused child.", "I had every right to  be mad, I just lost my job", and the  classic: "It only happened once... twice...  three times..."  Why does it happen?  To understand why this violence occurs,  both violence and lesbianism must be understood in relation to the world. We all  live under a huge cloud of violence: all  females are potential targets of male  sexual violence; women of colour experience racist and imperialist violence;  authority figures in our society (police,  parents, bosses, bureaucrats, soldiers,  etc.) are granted the right to use real or  psychological violence against us; the  media assaults us with violent images; and  the prospect of total war has been forced  into our consciousness.  Violence, conflict and power are inextricably linked. For many, the family was  The unrealistic expect  tions we are encouras  where this connection was first made. If  our fathers beat our mothers, or our  mothers drank and beat our grandmothers,  if we  were beaten or beat our sisters,  then we've learned that violence is a  'method' of dealing with anger and conflict. Frustration and a sense of power^  lessness can make violent behaviour the  'easiest' language to speak.  We tend to view lesbian relationships as  consensual, based on affection and compa-  tability. Yet the invisibility of lesbians  in society means that, excepting stereotypical images of butch-femme marriages,  there are no commonly held ideas of how  lesbians relate intimately. In fact, we  have borrowed many practices from the  heterosexual version. It is our sense  that there are similarities between male-  female and female-female battering, and  that the differences mainly relate to the  invisibility/outlaw status of lesbians.  Romanticism?  Our biggest debt to heterosexuality is  romanticism. The idea that someday...  somewhere... someone will enter our lives  and stay to love and be loved is powerfully promoted. This creates fierce emotional expectations: our lovers must be ever-  present to fill our emotional and sexual  needs; they must love us unconditionally  and love us alone; we must have no significant conflicts; they must be exciting,  wonderful and out-of-this-world. Lesbian  relationships often are  sources of joy,  comfort and stimulation. Romanticism  often is  a source of jealousy, possessive-  ness arid dependancy. The unrealistic  expectations we are encouraged to have  about love relations, coupled with our  lack of information about conflict-solving and real-life interpersonal dynamics,  lead to emotionally dangerous situations.  Violent emotions can lead to psychological  warfare (yelling, manipulation, testing)  which can then lead to physical violence.  It is all part of a continuum.  Bringing it all back home  We are led to believe that not only do  we control our lives, but it is in our  intimate relationships that we have the  most control. In fact, control is something we continually struggle for, individually and together and the immense  divisions of power and privilege that  form the basis of society are present in  relationships too. Differences in age,  class, wealth, race or health can be  j sources of misunderstanding and rage. So  not only does the world weigh oppressively  on us, creating hardship and stress that  follow us home, but home itself can be the  battleground.  We're not exactly popular  The rage directed at lesbians for their  violations of the patriarchy's First  Commandment (Thou shalt love and obey  men) is considerable: at best, our existence is doubted; at worst we are considered perverted and hateful. It is easy for  us to forget  the deep emotional toll exacted by these attitudes. Self-hatred  and self-denial are handed to us on a  platter. Since intimate relationships  are supposed to provide validation,  support, and renewal, two women loving  each other have their work cut out for  them. If the relationship sours there  are few sympathetic places to turn. For  many lesbians, their lover is the only  person to whom they relate intimately,  to whom they are at least sort-of un-  closeted. Contact with family, friends,  co-workers or neighbours can whither or  never develop in the face of people's  extreme reluctance to know that you love  a woman or that you are sexual together.  Such isolation provides fertile ground  for violent emotions and behaviour - and  continued on p. 33 November 83 Kinesis 11  ... as political action  ^^^J^%  RITUAL  by Pat Feindel  (On August 20, 1983 in Cole Bay, Saskatche- \  wan, eighty women participated in a ritual  ceremony as the culmination of a two day  peace camp to protest the testing of the  cruise missile in Canada. Pat Feindel is  one of the five women who designed the  ritual.)  "Estrangement determines our understanding of the human mind and the capabilities of consciousness,  our psychology...  Estrangement permeates our society so  strongly that to us it seems to be_ consciousness itself.  Even the language for  other possibilities has disappeared or  been deliberately twisted.   Yet another  form of consciousness is possible.  Indeed,  it has existed from earliest times,  underlies other cultures,  and has survived even in the West in hidden streams.  This is the consciousness I call IMMANENCE - the awareness of the world and  everything in it as alive,  dynamic,  interdependent,  interacting,  and infused with  moving energies: a living being,  a weaving dance."  (Starhawk, Dreaming the Dark).  As feminists we find ourselves developing  powers we have never had and reclaiming  the powers we have lost. Trying to remember.  Trying to remember that before we had  modern medicine, we had healing; before we  had science we had magic; before we had  institutionalized religions we had a sacred  world.  In various ways, we try to remember or  imagine what it was like, might be like,  to integrate our mental, physical, emotional and spiritual powers. We reclaim words  and use them to fight; we re-examine the  very roots of our language and redescribe  the world from a woman's point of view. We  learn to heal our bodies and discover our  physical strength. Under a shadow of ignorance and silence, we try to explore and  redefine our sexuality. We learn to heal  emotiorial wounds and express feelings with  more clarity. We look for our cultural  roots in the past, in the women and movements that have been hidden from us. We  look for role models, symbols, forms, keys  to the kind of world that might exist - if  only, for the present, in our imaginations.  Going through the process of integrating  ourselves, reclaiming the fragmented, estranged parts of ourselves, is an act of  subversion in our culture. It has led, for  many of us, to active challenge of the  status quo, of the people and institutions  that would control us. Extending that integration collectively - solidifying and  deepening our collective strength in political struggle - is even more threatening.  The dominant culture we live in relies on  our estrangement from our own power as  women in order to maintain its power over  us. We are encouraged to be fragmented by  all our institutional structures - to sep  arate the physical from the emotional, the  emotional from the analytical, the analytical from the spiritual. These aspects of  ourselves are kept separate and mystified  unless we actively strive to unify and  integrate them. Our disease, in this culture, is our estrangement from ourselves  and from each other. Our sense of isolation  and separateness. Our estrangement from the  power within us.  But at the same time we are all, and have  all engaged in transformation. We have  changed our consciousness and our worlds -  both personal and public. Sometimes we  begin the process blind, with little awareness, until later, of what we have embarked upon. Many of us have been pushed into  it by some experience - often a crisis -  or an external influence in our lives  that forced us to re-examine our world  view-. As we change, we inevitably change  the world around us.  "The tools and  techniques of magic,  especially ritual, let us  connect at a deep,  nonverbal level. "  What does ritual have to do with all this?  The purpose of a ritual in any society is  to affirm, recognize and validate important values, and to build a sense of  unity/community. Because most rituals we  know are owned by the dominant patriarchal  culture, we do not accept or participate  in them. The ritual that took place in  Cole Bay, however, was conceived as a form  through which women participating in a two-  day peace camp could express their responses to the nuclear "issue" in an integrated way - not just their analysis, not  just ideas, or protest slogans, but an  entire spectrum of feelings and visions.  Our hope was to explore and connect with  our individual and collective power, and  to transform powerlessness into empowerment and action. We wanted the process to  allow for the deepest expression possible  to those who would choose it, without  violating the needs of those who might not  want to express themselves fully in a  large group. We wanted ultimately to practise magic as a group - leaning we wanted  to transform our consciousness at will.  The ritual initially addressed our negative responses - fear, despair, anger,  sadness", grief, fatigue. Each woman shared  her feelings in turn, and we discovered  the oddly transforming effect of naming  and sharing despair. Though it did not  erase the feelings, the naming took them  from the realm of personal responses into  the realm of social conditions and the  that we are all oppressed by  the powers that evoke these feelings.  The ceremony had a definite, formal structure, but was by no means solemn - women  shared a range of moods from solemness to  tenderness to utter hilarity. Each stage  of the ritual was linked to the next by a  verbal introduction and by song or chant  or stories. Every woman had the opportunity to speak three times. We closed in a  tighter circle around the fire with a song  that rose and died almost of its own  accord. (For more description of the ritual, see Sept. Kinesis,   "Peace Camp at  Weapons Range").  As I spoke with women afterwards and on  the journey home, I began to realize that  all of us (80 of us) had been profoundly  affected by the ritual in ways none of us  could have predicted. We had been moved to  tears, angered, opened up, and strengthened by a bond created in our circle and  the level of trust and safety that had  grown there. But much more had taken place.  We had witnessed and participated in a  collective event which affirmed some of  our  most important values - what we  struggle for politically, the vision and  hope we share, what unites us. We had also  found ways to experience our unity that  were new - singing, passing the speaker's  stone from one woman to the next, building  a symbolic quilt together, even just facing each other,in a circle throughout the  gathering, sometimes holding hands, sometimes humming together, sharing not just  our anger and fear but our fragility,  visions and hope. Each woman had delved  into herself for something' unique to share  - something of the best  in herself - had  given a gift and received many in return.  The process had allowed for each woman to  be recognized by the group, and to move  from despair and powerlessness to celebration and strength. We had been empowered  but also healed. We had brought passion  and reason to the ritual, nightmares and  joy, courage and fear.  We had in some way affirmed what is sacred  to us - our lives, the earth, our children,  our connection to life everywhere. And  through all of it we had tapped into a  power from within ourselves that we rarely  allow to surface, that we rarely have the  opportunity to explore either individually  or collectively.  (SACRED -"secured against violation, infringement, as by reverence or sense of  right; properly immune from violence,  interference, as a person or his(sic)  office." Raridom House College Dictionary)  The political implications of women making  this, kind of connection with each other  are far-reaching. Not only in terms of  the healing we achieve through them, but  in terms of the consciounsess and imagination - the possibilities - we bring to all  continued on p. 3 3 12   Kinesis   November 83  WOMEN AND WAR  A history of violence  by Kim Irving  "This is my Life   (G.I.  holds up Ml6)  This is my gun  (puts hand at crotch)  One is for Killing  The other for fun"        ; .       .  -training exercise in  U.S. Army  Since the early ages when men first claimed land and then divided their property,  there have been wars. Women, also considered as property, have been easy targets  in every war. The rape and tortures that  women have endured have no boundaries.  In the brotherhood of war men are trained to live up to their manliness: to be  hostile to anyone who stands in their way.  The bonding, the weapons, the loyalty to  violence, and the rationale that says  "murder so as not to be murdered" create  an addiction to conquest. Military recruiters challenge men to sign up and  prove themselves as men. Masculinity  thus becomes equated with hostility, conquest, murder and sexual aggression.  Although in International Law rape is considered a criminal act, in times of war  it remains a commonly sanctioned occurence.  Women have endured rape and torture in  every war from the early religious battles  to wars of revolution and major world wars.  The ancient Greeks used rape as a means to  humiliate enemies and unequals. Not only  women but also many young boys were victimized. In Polynesian wars, captive women  became the rightful property of the warrior  who abducted them. Women were considered  useful in providing the warrior with children that could "succeed their father's  name and property". In comparison, in Me-  lanesian wars the men "gleefully" slaughtered women and children during battle.  During World War I, trenches, barbed wire,  machine guns and gas masks were introduced  to replace the mobilized marching army.  Incidents of rape seemingly decreased. In  Against Our Will,  Susan Brownmiller explains: "the opportunity to rape was effectively cut down by the new system of stationary trench warfare, the frequency curtailed by military stalemate and the horror  of it superseded by the staggering loss of  lives as the war went on".  However, the allied troops spread rumours  that Germans were notorious rapists. When  the rumours hit the western press people  became outraged. This was the ultimate  barbarism. This was the match that lit the  fuse to war. The facts about the rapes remain unknown, but we know that the propaganda was effective as a defence strategy.  In World War II, Jewish, Russian, French,  Japanese and Chinese women all were raped  and tortured. Nazis were"known to take  nightly raids through the ghettos in search  of Jewish girls, who were hidden in closets for days, weeks and months. The Nazis  also did mass disrobings, making men, women and children strip and lie on the  ground, and then having soldiers walk by,  kick them, and make insulting remarks. In  concentration camps women were often forced  into sexual acts through threats of death.  Some women who were victimized sexually by  soldiers received status in the camp and  were then used to beat other women and to  keep order in the camp.  The most widely publicized mass rapes during World War II were probably the Nanking  rapes. Soldiers attacked this defenceless  Chinese community and raped over 65% of  the women between the ages of 15 and 29.  Reports indicate that at least ten gang  rapes occurred per day.  Rape of such massive proportions is difficult to imagine. How could it happen? As  Susan Brownmiller explains: "it is in the  nature of any institutions in which men  are set apart from women and given the  extra power of the gun that the accruing  power may be used against all women, for  the female victim of rape in war is chosen  not because she is a representative of the  enemy, but precisely because whe is a woman, and therefore the enemy".  In the Vietnam war the people were not  considered human, they were "gooks",  "dinks" and "slopes". U.S. soldiers traded racist jokes about the women with  "slanted eyes" that had "slanted pussies"  to match. In a situation where frustration and paranoia were building because  there was little rationale for Americans  to be fighting, American soldiers were  told that the only way they would become  men was to kill the "gooks". The Vietnamese women became spies to them, especially the women holding babies (the babies  could be bombs). Orders were to shoot immediately. Soldiers returning from Viet  nam testified to raping Women after they  were dead, and to shoving sharpened sticks,  broken coke bottles, and electric light  bulbs into women's vaginas to ensure that  they would never have children. There are  no statistics of how many women were tortured and died in Vietnem, although extensive studies have been done on the traumas suffered by the soldiers.  Arlene Bergman in her book Vietnam Women  quotes a former American Division G.I. as  saying: "these people are aware of what  American soldiers do to them, so naturally  they tried to hide the young girls. We  found one hiding in a bomb shelter in a  sort of basement of her house. She was  taken out and raped by six or seven people  in front of her family, in front of us and  the villagers. This isn't just one incident, this was just the first one I can  remember. I know of ten or fifteen such  incidents at least."  Prostitution in Vietnam reached epidemic  proportions. It was considered a necessity  and a patriotic duty to "our boys". Female  Sexual Slavery  estimates that from 300,000  to 500,000 South Vietnamese women and girls  were involved. Over 54% of these women contracted veneral disease. American G.I.'s  were known to approach farm houses and  offer money to the parents for their young  daughters and then turn the girls over to  prostitution rings.  In early 1971 a report 'slipped' out about  the mass rape of Bangladesh women. During  the nine month siege by Pakistanis, Bangali  women were abducted and put in confinements  and brothels. They were raped, beaten and  used at will by the soldiers. As the story  emerged, estimates circulated that some  200,000 to 400,000 women were raped, the  majority of them Moslems. They faced rejection by husbands and families who would  not accept them after being touched by  another man. Government officials pleaded  publicly to these men that the" women were  victims of war and should be recognized as  "heroines". Some 25,000 women became pregnant from these rapes. Their "bastard  babies" would never be accepted by Bangali  society.  Let us remember that women of war suffer  a double oppression for they are not seen  as human. Let us reach out despite the  silence they have never broken. They are  our sisters and we can remember.  We are bringing these flowers in remembrance of all the women who  died in all the wars that men have fought.  We remember the nurses who died tending the wounded of both sides.  We remember the women who were raped by soldiers of their own  country and by the invaders, and who were then rejected  by their fathers and their brothers and their sons.  We remember the women who died or were wounded because they lived  in cities where bombs fell out of the sky.  We remember Indian women who were killed by European settlers, and  settler women carried off by Indian war parties.  We remember all our sisters, non-combattants, whose lives were  ended or foreshortened or crippled because their  fathers and brothers went to war against the fathers  and brothers of their sisters in another land.  We weep for them. We do not forget them. And as we remember them,  we dedicate outselves to making a new world where we and our  daughters can live free. A world where our granddaughters and our  sister's granddaughters and great-granddaughters may look back  .S   in wonder at some archaic,, almost forgotten time when women died  -   because men went to war.  2                                               -Kate Nonesuch November 83   Kinesis 13  WOMEN AND WAR  Women remember women  Why the hostile response?  by Judy Lynne  Canadian feminists have been attending  Remembrance Day Ceremonies for the past  six years to commemorate the lives of  women lost or violated in wars of the world.  A group calling itself, "Women Against  Violence Against Women", organized as a  result of the first national "Take Back the  Night" march on Nov.  5, 1977, attended the  November 11 ceremony that year in Toronto  carrying a hand-carpentered cenotaph with  the words, "For Every Woman Raped in Every  War". Women have generally held separate  ceremonies, gathering to remember our own  experiences in war torn countries or the  violence in our "private" lives. Participating in these ceremonies has been a  powerful experience in the same way that  breaking the silences of many other experiences (as incest survivors, battered  wives, mental patients, lesbians, etc.) has  been empowering.  Reaction has also been powerful- Many women  attending the traditional ceremony have  thanked us. Many of the veterans have been  shocked and silent, some defensive. Most  people have tried not to notice, even when  in Ottawa in 1979, women carried for the  first time a large black and white banner  that read "For Every Woman Raped In Every  War". Some men have responded with fury,  spitting out such things as "Who'd want to  rape you bitches anyway?" and "I could  rape you right now, but you're too ugly,"  confirming for us what we already recognize - that some men believe women want  to be raped, and that women are not  supposed to be breaking our history of silence.  In Victoria in 1980, approximately 100  women attended the ceremony at Victory  Square. One woman took over the microphone  and managed to read most of a version of  the poem by Kate Nonesuch. It wasn't until  the woman began making an analogy between  backstreet abortion and women's experience  in war that organizers and audience realized she was not part of the program and  dragged her offstage while they cut the  sound.  Last year some of us in Vancouver felt it  was time to establish an organized annual  response to November 11. We planned to  attend the ceremony and stand at the rear  of the crowd with a banner. We would proceed to the cenotaph after the main ceremony was completed and the marching bands  on their way down the street, and while  there were still people gathered, read our  poem and statement. Some of us brought a  single flower to lay on the cenotaph.  Prior to' the day, we sent our a press release and notified police who would be in  attendance that we would be there and what  our plans were. We also notified organizers  of Remembrance Day and gave them copies of  the press release and the script of (  ceremony. We made every effort to assure  that our intent was not> to disrupt their  proceedings in any way, but to have our  own commemorative ceremony following the  official events, thus bringing public  attention to women's experience of war.  Upon arriving at the event the women  notified the attending police and congregated at the Pender Street end of Victory  Square (out of view of the cenotaph).  After the two minute silence, we walked  down Hamilton Street (the quiet side street  away from the parade route) and stood for  a moment at the side entrance to the cenotaph waiting for the crowd to clear. When  it was clear that the official ceremony  was over, and the cenotaph was now open to  the public, we moved forward. Individuals  went up and placed single commemorative  flowers on the cenotaph While the introduction to the remembrance poem was read.  When the flowers had been laid the women  read the remembrance poem, in unison. Then  the banner was rolled and two women talked  to several press people. Several people in  the crowd, including a well-known woman  politician, approached the group and said  that it had been a moving and thoughtful  ceremony. The ceremony took approximately  5-10 minutes. There were about 40 of us.  That evening BCTV reported that we had  disrupted the Remembrance Day Ceremony. A  war veteran was interviewed saying he  didn't know what we were talking about. I  was interviewed with my name and my affiliation with WAVAW/Rape Crisis Centre  flashed on the screen. Following the evening news, WAVAW's crisis line started ringing. Most callers had not attended the  service and were angry because they believed we had disrupted and interrupted the  main service. Some were people who were  hurt and offended because they felt their  grief over the loss of family members and  friends belittled.  The next day the centre's business and  crisis line continued to ring. Letters  arrived. WAVAW volunteers talked to each  of the callers patiently and absorbed a lot  of abuse. We answered letters with an outline of our action, a copy of our leaflet  and a letter.  The Provincial Attorney General's office,  which provides the bulk of the Rape Crisis  Centre's Funds, received numerous phone  calls from Social Credit supporters insisting that as voters and taxpayers they demanded that the government revoke WAVAW's  funding. This, despite WAVAW's assurance  to all its callers, that the centre itself  provided none of the funds or organizational work for this event. In fact, well over  half of the women in attendance had no  affiliation with WAVAW.  As organizer of the women's ceremony, I  was devastated and scared by the following  day. I stayed up most of the night returning calls to people who had left their  numbers with WAVAW's answering service.  "You should be raped and left in the gutter'.", one caller said. Another man agreed  that "of course women were raped in war —  so what?", and implied that it was obscene  and unfeminine of us to speak about it  publicly.  I also had threatening calls made directly  to my home. After the first few unfamiliar  men's voices, I started telling people  they had the wrong number. I was threatened  with violent rape by two of the male callers. I feared for the safety of my children. The phone rang at 3 and 4 o'clock in  the morning. I unplugged it and then felt  isolated and vulnerable. A friend stayed  with me for three nights. I barely slept.  It is clear that the news broadcasts were  misrepresentative of the event as was  most of the newspaper coverage, some of  which was written by reporters not actually in attendance at the event. We should  ask ourselves not whether it is appropriate  to remember the largely silent experiences  of women in the wars of the world and the  fact that rape is both a tool and an  occurance of war, but why was the response  to the remembrance and commemoration of  women so hostile? 14 Kinesis November 83  WOMEN AND WAR  by Kandace Kerr  Reason Stronger than Loaded Gun - Captain  Eller and staff Induce Pretty Angry  ' Woman to Permit Male Friends to Go Down  to Headquarters. |    - a  -Vancouver Sun  April 2, 1918  While combing the bushes for 'draft evaders' hear Jervis Inlet, on the coast of  British Columbia, federal 'special constables' ran across the path of Mrs. Gar-  lett, although the Sun  didn't bother to  find out her name. But the paper did  describe her as an '...angry and pretty  woman, who wore men s clothing and had a  loaded rifle, ready to shoot.' Her husband,  Jessie, and several others had formed one  of many conscientious objector colonies  that existed in wooded areas up the coast  and on Vancouver Island, following imposition of compulsory military service for  Canadian men in 1918.  The officers warned Mrs. Garlett that  hiding the men was of no avail. The Sun  reported that:  The officers, though armed, did not feel ' \  like going to war against a woman. So they "  took to argument. The woman replied vigor- l  ously,  declaring that the officers were J  not out for duty, but for head money. She '  stigmatized them, as tools of the master . '  class...  In the end Mrs. Garlett gave up the hiding  place, after being told there would be no  escape for either herself or her child.  Mrs. Garlett was not alone in her opposition to the military fervour of the first  world war. While she and her sisters hid  out with their brothers, lovers and fathers  in conscientious objection colonies, other  women had' taken to the streets of the province, speaking out against 'the war to  end all wars.'  That is not to say, however, that all British Columbia women opposed the first  world war. On the contrary, while some  union and working class women took to the  streets to oppose enforced military service,  many of their middle and upper class counterparts sold Victory bonds, formed patriotic associations and encouraged their men  to enlist. Reaction to the first world war  was largely based along class lines and  class interests, as well as the protection  of business interests and comfortable lifestyles. This split divided many women who  had worked together for suffrage, for votes  for women, and for improved social and  working conditions.  The National Council of Women, the largest  Canadian women's, organization, supported  Canadian involvement in the war. When  American pacifists mailed letters to several prominent Canadian women, entitled 'An  Open Letter to Women Concerning Peace',  the National Council responded with its  own  letter, 'An Open Letter to the Women of  Canada Concerning the Need for Fighting  Men'. In Vancouver the local Council of  Women was active in selling Victory bonds  and organizing patriotic meetings. The Sun  reported an April 4, 1917 meeting of local  women as being 'Unanimous for Conscription'.  The article went on to state that, "It was  up to the women to put the slackers in  their place." Two months later, the local  Council followed a confrontation with anti-  conscriptionists by marching to the telegraph office to wire their support for the  conscription bill to Prime Minister Borden.  The local and national councils of women  were putting their support behind the  political party that promised to give them  the vote - a move which working class, coloured and immigrant women knew would be of  little or no use to them.  In Victoria, in 1918, Constance Boulton, of  the Imperial Order of the Daughters of the  Empire, told Rotarians that:  The pacifists and radicals have no monopoly  on peace,  but we Daughters of the  B.C. Herstory  Patriots  and Pacifists  have the monopoly on common sense as far  as this question goes.  At the other end of the political spectrum  was the Pioneer Political Equality League,  a coalition of women's groups in the province. The PPEL worked not only for the  vote for women, but also lobbied for marital rights, supported trade unions for  working women, and worked for better conditions for working women and children.  PPEL president Elizabeth McConkey addressed  a January 1917 meeting saying:  men going to the front were endangering  their lives not only for the protection  of their homes, but also for the protection of capital. This condition made it  only fair that there should be a registration and conscription of war profits, and  also of wealth. s^&*^3  The B.C. Federationist added that, "The  meeting was in healthy accord with the  views of its president."  Union organizer, Helena Gutteridge, was  one of two women elected to the board of  the Anti-Conscription League. Over 800  women and men met on May 28, 1917 to form  the League. Five days later, the League  was absorbed into the anti-conscription  actions of the Vancouver Trades and  Labour Council, but not before a mass  rally was held at the Cambie Street parade grounds. During the rally, an elderly  woman mounted the podium and draped a  Union Jack across it. She addressed the  crowd of pro and anti conscriptionists,  saying, "I want to say thou shalt not kill.  That law has never been repealed. We  want these few men left to us."  Her remarks were met with boos, jeers and  accusations of sympathy with both the  German army and anarchists, personified  in the Industrial Workers of the World  (I.W.W.). This supposed connection between  pacifism and anarchy was often stressed in  the local papers. The public was aware of  the exploits and subsequent arrests of  'anarchist and anti-conscriptionist' Emma  Goldman as reported in the Sun.   Anti-  conscriptionists and pacifists were  therefore considered either pro-German,  Bolsheviks, or anarchists.  Conscription was one of the main issues  in the federal election campaign of December 1917. An all-candidates meeting held  in South Vancouver brought out more than  50 'angry' women, demanding answers on  the military exemption tribunals from  government candidate Henry Senkler. In  Vancouver, these tribunals met regularly,  with an alarming tendency to exempt bankers and lawyers from military service, and  an equally alarming regularity of sending  conscientious objectors and trade unionists to the front lines as fast as the ink  on their transfers had dried. The women at  the all-candidates meeting who wanted information on the process of granting exemptions finally got Senkler to admit that  "the tribunals were appointed by men who,  in turn, were appointed by the government".  "How about conscription of wealth?" called  out one woman, to which he replied, "We  have conscription of wealth now". At this,  the Sun  reported that, "a laugh went up  from the women." They continued to disrupt the meeting, not allowing Senkler  to slip away without facing them on the  issue of conscription.  One international event clearly impacted  those women in British Columbia opposing  the war. In 1915, over 1500 women from 12  neutral and belligerent countries met at  The Hague, in the First International Congress of Women. The women met for two  weeks to discuss ways of ending the war  and in the end proposed, on the suggestion  of Julia Grace Wales from Canada, general  disarmament by international agreement, as  well as developing a series of proposals  as the basis of a just peace. The Congress  was dubbed the Peace  Congress. Although I  have not yet found an official record of  the participants from Canada, I met a  woman at the Walk for Peace in 1980, who  told me that she had gone from Vancouver  to the Congress in 1915. In 1919 the Second Congress met, and the Women's International League for Peace and Freedom,  which still meets today, was formed. Three  years later, in 1921, a Vancouver chapter  was organized by suffragists and activists  such as Lucy Woodsworth, Laura Jamieson  and Dorothy Steeves, women who later became  involved in the development of the Co-operative Commonwealth Federation, the forerunner of the New Democratic Party.  Often, there is a tendency to think that  women's active involvement in political  action began in the 1960's. The knowledge  that an articulate, active women's voice  has long spoken out against the insanity  of war is a powerful salve, soothing and  empowering. Beginning with Lysistrata,  written in 4th century B.C., it is apparent that women have opposed war.  As women gather to oppose the military  mentality today, we do so in that spirit  of constructivism, with the knowledge  that women like us have for centuries  gathered like us, and will continue to  gather for as long as it takes.  Bibliography:  Much of my source material has been gleaned from local newspapers:  the Sun,  the  Province, and B.C.  Federationist.   There is  very little material on Canadian women and  pacifist activity - so far.  A good beginning,   (but don't expect a lot  of information from them),  are books that  deal with the suffrage movement in Canada,  such as The Woman Suffrage Movement in  Canada,  by Catherine Cleverdon.  There is  an excellent article on Flora MacDonald'  Denison in A Not Unreasonable Claim:  Women  and Reform in Canada,  edited by Linda  Kealey and published by Women's Press. November 83 Kinesis 15  by Yianna Rawson  Practicing preventative medicine makes  economic sense in an era of reactionary  politics, actual as well as threatened  cutbacks and user fees for public health  care. Time, effort and money invested in  disease prevention may pay off in less  need for professional care and surgery.  It may also pay off in increased vitality,  sense of well-being and a greater ability  to cope with stress. All of these things  affect our political energy, effectiveness,  and economics.  We can exercise very considerable control  over our health through our choice of  eating habits, environment, stress levels,  and physical activity. Whilst we may have  to, or choose to leave serious illness  and accidents in the hands of health professionals, we nevertheless often have  considerable control over whether some of  those serious diseases develop in the  first place. ^^Jspy  Maintenance of physical well-being begins  with the raw material that keeps us going:  food. Our choices range from consuming  large quantities of processed food, black  tea, coffee, alcohol, narcotics and nicotine - to the other end of the scale: raw  fruits and vegetables.  In simplistic terms: given that we are  born with a range of basic constitutions  inherited from our forebears and influenced  by our mothers' health and nutrition before and during pregnancy, we can predict  for ourselves how our health is likely to  be. If our inherited constitution is strong  we may be able to "get away with" decades  of processed food, etc. Chances are we  won't escape altogether. Our later years  might be more comfortable and more productive if we build a basis for good health.  If our basic constitution is not so strong  and we try to survive on processed food  then the results are fairly predictable.  Those of us who are not blessed with a  strong constitution, in order to maintain  our physical well-being into later years,  must resign ourselves to the extra time,  effort, and expense that will be our health  insurance.  Regarding expense, let's keep in mind that  the cost of fresh - preferably organic -  produce and fruit, vitamin and mineral  supplements, and herb teas, is in some  cases less, and need not be very much higher, than the cost of a variety of processed, packaged food. It also may be less  than what we may choose to spend on maintaining a car or' keeping us supplied with  our particular brand of stimulant/depressant.  Regarding time and effort: it takes from  ten minutes to a half hour to make an  enormous salad - enough to maintain energy  for half a day. A regular salad making  routine reduces the preparation time. Using  seasonal vegetables reduces the cost considerably. Raw fruit needs almost no preparation time. A diet of mainly raw food is  ideal for those who've never mistressed the  art of cooking, or who prefer not to spend  a disproportionate amount of time in the  kitchen.  Our eating habits result from ingrained  habit and mind-sets. We need varying degrees of encouragement to change unhealthy  patterns. Some of us need to be extremely  ill or to sense our body's imminent collapse before we seem able to change life-  threatening patterns. As long as the carcass shows any sign of willingness to  proceed with life, then we rationalize  that we can probably continue to "get away  with" our individual excesses.  Many of our excesses seem pretty innocuous  after all, when we see their routine use  in all aspects of our society. Take black .  tea for instance: many of us have drunk it  from childhood. Social tea drinking has  extremely benign connotations in our culture. Compared to the misuse of alcohol  in our society, the use of black tea seems  a minor problem. Yet black tea is just one  of many 'acceptable' substances (like sugar) which cause the glandular system to  go awry through over-stimulation, cause  digestive upset, heart palpitations, and  so on.  Our bodies are not intended to absorb and  process the incredible variety of chemicals,  dyes, preservatives, sugars, and starches  which fill the enormous North American  supermarket. Overloading our systems with  these substances causes out liver to work  overtime and our bodies begin to acquire  a backlog of toxins which the liver is too  overworked to filter out. These toxins can  then contribute to chronic infection and  perhaps, serious illness.  Degenerative eating habits are virtually  inevitable for many of us who choose to  live in the city. It often takes a crisis  to cause a change in our thinking and eating habits. The incredible 'hype' that we  have all been, subjected to for decades  makes it very difficult not to feel deprived if we find we can't consume certain  foods. We seem to associate being able to  eat whatever we please with democratic  freedom. We seem to seek solace in the  consumption of certain personal 'comfort'  foods, as we sometimes seek solace in  material consumerism.  Yet by responding to the advertising 'hype'  of the food/sugar/liquor/whatever mega-  industry; by consuming those products in  the hope that they will save us time, or  money or make us feel happier is entirely .  counter-productive. By doing so we rob  ourselves of health, vitality, well-being  and years. The 'hype' of mega-industry  advertising is not concentrated on boring  old fruit and vegetable staples. If fruit  and vegetables were  to comprise the bulk  of our diet, then our interest in them  would be more acute, our selection more  geared to freshness, ripeness, colour,  juiciness. With more consciousness of  their vitality; the encapsulated sunshine",  vitamins, enzymes and minerals, we might  feel less deprived if we cannot or choose  not to eat the lifeless substances that  are pressed upon us through constant 'hype'  The human lungs and liver are not designed  to breathe and process the barrage of  chemical pollutants from the air, home  cleaning products, building materials,  and so on. Even while living within the  city, we can reduce our chemical intake  by avoiding the mega-industries' chemical  products designed for our homes and our  skins. Chemical cleaners, paints, waxes,  and soaps are absorbed through our lungs  and/or skins, and then travel through the  bloodstream to our liver which attempts  to filter them out. Contrary to the 'hype',  chemical cleaners are not necessarily faster or stronger and they're certainly not  safer than simple soaps and elbow grease.  We need to be careful about products that  we apply to our skins. Our skin is a filter  it absorbs readily (consider the traditional therapeutic use of mineral hot spring  baths) and it has an important eliminative  function. There are simpler, cheaper and  safer alternatives to most 'personal care'  products. The simpler way of life is not  only the perogative of the 'back-to-nature'  movement - it has to do with living more  simply, cheaply, and longer, with more  vitality and well-being even within the  city. We don't need to be victims of the  advertising industry and we need not live  in fear of disease and discomfort in our  later years.  Allergy is the disease of the 80's. We all  know many people who are allergic to pets,  smoke, specific foods, milk products, and  so on. Environmental medicine is on the  upsurge as allergies sweep the cities of  North America. Cases of 'total allergy'  have appeared in L.A. and Chicago. It's  only a matter of time before all of us who  stay in the city will be allergic and our  children will be that much closer to total  allergy.  Although where we live is largely determined by economics, still we have choices.  Air pollution is usually relatively less  in some areas of the city and suburbs.  Although we've all been subjected to a  generations old 'hype' that the city is  where the excitement and energy is, if we  can contemplate moving to the suburbs or  to a smaller town, the relative degree of 16 Kinesis November 83  B.C. Herbalist  Working with Native  Indian healing practices  by Patty Gibson  Before the invasion of white civilization,  the Native Indians of North America were  one of the strongest peoples in the history of the world. They did not need  health food stores. They did not need  vitamin and mineral supplementation. They  were a healthy people who lived on foods  that come from quality unpolluted seas,  quality unpolluted animals, and quality  unpolluted soil. Everything they ate was  well mineralized. When they took sick,  they used herbs for cleansing, strengthening and toning or they fasted as a preventative measure from getting sicker. In  some cases, they undertook a form of  spiritual counselling. The average Native  Indian of more than a century ago lived  to an age of approximately 120 years, and  when death came to them it was a natural  end to a long and healthy existence.  Norma Myers, a consultant herbalist in  British Columbia, has worked for almost"  25 years, amassing the lost knowledge of  Native Indian theories of herbal practice  in order to adapt it to modern conditions.  During that time she has been taught by  the Mohawk, the Cree, the Sioux and the  Hopi, and has become one of the leading  herbal practitioners on this continent. In  the next year she plans to introduce a  new system of herbal practice to North  Americans. Her system is based on traditional Native Indian healing practices,  adapted to the modern diseases of western  society.  Norma believes the people of today are  completely degenerate in the state of  their collective health. "Our civilization  has lowered our energies and vitalities  to the point where a disease, such as  cancer, cannot be fought because of the  state of our bodies," she says. "As a  result of the modern diet, the heavy  pollution of the earth, and the many, many  sources of radiation damage to the human  system," it is impossible to overcome the  damage to our organs and cellular metabolism without a total change in our approach  to our bodies."  Using her own body, her own degenerative  disease as a teaching tool, Norma has  developed a system of healing that she  believes can deal, over time, with the  genetic damage that has been inherited by  the modern human body, as well as the congenital and cellular damage occuring during  an individual's lifetime, before and after  birth.  Hers is not an instant cure, however. It is  a system based on cleansing, strengthening,  toning and fasting that she believes must  become the foundation of the common person's  understanding of how to live and treat  their health on a lifetime basis. During  her 23 years of self-learning and self- "  treatment, Norma has battled cancer, dia-  betis, arthritis, paralysis, semi-blindness and heart .disease. Her struggle with  ill-health, however, has not been a desperate one. She believed she could use  her body to learn and so moved through her  sickness primarily in a state of inquiry.  "I didn't want a miracle, an instant cure,"  she told me in an interview. "Most people  want a miracle where they are healed instantly, so they have no further reason  to commit themselves to attaining any knowledge. I didn't ask for a miracle. I asked  for knowledge and I used my condition as  my teaching tool."  Although the Native Indians of a century  ago did not need health food stores or  vitamin supplementation, Norma points out  that we need them now. The degeneration -  of the human body internally, she says,  has gone so far that there is no way we  can repair ourselves with herbs or any  other single therapy. "I have seen, over  the years, a lot of people who are trying  to heal themselves, their families and  their communities, with avenues such as  exercise, vegetarianism, organic food,  herbalism, acupuncture, and so on." But,  she warns, there is no one way that is  going to do it. "It's going to have to  be a combination that includes supplementation until the needs of the people  are met, so that their cells can get what  they need to do the clean up and the  strengthening."  Norma has a particular interest in cancer  and talks about the alarming statistics  confronting western civilization. Referring to a forecast from an official cancer  institute in the United States she told  me that by the year 2000, eighty per cent  of those who die will have cancer in their  bodies at the time of death. Forty percent  will have cancer on the death certificate  as the cause of death and the other forty  will have developed malignant tumours in  their bodies on autopsy, but something  else listed as the actual cause of death.  Again, Norma has no instant cures, but  she does believe it is possible with proper education on the handling of our general health to overcome the scourge of  cancer. One thing she did talk about was  what she calls a total mishandling of  cold crises from childhood on that results  in a tremendous increase of muco-protein  deposits in the human body. Muco-protein  deposits, she explained, are the result  of an excess of protein with a combined  deficiency in Vitamin A and Potassium.  Part of this problem she says, comes from  a mishandling of colds all along until a  person reaches a point where they are literally drowning in their own mucus. A person in a mucus laiden state, she says, is  providing food for cancer viruses. We have  to learn to use potassium, Vitamin A, the  occassional fast and light eating to clear  the body and prevent the ^formation of  large muco-protein deposits, says Norma.  Much of what she simply a  greater knowledge of the body, its chemical make-up, and the nutrients we absorb  into our bodies through plants on a day"  to day basis. Herbalism, in this light, is  merely an extension of nutrition."  "When knowledge is being given in herbs,  we're simply talking about plant ecology,  the relationship of humans to plants."  Humans have a direct relationship to plants  and an indirect relationship through animals, she explained. An egg, for example,  is a form of plant. To a herbalist, everything that is made from plants is a derivative of plants. Plant ecology and herbalism are one.  But the plants many of us need to heal our  bodies, are not necessarily available in  a quality form. Herbs arriving in Canada  are in a sprayed state. They are the leftovers from a world herb industry, grown  cheaply in third world countries. For  this reason, Norma advocates contract  farming.  "At least 80 per cent of my herbs must be  home produced, farmed herbs," she says.  "They can be native or introduced herbs  but they must be domesticated as well as  wild crafted because the present day cities,  roads, logging and farming industries have  already destroyed a good 75 per cent of  North American herbs". The last 25 percent,  she says, is busy being destroyed by the  people who are interested in herbs. "As  fast as I teach people how and where to pick  herbs, they are out there talking far more  than they need, not using them, leaving  them sit on their shelves and then eventually throwing them out." She says she's  already witnessed the disapearance of Blue  Elder, and Oregon Grape will soon be lost.  To deal with the problem, Norma and other  people with Native Indian healing background have formed the Tsonoqua Association (Tsonoqua means 'wild woman of the  woods') in order to grow herbs for the  people of B.C.. The Association has many  pieces of land, as well as a central piece  of land which will be used for their main  greenhouses, storage, drying, potting  sheds, and buildings that will eventually  be used to teach the art and science of  herbal knowledge.  The acutal availability of herbs is only  one of the problems confronting people  active in the field of herbal knowledge.  They must also counteract much of the false  information circulated about particular  herbs, by medical authorities and others,  who Norma says usually have no understanding or direct knowledge about the herbs  they are talking about. They must deal  with the Food and Drug Administration  raiding stores, and making regulations on  herbs "they' know literally nothing about".  Nonetheless, herbalists like other non-  allopathic healing practitioners carry on  sharing the knowledge they've gained in th  their particular areas of interest^ "Technically," says Norma, "the practice of yoga  and the teaching of yoga, for example is  against the Medical Act of British Columbia.  In that act it is clear that no person  can tell another person that such and  sucl\ an action, or material, or machine, or  food can help a person. That means, you  literally can't talk in a democratic society. You can't share knowledge. But you  can't stop people from talking."  People interested in taking up the study of  herbalism on a serious basis can contact  Folklore, a health food store in Vancouver  for a listing of classes and lectures being  conducted by the Coastal Society for Herbal Enlightenment. There are classes  available for both beginners and advanced  students at reasonable rates. November 83 Kinesis 17  Toronto writer Ellie Barrington is currently doing  research for a book about the contemporary practice of  midwifery. Susan Stewart talked with her while she was  in Vancouver studying history and present situation of  midwifery in B.C.  In search of  the best birth  by Susan Stewart  Could you describe your project?  It's tentatively titled BEST BIRTH: Mid-  wives and Their Clients in Canadian  Childbirth Culture.   It's a book about the  contemporary practice of midwifery since  1970. That was when what is called 'the  new midwifery' began to arise. The title,  BEST BIRTH  comes from the idea that I  personally hold that the midwife is the  key to each individual, couple or group  achieving what for them is their particular best possible birth. That the midwife  is to become the gateway to all the other  childbirth alternatives.  Could you expand on that idea?  I think the role of midwife as well as  being labor coach and skilled practioner,  is growing extensively. There are many  movements in different alternatives in  childbirth right now and I see the midwife  as the person best skilled to get her  clients the alternative they particularly  need. She can provide information, become  a skilled advocate on their behalf, open  up various avenues and help the couple  achieve what they want. That best birth is  not a safety best birth or a scientific  one, but. one that is best for the individual. Given our system, the midwife is the  person best equipped to help people move*  toward, that goal.  Besides honing their skills and becoming  good midwives, midwives are organizing  politically.   One reason I came to Vancouver from Alberta was because I couldn't  get a home birth there.  There wasn't a midwife in Alberta that could give me one  because their relationship was so tenuous  at that time with The College of Physicians.  They were lobbying and one foul-up  at a home birth situation would have ruined months of political work.  This is the irony that Vancouver also  seems to be facing. In order to practice  midwifery we're not getting to practice  .midwifery. In Ontario right now we are in  a rising tide of midwifery. We have many  midwives practicing in the Toronto area  and we're beginning to pull together politically. The consumer movement is in a  high, comparable to what happened in Vancouver during The Labor of Love  conference in 1980. We have the lay midwives  and the nurse midwives deciding that they  want to unify. Alot of those beautiful  steps are happening.  In terms of a midwife as a political being,  many, many midwives do not apply the word  political to themselves. They do not apply  the word feminist to themselves either.  But it seems through the course of prac  tice those two terms take on a very immediate reality. I was working for a week with  two midwives who are nurses in their 40's  and "60's in Ontario; one is a farmwife,  both are Mennonites with traditional backgrounds. By the end of the week both of  them were trying the word 'Feminist' on.  One standing over the stove said, "Gee, I  guess my husband didn't know he married a  feminist." One of the midwives gave me a  quote which I hold very dear ' "Some people are midwives because they are feminists and some people are feminists because  they are midwives." One way or another  this practice politicizes women - it makes  them painfully aware through very individual, personal circumstances of the broader  feminist questions.  When it comes to organizing change for mid-  wives,  in terms of concrete political  goals,  where does it need to come from?  Who should be carrying the ball?  I feel very strongly that the consumer  should be carrying the ball, but I don't  believe they can until midwives hand it  to them. This is a personal opinion. I see  many of the midwives actively politicizing  their clients by making them aware of the  risks they're taking, by giving them care  that the system won't provide them and by  getting them to join organizations like  the midwifery task force. I think ultimately that the peopel who have most to gain  by the availability of midwifery are the  mass of about-to-be pregnant women who  haven't even had kids yet, women who want  to make choices about their lives. I think  the whole feminist movement, not just the  women who have decided to get pregnant because they are 35, is going to have to  embrace this issue because its going to  become the  most immediate feminist issue.  Why do you feel that?  Well you know how pro-choice, the abortion  issue, has become one of the focal issues.  Well, this is so much bigger, it is choice  too. Not just choice about whether to have  a child or not but choice of how to have  a child and how to bring children into a  world women can live with. Idealistically,  our children are our projection into our  political future. Childbirth is the  female  territory, biologically, historically and  from any angle. It seems to me that is  screams for feminist support.  Do you feel that it's not getting enough  feminist support?  It hasn't historically, but its growing  enormously. I debated with Mary O'Brien  about when it started happening. I felt  it happening around 1980. She said it  went back to 1976-77. The feminist health  movement opened the door for the feminist  midwifery movement. They said our reproductive capacities are not just shackles,  they're opportunities arid they are something men can't do. Midwifery is the ultimate feminist profession in some ways. It  uses all those feminine capacities that  can never be replaced by men; from the  point of view of the profession which  women have to fight for and from the point  of view of reproduction as women's territory.  What do you think are the biggest obstacles facing feminist midwives as they  work for legalization?  In political terms it is the male-dominated hierarchical world that we live in, of 'Äû  which medicine is a sub-set. It is not  the individual doctors, some of whom are  supportive and sensitive, others of whom  suffer from the ignorance of our society  at large. It's the institution which has  enormous political power within the system.  What is the appropriate method to take  on that institution? Midwives have been  working outside the institution and we  know that the relationship there is a  tenuous one.   What is the best route?  What I'm going to tell you is what I've  been picking up from other people. Among  midwives there are two streams of approach  to the future. They are the same streams  that exist anywhere in political action.  There is the "O.K., we're going to operate  outside the system. We're going to work  towards the revolution, we're going to do  it and let them just try and fight us  down." The Morgentaler approach. We'll  just go ahead and do it and they won't  have the ammunition to break us down be-  continued on p. 23 18 Kinesis November  November 83- Kinesis 19  Harnessing the subconscious  by Hilary Mackey  Where can we, as women, get a different  vision of ourselves and our potential than  the one that is assigned us always and  everywhere by the patriarchal culture?  Messages about ourselves that have been  imprinted on our subconscious since birth  can hold us back even when we intellectually know they are a lot of garbage. Falling  prey to the male worship of reason ourselves, we have, in the process, become .  disconnected from our deeper, intuitive  selves and the intuitive knowledge we hold  about ourselves.  If you believe the patriarchal truth that  anything that can't be scientifically  proven doesn't exist, you are denying your  inner wisdom, the source of your power, as  a woman. Women have been taught to see  themselves as helpless victims of circumstance. We know what we don't want but are  unable to envision what we do want because  we haveri't had access to power, in this  culture, and because the culture doesn't  validate the creative process.  So where do we get a different vision of  ourselves? From ourselves. By re-entering  the subconscious and changing the script,  by changing how we feel about ourselves, we  can change how we move in the world. The  ; process is called visualization, because it  <  allows you to see and address other ways  1 of being.  Visualization is ariy of a variety of ways  of getting in touch with the subconscious;  it is a. process using creative consciousness which is available to us when we are  relaxed. In our normal waking state we are  in beta patterns of brain waves - left  side, analytical rational side of the mind,  ; and, less often, alpha patterns - right  side, intuitive, susceptible part of the  mind, which is where children largely  function from. Theta is a further state  still. It is the level of subconscious; a  place where we can work to bring about the  changes we desire to make, once we have  understood and accepted the power of  thought.  The process can be used for problem solving, gaining insight, healing, relationships, political work and any other area  that is an issue for you. For example, if  you were abused as a child, you might have  trouble sleeping at night because the  child part of your mind is afraid something will happen to you when you are  asleep, as it did when you were a child,  even though your beta state knows it will  not happen. With visualization you can  take your adult part with you to your subconscious, and rework the abuse scene from  a position of power. You can visualize  your adult self throwing the man across.  the room, and while in trance form a symbol that represents your feeling of power,  a symbol you can use any time you are '  feeling vulnerable, without it being necessary to go into a trance state again.  Adrienne Ross, a physician at Reach Clinic,  uses theta-gestalt with her patients to  work through conflicts a person may have  with change. She guides the person into  trance, and has the two sides of the  self talk to each other until they come  to some form of agreement, a  process that  can be easier to do in the relaxed state  than in conventional therapy because the  analytical mind isn't right there saying  'this is ridiculous'.  Most of us sabatoge things we want to do  with negative thoughts. We spend time  visualizing what we don't want to happen  without realizing the impact our thoughts  have on the outcome. In order to use your  thoughts to create positive situations  for yourself you must first learn to control them, and to do that you. have to be  aware of what they are. Begin by listening to yourself, your thoughts, feelings  and beliefs. If you discover an area  where you feel you are limiting yourself,-  then you have a focus for your visualiza-  continued on p. 22  Reiki  The  laying on  of hands  The dynamics of healing  by Ruth Fahlman  For further information contact the author, Ruth Fahlman, 255-7182,  Vancouver; Carell Farmer, Reiki Master, 2141 W. 47th, Van.,  261-8068; or Barbara Brown, Reiki Master, R.R. 2, Lumby, B.C.,  547-6674.  Reiki is a method of channelling energy  to assist the body's ability to heal itself. Reiki encompasses both an attitude  or philosophy towards life, and an ability  to create body/mind change and healing in  oneself and others.  Reiki, a Japanese word meaning "universal  life energy", was discovered in the 1800's  by Dr. Mikao Usui. Dr. Usui studied the  healing traditions of many religions, and  from ancient Buddhist teachings developed  the "Usui System of Reiki".  My own introduction into Reiki began when  I was seeing a frined for massage treatments and she told me that she had been  initiated into the practise of Reiki healing. She explained that part of the benefit I was receiving from massage was due  to Reiki.  My first response to her explanations was,  skeptism and disbelief, and yet my friend's  integrity and my own experience contradict-  Lianne South is a Vancouver chiropractor.  by Lianne South  The word 'healer' is used to represent  the person initiating the healing process.  It is a Middle English derivative of the  verb to heal, HAELEN, meaning to make  whole. The word 'heal' is a verb, implying movement, an exchange, and is not a  static process for either the healer or  the patient, who is a recipient in the  healing process.  i In other words, the concept of health  i is one of dynamics.  The Chinese considered a person sick if  she was too fatigued to do a full day's  work, lost her desire for sex, lost her  sense of humour, or couldn't laugh with  her neighbours. To be healthy in this  sense is the ability to have a wide  range of responses to one's environment  on all levels - physical, emotional,  mental and spiritual. Disease is  "dis-ease". What healers are attempting  to do therefore is to expand a person's  capacity for response. If a woman has  chronic fatigue or low back pain or some  other symptom, for example, ability to  respond to and grow with her environment  will necessarily be reduced..  <  Health is an ongoing action that is con-  1 stantly being modified to a person's  1 environment. One of the most important  1 aspects in any healing exchange is that  1 the healer works' from the assumption that  ' the patient is healthy. Health is  the  natural state of the body and the body  1 always works toward the most healthy  ' state it can attain. If a person has had  paralytic polio, a cure is riot what can  be expected, but the person can still be  1 expected to be healthy. I&^^f  ! Healing expressed with compassion and love  stimulates self-regeneration in the pa-  : tient. No one "heals" another  , all the healer does is nudge  | the body so that it is  i more able to heal itself  i This is done by whatever  i expression the healer utilize  i acupuncture, chiropractic adjustments,  i appropriate nutrition, lifestyle  i counselling, massage and so on.  ' Disease and illness are symptons  \  of a separation. An attitude  ' that nurtures the patient's  ' trust in her body - her very  sense of herself - facili-  1 tates reintegration and  f  awareness; her "whole-  ed my logical response. Initially, I was  unwilling to suspend disbelief about a  process that's so contrary to concepts in  western medicine, and (due to my female  conditioning) it took time for my "educated" thinking to give way before the ongoing proof of my own experience.  As with many forms of alternative or  wholistic healing, it is important to  trace resistance to Reiki to its source:  the saturation we all receive in the value;  and teachings instilled by our society.  Once the cause of belief in western only  medicine has been identified, it becomes  easier to adopt a questioning, yet open-  minded approach to alternate healing  methods. Reiki, from my experience, is one  such alternative that generates actual'  healing. Fortunately for skeptics, its  effective regardless of whether a person  believes in it or not.  Reiki practise is deceptively simple. A  Reiki practitioner places her hands on a  ness". Perhaps the best method to illusta'tes  these concepts is to describe a typical  patient I would see in my office.  Take a patient with symptoms of headaches,  digestive disturbances, chronic right  shoulder pain and constant pain in the  upper dorsal spine (between the shoulder  blades). In taking the case history I  find that the headaches are characterized  as being worse in the morning and after  eating certain foods, sometimes accompanied by dizziness and localized to the top  of her head. Previous tests (X-rays or  lab tests) show no sign of joint changes  within the shoulder articulation, no  restriction in the range of movement, and  no prior history of trauma. Family history  states that her mother had her gall bladder removed surgically.  Having the patient describe her symptoms;  the area involved, the onset, the character of the pain, and what alleviates or  aggravates the pain provides information  for the healer and  the patient. Often the  patient has no other awareness than it  "hurts". Because illness is a disassocia-  tion, a separation, pain functions as a  symptom, informing the body that something  needs attention, needs to be recognized,  and cannot be ignored. All experience is  acknowledged on a sensory level; we only  know what we can see, hear, touch, smell,  taste, and intuit. Therefore our information needs to be grounded at this level,  both for the patient and the healer.  As she complains of gastrointestinal  upsets I'll again ask her to characterize  the symptoms and also to tell me what she  eats: Is she on a special dipt-?.  Does she drink  coffee? If  so, how  much?  she sir.oke?  by Ida Wong  Shiatsu is a Japanese therapy using thumb,  finger, palm, elbow, or knee pressure to  correct any imbalances that can manifest  in one's body. Shiatsu, as a specialized  therapy, has only been in existence since  the early 20th century. However, the underlying theoritical basis of Shiatsu,  Chinese medicine, has been evolving for  4,500 years. This influence came to Japan  some 1,000 years ago.  At that time, the benefits of Anma (whose  equivalent is western massage and then  practiced primarily by blind people) was  already known. The principle of rubbing  an area to alleviate pain is universally  acknowledged. Shiatsu has combined the  methods of Anma, Do-in (stretching exercises) and Chinese acupuncture medicine  into a therapy to treat the client effectively and as simply as possible. It  should be noted that Oriental medicine  emphasizes a holistic appraoch to healing.  The purpose of medical treatment is not  only to treat the outward symptoms but  also to seek the underlying cause of such  ill-health.  This requires that the therapist be receptive to what the client is saying verbally,  through their appearance, and lastly  person's body,  and in most  cases of strong  need for healing, is able to  feel where and  for how long  Reiki is needed.  As a result of being initiated into  Reiki, a practi-  is able  to channel and in-  W tensify universal  energy or life -force  for healing. (Reiki  energy is easily experienced, but less easily labelled - due to another of the  inherent biases of our language/  culture)• Reiki energy flows through  practitioner, healing her as well as the  receiver, and it adjusts in intensity  according to the need for healing. Reiki  Shiatsu  Modern practice, ancient theory  through their fingertips as they touch the  areas of blockage. It is necessary that  the therapist see each client as a unique  being quite capable of obtaining her personal aim of self-healing. The therapist  is one who nudges at the appropriate time .  and allows the client to find the means  within herself to creatively harmonize  the imbalance causing her ill-health.  Harmony is the basis of Chinese medicine.  Illness is said to be caused from the imbalance of flowing energy (ch'i -Chinese,  ki - Japanese) thru the meridans (14  energy lines tha.t flow and relate with a  particular organ) that run throughout the  body. The nature of this flow is determined by the theory of Yin and Yang.  Yin and Yang are the governing life forces  of everything. They are usually presented  as a duality - a process of conflict and  opposition as one is always seeking dominance over the other. This is perceivably  correct if one supposes that disharmony  is the natural order of nature. But as  each of us knows when one is ill, one  certainly feels that this is not a state  to maintain for sizable amounts of our  lifetime. Therefore, one must assume that  a more natural state of Yin and Yang is  not one of duality but of complimentariness  When one is weak, the other asserts itself  to maintain the whole until the other can  rejuvenate iteslf. But what must be remembered is that if either vin or Yang be  comes dominant to the point of destroying  the other, then it has created its own  death. It is their dynamic interaction  with each other that is life itself and  any attempt of individual dominance is  not only the start of malaise but suicidal.  From the microscopic level to the macroscopic level, there is this constant interplay and interchange. Each person can be  said to be constitutionally either more  yin or yang but within that yin is yang  and within yang is yin.  As mentioned earlier, the Chinese believe  ill-health is the result of imbalanced  energy flow through the meridians. There  are specific points along each meridian  where energy can be blocked which in  turn can impede, the full functioning of  the organ to which it is related. Because  a meridian is functioning below its capacity, the others have to increase their  output in order to maintain a state of  homeostasis. If this is prolonged, the  other meridians in turn are overstressed  which in turn compounds the state of.ill-  health.  The ideal client for a Shiatsu therapist  is one who is.aware of these imbalances  at the acute level as opposed to a longstanding chronic condition that has been  ignored. (Unfortunately, we all have the  tendency to ignore somewhat entrenched in  our minds.) Our body is our reflector of  harmoriy or lack of harmony within ourself  continued on p. 22  energy j_s ideosyncratic; it may be experienced by the practitioner and/or receiver  as heat, vibration, energy, or as no sensation. Time-span for healing is not predictable, although chronic or serious injury tends to require more treatments than  diseases treated at the onset.  Practitioners may be initiated into First-  Degree Reiki, which requires that there  be physical contact with the receiver, or  into Second Degree Reiki, which can be  transmitted without physical touch. Traditionally, there is a fee for Reiki  initiation but not for treatment. People  receiving healing are free to give donations to a practitioner but are under no  obligation to do so. Currently there is  a division among practitioners about  charging fees, although the majority subscribe to the original teachings that  donations for treatment should be voluntary .       i^$ii$£p4.  In B.C. there are currently five Reiki  Masters able to initiate people as practitioners , and several thousand people who  have received first or second degree Reiki.  Plans are underway to coordinate a central  registry of practitioners, so treatment  is more accessable to people needing it.  As with many wholistic healing methods,  Reiki can create subtle but profound healing. In the mind/body cause and effect of  illness or injury, many aspects of an individual may require healing: tissues,  bones, hope, patience. For those of us  familiar with seven day antibiotic cures  prescribed by teh sanctioned medical establishment, it is necessary to shift  both our definitions and our awareness of  illness and healing if we are to grasp  the totality of Reiki. By expanding our  understanding of medicine and health-care  to include acknowledgement of Reiki healing (whether we can scientifically measure  and label it or not), we stand to gain  greater wholeness and greater health. 20 Kinesis November 83  NUTRITION  by Vancouver Women's Health Collective  Nutrition means the provision of life-  maintaining nourishment to any tissue or  cell of the body without which that tissue  or cell would ail and die. A nutrient  is  that which provides nutrition and is a  constituent of food. The study of nutrition is a new and complicated science;  there is much that is not yet known about  the properties of food and what our bodies  should or should not have in order to be  healthy. Many nutritionists are in strong  disagreement around some issues. The information presented here is an opinion  based on a number of sources.  What nutrients do we need?  PROTEIN: the major source of building material for muscles, blood, skin, hair,  nails and internal organs, including the  heart and the brain. Enzymes  (substances  necessary for chemical changes such as  digestion), antibodies  (which fight infections) and hormones   (substances that  control body processes) are also formed  from protein. Protein is made from simpler  units called amino acids,  most of which  are produced in the body except for eight  essential amino acids which must be  supplied by our diet.  CARBOHYDRATES: provide calories (units of  heat) for energy when broken down into  glucose, a simple sugar, by the body's  digestive system. Excess sugar is converted into fat and stored throughout the body  as a reserve source of energy. Carbohydrates also help regulate protein and fat  metabolism. (Metabolism: the chemical  changes by which energy is produced from  food and new material assimilated for  repair and replacement of tissues).  FATS (FATTY ACIDS): main source of calories for energy; also involved in the  utilization of vitamins.  VITAMINS: organic substances which regulate metabolism, help convert fat and  carbohydrates into protein, and assist  in forming bones and tissues.  MINERALS: constituents of bones, teeth,  soft tissue, muscle, blood and nerve  cells; part of many biological processes  and reactions in the body.  WATER: an essential element for survival.  (We should .get 6-8 glasses of fluid a  day, preferably between meals).  Where should we get our nutrients?  PROTEIN: from combinations of beans,  grains, nuts and seeds which provide all  the essential amino acids (or from complete proteins - see Diet for a Small  Planet  for an explanation of food combining for protein and recipes); soy beans  and soy products such as tofu (bean curd);  dairy products such as cheese, milk and  yogurt; eggs; fish; poultry; meat.  CARBOHYDRATES (SUGARS AND STARCHES): from  fruit, vegetables, grains, beans, tubers  (if possible grown without chemical sprays  and fertilizers; avoid waxed fruit and  vegetables - the wax used is thought to  be cancer-causing).  FATS: from oils made from vegetables  sources such as soy, olives, safflower,  sunflower seeds; nuts and seeds; avocadoes;  dairy products; eggs; olives.  VITAMINS AND MINERALS: different foods  supply us with the various vitamins and  minerals. Yellow and dark green fruit and  vegetables, for example, supply Vitamin  a, citrus fruit gives us Vitamin C, and  dairy products supply calcium (a mineral).  For a full description of the role each  vitamin and mineral plays in our health,  which foods supply which vitamins and  minerals, and how to recognize vitamin  and mineral deficiencies, refer to one  of the books on the attached book list  (eg. Nutrition Almanac  or Know Your  Nutrition)  or one of the many other books  on nutrition that are available.  "The Vegetarian Epicure, Book Two", by Anna  Thomas, a complete cookbook of balanced vegetarian  menus. Graphic Julie Mass.  What about vitamin supplements?  Many physical problems, .as well as chronic  tiredness, nervousness, and the inability  to handle stress, can be traced to vitamin and mineral deficiencies. We probably  need to supplement our diets with vitamin and mineral tablets if we are not in  a position to obtain farm-fresh and organic (grown without chemical fertilizers and sprays) produce. The produce  that we buy most of the time has been  grown in overworked soil lacking in  nutrients, shipped a long way and likely  to have been on the shelves for a long time.  Low quality produce has fewer nutrients  than it might otherwise. Our high stress  lives in cities also deplete our bodies'  reserves of vitamins and minerals. Pollution in the air and cigarette smoking,  for example, destroy Vitamin C. Some food  supplements, such as brewers yeast and kelp,  are high in vitamins and minerals. Brewers  yeast has all the B vitamins plus protein  and 14 minerals. Seaweeds such as kelp are  rich in minerals. Brewers yeast and kelp  N are not expensive and are available in  powdered or tablet form in health food  stores. Although we may need some vitamin  and mineral supplements, they are not a  substitute for a good diet.  NB. Vegetarians who do not eat dairy products need -to take a Vitamin B 12 supplement as B 12 is found mostly in animal  products.  What is a balanced diet?  A balanced diet is usually taken to mean  a balance of proteins, grains, fruit,  vegetables and fats. What we do not usually  hear about is the need to have a balance  between acid-producing and alkali-producing  foods. The typical North American diet is  far too acid-producing (from meat, chicken,  fish, eggs, most grains, most nuts and  cheese, also sugar, alcohol and caffeine).  A balanced diet should consist of approximately 20% acid-forming foods and 80%  alkali-forming foods (fruit, vegetables,  sprouts, millet, buckwheat). Milk, butter  and vegetables oils are neutral or near  neutral. Excess acid in the blood lowers  our resistance to disease, overstimulates  our adrenal glands, arid can contribute to  arthritic and rheumatic diseases. Alkali-  forming foods tend to have a calming influence . ."iiililllBs  What about fibre?  Fibre or roughage comes from the indigestible parts of fruit and vegetables and plays  an important part in the digestive process.  Its main role is to clean residue from the  bowels and facilitate elimination by preventing constipation. Our diets tend to  be low in fibre because of our overindul  gence in meat and refined carbohydrates.  Many disease start in the bowel, diseases  which are prevalent in North America but  rare in countries where a high-fibre low-  fat diet is common. To increase our fibre  intake we can take 1 oz. of raw bran a  day (bran can be added to cereals and  other foods) and eat more vegetables and  fruit (especially raw) and whole grains.  "(See The Bowel Book  by D. Ehrlich and G.  Wolf).  What foods should we cut down or avoid?  SUGAR: The average American eats 102 lbs  of refined sugar a year! (The Canadian  figures are probably very similar). Refined sugar provides quick energy by going  directly to our cells, but in the process  robs them of necessary nutrients which are  provided when we get our sugar in its  natural form from eating fruit, vegetables  and grains. When we eat refined sugar,  the body gets more sugar than it needs and  is able to process efficiently. The acid/  alkali carbohydrates which aren't metabolized become poison, causing degeneration  of cells and leaving the body more prone  to disease. The ability of the pancreas  to produce insulin (the hormone which regulates sugar levels) is impaired by having  to deal with too much sugar, and the re-  sult is hypoglycemia (low blood sugar) or  diabetes (the inability of the body to  metabolize sugar). Watch for hidden sugar  in practically everything that comes in  a bottle, box or can, eg. cereal, bread,  ketchup, peanut butter, pickles, relish,  salad dressing, canned soups, packaged  mixes, canned fruit and vegetables, even  table salt. (Read Sugar Blues  by William  Dufty or Sweet And Dangerous  by Dr. John  Yudkin). Too much honey can be as bad as  sugar but used in small amounts is preferable to sugar as a sweetener. Make sure  that it is raw natural unpasteurized honey.  MEAT: The biochemistry of an animal  changes when it is slaughtered. Meat is  already in a state of decay by the time  it gets to our tables and it continues to  putrefy in our digestive tracts for days  before being absorbed or eliminated. To  make matters worse, animals raised commercially for human consumption in North  America are fed grain with chemicals added  and injected with hormones, antibiotics,  tranquilizers and other drugs. These hormones and chemicals remain in the meat  and are poisonous to humans. Sometimes  chemicals are added to red meat to make it  look redder. Even if we could get organically raised meat, too much red meat can  lead to constipation, bowel disease, and  gout, rheumatism and arthritis from the  excess acidity in our blood. Fats from the high fat content in red meat raise blood  cholesterol levels above normal and deposits of cholesterol in the arteries  lead to poor circulation, hardening of the  arteries and most likely to heart disease.  Even those of us who don't want to be  vegetarians should limit our intake of red  meat and get our protein from fish (deep  sea fish are from the least polluted  waters), poultry (although commercially  raised chicken and turkeys have similar  problems to meat), eggs and dairy products.  We can also explore the many ways to use  soy beans and soy by-products and to combine beans and grains to get our protein.  They are easy to obtain and less expensive  than^meat. There are many books available  on how to prepare these foods (eg. The  Book Of Tofu,   Diet For A Small Planet).   In  particular for people over 40 it is advantageous to eat less red meat. Red meat  is especially high in phosphorus. Excess  phosphorus leads to depletion of calcium  from the bones leading to osteoporosis  (bones becoming porous and fragile). Vegetarians who eat eggs and dairy products  have higher bone density than meat eaters  because their calcium intake is likely to  equal their phosphorus intake, rather than  be lower.  Bacon and ham that have not been cured with  nitrites (preservatives which are cancer-  causing) are available at Jackson meats,  2214 W. 4th Ave., Vancouver. Grain fed  organically raised meat can be obtained  from Aldergrove Freezer Meats, 6234 264th  Street, Aldergrove (phone 856-2116 or  530-6113).  Moore's New York style chickens (which  have not been injected with hormones or  plucked with chemicals) are available at  Hycrest Meat Market, 2717 Granville Street,  Vancouver. Naturally Health Foods Store,  747 E. Broadway, Vancouver, has organically  raised chickens. jj  REFINED AND PROCESSED FOODS: We should  avoid white sugar, white flour products  (bread, pastries, hamburger rolls, spaghetti), white rice, all foods that have been  processed and have chemicals added to them  as preservatives, colouring agents, stabilizers, thickeners, flavour enhancers, etc.  Refining foods causes loss of vitamins,  minerals and essential fatty acids, leaving  them low in nutrients. They are also low in  fibre and merely provide hard to digest  bulk. The array of chemicals we ingest with  refined food is poisonous to our bodies  and some are carcinogenic (cancer-causing).  The "junk foods" like chips and other snack-  foods and "fast foods" like hot dogs and  hamburgers are full of chemicals (as well  as salt and sugar) and are made from refined products. Instead of refined grains,  use whole wheat flour and brown rice. For  snacks have nuts, seeds, dried fruit,  fruit and raw vegetables. Nuts and dried  fruit tend to be expensive but small quantities provide a lot of nutrients.  OILS AND FATS: Avoid saturated (fats which •  turn solid at room temperature), hydrogen-  ated (hydrogen added), processed oils  (the extracting and refining of oils uses  strong chemicals which destroy nutrients  such as Vitamin A, D and E and leave traces  in the oil); fats from animal sources;  fried foods. These increase our cholesterol  levels above normal, and may increase the  risk of cancer. Use instead unsaturated,  unhydrogenated, unprocessed, cold-pressed  oils made from vegetable sources such as  soy, olives safflower, sunflower seeds.  They are available in health food stores  and in the natural food departments of  some supermarkets. They should be refrig-  . erated once opened. A capsule of Vitamin  E opened into the oil will help prevent  rancidity. All oils should be used sparingly.  DAIRY PRODUCTS: Although milk and milk  products like cheese and yogurt are good  sources of protein, the milk we get now  is produced by the dairy industry and is  not as nutritious as raw milk from a  farmer's cow. The law requires that our  milk be pasteurized. This process is  supposed to destroy potentially harmful  bacteria (by heating the milk to high  temperatures and cooling it rapidly) but  it also destroys enzymes and other nutrients . Milk on supermarket shelves is also  homogenized (shaken to disperse the fat  content) which destroys several vitamins  and minerals.  Orily Vitamin A and D are  replaced.  It is possible to get unhomogenized milk  in Vancouver from Avalon Dairies. Avoid  completely processed cheese, "cheese foods"  and imitation milk and cream. The best  way to eat dairy products is in the form  of cultured milks such as yogurt. Yogurt  contains friendly bacteria which improve -  digestion and the absorption of B vitamins.  It is easily assimilated, has more protein  than milk, keeps the digestive tract free  from destructive bacteria, helps prevent  constipation, lowers blood cholesterol,  lowers the acid content of the blood,  restores friendly bacteria destroyed if  we.take antibiotics, and is an easily  assimilated form of calcium because of its  lactic acid content.  SALT: Avoid ordinary table salt which contains only sodium chloride and use a  balanced sea salt (obtainable at health  food stores for not much" more than the cost  of table salt) which contains all the minerals. Too much salt can lead to hypertension (high blood pressure), kidney damage, and depletion of potassium, as well  as the fluid retention which some premenstrual women experience. You can avoid  salt altogether by using kelp or dulse  (seaweeds available in powdered form) or  a salt substitute made from herbs, dehydrated vegetables and spices (available at  health food stores).  GOOD EATING HABITS: Besides what we eat,  how we eat is also important. Digestion  starts in the mouth; it is therefore important that we chew our food slowly and carefully. Our digestive systems tend to shut  down when we are under stress, so we should  be as relaxed as possible at mealtimes to  avoid indigestion. We should pay attention  to our bodies' needs and eat'when we are  genuinely hungry, not just because it's  our usual mealtime. Overeating is never a  good idea; just before bed is a particularly bad time to overeat as ail our body  systems, including the digestive system,  slow down when we are asleep. And remember  that nutrition and good eating habits are  only one part of good health. It is also  very important to get regular exercise,  fresh air and sunshine, and to avoid excessive stress. We realize that it is very'  difficult to lead healthy stress-free lives,  given the economic and social pressures  we live under in this society. Planning nutritious meals, spending more time preparing them and trying to find the extra  money for good quality food and supplements  may be an added stress some of us would  find hard to deal with. Still, a good diet  is essential for physical and mental health,  and there are ways that a healthy diet can  be maintained economically (eg. by using  dried beans, grains arid tofu instead of  meat for protein).  The food industry  Most of us no longer grow our own food and  raise our own animals, or buy our food  directly from farmers. Food production,  November 83 Kinesis 21  processing, packaging, transportation and  marketing have been taken over to a large  extent by big business (agribusiness)  whose motive is to make money, not to  supply us with the best quality food possible. To increase the profits of the food  industry, poor quality food is made to look  good and easy to prepare by the addition  of chemical dyes, preservatives, flavourings, antioxidants, thickeners, emulsi-  fiers and bleaches, and by fancy packaging and advertising. Hormones are fed to  cattle and poultry to make them fatten  quicker. The chemicals and hormones we  then ingest are dangerous to our health.  (See Additive Alert  by Linda Pim). In many  Third World countries where many people  are undernourished, the same big corporations use large areas of land for cash  crops such as coffee, tea and sugar cane  instead of for food. Half the grain production of the world is fed to animals. It  takes 7 lbs of grain to produce 1 lb of  useable meat. The grain thus lost could be  used to feed a lot of people rather than  the meat eaters of North America and the  profitable meat industry. (See Food First  by Frances More Lappe). Our choices are  directed and dictated by the economics of  the food industry. Many cheap nutritious  foods are not available in supermarkets  and are often not familiar to us.  What can we do?  The availability of good nutritious food  is decreasing and the cost increasing. It  is hard when our food dollars seem to buy  less each week to put out the extra money  for good quality food. Eating well does  not have to be too costly but it may take  some effort to change our food and shopping habits in order to have both nutritious and economical meals. These are some  things we can do:  1. Be informed. Read books (and if possible take courses); there is information  available on how to prepare nutritious,  economical meals with ingredients that  may be unfamiliar to some of us.  2. Share this information with friends.  3. Join a food co-op. This means more  time than shopping in a supermarket because  members are usually required to put in  some voluntary work tome, but the savings  can be worth it and food co-ops usually  try to stock good quality food. Co-ops  are non-profit with a markup added to the  cost of buying the food to cover overhead expenses. Two food co-ops in Vancouver  are East End Co-op at 1806 Victoria Drive  and Agora Co-op at 3307 Dunbar Street.  4. Be aware of what the food industry  is up to. If enough of us refuse to buy  inferior or dangerous products, the food  industry will have to make some changes.  Boycotts are one way that consumers can  have a say in what the food industry sells  us. |lp»l?-f-.'  Supplementary reading        08m$  Are You Confused?,  How to Get Well  and  Every Woman's Book -  Dr. Paavo Airola,  (Health Plus Publication). All useful  reference guides but don't believe everything he says; check other opinions.  Nutrition Almanac -  Nutrition Search Inc.  (McGraw-Hill). An excellent reference  on nutrition; includes role of nutrition  in disease.  Diet For a Small Planet -  Frances Moore  Lappe, (Ballantine Books). Non-meat ways  to get adequate protein (includes recipes) ; excellent introduction on the  politics of food.  Let's Eat Right to Keep Fit -  Adelle  Davis, (Signet Books). Good information  on how vitamins and minerals work but  don't follow her advice without checking  other sources.  Getting Clear -  Ann Kent Rush, (Random  House). A book about body work for women  with a fascinating section on women's  attitudes to food.  Fat is a Feminist Issue  - Susie Orback,  (Berkley Medallion Books). "Fat is not  about food. Fat is about protection,  sex, mothering, strength, assertion and  love." 22 Kinesis November 83  Healing continued . . .  continued from p. 18  Visualization  tion.  The key to visualization is first recognizing that you have a choice and then  harnessing that power to effect the change  you want, using an affirmation or statement which embodies the change you are  wanting to bring about. To accomplish  this, guide yourself, or have someone''  guide you, into that relaxed state, and  then make affirmations that are right  for you. It is important only that the  affirmation be stated in the present,  rather than the future, and that it be  stated in the positive rather than the  negative. To be effective, affirmations  should be used again and again until the  desired change is brought about.  When making these positive statements you  may hear a little voice saying "Bullshit".  It is important to figure out where that  voice is coming from; it was not originally your own. When you have worked that  out the positive change can occur. Remember that whatever behaviour you are trying to change took a lifetime to develop,  so there is no such thing as instant  change, although positive results are  usually experienced immediately.  Visualizations can be done in groups as  well. I talked with Paulette Roscoe from  Women Against Nuclear Technology (WANT)  about the visualization she did with the  women who went to Cole Bay this summer.  She asked them to envision in detail, a  world without violence, and then share  their visions. For many, it was a difficult exercise. The example of visualizations used in connection with politics  is perhaps the best for demonstrating that~  our responsibility to change does not end  with the exercise, rather it increases  with our awareness, Having envisioned a  better world is only the first step towards creating one. It is the same with  any other area of our lives.  In healing for example, all the practitioners I spoke with emphasized that while  visualization is an important part of the  healing process, it is only one part of  a holistic approach that is necessary to  maintain health, and prevent disease. When  our bodies, minds and spirits are connected and in harmony, we have an abundance of  energy. If we are tense, we block the  energy and become tired or sick. Healing  can occur when we release the blocked  energy, and there are many ways to do this.  I have just finished eight months, of working with my mother, who was using visualization to help her deal with and overcome  ovarian cancer. We were concerning ourselves also with nutrition, massage and  exercise, in addition to the visualization  which consisted of imagining that the white  blood cells (the immune system) are stronger than the confused cancer cells. There  is a book by -Stephanie and Carl Simonton,  called Getting Well Again,  which encourages cancer patients to come up with their  own symbol to use in dealing with their  condition. For my mother it was a swarm  of bees that she saw as gentle, helpful  creatures who were cleaning out the area  where the cancer cells remained. At the  end of the period of chemotherapy, which  she went through also, she was found to  be free of cancer, and I will always believe that the visualization exercises  were an important element in her recovery,  because it increased her feeling of involvement with and power over her own  healing process.  Visualization can be done alone, in one-  to-one therapy or mutual support situations, or in a group; Cyndia- Cole, a  therapist doing visualization here in  Vancouver, says it's good to see a therapist, even once or twice, if you i  afford it to get a feel for the process,  and learn how to develop your own imagery  rather than having to rely on the exercises found in books. She mentioned having!  learned a lot from Margo Adair, a woman  from California who teaches visualization  from a feminist socialist perspective,  and who comes once or twice a year to give  workshops in Vancouver. Two books I can  recommend are Mother Wit: A Feminist Guide  to Psychic Development,  by Dianne Marie-  child, and Creative Visualization  by  Shakti Gawain. The latter is not from a  feminist perspective, but the exercises  are useful.  Dynamics  continued from p. 19  skeletal system, the genital-urinary  system, and the endocrine system. The  patient may have no thought that premenstrual tension and digestive upsets are  tied in together, but a healer may see a  connection. An important aspect of the  case history is lifestyle - in. what areas  is she experiencing stress? Does she have  emotional support? Does she notice a correlation between the headaches and stress?  Does she have a regular exercise program?  Does she work under fluorescent lights ?  With a VDT ?  All the information elicited is for both  of us. For myself, it is a way to get a  picture of the patient in order to determine what I can realistically do for her;  for herself, the information increases  her capacity to be responsible for her  own health.  It's of interest to note the derivative  of the word "doctor" is from the latin  DOCERE, meaning to teach. As my work as  a chiropractor involves primarily the  musculoskeletal system and the effect  of that system upon the nervous system,  the physical exam is concentrated in that  area. I ask the patient to show me the  area of her concern, t,o put her hands on  the area, to move her arms and shoulders  through all ranges of motion. Again this  is done as much as for her to experience  this, as for me to observe her movements.  I am looking for areas of muscle tension,  changes iri body temperature or sensation,  distortions in posture, impeded or painful movements, or other orthopedic or  neurological signs.  My diagnosis is then made upon case history and physical examination findings.  In the case of the patient described  here I would suspect gall bladder dysfunction as all her symptoms would indicate  this to be the problem. Since chiropractic  theory maintains that adjustments to the  area of the spine can alter the organ's  function, treatment would involve spinal  manipulations to the area indicated as  well as dietary counselling.  Healirig is an active, dynamic process.  Above all, it is a learning experience  from which both patient and healer can  benefit. It involves responsibility,  respect, and commitment on the part of  both, in order that the healing experience  go beyond dealing with the elimination of  surface symptoms and succeed in securing  a greater level of health in the patient.  Shiatsu   continued from p. 19  and with our external environment.  Where there is pain merely indicates that  the natural balance and harmony has been  disturbed and that warning should be an  incentive to regain what has been lost  before it is irretrievable. In Shiatsu,  a total body treatment is emphasized because one does not simply treat a troubled area. Rather it is included within the  overall quest for a natural state of  balance and harmony.  For any information regarding Shiatsu  call: Ida Wong 734-0181; Pat Novotny  734-3152.  A series of workshops will be given by  the author: Beginner's - Nov. 27; Intermediate - Nov-20 & Dec. 4.  Reading Material:  The Book of Do-In: Exercise for Physical,  & Spiritual Development -  Michio Kushi.  The Complete Book of Shiatsu Therapy;  Shiatsu Therapy: Theory & Practice -  Toru Namikoshi. Do-It-Yourself Shiatsu  - Wataru Ohashi. Zen Shiatsu -  Shizuto  Masunaga. Massage: The Oriental Method  - Katsusuke Serizawa. Barefoot Shiatsu  - Shizuko Yamamoto.  Healing ourselves continued from p. 15  isolation and transport hassle may be  offset by being able to breathe fresher  air, having a lower intake of toxic chemicals and having a small space to grow  organic produce (only lightly dusted with  air pollutants).  There are far too many irritants around us  and our bodies are over-stressed and undernourished. If we choose to stay in the  city, then we ought to give ourselves and  our children a break by removing as many  of the irritants as possible from our  lives. Chances are it will pay off in  fewer allergies and better health, comfort  and productivity in our older age.  Recommended reading:  Mucusless Diet Healing System  - Arnold  Ehret-; The Colon Health Handbook -  Robert  Gray; Back to Eden -  Jethro Kloss; School  of Natural Healing -  John R. Christopher;  Sugar-Blues  William Dufty; Kitchen Cosmetics  - Jeanne Rose.  While there are excellent herbals written  by women (eg. A Modern Herbal  - M. Grieve),  I have not encountered books by women  about comprehensive herbal healing systems  or theory. Norma Myers, a herbalist, has  a correspondence course but has not as yet  completed a book. November 83 Kinesis 23  Midwifery  continued from p. 17  cause we have public support. Consumer  support is everything to this movement.  The other stream says, "let's work within  the system. Let's co-op the middle, be  inoffensive so they can find a place to  connect with us. Let's assume that they  are not the enemy and try to find a ground  where we can negotiate and create a legal  system through the processes of society."  I think it's really important that both  streams be operating. There is a group of  midwives in B.C. who have been doing terrific pain-staking work towards legislation and lobbying. Another group is saying,  "let's set up a school and a birth centre."  I don't think it hurts to be working on  both. I think we need that.  I think so too. You see the same thing  happening in almost any issue you can  think of.  Yes. I think the feminist movement has to,  and organically will, grow into a support  position for midwifery but midwifery also  has to get a. little wiser about what's  happening in the broad political spectrum.  It's important not to see it as a single  issue because there are so many parallel  struggles that we can work from.  Who do you think will likely take up this  issue?  Most of the consumer support comes from  those most intimately involved with it,  people who have just had new babies and  are utterly thrilled with the services.  Unfortunately they are also the people  who have the least time, the least energy  and the least availability for actual  political work. What the midwives and the  people on the task force keep saying is  we need more women who are single women  and younger women, women who haven't had  kids who have the energy and the drive to  work in this i  How do you reach those women?  You say to them, "Do you think you'll ever  have a kid at any time in the future?"  Not a lot of women, even in their early  twenties, will preclude that possibility  for the future. It's not for everybody to  have kids but somewhere along the line  you may need *~utse  services. You may have  had to have an abortion and that brings  you intimately in touch with pro-choice,  but think about what you are going to want  when you decide to have a kid.  It's a major event in people's lives and  women are starting to acknowledge the  possibility of children again. We need  that positive projection into the future  because we're living in such bleak times.  Plenty of people have gotten involved in  the pro-choice movement that haven't had  abortions or wouldn't ever have abortions  themselves. I think the same thing is  going to happen around midwifery and childbirth. When you're pregnant is no time  to be finding out stuff like this. If  you're in a smaller community you may not  have time to set up a system for your own  best birth.  No.  It's guaranteed you won't have the  time.  I think we're going to make a transition  from the abortion pro-choice issue. Not  leaving it, but broadening it, into the  birth pro-choice issue. To me one leads  very clearly to the next.  Isn 't that what pro-choice means though?  Yes, but pro-choice so far is only choice  about abortion in terms of the way it is  dealt with by feminists and I think pro-  choice is going to begin to encompass  choices about how to have a child.  (For further information on midwifery in  Vancouver, contact: Midwifery Task Force,  926 School Green, Vancouver, B.C. V6H 3N7.  &  by Gail Goulet and Marianne Van Loon  Gail Goulet and Marrianne Van Loon were  part of a women 's studies project at SFU  last summer on the topic of Music and Healing,   directed by Karlene Faith and Margaret Bens ton.  The healing power of music has probably  been known to humanity ever since we first  became conscious of sound. Music allows  us to share emotions which are otherwise  hard to communicate.  The songs we hear in women's music, for  instance, are a catalyst for action,  sooth our souls, and are yet another  assurance that we are not alone in our  fight, that our struggles are valid and  worth the pain. The exhilaration when  singing a song by, for, and about women  can make one feel as powerful as any of  the forces which are trying to oppress.  Studies on music and healing to date  cross a wide spectrum, from the attachment of emotions, to the response of individual organs to tones. They include, for  example: the effects on the body due to  the emotional response to music; music  therapy programs; the use of music in  healing rituals of the Natives of North  America; sound that can make you unwell  (ie. that white noise your fridge makes  at night); the sociological healing of  the Blues and Spirituals in the struggle  for black survival; and the spiritual  world music can open up.  One of the most exciting aspects of research into music therapy is 'toning'.  When our energies get stuck in part of  our bodies (usually the weakest) toning  acts as a release. The idea is to get  relaxed and let sounds out as they come 'Ģ  to you in ahs and ohs, etc. When a whole  room full of women do this it feels as  though we could be lifted to the heavens  at any moment.  Unfortunately as a society we often feel  there are only certain voices which have  a right to be heard. There are many women working and writing about the importance of toning. One can only speculate on  how different our society would be if anyone's body was expected to or left to sing  on tone at"will. What happened to our  mourning wails (to help the dead into  the next world) which were sung to aid in  the passage to rebirth?  Another area where women's -work in music  therapy has been important is among the  Native people of North America. Native  women have a long tradition of healing  with music. A few individual women are  remembered, and women were also involved  in medicine societies.  Although women are less visible (as always) than men in healing roles, there is  much to suggest that they have always  played important parts not only in curing  of individuals, but in the'rituals which  promoted the health of Native society  as a whole.  Eor the Native people, healing and medicine are seen holistically, in harmony  with nature. Only when this harmony is upset does it become necessary for a healer  to attempt to restore the balance. This  balance can be not only within an individual, but within society as a whole.  When the problem is beyond the mortal  realm, Native healers appeal to the super-  graphic by C. Carr, Heresies, No. 10  natural realm. Songs are the medium by  which this realm is contacted.  Neither music nor language is seen the  same way in native societies as it is in  ours. Music, as the means to indirectly  influence and use the powers of the supernatural realm, is very powerful.  Words, too, are very powerful, having a  more direct connection in Native culture  to what they signify than in our culture.  Thus, both melody and words are taken very  seriously. (Although this does not imply  that music is not used in play or fun.)  Because in the past the cultures were  based in oral tradition, it clearly became very important to remember the song  without any mistakes. Errors could invalidate the attempt to influence supernatural power, or even come back negatively on  the healer.  Like our society, native societies are,  to varying degrees, patriarchal. Most of  the great healers that have been written  about have not been women (this may have  been accentuated by the bias of male researchers) . Different healers also often  had different specialities, with women  generally confined to certain areas of  practice, such as midwifery.  One of the few women healers on record  was a woman named Owl Woman of the Papago  in Arizona. Owls represent death and the  ghost world in Papago culture, and as an  owl doctor, Owl Woman specialized in the  treatment of ghost sickness.  Ghosts are greatly feared, so Owl Woman  had tremendous personal power because  she could communicate with them and engage their aid in curing illness. This is  a translation of a song she used to begin  treatment: .  Brown Owls come here in the blue evening.  They are hooting about,  They are shaking their wings and hooting.  In addition to individual women healers,  there were women's medicine societies.  The Goose Women's Society of the Mandan  (North Dakota) was responsible for originating the annual corn ceremony to ensure  fertility over the coming year.  On the Northwest Coast both the Makah and  Clayoquot had Saiyuk Societies open to  both men and women. Music therapy was one  function of this group. When a member  became ill, the others would visit and  dance and sing in the sick house. There  are accounts of miraculous recoveries  after such visits.  In recent years, Native women and i  of many races, are rediscovering their  heritage as healers. Music is an important part of this heritage.  Part of the SFU project was a seminar  where each of us shared our focus of  research on the topic and then did a  guided fantasy to relax and bring any tone  from within us which needed to be expres-  ed. Marrianne and Gail are going to do the  seminar again on.Tues.,  Nov.   15 at 12:30  at the SFU Women 's Centre.  Please come if  you can and are interested.  If you have  information you'd like to share, we can be  contacted at the SFU Women's Centre  (291-  3670). 24 Kinesis November 83  SPORTS  I  I  by Susan Lee and Linda MacMillan  On the weekend of Oct. 14-16," 1983, the  Canadian Association for the Advancement  of Women and Sport (CAAW&S) held a Regional Leadership Workshop at Kitsilano Community Centre. With funding provided by  Fitness and Amateur Sport Women's Program  we were able to invite women to attend  from Whitehorse, Hazelton, Prince George,  Nelson, Victoria, Edmonton, and the Lower  Mainland. We included women not only with  a background in sports but also women from  the feminist community who could contribute their perspectives.  It is vital to bring these two groups  together since sports is seen to be  elitist and male dominated and women miss _  out on the very real physical and social  benefits of activity. Bringing women  together to share ideas on ways to improve  the status of women in sport; leadership-  administrative opportunities; funding;  images and programming of female activities;  and regional programs works towards making  sport more accessible and enjoyable for  both men and women.  Janna Taylor (the only female Parks and  Recreation Director in. B.C.) began the  weekend with an excellent presentation  on the attitudes in the recreation field  to women in sport. She noted that although  twice as many women are graduating from  post-secondary recreation programs, many  more men are being hired to fill vacancies  in municipal recreation. Women are also  significantly under-represented in administrative positions.  A major concern in recreation is not only  the type of programs available to women  Seminar  inspires ideas,  targets attitudes  (which already tend to reinforce traditional roles) but the language used to describe  these programs and their goals.  The underlying point that was brought out  by Janna's presentation, and every other  discussion we had over the weekend, is that  fundamental attitudes have to change before  the situation of women in sport will change.  Recreation programmes and schools have to  take the lead by providing non-traditional  activities for females regardless of initial demand. The media has to present more  and better coverage as well as more positive images of women in sport. A report on  the CAAW&S Media Kit was given by Linda  MacMillan. The kit was prepared to point  out to the media that their coverage of  women's sports is inadequate and to show  ways to improve both the quality and quantity of coverage.  Betty Baxter, a CAAW&S executive member,  also shared her expertise on organizing  and distributed copies of her "How To"  Booklet on Organizing. This booklet is a  useful tool for people wanting to get something started but are lacking organizing  experience.  The highlight of the weekend was the premiere of the CAAW&S slide show. This show  is a chronicle of two women who decide to  take up more activities after years of non-  participation. The focus of the show is  very basic, it says that yes it is good to  be physically active and that whatever you  choose to do is right. It not only provides  some ideas about how to begin to get involved but it also displays many of the  possible options available. We plan to  videotape the show so that we can send it  to our regional contacts for their use and  are happy to provide a showing to any interested groups.  The most important thing about a weekend  such as this are the ideas, strategies, and  actions it has inspired. As a result there  will be four regional follow-up meetings  in Whitehorse, Hazelton, Prince George and  Nelson. The CAAW&S chapter in Alberta is  going to run a similar seminar; and in  Vancouver we are going to begin a program  to make use of our Media Kit, Facilities -  Study and Slide Show.  For anyone who would like information about  the seminar, CAAW&S, or our future plans,  we can be contacted at 1200 Hornby, 3rd  floor, 687-3333, Local 266.  Weights for women  by Betty Baxter  Activity concerning physical strength is  one place where women have traditionally  been discriminated against. We have been  called incapable; the weaker sex; and have  had trouble getting jobs that require  physical strength. Weight-training is one  way women are breaking out of these old  limitations.  Women have been taking control of their  bodies and their health through physical  fitness activities, but the dangers of  losing that control are evident in the current marketing of fitness as fashion. It's  an old story. Fitness becomes another way  to improve our looks and over all figure.  The success of this marketing strategy is  evident in the numbers of women now joining  private fitness clubs at twice the cost of  using the average community centre's fitness facilities. The bargain rate at most  fitness clubs is $30/month, while a month's  workout at most community centres is about  $15.  Many of the private clubs justify their  high prices by including a personalized  strength and fitness program. Counter this  with ads for fitness instructors in local  dailies stating that no previous experience or training is necessary. Many fitness clubs now employ instructors trained  in selling memberships rather than in  teaching good training methods.  Setting up fitness and strength programs  takes kriowledge, but it is knowledge that  is accessible to women, in formal or  informal training programs. Once we have  knowledge, we can ask relevant questions,  and make better choices as to where and  why we" want to train.  Effects of weight-training can be understood after learning a few basic principles and safety rules. The process needs  to be demystified so women can make knowledgeable choices about what we wnat to  do with our bodies. A good weight-training  program can help us gain strength, recover  from injury, have better  posture and sense of  health, control changes  in body size and shape.  We can train for: Conditioning, to be able to  continue daily activities or do more with  less fatigue; Strength,  to improve general body  strength, or work at  specific areas of weakness; and Power, to increase the ability to  be strong and quick,  often specific to racquet or team sports  training. Training with  combinations of the  above programs is very  common, and different  programs can be rotated  to avoid boredom.  In many years of training and teaching training programs, I've experienced lots of situations that keep women  out of the weight-room.  It is not infrequent to  be asked what you are  doing there, why do you  want muscle anyway,  or to be told you  are doing the exercises wrong. As little  as ten years ago, some universities still  had the weight room in the men's locker  room.  Fortunately, times are changing, but in  many schools, community centres, and  fitness clubs the weight room is still an  intimidating, sweat-smelling 'boy's club'  where women aren't welcome. A little  knowledge and a training partner can  turn these rooms into places where women  can work at getting strong, set up their  own programs, and make weight-training a  Pudgy Stockton, early woman weightlifter  positive healthy experience.  Women who want to work out with other  women can contact the women's weight-  training club. They work out at Trout Lake  Community Centre, Tuesdays and Thursdays  from 8-10p.m. and Sundays (starting Nov.  13) at Carnagie Centre l-4p.m. Call Deb  at 254-4913 for more information. If you"  want information on weight-training or  help setting up a beginner's program,  come to the women's weight-training clinic  Nov. 5 or Dec. 3 at Riley Park Community  Centre. (See Bulletin Board for further  details). November 83 Kinesis 25  ARTS  Sex,  Politics and  Danceability  by Dorothy Kidd  In B.C.'s autumn of solidarity, we may have  a new anthem. "Rise Up", The Parachute  Club's  new single is getting a lot of airplay on commercial and public airwaves. I  realized the hit it had become when I kept  hearing it everywhere - on the way to work,  at a recent lesbian dance, out shopping  and finally on CBC Radio's flagship show,  Sunday Morning.  "Rise Up" follows in a strong tradition of  rock anthems. With its futuristic vision  of peace and a new world, mixed together  with a little spiritualism and revolution,  it reminds me a little of Sly Stone's  "Dance to the Music", and of Bob Marley's  "Get Up, Stand Up". To the compulsory  ingredient for all rock anthems, namely,  'get up and move', is added a new dimension; feminism.  The spirit's time has come  Women 's time has come  Everybody's time has come  More specifically, it echoes the lesbian-  originated demand for the freedom to  "choose to love whom we please", something  neither Sly nor Marley would ever have  advocated. The other material follows the  lead of "Rise Up", consistently mixing the  usual pop offerings of freedom, sex and a  good beat, with feminism, a resistance to  urban alienation and a message of anti-  imperialism, ^^ii^l  The mix is not unusual if you look at the  make-up of the band. From Toronto, the  four women and three men come from intersecting radical and musical communities.  Vancouver audiences may remember Lorraine  Segato as one of the surprises of this  years's Vancouver Folk Music Festival. She  sat in with Laurie Conger who was backing  up Heather Bishop. Earlier Lorraine sang  and played with the Toronto feminist band,  Mama Quilla 2.  That's where she began to work with Billy  Bryans. He played drums at the end of  Mama Quilla 2's  career, performing on  their album. A long-time musician, he was  also the drummer for the new left group,  Horn,   in the early seventies. Lorraine  and Billy are listed as responsible for the  musical concept of this album; Laurie  Conger and bass player Steve Webster for  the musical development.  The other intersection is more of a territorial or artistic nature, rather than a  political one. The Parachute Club  first  played on Queen Street East, the latest  home of Toronto's art community, where  many of the band members spent their  early musical careers.  This particular blend of feminism, the left  and new wave seems to work and can be  credited in no small way due to the  strength of the women in the band. With  almost all the voices on the album female,  many have assumed it is an all-women's  group. On stage the four women front the  band, with the three men behind them in a  supporting role.  These women are not just there for their  pretty voices and faces, as a tease to the  predominantly male rock audiences. The  women sing and dance, and more importantly  play instruments - Laurie Conger on keyboards and synthesizers; Margo Davidson  on congas, persussion and saxophone; Julie  Masi on timbales and percussion and Lorraine Segato on electric guitar. Filling  out the sound is Billy Bryans on drums,  with Dave Gray on guitar and Steve Webster  on bass.  Off stage, Lynne Fernie is an important  contributor. Better known as a writer and  past member of the feminist magazine  Fireweed,  she wrote lyrics for "Rise Up"  and two of the other songs. Two of them  worked for me. "Are You Hungry?", especially the chorus, fell flat. It may speak  of the international aspect of struggle  that makes the Third World synonymous with  our streets:  Are you hungry  Are you out on the street  Are you angry  Are you looking for work  Are your children too thin  Are they crying  Has your soul given in  Is it dying  But without calling up more of the texture  of our experience, it arouses pity rather  than insight and empathy.  Most of the songs on the album are not  explicitly feminist, but do assume a  feminist point of view. "Boy's Club" is  about the patriarchal structure of imperialism, furthering tyranny and war:  You take Poland  I'lV take El Salvador  You pretend you're making peace  But what you're really making is war  Others also make references to impending  nuclear war and the international situation. More often, however, these songs  speak on a much less global level, stressing the need to find a personal truth to  cope with contemporary urban life. Like  many-other groups, they write of break-ups,  sex and the potential of love as a healing  force. Their solutions follow the same  formula previously established by progressive bands everywhere. They exhort  their audiences to keep working for the  way to survive:  shape the vision  change the hands that rule  the earth's regeneration  free yourself from the fools  And of course, like Sly, Bob Marley, Holly  Near and legions of others, they exhort  us to get up and dance, to free our tensions and enjoy our bodies.  Like those other musicians, it is the  strength of their beat which makes the  group and the album a success. The lyrics  present some important messages, seldom  heard on mainstream radio. And they are  powerfully sung by Lorraine Segato. But  without a strong defining musical structure, they wouldn't work.  On this album you can hear a little of  most contemporary styles - reggae, new  wave, synthesizer and straight up rock,  with a solid bass line and lots of percussion. The.tempo is varied, from ballads  to rawer new wave exposes to the rich  joyfulness of "Rise Up". As they write in  the liner notes:  The heartbeat of the music comes from  the musicians and communities that we  live and work in. .Thank you -  "Vote  with your feet".    '^$%£$&  Many are  voting with their feet. The Parachute Club  has been able to pull together  some of the most effective of rock traditions - sex, politics and danceability,  combining them with a strong dose of  feminism and presenting us with a good,  marketable album. It will be interesting  to see where they go from here.  THE  *f U   I  Jt CLUB 26   Kinesis   November 83  ARTS  A WOMAN'S EYE:  Four feminist films  'Keltie's  Beard',   one  of  feminist  filmmaker  Barbara  Martinueau's latest films, focuses on Keltie's relationship  to her beard.   by Barbara Evans  A WOMAN'S EYE - Feminist Documentary films  by Barbara Halpern Martineau (aka Sara  Halprin).  Good Day Care: One out of Ten  (28 min.,  1978).  Tales of Tomorrow: Our Elders  (22 min.,  1982).  Heroes: A Transformation Film (23 min.,  1983)  Keltie's Beard: A Woman's Story  (9 min.,  1983).  This group of four films which constitute  A Woman's Eye,  illustrate the progression  of the work of Toronto filmmaker Barbara  Halpern Martineau over the last five years.  The shift in emphasis in both style and  subject matter, and the descending scale  of production costs (Good Day Care  cost  $22,000 to make in 1978, Keltie's Beard  $300 in 1983) is clearly illustrated by  the films themselves as well as Martineau's  accompanying presentation. While retaining a strongly feminist perspective, the  films move from issue-oriented concerns to  more personal comments on the nature and  ways of viewing the female image.  With her partner, photographer Martha  Keaner, Martineau has been travelling  across Canada and the United States,  screening and discussing the films in  homes and community centres from Minneapolis and Chicago to Olds, Alberta and  Birch Lake, Saskatchewan. Their recent  women were pushed back into the home in  the post-war period, to present-day  struggles around daycare. The film provides clear evidence that the economic  needs of war take precedence over the  economic needs of working women; the needs  of children are barely considered at all.  As one daycare worker in the film says,  daycare is still "at the bottom of the  educational heap...The authorities are  doing their best to keep people living  longer, but when you reach a certain age,  they don't know what to do with you."  The second film in the series, Tales of  Tomorrow: Our Elders,  deals with the  subject of aging, and takes as its two  central protagonists an elderly man who  discusses his emotions about death and  coping with the painful experience of  watching his wife succumb to Alzheimer's  disease, and a remarkable woman, labour  organiser and activist Sarah Binns who,  at the age of 80 and confined to a wheelchair with rheumatoid arthritis, is determined to live on her own and retain  an active and engaged life. The strength  of Tales of Tomorrow  lies in the opposition of the two points of view: despair  and hope. However, despite the reassurance given us in representing Sarah's  courage, the film refuses to serve up  facile solutions to the very real problems  of aging.  Heroes: A Transformation Film, marks a  turning point in the development of Martineau* s film work. Unlike the two previous films, Heroes is not issue-oriented.  Instead it takes as its theme the heroic  nature of women dealing with change and  everyday life. Mixing theatrical and observational footage in combination with  "The film consists of a single sustained shot of  Keltie . . . the camera's unmitigated gaze forces us  to examine our own attitudes towards, not only  female hirsuteness, but to the representation of  the female form itself."  screening in Vancouver presented an opportunity to view this unique retrospective.  Martineau's films hold the greatest fascination when viewed as a body of wbrk.  The stylistically conventional documentary Good Day Care: One out of Ten,  came  directly out of her personal experience  with the daycare issue - a mother in  search of daycare facilities for her  young child having to deal with the feelings of society induced guilt over leaving her child in the care of others while  she worked. Combining interviews and observation of daycare situations,- including a cooperatively-run centre, the film  is punctuated by a particularly valuable  archival sequence in which she illustrates  the historical development of daycare in  Canada.  The issue is traced from its origins in  individual acts of charity, through its  outburst as a national priority during  World War II, through its decline when  readings and quotations from Joseph Campbell's work on mythology, the film is  designed to interrogate the notion of  woman as a total of what can be known,  and the hero as one who comes to know.  The film is clearly informed by the transformation of Martineau's own life.  After making films and teaching film pro-  duction and theory since 1972, she returned to film school herself in order to  more fully investigate technique and subject matter. Thj-s transformation is reflected in the change and growth experienced by the three women subjects of  Heroes:  Sarah Binns who, in the time since  the making of Tales of Tomorrow,  has received the Person's Award and has suffered a severe physical decline to the point  where she is confined to an institution;  a black woman who experienced painful dislocation upon moving to Canada to pursue  her music career, and Martha Keaner herself, mother of two who, having entered  into a gay relationship is exploring new  interests and examining previously held  ideas. The positive response of Keaner's  children to their mother's lesbianism is  an important aspect of the film for feminists .  However, it is Martineau's most recent  film, Keltie's Beard: A Woman's Story,  which holds the greatest interest for  those concerned with feminist filmmaking.  Ke Itie 's Beard marks a radical departure  in Martineau's style, a major transformation in her work. The film consists of a  single sustained shot of Keltie, who  speaks on the subject of her beard and  her relationship to it, as well as the  reaction of friends and acquaintances,  family and strangers. Keltie's comments  on conventionally-held attitudes towards  beauty, her experiences of verbal abuse  and her relationship to feminism are compelling. But is the camera's unmitigated  gaze which forces us to examine our own  attitudes towards, not only female hirsuteness, but to the representation of  the female form itself.  While the soundtrack gives us an insight  into societal pressures to conform, the  image forces us to engage in active self-  inquiry of our own reactions, our own  internalised notions of beauty as related  to female representation. The stated pubic references, the very unfamiliarity  and deiconisation of the image, bring into  play our own often uneasy relationships  with our bodies within the patriarchal  order. We are caught in a gap between  identifying with Keltie and differentiating ourselves from her, an uncomfortable  and painful position. The arrangement of  the frame, the insistent image of Keltie  bordered on one side by a vase of glowing  yellow daffodils, a sign of beauty, nature  and order, creates another tension within  the film. As a comment on the usual role  of woman's image within dominant modes of  representation, Keltie's Beard  is illuminating.  This film also highlights Martineau's  concern with establishing a collaborative  relationship with the subjects of her  films. Keltie's monologue was rehearsed on  video and the material discussed and edited collectively, before committing it  to film. The fact that the film could be  financed by Martineau herself allowed her  to free herself and her subject from the  constraints of institutional and state  funding bodies.  Barbara Martineau (aka Sara Halprin) and  Martha Keaner are currently travelling to  alternative communities throughout North  America, documenting their search for 'a  place to live and work in peace, for peace  on film, tape and slides. They have an  ongoing commitment to making cinema more  accessible to women by conducting workshops on feminist documentation. For  further information, or to arrange screenings or workshops, they can be contacted  through:. Canadian Filmmaker's Distribution Centre, 144 Front St. W., Suite 430,  Toronto, Ontario M5J 2L7  Tel: (416); 593-1808. Please allow time to  have mail forwarded. November 83   Kinesis   27  ARTS  Building  Women's  Culture  by Heather Wells  Fall is traditionally a time of reaping  and harvesting and in the urban setting  we've had a crop of interesting art shows  opening in Vancouver and Toronto through  September and October.  In the Toronto Globe and Mail  a reviewer  is using every superlative to describe  Chromaliving,  an alternative art show  based on furniture concepts which just  opened in Toronto at the end of October.  Local Toronto artists went wild concocting  various modes of household furniture for  this take-off on furniture shows.  The October Show,  meanwhile, opened on  Hamilton Street in Vancouver. It has been  organized by local artists who feel that  the opening of Vancouver's new Art Gallery  is doing little to grant them the representation they deserve. It is a major art  event here and displays two full warehouse  floors plus basement and alley garbage  containers full of Vancouver's most interesting alternative art. It features  everything from installations to video,  sculpture, photography, drawing and painting.  Opening night seems to have drawn in  streams of art enthusiasts in both Canadian cities where consumers are quick to  recognize an important show and get out of  the house to experience it.  It is tragic that few of the Vancouver  crowds ever made it down to Women In  Focus where there is currently an exhibition of work from women artists of  Toronto that needs, to be seen. This multi-  disciplinary exhibition entitled The  Parisian Laundry: An Extravaganza of  Women's Work from Toronto  is small in  budget, as compared with major galleries,  but large in content..  On opening night, October 7, at Women In  Focus, Toronto artist and curator of the  show Nancy Nicol, explained that the  Parisian Laundry  grew out of the Women's  Cultural Building Collective;  a group  of women artists, writers, feminists and  organizers. This particular collective  has been responsible not only for the  existence of this important current show  but for an enormous surge of energy in  the entire women's community and women's  art community in Toronto.  Banuta Rubess describes The Women's  Cultural Building Collective  in the Fall  1983 issue of FUSE:  "The Women's Cultural  Building  is a collective of about thirty  active members which formed during the  spring of 1982. It should be noted from  the outset that, although they have considered the possibility, the WCB has no  building,   and isn't even looking for one.  The collective recognized that the administrative and janitorial headaches of  an actual building, at this point in  their evolution, would inevitably consume  the limited resources available and swamp  their energies as feminist artists/activists. The discussion led to an emphasis  on the word 'building' as a verb and the  mandate of the Women's Cultural Building  was re-emphasized: Building Women's Cut-  ture.  Without an edifice of mortar and bricks,  the WCB maintains a quality of subversion, a 'guerilla' building in the.sense  of 'guerilla' theatre. Like an underground organization which could surprise  continued on p. 29  "Tiled Storefront, Granville Street", above, and "Alhambra Wall", right;  works by Nora Blanck  Art from  positive things  by Kim -Irving ilPiii  NORA BLANCK, photographer and sculptor,  recently had a showing of her most current  work in tiles.  The show ran from October  7 to October 30 at Presentation House in  North Vancouver.  Since arriving in Vancouver in 1971, Nora  has regularly displayed her work in local  galleries. She has studied at the Pratt  Centre for Contemporary Printmaking in  New York, the San Francisco Art Institute,  the Boston Museum School and her work has  been exhibited in New York, Toronto, and  Victoria. Besides teaching privately,  Nora has also taught at the UBC Centre for  Continuing Education, and the Emily Carr  College of Art Outreach Program.  The first piece of work that Nora did upon  her arrival to Vancouver was a sculptural  "freeze of figures" that still hangs on  the seventy foot wall of the Tillicum  Elementary School. It was after this that  she decided to remain in Vancouver and  open her own studio.  In 1978, Nora toured Europe, an experience  which she describes as "rich and giving  her first hand experience", noting her  visit to Stonehenge and the Old Druid  Rings in England, which still inspire her  work.  During this period, she was making a transition from painting to sculpture. Tiles,  as well as other materials such as plaster and wood, provided a natural solution  to her "painterly" approach to the surface. Her major work "Tile Walls;" a  series of ten wall structures that was  shown in Vancouver in 1978 as part of an  environmental presentation, "opened the  door" to her new concept and vision of  tiles..  During her recent pregnancy, Nora created  pieces of tile work with exciting spirals  (representing birth and fertility) using  bright emotional colours that vibrate a  sense of joy. She believes her high spirit  during the pregnancy had a positive influence on her creative work: "I'm not  dwelling on the angst of life", she said,  explaining that her work comes from positive things generally and "Art has a quality of being good medicine."  Her new work "The Path", is a piece consisting of a graduation from stone to  tile. It is part of another major work  that Nora has been developing during the  past two years. She describes her vision  of the finished work as "six to ten large  pieces that you walk on, through or under.  They are journeys and will be arranged in  a circle. There is going to be a central  piece with tape recordings of people  speaking about their transitions." She  estimates it will take another two or  three years before this project can be  completed.  In 1981, Nora spontaneously began taking  photographs of tiled storefronts and since  then has continued this work in a more  concentrated manner, recently exploring  black and white photography as well. She  describes photography as "the key." It  allows her to be on the streets, working  in "a public experience", unlike her  painting which requires "more individual  and meditative activity."  Eventually she would like to produce a  small book of her photographs to provide  the public with greater access to her  work since books are easier to promote  than the large sculptural pieces.  Nora's recognition of the doorways and  windows as achitectural elements with  important symbolic overtones remains  unique to her art. "They are the skins of  transition from outside to inside", she  says. "Tempered and altered by time, these  facades are also the framework for vignettes of the here and now." Nora has recently moved her studio into her home to be  closer to her new daughter, Bekka, and her  husband Tim. She may be reached at 253-  2562 to arrange a viewing of her work. 28 Kinesis November 83  ARTS  The Radical Reviewer: looking back  by Elizabeth Shackleford  Interview between Cy-Thea Sand and Elizabeth Shackleford.  ES:  The Radical Reviewer(RR) has been in  publication for somewhat over three years.  Could you tell me a little bit about how  it began?  CS:  The RR started as a forum for the work  of at least three of the women who were  part of the Lesbian Literary Collective.  The LLC began in 1975 as a study group  interested in feminist literature and new  works coming off the lesbian presses. It  went through many changes over the years.  Eventually some of us began to get excited  by the idea of having a public forum in  which to publish our critical work, poetry  and photography. We had no money and only  the resources of the women themselves.  Our first issue was published as a supplement to the June '80 Kinesis.  The enthusiasm with which it was met confirmed our  belief that an audience for this type of  material was there.  ES: Why did you call your journal the Radical Reviewer?  CS:  At the time we were thinking of publishing a journal, the LLC was reading  and studying Gyn/ecology  by Mary Daly. She  discusses the word "radical" at some  length. Basically, it means getting to  the root or origin of something, getting  to the heart of the matter.  ES:  Your earliest issues were devoted  almost entirely to reviews of feminist  literature. Did you feel an important need  was not being met elsewhere?  CS:  There has been an incredible amount  of work coming out of the feminist movement that is not receiving its due in the  straight presses. I think that critical  writing is crucial to writers. They have  to know that somebody is reading their  work seriously. That, to me, is as significant as actually selling the work.  ES: Criticism doesn't have a particularly  good image. Could you speculate as to why  that is so?  CS:  Critical work is not seen in the same  romantic light as fiction or poetry perhaps because it has overtures of school-  work or dry academic thinking. Like literature itself, it is sometimes seen as being white-washed, middle class, part of  the establishment. It goes along with a  stereotype of the writer as being white,  male, middle class and of also having the  luxury, privilege and time to be somewhat  separate from what's going on around him.  Of course the role of critics in the mainstream press, to some extent, has been to  denigrate artists and this doesn't help  the image of criticism.  ES:  How do you fit in with these traditions?  CS:  I try not to. Feminists are redefining  so many things. I try to get across the  point that all writing and reviewing  isn't necessarily elitist. The idea that  literature always goes along with privileges such as leisure time, money and self-  confidence has been a major way of silencing creative women. Women are now finding  their voices in between working, raising  families, and having numerous household  responsibilities. To be a responsible  feminist critic, I feel it's important to  pay attention to these women and to write  in a clear and accessable way.  ES:  Did the focus of the !  time?  CS:  The RR started with a focus on books.  Eventually the influence of people like  ; change over  Connie Smith helped to open things up  and we began to do analyses and reviews  of women's creative work in general. Over  the last fifteen or sixteen years there  has been an explosion of work by women in  music, film, theatre, photography and art.  By paying attention to it, we want to  help it continue.  ES:  Although the RR has been primarily  concerned with women's culture, I don't  think it caters to those interested purely  in aesthetics. As an editor, I don't  think you ever tried to hide your politics.  CS:  I don't believe in the idea of separating the notion of art and politics.  "When you are  involved with  changing a world  view, that can be  done as effectively  with a pen or paint  brush as with a  microphone on  the street."  Radical thought is questioning the boundaries of all these labels. It is revamping our definitions of art and redefining  the role of the artist. Both the subjects  of art and the visions of individual artists are changing as a result of activism.  No one creates anything in a political  vacuum. The way you see yourself in the  world and the way you express that is always part of a changing social milieu.  When you are involved with the changing  of a world view, that can be done as  effectively with a pen or paintbrush as  with a microphone on the street. There is  no need for a separation between art and  politics or between culture and activism.  ES: The RR, in its present form will be  folding after its October issue is published. Why?  CS:   I have been working full-time at a  paying job and doing the RR work as well.  Dealing with everything from advertising  budgets and funding to soliciting manuscripts and publishing began to be too  much. Just to give you an example,  soliciting manuscripts is, for many reasons, a very hard job. A small publication such as ours could not afford to pay  writers. Writing is work and the writers  should really have been paid for doing it.  As well, non-academic women have not been  trained in or exposed to a serious critical tradition. They are just beginning  to find that kind of voice. Given all this,  a full-time staff member was needed just  for soliciting manuscripts, let alone all  the other work.  From a point of view of finances, the  paper had always operated in a very ad-hoc  way. In fact, a long period of time had  elapsed between two recent issues because  we were unable to get financing. There  was no reason to be terribly optimistic  about grants of money for future issues.  ES:  As a feminist literary review, the RR  was the only publication of its kind in  Canada. Your readers' will undoubtedly  feel a lot of regret now that it's ceasing publication. Do you share that regret?  CS:  In some ways I feel bad that the paper  is going to fold. But I certainly don't  have any regrets about the time I spent  working on it. I am still excited about  women reading and reviewing the work combing out of the feminist movement. In fact,  it is even more exciting for me now than  it was three years ago because I have  been watching individual women's voices  get stronger. When you watch a writer  advance from being an unknown name writing  for a small publication to having works  of her own published, you feel very much  a part of it all. On the whole, I'm not  unhappy about the way I spent this period  of my life.  ES:  Do you have any plans for the immediate future?  CS:  I've decided to spend more time on  my own writing and helping to expand the  arts section of Kinesis.  I'm excited  about joining the women at Kinesis  for a  number of reasons. I don't like the separation between arts and politics. Kinesis  already has a lot about what's happening  in terms of activism and I'm hoping that  a lot of women will start reading the arts  section as it becomes bigger and better.  Maybe we can help change the unfortunate  ideological hang-up that says that women  in the arts are somehow less feminist  and not as political.  Also, it's exciting that Kinesis  has an  office and a staff to dp a lot of the  work which I had been doing almost single-  handedly for the RR. It means I will be  able to concentrate more on doing the  sort of work I prefer, like editing,  soliciting and encouraging writers in  their work. In a sense there has been  some convergence between Kinesis  and the  RR. Although the RR had started with a  focus on writing, we had eventually tried  to open up and do more reviews of women's  culture in general. Right now there are  a lot of people at Kinesis  who share that  interest in women's culture. The RR began  with Kinesis'  support. In these hard times  it seems to me to be wise to combine our  resources for economic and creative survival.  (Issue Number Ten of The Radical Reviewer  will be printed this Fall pending funding approval. It is a special issue on  B. C. women writers of short fiction with  interviews of Erin Moure and Jane Rule  and an excerpt from a novel in progress  by Anne Cameron.) November Kinesis 29  by Kathleen Hirooka  While historical revisionists have begun  to correct the lack of research available  about Asian Americans, their studies have  inevitably centered on the lives and deeds  of immigrant men. The rationale has been  that Asian American women - so few in  numbers during the late 19th and early  20th centuries - were basically irrelevant  to the study of Asian American history.  Fortunately, the Women's Movement and a  growing number of Asian American women  writers began to dispute this male point  of view beginning with the appearance of  Asian Women  produced by a group of U.C.  Berkeley students in 1971.  Thousand Pieces of Gold,   by Ruthanne Lum  McCunn. Design Enterprises, S.F., 1981.  308pp. $5.95(paperback); $10.95(hardback).  Since that time, several^scholarly studies  and a few fictional works have appeared  from time to time, but usually addressed  a limited audience. Now, with the publication of Thousand Pieces of Gold  and  Through Harsh Winters,   the lives of two  Asian immigrant women are recreated in a  way which combines historical accuracy with  dramatic interest.  Through Harsh Winters:  The Life Of A  Japanese Immigrant Woman,  by Akemi Kikumura  Chandler & Sharp Publishers, Novato, Ca.,  1981 157 pp. $5.95(paperback); $9.95 (hardback) .  Both were written by second generation  Asian American women who offer us portraits  of ordinary women whose courage and ingenuity in the face of racism, sexism, and  experiences such as the World War II concentration camps make them worthy heroines.  Thousand Pieces of Gold  depicts the true  story of Lalu Nathoy - later known as  Polly Bemis. Born in 1853 in a remote  village in China, Lalu is kidnapped by  bandits, shipped to America, and sold at  auction to Hong King. Her new home becomes  the rough mining camp of Warrens, Idaho,  where "there are twelve hundred Chinese,  four hundred or so whites. And there are  eleven women."  Despite her situation, Polly never ceases  to plot for her freedom. But it is finally  Charlie Bemis who wins her freedom for her  in a dramatic poker game. Characteristically, Polly will not trade one master  for another, nor does the sympathetic  Charlie demand it. Instead - recognizing  her vulnerability as a woman and a person  of Chinese descent - he offers her his protection and friendship which enable her to  run her own business before the two marry  ARTS  Asian Women  History through fiction  and begin to homestead.  Throughout, Polly's spirit in coping with  the hardships of pioneer life and her defiance of traditional roles (e.g., working  the fields with her father; questioning  marriage as a form of "slavery"; and running a successful boarding house) make an  inspiring story. Modern readers will especially identify with Polly's growing aware  ness of her oppressed state, and the tensionj  this generates between her desire to have  a family and her need to maintain her independence.  An adept storyteller, McCunn excells at  vivid details of rural life in China and  America. Her descriptions of farming, the  auction block, and the early West are concrete and unromanticized. The disparity  between the lot of Chinese immigrant women  and of men is brought home to Polly in this  telling statement:  She had been duped...By the talk of  freemen whose dreams could never be  hers.   For the Gold Mountains they had  described were not the America she  would know.  This: the dingy basement  room,  the blank faces of women and  girls stripped of hope,  the splintered  boards beneath her feet,  the auction  block.   This was her America.  Photographs of Polly and other early Chinese!  American women offer fascinating documentation. Also enjoyable are McCunn's use of  Chinese folktales and colloquialisms ("Don't!  rub the scales under a dragon's neck") and  her evocative bird-images. My only criticism!  is a certain lack of clarity about Polly's  life as a prostitute (is she Hong King's  mistress alone or is she forced to sleep  with other customers? And why is she given  such extraordinary freedom to be with Charlie?). These questions are not adequately  answered.  Originally a dissertation, Through Harsh  Winters  is a more scholarly work based on  the life history of Kikumura's mother.  Written "out of respect and admiration" for  the Issei (first generation immigrant) women, the book is an attempt to "capture  their spirit" and learn more about the  author's own cultural heritage.  In 1923, Michiko Tanaka entered the United  States with her husband to earn enough  money for the trip and return to Japan. But  unforeseen hardships in America, a gambling  husband, and continual childbirth prevented  continued from p. 27  Toronto at any given moment with an explosion of female cultural activity."  The explosions of female culture going on  in Toronto are closely echoed in the  Parisian Laundry  exhibition. It includes  works by 44 women artists in the mediums  of painting, drawing, photography, video,  film and performance. The artworks themselves deal with current debates and issues within our movement including pornography, the history of women and unions  in Canada, violence against women, the  nuclear family- and the struggle to reclaim and define our bodies and our sexuality.  Lynne Fernie deals with violence in two  pieces entitled Judith's Dream of Revenge  - 1  and Judith's Dream of Revenge - 2.  With black latex on paper she has splashed  rough figures on a stark background.  Phyllis Waugh looks at a stereotype in  Untitled.   This is an enormous oilstick on  paper showing a raw figure of a blond  haired woman with tresses streaming to  one side in an inflamed yellow.  Her feet have hooves and beneath the ob  scure ancient script there is a scrawl in  plain English which reads, 'At that moment  of her death, Marilyn badly needed a manicure and a pedicure. '  Is this cruel wit  an epitaph or a vision? The statement is  so seductive - using these powerful icons  to set off subconscious impulses.  Rae Johnson has a painting entitled Birth  of Superman  (from the Madonna Series).  A  man and a woman, recline on a bed in a  nestling lover's posture. The woman, however, has her pants off while the sleek,  dark-haired male remains fully clothed.  The pinker than pink acrylic flesh of the  woman's naked pelvis and legs is in stark  contrast to a dark receding background. Is  this girl talk? It whispers something  about missionary positions and snapping  bra straps and the back seats of Chevys  and ... sexual coercion.  The show includes established artists as  well as young artists who are doing new  and exciting things and only a visit to  the gallery will suffice to get a sense  of this show. It runs to Nov. 7, so see  it if you can.       . ..     Lalu Nathoy (Polly Bemis) on her wedding day.  their return. In her own words (as translated by her daughter), Michiko tells what  it was like to be a farm laborer in the  20's and 30's, an internee in the concentration camps, and an often perplexed  mother in the post-War decades.  Although Michiko's decision to remain with  her husband may appear to be weak by today's'  standards, it was also a manifestation of  the Issei woman's ability to gaman  - to  endure or persevere. As Michiko tells her  daughter, "Neither the wind nor the rain  will defeat me: I want you to become that  kind of person."  And Michiko did survive - working the fields|  cooking for work crews of fifty or more men  taking care of a large family, and even  bearing her children alone when the family  was too poor or the white doctors wouldn't  treat the Japanese immigrants. Kikumura's  insightful comments, along with helpful  notes and appendices about the Japanese  American family, provide an enlarged scope  from which to view this personal history.  The arrangement of this book is obviously  re-worked. However, Kikumura's analysis of  her mother's values - particularly her |  acceptance of women's subordinate role and  the conflict this causes with her daughters  - provides an interesting study of cultural  change and continuity (compare Michiko's  attitudes to Polly's.) In addition, the  positive effect her research had on family  members should encourage those of us interested in probing more deeply into our  own cultural heritage.  Well-written and extremely readable, these  books further our knowledge about Asian  American women, and question previous  assumptions about their "passivity" and/or  "insignificance." I highly recommend them  for academic and public libraries, and for  all readers interested in being introduced  to a more balanced view of Asian American  history.  (This review originally appeared in BRIDGE,  a magazine of Asian American Perspectives,  32 E.   Broadway,  N.Y.C.   10002.   -taken from  Telewoman, July,  1983). 30      Kinesis   November 83  ARTS  She wrote it. . .  Butit  isn't really art  by Linda Grant  Some years ago, a certain professor at a  Burnaby university which shall remain  nameless, told a woman student that whereas the subject matter of men's writing -  war, heroism - was universal, the subject  of women's writing - childbirth, love -  was limited and particular.  If we listen to statements like that one  carefully enough, we hear part of the  answer to the question that has been bedevilling feminists for the last century.  The question is, of course, why have 3  produced so little great art?  How To Suppress Women's Writing,  by Joanna  Russ. Published by University of Texas  Press. Paperback $7.95.  I was reminded of this exchange while reading How to Suppress Women's Writing by  Joanna Russ, author of, among other things,  The Female Man,  one of the first great  feminist science fiction novels.  Russ's project is to attempt to develop a  catalogue that would describe the various  categories by which women's art has been  classified as "not great", or simply not  produced at all. In the process, she has  uncovered a grave, deeper than we have  ever imagined, containing dismissed, buried and forgotten women's writing.  In developing her categories, Russ provides a horizontal analysis of the writing  of the oppressed by demonstrating the  powerful, informal prohibitions against  art produced by poverty and lack of leisure, conditions experienced by women, the  working class and the non-white. "British  factory workers, enduring a fourteen-hour  day", she points out, "were unlikely to  spend a lifetime in vigorously perfecting  the sonnet." And she unearths a quote that  perhaps summarizes this experience for all  time: "I was able to snatch a few precious  days in January to write undisturbed. But  ...when shall I ever be so fortunate  again as to break a foot?" That was composer Florence Price and I hadn't heard of  her either.  The bulk of the book concerns itself with  the methods by which male critics have  succeeded in rejecting literature written  by women from the canon of "great art".  And if they have at times been enthusiastically abetted in their endeavours by  their women colleagues, it is because the  principle of exclusion is a fundamental  tool  of mainstream academic critical practice.  This critical method includes devices that  deny that the women wrote the work in  question at all: "She didn't write it; he  did" or "the man in her wrote it" or "the  woman who wrote it is more than a woman".  And we are all familiar with: "she wrote  it, but look what she wrote about", that  famous Catch 22 by which women are shunted  off into a "female" world of love and  diapers, then dismissed because their experience is "too narrow". This leads to  some tortuous double think. Consider  Wuthering Heights  about which critics  were compelled to come to the conclusion  that since a woman could not have written  a novel of brutality arid sadism (beyond  the feminine experience) then.that could  not be what the book;was about and it must  be reassigned as a love-story.  One of the most effective methods of exclusion is "Anomalousness". If the above  devices have been successful tnen those  writers who do  make it can be pointed out  as anomalies. This circular procedure  ensures that anthologies designed for high  school and college students will contain  few entries by women. The neophyte critic  will then be convinced that while Emily  Dickinson was a good poet, she must be a  freak or there would be more of her. And  the aspiring woman poet will think, as I  did, that if there were so few great women poets then the chances of me being  one of them was infinitesimally small.  Written with wit and elegance, How to  Suppress Women's Writing  can be read by  all women who enjoy reading literature.  Its final importance, however, will extend  beyond the general reader.  In a sense, all feminist critical writing  since the publication of Sexual Politics  has been a series of contribution's to a  collective "Notes towards the definition  of a feminist aesthetic". With the publication of this book, I felt that another  chunk of the jigsaw had been assembled  and with it, we catch a glimpse of anothei  picture altogether.  Resources for  Feminist Research  Lesbian Issue  by Carolyn Jones  "The Lesbian Issue" of Resources for  Feminist Research  is divided into five  sections: lesbians and teaching, lesbian  culture, personal politics, lesbian theory,  book reviews, and a resource section with  lists of organizations, periodicals, books,  films, and other material. The articles  and reviews are short, usually one to four  pages long. Three are in French.  "THE LESBIAN ISSUE", RESOURCES FOR FEMINIST  RESEARCH/DOCUMENTATION SUR LA RECHERCHE  FEMINISTE,   Volume XII, NO. 1, March 1983.  It is jarring to run across frequent typographical errors in this scholarly journal.  It is also jarring to read a disclaimer  from the editors stating they have not  collected articles about race, class, or  working women. This kind of omission is  not acceptable in a women's studies journal,  however difficult such material may be to  solicit. The academic slant of the issue  may turn off readers who are interested in  the economic issues so central to women's  lives, especially lesbians' lives.  Of the articles, Judith Quinlan's two-page  piece about "Lesbian Relationships" is outstanding. She says in part:  Being a lesbian means being free of the  patriarchal definitions of love, but  growing up in the patriarchy has done  nothing to prepare us for such freedom,  such .lack of definition.. .We make rules  for ourselves - never to get involved  with a straight woman,  never to sleep  with anyone under forty, never to live  with a lover.   They are good rules, based  on real experience.   Sometimes we even  manage to stick to them for a year or two.  (p. 51, RFR)  Occasionally the briefness of the articles  is frustrating, particularly in the section  on lesbian culture. There are interesting  commentaries on Jane Rule, Marie-Claire  Blais, Nicole Brossard, and others.  Mariana Valverde's "Beyond guilt: lesbian-  feminism and 'coming out'" has a self-  righteous tone regarding the correct line  about not making closeted sisters feel  guilty for not coming out. However, it  raises many interesting points. It also made  me aware that the rest of "The Lesbian  Issue" is relatively free from the self-  righteousness and intolerance which divides  Most women will find some articles of  interest, though for those who have read  any lesbian-feminist theory, the writing  will produce shocks of recognition rather  than revelation. Writing from women of  different races and classes would probably  have been more original and interesting.  The reviews of thirteen recent books (1977-  .1983), most dealing specifically with lesbian experience, covers an impressive variety of material. Each book is discussed by  a different reviewer. A token effort is  made at cross-Canada representation, with  one reviewer from Quebec, two from British  Columbia, and eight from Ontario. Books  reviewed range from This Bridge Called My  Back: Writings by Radical Women of Colour  . to Suniti Namjoshi's Feminist Fables,  a  clever reworking of the fairy tales we all  grew up with.  The three-page international periodicals  list is fascinating. Each entry gives a  capsule description of the publication. It  is heartening to read of lesbian-feminist  journals published in Brazil, New Zealand,  Switzerland, and other places. The United  States and Canada have the most listings.  Resources' for Feminist Research  does not  state whether the list is a partial one or  fairly complete.  The annotated bibliography is "the most  comprehensive listing of gay and lesbian  material to date" (p. 90). Canadian, U.S.,  and British materials are listed.  The saddest part of "The Lesbian Issue" is  a bibliography about lesbian mothers which  includes custody cases written up in North  American law reviews. Each case outlines  the judge's reasoning in making his (always  his) decision. The brief paragraphs  describe institutionalized hatred of lesbians, especially 'out' lesbians, which  time after time ends in lesbian mothers  losing custody of their children. The cases  are a sad contrast to the variously angry,  assertive, scholarly, and celebratory mood  of the rest of the journal.  The thread running through "The Lesbian  Issue" is rejection of compulsory heterosexuality, Adrienne Rich's often-used term.  There is an effort to discuss, without  hatred or bitterness, our problems as lesbians in a society and a world which con-'  done the "sexualizing, depoliticizing and  marginalizing of lesbian existence" (p. 72).  (Resources for Feminist Research/Documentation Sur La Recherche Feministe  is publish-,  ed quarterly from Toronto. Subscription  rates are $15/yr for individuals, $25/yr  for women's groups, and $30/yr for institutions. Write to RFR/DRF,  Department of  Sociology, Ontario Institute for Studies  in Education, 252 Bloor Street West, Toronto, Ontario, M5S 1V6.) November 83 Kinesis 31  Let's face it. It's hard to laugh at  nuclear war. It is hard to cry about  nuclear war; in fact, it is hard to do  anything with the very real emotions we  experience around the nuclear issue, so  most of the time we end up immobilized by  them. Often we are denied validation for  feeling depressed, fearful or angry at  the prospect of our planet blowing up and  are encouraged to look for a more personalized or individual explanation for these  feelings. Our friends might try to convince us that we're only using the state  of the universe as an excuse to avoid  facing up to more individual problems  in our immediate surroundings. We often  end up engaging in active denial of any  emotion associated with nuclear holocaust.  This denial both leads to and springs from  feeling powerless to affect any kind of  change in world affairs. It is essential,  if we are to change the course of events  which currently lead to disaster, that   ARTS  {   Living and  laughing  in the  |  nuclear  age  we stop cutting ourselves off from  feelings. As long as we are lost in our  despair and denial of despair, we  mobolize for Change.  It is only recently that groups have  formed to allow people to discuss their  feelings about the threat of nuclear .  destruction. From one such group in San  Francisco comes the Fran and Charlie Show  a comedy show designed to free up people's  emotions by allowing us to laugh.  Fran Peavey, a teacher, counsellor, and  political activist met Charlie Varon when  they were both arrested after a demonstration at the Diablo Canyon Nuclear Power  Plant in northern California. They discovered that they shared the experience of  laughing in the face of disaster and got  together to write a comedy show that they  have performed throughout the U.S. and  Great Britain. They write most of their  own material but sometimes include "indigenous nuclear comedy material". Varon says.  "We found a pamphlet for crisis relocation  in Denver. It described how in case of  nuclear war everybody would go out in the  suburbs. Well, I was reading this thing to  the audience and I came to the line,  'Traffic will probably be heavy', and the  place just exploded. I've never seen an  audience go up that fast. We can write  material that is good, but this stuff was  free!'".  Women Against Nuclear Technology is sponsoring Living and Laughing in The Nuclear  Age, a performance and workshop by Fran  and Charlie. The performance takes place  Friday, November 18 at 8p.m. at Kitsilano  Secondary School Auditorium, 2550 W. 10th.  Ave.(at Larch). Tickets are $5 for unemployed and $7 for employed and are available at Ariel and Octopus East and at the  door. The workshop on despair and empowerment is on Saturday, November 19 from 9a.m.  to 1p.m. at SPEC, 2150 Maple Street. To  register for the workshop (the fee is by  donation) or for more information, call  734-5393 or 253-0412.  With these hands  by Cole Dudley  With These Hands is an art display spon- 'Ģ  sored by Battered Women's Support Services  (BWSS) as a fund raising event. The show  opened, with over 200 people in attendence,  at Sister's restaurant on October 3, 1983.  As well as fund raising for themselves,  BWSS wanted to exhibit the work being done  by contemporary Vancouver women artists.  Of the 17 artists whose work was shown,  , 10 women were having their work exhibited  for the first time..Rae Gabriel, curator  of the show, said BWSS wanted the show to  not only provide exposure for Vancouver's  women artists but for "the women's community to be able to see the work of the  women in our midst. Women need to see this  work even if they cannot afford to buy it."  The pieces range in price from $50 to $750  with 30% of the sales going to BWSS. Gabriel admitted that BWSS will not make a  large sum of money from the event, however, she hopes that they will gain more  visibility in the general community  through the publicity surrounding the show.  "Doing a show of this type gives us a  reason to talk to potential funders. Walls  go up when you talk about battered women  but an art show gives them something to  relate to which is less threatening. Also,  corporations and groups like the Lion's  Club are much more receptive when they  see an organization trying to raise money  on their own. In fact, we have been asked  back to talk to the Lion's Club."  With These Hands  breaks away from the traditional idea that art exhibits need to  have a common theme. While some of the  pieces do deal with violence, much of it  does not. Gabriel says that the works were  chosen for their aesthetic value rather  than for political statement and they vary  in style from collages to paintings to  \  ceramics. "We tried to provide a cross  section of images that show aspects of  women's lives - brutal,'humourous and  beautiful."  Gabriel reports that the response from the  community has been favourable so far; she  has heard no negative comments about the  exhibit. "It was difficult to create a  display that appealed to the women's community as well as connecting with mainstream society, but we are interested in  receiving any comments about the show.  With These Hands  will be continuing until  November 13, 1983.  By, for women  With the establishment of a high profile  women's studio as part of the official  federal government filmmaking organization,  films for, by and about women are beginning  to receive the attention they desperately  need and deserve.  Studio D has opened many doors for women  filmmakers, providing a laboratory where  they may hone skills and polish ideas, and  supplying essential funding for the research, development, and completion of  projects, which were viewed less encouragingly before Studio D's inception.  The most significant and pervasive effect  of the creation of the women's studio,  however, has been that of aiding the growing recognition of the cultural importance  of women's contribution to society. The  burgeoning collection of film material  reflecting women's perspectives in this  country and around the world, has played  an important role in the networking process  which women use in all struggles affecting  their lives and position in a male dominated world.  The NFB now offers some 200 films of particular interest to women, which deal with '  every aspect of women's lives both in Canada and abroad. These films are offered  free to any individual, group, organization,  or institution in Canada. All it takes to  obtain a catalogue or to book a film is a  phone call, letter or a visit to the NFB  office nearest you. With 27 offices across  the country, the NFB provides the most comprehensive and least expensive film distribution network available.  In the hope of introducing more women to  this film resource, and that the vital  link between the filmmaking community and  the film-using community may be reinforced  by viewing, discussion, and feedback,  Kinesis  will be reviewing new, relevant  NFB material by Canadian women filmmakers.  Your comments, enquiries and criticisms  are welcomed by the NFB. 32 Kinesis November 83  LETTERS  Thanks from  the Island  Re: Sept. Issue, p. 33. Letter signed by  Women Against Prisons.  I wish to take offence to the content in  the above mentioned letter.  I am presently incarcerated and serving  a rather lengthy sentence at Twin Maples  Correctional Centre. Since my arrival in  March of 1983 I have seen an incredible  turnover of residents, both male and female. \<m' "^pt^- i  To my knowledge there has never been  either male or female sexual harrassment.  The male population has their own washroom facilities as do the ladies. Nor  have I ever seen any resident expose themselves .  By printing this incorrect information I  feel your publication has caused the  possibility of creating problems for the  prison population.  Most of us have mates, children and family  members, all concerned about our welfare  in the system. Many of these people make  faithful bi-weekly visits to this residence and are fairly content to see their  loved one incarcerated under the existing  conditions (as compared to the only other  facility for women - Oakalla - The Lynda  Williams home has been closed for several  months).  With this type of incorrect information-  published, it is entirely possible that a  lot of public questions and innuendos are  going to occur causing an extra emotional  burden to people who already troubled "  enough.       llBsN^  I suggest that before you take the liberty  of printing this type of letter, please  take the time to investigate the source  and content.  Bear in mind that anyone serving a prison  term must spend that time in a controlled  atmosphere. Emotion runs high on the priority list for survival. Personally, I  do not expect to be released from prison  and go home to a world that is totally  devoid of males, children, pets and authority.  At least in this setting I have a chance  to retain, in part, some of my original  self-image.  Lorina Ruzic  Misleading picture  of prison life  Kinesis:  A friend just passed some of your latest  issues to me and I'm sitting here long  past my bedtime enjoying all the reviews,  articles and interviews. It's fairly slow  and conservative out here on the Island  so Kinesis  has made my day!  Keep up the good work. In Sisterhood,  Barb Van't Slot,  Prince Edward Island  'Women's Lip'  delays printing  Kinesis:  After many delays I have been faced with  a very unpleasant fact. Which is this:  The people I hired to print Women 's Lip  have produced a product which I feel is  of insufficient quality to sell to the  public. Consequently, I have severed my  relationship with Orca Sound Publishing  and am returning all orders and money,  where applicable, with profound apologies  and with thanks to those of you who have  ' been waiting so patiently, j  My first concern is to settle this mess  as gracefully as possible. My second is to  salvage what I can of the time and money  that have been poured into Women's Lip,  with a view to having another company  publish the book. I think it is a good  book, and initial response has confirmed  . my belief.  I will keep all names and addresses of  orders on file and will notify people  immediately if I am successful in regenerating this project.  Sincerely,  community notes community notes community notes community notes community notes community note  Lesbian mothers'  files with VSW  Due to a lack of members, time and energy,  the Vancouver Lesbian Mothers Defence  Fund has given over the responsibility of  keeping their files to VSW.  These files include written judgements  and transcripts from specific lesbian  mother custody cases as well as several  articles on general lesbian custody cases,  lawyer evaluation tips and papers by  "expert witnesses" about the affect of  being raised in a lesbian/homosexual home  on children. Anyone who is.involved in  legal counselling would benefit from this  information.  There is also a one hour video available -  in which two Vancouver lawyers talk about  lesbian custody. A speaker is also available to talk about the day-to-day ramifica  tions of lesbian motherhood - again this  information would be helpful to women-  centred groups.  For more information please contact VSW  or call Mary at 876-0953.»'■'  Commission  now taking briefs  The Alliance for the Safety of Prostitutes  (ASP) wishes to remind groups that the  Fraser Commission will be holding public  hearings here in Vancouver at the. beginning of December. The Fraser Commission is  the committee appointed by federal cabinet  minister Mark McGuigan to study prostitution and pornography.  ASP urges groups to submit briefs opposing  the proposed amendments to the Criminal  Code on prostitution.  Should you wish to make your views known  to the committee, you should write them  at: P.O. Box 48720, Bentall Centre, Van.,  B.C. V7X 1A6.  Boat project  to aid Nicaragua  For the third year, people across Canada  are organising to fill a boat with much  needed goods to do down to Nicaragua from  Vancouver. Some of us who were visiting  Nicaragua this year on a medical tour were  told the boat project is one of the most  significant forms of aid received. With  U.S. trade embargoes and recent bomb attacks on the port of Corinto, solidarity  is crucial. Already thousands of dollars  of medical equipment has been collected.  We urge you to help in whatever way you  can.-  • .  $jsl$^0  ^r Aid to Nicaragua: 2544 Cypress St., Van., VOJ 3N2, or  call 733-1021.  Violence continued from p. 10  that isolation and violence can form a  vicious circle.  What can we do?  Avoiding or eliminating violence means  learning how to have healthy relationships with mutually agreed upon  approaches to anger and problem-solving.  A full prescription is not possible in  this short space but,.for starters:  •Take care of yourself: cultivate self-  respect by not being overly dependent  on or idealistic about your lover. Don't  "lose" yourself: keep your own friends  and interests and  some time and space  alone. If you have alcohol or drug problems, deal with them: there are self-  help groups for lesbians.(Call L.I.L.)  •Talk with your lover about anger and  fighting at the beginning of the relationship, and try to agree on constructive approaches. Say no  to violence and  mean it. If problems arise that seem  beyond you, ask for help: a friend could  mediate, you could try co-counselling or  joining a support group. Don't keep it all  to yourself. Give yourself an outlet for  physical rushes of anger: try swimming or  running or pounding pillows. If both of  you are not willing to seriously work on  resolving your problems and ending violence, then end the relationship.  Community responses  The lesbian community loves  to talk about  relationship dynamics, but almost never  includes violence in its discussions. When  it does, the response is usually completely useless: "Ugh! How Disgusting!" We need  to break this taboo and informally amass  information in order to better understand  this violence, and relieve the women involved of their isolation. (We should  also start talking about child-abuse by  lesbian mothers/caregivers: it is bound  to exist.) We should:  •Take a strong stand that violence is not  O.K., not because it's politically incorrect or gross, but because it's coercive  and damaging. Women who hit or intimidate  their lovers must be given support to  learn alternative expressions of anger,  not excused or mollycoddled.  -•Encourage the creation of self-help support groups for lesbians in/from battering  relationships. Women with experience  setting up other self-help groups or sup  port groups for heterosexual battered  women may initially be useful as advisors.  •Be prepared to give shelter or other  tangible help to battered lesbians.  Similarly, the woman who batters may need  a place to go: being hauled off by police  or to a psychiatric hospital is no solution.  •Make sure the feminist arid progressive  service groups that do work on violence  against women or counselling know that  this violence occurs, and that lesbians  need access to their services. We have to  do consciousness-raising with staffs,  and outreach to gay communities.  Individual responses  If you suspect friends are in a violent  relationship:  •Don't avoid them because you're too  afraid or embarrassed to bring it up. Ask  them what's going on and be honest: say  that violence is not O.K. Offer to help:  you could mediate, or help them find a  mediator, counsellor or self-help group.  Offer shelter. And don't gossip.  •If you are/have been in a violent relationship, talk or write about it  •Accept and support women who change  their violent behaviour. rVSW's  November 83 Kinesis 33  DEC. 3,    8pm  Oddfellows  1720 Graveley  $4 & $6  Childcare! pre- register 873'1427  i/tiffe -foe pe&9\$T7£G£ !  Ritual continued from p. 11  our political activity as a result. Exploration of the forms of power we could have  at our collective disposal is far from  complete. And if we-are to create a world  based on our own visions, then we must  learn ways to explore and build that  vision. And we must also learn ways to  reflect that vision in our political  activity - to use forms, structures,  images and symbols that move us toward it.  We have just begun to know and use - theatrically as well as descriptively - the~  magic power of words. To use our voices  not only to speak but to sing, chant, wail  and disarm. To fully own and use our bodies to love, to dance, and to defend ourselves. To find structures and forms for  our actions that empower each woman involved in them. To find images and symbols  that not only empower us* but move us,  activate our imaginations, and reaffirm  our collective unity.  A ritual is not a religion, but a tool  with a "spiritual" (for lack of a better  word) component. A way to delve deeper  into the kinds of creative power, strength  and knowledge we can bring to our political work. A way to integrate our analysis  with our emotions, to open up the unconscious, to link up our intellectual knowledge with our intuitive and unconscious  knowledge. "The tools and techniques of  magic, especially ritual, let us connect  at a deep, nonverbal level. In ritual, we  create community by sharing energy - by  breathing, chanting, touching, dancing,  acting playful, and sharing affection.  t|j| 'These actions inspire creativity.. .that  can unlock the unreasonable depths of  freedom within us."(p. 183 Starhawk, "Consciousness, Politics, and Magic" in Politics of Women's Spirituality).  A ritual is a unique and creative event  , made up of what each person brings to it.  It requires preparation on the part of  both planners and participants - as does  almost any ritual in any culture for its  images and symbols to have real meaning.  (In the case of Cole Bay, it involved  almost three months of planning by five  women, and two preparatory workshops for  participants to discuss the content and  ideas behind the ritual).  It demands as well, that we overcome the  cultural brainwashing that tells us that  there is nothing to be found in rituals,  that they are silliness, hocus pocus,  and have nothing to do with our political  life. If we look through history, we see  that almost every dominant culture (including our own now) has tried to ensure that  only its own ideology and definition of  the universe prevails. Dominant forces  have made particularly concerted efforts  to silence women -  healers, naturopaths  and herbalists, practitioners of magic,  spiritual leaders, priestesses, midwives  and women who openly express their sexuality.  Ritual magic also ultimately demands a  commitment to action. For as we change  and operi\ our consciousness, we inevitably  must change our world:  "Magic is nothing without will - determin-  aiion,  directed energy,  and action.  Will  must finally culminate in action.   Consciousness shapes reality,  not by mystic  vibrations or subtle waves alone,  but  because it leads to action. Action may be  direct (working for a political candidate,  confronting rapists,  resisting the drafty  running a women's centre) or it may be  symbolic  (organizing marches,  rallies  and protests),  depending on tlie situation.  Both are necessary.   When we take action,  we reclaim our content,  our sense of our  own authority and value.   We reclaim our  power - not the ability to dominate another,  but the power of consciousness  immanent within us - the power to heal,  to change, and to create."  (Starhawk  "Consciousness, Politics, and Magic" in  Politics of Women's Spirituality,  p. 182).  Further reading material:  Dreaming the Dark - Magic, Sex & Politics,  Starhawk. Boston: Beacon Press, 1982.  The.Politics of Women's Spirituality,  Charlene Spretnak, ed. Garden City, N.Y.,  Anchor Press, Doubleday, 1982.  The Death of Nature: Woman,  Ecology and  the Scientific Revolution,   Carolyn Merchant. San Francisco: Harper and Row,  1980.  The Analytic Spirit - Essays on the History of Science,   "Newton's Inside Out!  Magic, Class Struggle, and the Rise of  Mechanism in the West" by David Kubrin.  Cornell University Press, 1981.  Kinesis,   "Reclaiming Our Lost Heritage"  by Patty Gibson, Dec/Jan '83.  (Thanks to Paulette Roscoe for conversations that helped get this article  written.) 34 Kinesis November 83  BULLETIN BOARD  EVENTS  NOVEMBER IS FILM MONTH FOR KIDS at Vancouver East Cultural Centre. Four Saturdays  of Canadian films. All showings begin  at 1:00p.m. and are pay-what-you-can.  For reservations and info call 254-9578.  PUB NIGHT - Nov. 12 at 8  Community Centre, 3096  & Dance to the music o  Irish Comhaltas Band &  $4.00 employed, $3.00  care provided. A Benef  Rape Relief & Women's  Welcome. For more info  ><m., Hastings  E. Hastings, Sing  : Vancouver's  other performers,  unemployed, child-"  it for Vancouver  Shelter. Everyone  call 872-8213.^  FREE LECTURE SERIES sponsored by U.B.C.  on Mondays, at 12 noon at the Robson  Square Media Centre. Nov. 7: an overview of residential tenancy legislation.  Nov. 14: restraint legislation and labour relations. For more into call 222-  5243.  AT ARIEL BOOKS on Friday, Nov. 18 at 8:00  p.m. Cathy Ford and Carolyn Zonailo will  be doing a reading from their forthcoming books.  WOMEN AND MILITARISM: An International  Perspective - a speech by Paullette  Roscoe and Jeanne Shaw. The workshop  will talk about how militarism uniquely  affects all women and how it specifically affects women in non-western  countries. Takes place at Gilmore  Community School, 50 South Gilmore in  Burnaby on Thurs., Nov. 17 at 7:00p.m.  For more info and to arrange on-site  childcare, interested persons can call  United Nations Education at 435-7525.  "A FALL FANTASY" - Fri., Nov. 18, 8p.m. at  Capri Hall, 3925 Fraser Street. Come out  and dance the night away! Women only.  Proceeds to the 1983 B.C. Regional Lesbian Conference. Tickets are $3-$5,  available at the Women's Bookstore,  Ariel, Little Sisters, Octopus East.  Childcare available. Wheelchair accessible. If you can do a work shift at the  dance please call 873-5804 or 255-3484.  WOMEN AGAINST NUCLEAR TECHNOLOGY present:  "Laughing in the Nuclear Age: The Fran  and Charlie Comedy Show." Fri., Nov. 18  at 8p.m., Kitsilano Secondary School  Auditorium, 2550 W. 19th. Free on-site  childcare. Tickets from Ariel Books and  iHEADLINES THEATRE ANNOUNCES THE NATIONAL  TOUR OF "UNDER THE GUN: A,DISARMING  REVUE"  Headlines Theatre is proud to announce  the national tour of UNDER THE GUN  with performances running from Oct. 29,  1983 to March, 1984. The tour opened  with a benefit performance for MacLeod's  Books and the Trident Action Group on  October 29. Headlines will go on to  give over sixty performances in forty-  five communities throughout British Columbia, Ontario, Manitoba, Saskatchewan,  and Alberta.  UNDER THE GUN was produced specifically  as an entertaining and informative organizing tool for the disarmament and  Peace/Development movements. Each performance will be followed by an open  discussion with the audience. The national tour has been booked exclusively  through community action groups. Sponsors will create "events" around the  performances of the play, focussing  audience attention on the specific  issues of concern and action within  their own communities. Headlines continues its mandate of providing accessible theatre by performing UNDER THE  GUN in churches, union halls, community  centres,"schools - anywhere there is  a space and an audience.   photo by D. Cooper  .PROVINCIAL TOUR ITINERARY OF UNDER THE  GUN: a disarming revue.  PLACE  DATE  Queen Charlotte City  Nov.  Ififl  Pt. Clements  Nov.  10  Prince Rupert  Nov.  12  Terrace  Nov.  13  Kitimat  Nov.  15  Hazelton  Nov.  16  Smithers  Nov.  17  Quesnel  Nov.  19  Clearwater  Nov.  22  Kamloops  Nov.  23  Salmon Arm  Nov.  24  Vernon  Nov.  25  Penticton  Nov.  26  Keremeos  Nov.  29  Grand Forks  Nov.  30  Castlegar  Dec.  1  Trail  Dec.  J&Kj£  Winlaw  Dec.  Br4  Creston  Dec.  4  Kaslo  Dec.  5  Nelson  Dec.  6  ^«.  (Cranbrook)-unconfirmec  Dec.  7  Ontario  Jan.  17-Feb.  &3$  Manitoba  Feb.  8 -Feb.  13  Saskatchewan  Feb.  14-Feb.  22  Alberta   *  Feb.  23-Mar.  4  For more info phone 738-2283.  Octopus East: $5-unemployed; $7-employed.  "Living in .the Nuclear Age: Despair and  Empowering Workshop" Sat., Nov. 19 from  9a.m.-lp.m. at Vancouver Energy Information Centre (2150 Maple St.). Pre-register by calling 734-5393 or 253-0412. Workshop by donation.  PANEL DISCUSSION sponsored by SFU entitled,  "Death, Taxes and Unemployment - New  Problems and New Solutions for the Unemployed." Nov. 19, 10a.m. at Downtown  Education Centre, 549 Howe St., Van.,  Rm. 601. Pre-register at 291-4771 or  291-4565. Free.  GREEN THUMB THEATRE for young people presents the public premiere of "1000  Cranes" on Sun., Nov. 20 at Vancouver  East Cultural Centre at lp.m. This play  deals with peace issues - reservations  & info at 254-9578.  CROSSROAD THEATRE PRESENTS the Canadian  premiere of F.O.B. (Fresh off the Boat)  at the Firehall Theatre from Nov. 24  through Dec. 11, Tuesdays through Saturdays at 8:30p.m., Sat. & Sun. matinees  at 2:30p.m. Tickets are $7; students  and seniors $5. For further info contact  Dale Edwards at 872-4358 or Celeste In-  sell at 689-8384.  WEDNESDAY NOON (12-lp.m.) FILM SERIES presented by Douglas College Women's Centre,  Rm. 2803, 700 Royal Ave., New Westminster.  Nov. 9 "A Matter of Choice"; Nov. 16  "Loved, Honored and Bruised"; Nov. 23  "This Film is About Rape". Ph. 520-5486  for more info. Admission free.  DEBBIE BRADLEY from Women Against Violence  Aganist Women will be speaking on the  effects of psychological and physical  violence against women on Nov. 15, 7-10  p.m., in Rm. 1807, Douglas College, 700  Royal Ave., New Westminster. Free.  WOMEN GATHERING AGAINST THE CRUISE (Peace  Camp Support Group): Yard Sale. Nov. 12,  10a.m.-4p.m.--at. 2543 Balaclava (at 10th).  BENEFIT DANCE marking anniversary of the  Wimmin's Fire Brigade actions, Fri.,  Nov. 25. Music by Moral Lepers, Industrial Waste Banned and a Seattle band called  Sassafras. Grandview Legion Hall, 6th  & Commercial. Doors open at 8:30 p.m..  Tickets $4.50/$3.50. Available at the'  usual outlets. Proceeds going to the  defence work of those charged with the  Red Hot Video firebombings.  "TRUE CONFESSIONS" - I.W.D. Benefit Coffee  House. Come hear Vancouver Feminists tell  all! Sat., Nov. 26, 8 p.m., 545 West 10th  Tickets: Women's Bookstore, VSW.  Ave.  One hour's wage or $3.00 unemployed.  Ghildcare; 872-2307.  VIDEO SCREENING AND DISCUSSION of local  women's video art at Video Inn (261  Powell St.), Nov. 29, at 7:30p.m. Screening will include biographical/autobiographical, conceptual, performance and  narrative uses of video. Free  RESERVE DECEMBER 3 FOR VSW's ANNUAL Christ-  mas Benefit Bash, this year featuring -  Persisters, at Oddfellows Hall (Commercial and Gravely. 8:30p.m.-l a.m.  $4 unemployed; $6 employed. November 83 Kinesis 35  BULLETIN BOARD  poctoRci-r^fyo^nepicAL  KNowUpGe  MANy  avgp^ year  A Wi ARE HopiNSfo  fmv A. DocfoR u/fjo wiLL  Listen fo 1-tf££  A^PlAK^  +H0RPMH#JJ  $£8/oy>Ly  KINESIS  IS EXPANDING ITS ARTS SECTION. We  are soliciting copies of newly published books and passes to the openings of  plays and films. Anyone interested in  reviewing books, plays, films, art  shows or photography shows, please contact Cole Dudley, 873-1427. We also  need photographers who could take pictures for use in Kinesis.  FEMINIST THERAPY. Sliding-scale fees.  Phone Maggie Ziegler, 251-3215.  GROUPS  THE PROVINCIAL LESBIAN CONNECTION is meeting on the 1st and 3rd Monday of every  month. We will be planning and strategiz-  ing around support, isolation and politics for all lesbians in B.C. Open to  women only. For details and location  call 873-5804.  LESBIANS IN VIOLENT RELATIONSHIPS self-  help group is ready to receive new members. If you are/have been in a violent  lesbian relationship, we encourage you  to call the Lesbian Information Line  (734-1016, Thurs. & Sun.) and leave  your name and number. Someone from the  self-help group will then contact you  with information about what we do. Complete confidentiality is assured.  LITTLE MOUNTAIN NEIGHBOURHOOD HOUSE, 3981  Main St., Vancouver, offers a variety of  services and programs for senior citizens, teenage mothers, singles mothers,  single fathers and children. For more  info, call 879-7104.  WOMYN AGAINST PRISONS (original group) ,  is looking for volunteers. For further  info call Geri at 253-9253.  ASP (The Alliance for the Safety of Prostitutes) is a non-profit and non-funded  group. Private donations and on-going  pledges are needed to keep ASP working.  A typewriter is also needed. A donation  of a typewriter or offer of one at  minimal cost would-be appreciated. Contact: ASP, Main Post Office, Box 2288,  Vancouver, B.C. V6B 3W5.  WORKSHOPS  WORKSHOP AT VIDEO INN, Nov. 22, 7:30p.m.  An intensive overview of 3/4" editing,  including the basic use of Video Inn's  character generator. VHS and Beta systems will also be discussed. Workshop  limited to 10 participants. $10 for  producer-members; $15 for non-members.  Ph. 688-4336 to pre-register.  ASSERTIVENESS AND SELF-DEFENCE WORKSHOP  9a.m.-4p.m., Sat., Nov. 19 at John  Oliver High School. Pre-registration '  .through Van. School Board at 1595 West  10th Ave. 731-1131($23). Instructor:  Anita Roberts. In this one day workshop  you will learn assertiveness skills  taught through creative role play and  body language exercises and basic self  defence skills. Lunch provided. Wear  comfortable clothing.  HEALING AND EMPOWERING WORKSHOP FOR WOMEN  Nov. 26 and 27, sliding scale fee $35  or 6% of monthly income whichever is  greater. For further info write Sara  Joy David, 1165 Fairfield Rd., Victoria,  B.C. or call 385-2954.  WEIGHT TRAINING WORKSHOP FOR WOMEN - A  workshop for beginners or intermediate  levels. Learn how to avoid injury and  understand muscle development. Workshop  Content: Personal Program Planning/  Muscle Conditioning/Strength and Power  Exercises/Use of Different Equipment/  Stretching & Muscle Toning/Proper Warm  Up and Safety Practises. Sat., Dec. 3,  9a.m.-2p.m., $15-$20. Registration  Deadline Wed. Nov. 30th. This all takes  place at Riley Park Community Centre in  the Fitness Centre. For any further info contact Betty at 687-3333, local  266. Riley Park is at 50 E. 30th, Van.  879-6222.  CLASSIFIED  NEW B.C. GAY AND LESBIAN MONTHLY NEWSPAPER,  Angles,  will begin publication in Nov.  Angles'  objective is to present balanced  coverage of women's and men's perspective on issues in the gay community. Contributions are welcome from gay groups  and individuals. Available at Ariel Books  and many West End gay businesses. Subscriptions at $15 per year are available  from Angles,  P.O. Box 2259, Main Post  Office, Van., V6B 3W2.  VOLUNTEER WORKER FOR CHILDCARE NEEDED,  Tues. afternoon, 2-5p.m. for Women's  Support Group, at Rape Relief, Ph. 872-  8212. Ask for Janet.  CANVASSERS NEEDED for Medical Supplies for  El Salvador on Mon., Nov. 14th. $4,500  was collected last year. Requires only  one short training session and an evening of your time. No experience necessary.  Phone Paullette 255-0523 or Nancy 255-  4868.  WANTED - GOOD HOME for 7 month old female  dog. Shepherd/Airedale cross. Gentle  temperament. Ph. 879-6642.  FOR RENT - Modern Furnished cabin year  round, N. Pender Island. Negotiable  rate. Phone Janet 879-6642, evenings.  WANT TO BE A BIOLOGICAL PARENT? Would like  to form a group of men  and women  interested in exploring various parenting  options. Call Barbara 681-1562(leave  message on machine).  WEST WIND CIRCLE T-SHIRTS: A women's business. We specialize in silk-screening  and custom designs/logos. We have special rates for political groups. Call  Carol, 327-5778(message): Susan 873-  5804.  SMALL WOMEN'S ACAPPELLA SINGING GROUP  forming. Looking for singers. Phone  Beryl at 435-7525 (days).  WOMEN AGAINST THE BUDGET urgently need  funds to fight this repressive budget.  Contributions can be sent to WAB, c/o  P.O. Box 65366, Station 'F', Van. V5N  5P3.  HYSTERIA  IS PLANNING A SPECIAL ISSUE on  media images of violence against women. They plan to publish this special  issue in time for International Women's  Day '84. Send ideas, suggestions, and  proposals for contributions to Hysteria,  P.O. Box 2481, Station B., Kitchener,  Ontario N2H 6M3. Copy deadline will be  January 1, 1984  FILES OF THE LESBIAN MOTHER DEFENCE FUND  are now at VSW. These files include  written judgements, transcripts and other  information relevant to lesbian mother  custody cases. Copies are available for  the cost of photocopying by going to the  VSW office.  WOMEN IN TRADES, FEMALE ATHLETES, GAY  WOMEN. Do strangers sometimes mistake  you for a male? I'm doing research  about this and would like to talk to  you. Please phone Holly at 874-1387.  Privacy guaranteed  ON THE AIR  W0MANVISI0N ON CO-OP RADIO, 102.7 FM  Listen out on Mondays, 7-8p.m. News,  views, music, the program that focuses  24  THE LESBIAN SHOW ON CO-OP RADIO, 102.7 \  Tune in Thursdays at 8:30p.m. Nov. 10  - a show for incurable romantics; Nov  17 - Lesbians and motorcycles; Nov  - Canadian Lesbian music.  RUBYMUSIC ON CO-OP RADIO, 102.7 FM  Fri. night from 7-8p.m. Join host Connie  Smith for an hour of the finest in women's music, pop, gospel, folk, feminist,  and new wave.  £>ar>lyne.  Reiki, an ancient  technique,  useful for  stress reduction and  relaxation.  +30 - 29V?  j€ukc


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