Kinesis

Kinesis Sep 1, 1983

Item Metadata

Download

Media
kinesis-1.0045812.pdf
Metadata
JSON: kinesis-1.0045812.json
JSON-LD: kinesis-1.0045812-ld.json
RDF/XML (Pretty): kinesis-1.0045812-rdf.xml
RDF/JSON: kinesis-1.0045812-rdf.json
Turtle: kinesis-1.0045812-turtle.txt
N-Triples: kinesis-1.0045812-rdf-ntriples.txt
Original Record: kinesis-1.0045812-source.json
Full Text
kinesis-1.0045812-fulltext.txt
Citation
kinesis-1.0045812.ris

Full Text

 VMSiDi  1 Feminists labour, and  community groups have entered into an unprecedented  coalition. Is Bennett and his  cabinet ready for the consequences of this powerful  alliance?  3 The Canadian Radio and  Television Corporation has  slapped CKVU's wrists. The  decision places responsibility  for Collins' remarks squarely  on the station.  5 What are chances of a U.S.  backed invasion of Nicaragua?  What are the options facing  the Pentagon? Punam Khosla  addressed the situation in a  recent public meeting.  6 About eighty women  travelled to the Primrose Lake  Weapons Testing Range to  protest Canada's involvement  in the arms race. The result—  Canada's first all woman's  peace camp has been established.  8 Jan DeGrass gives Kinesis  a play by play description of  the Socred Budget in her anti-  budget diary.  13   A   recent   Burnaby   art |  exhibit   examined   womens'  aging process. This month's I  feature supplement looks at  some of the issues, stereotypes, and conditions facing |  older women.  24 Growing up fat is an  experience shared by many  women. Most don't talk about  it. Sally Batt provides an  account of the changes she  has undergone in regard to  her body image.  30 Where is Phyllis Schlafly  coming from? Debra Lewis  reviews Andrea Dworkin's  analysis of the phenonemon f  of right-wing women.  COVER:    Designed by Claudia MacDonald and photos by Kim  Irving. Pat Feindel, and New Horizons.  SUBSCRIBE TO KiMMSIS  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  □ Institutions - $40  □ Sustainers - $75  Name   Address^  Phone,.  iss  £f ST  < o  2 S.  _ Amount Enclosed_  Please remember that VSW operates on inadequate  funding — we need member support!  Women gather  to stop the oruise  peace camp established  near weapons range KMESIJ-  Budget creates unexpected alliance  When Bill Bennett and his cabinet brought down their budget  July 7, they certainly did not  expect it to go unchallenged.  But by now it is obvious they  did not foresee the unprecedented alliance that sprang-up  between labour, feminists, and  a host of other community and  general interest groups within  days of the announcement.  To anyone who has watched the  entire progressive community  of B.C. repeatedly divide itself in the face of various  government attacks over the  years, surely the most interr-  esting and unexpected alliance  within Operation Solidarity is  that between labour and feminists. Although there has always  been the basis for some form  of affinity between the two  groups, the historical relationship has been strained at  best and wrought with public  antagonisms at its lowest  points.  Indeed, at times, relations  have deteriorated to such an  extent that feminists have  openly thrashed labour's seeming inability to take women's  issues seriously. Certainly,  feminist trade unionists have  more often than not been isolated within labour organizations and have too often watched their issues be shunted  aside 'in the opening rounds of  negotiations. Definitely not  the stuff alliance's a.re made  of.  Yet, here we have the unforen  seen, and the potential power  such a partnership holds is  nothing less than devastating  for the Sbcreds. Labour has  made a firm commitment to stand  with all member groups in the  Coalition. No, it will not  enter into secret deals with  the government. By the same  token, community groups will  refuse to be bought off by any  carrots thrown their way.  This does not mean the process  of anti-budget solidarity is  entirely smooth. As anyone  working inside the Solidarity  Coalition meetings will tell  you, debate is long and often  heated. No group is willing to  throw aside its principles for  practical gain, least of all  Women Against the Budget. Perhaps, herein lies the key to  such a strong and unified endeavour. It has managed to foster a climate where critical  thinking is not laid aside for  the appearance of superficial  unity.  whatever happens with the anti-  budget fightback itself, whatever its, ^ains or losses in the  months ahead, the mutual exchange of information and  points of view now taking place  within the solidarity operation  will leave as its legacy a  raised consciousness.  More on budget  see pp. 8-12  Currently, the women's movement in B.C., as a direct result of anti-budget organizing,  is undertaking perhaps its  broadest outreach since the  struggle for the vote. Women  Against the Budget (WAB) meetings are packed; never less  than a hundred and usually more.  Many of the women coming into  this group have never been involved in political organizing  of any kind. Some are workers  who have lost their jobs or  women on welfare who have lost  their CIP and other essential  benefits. Some have not experienced a direct loss for themselves but are deeply concerned about loss of the Human  Rights Commission, the Rentals-  man, or the attack on all  forms of healthcare. Whatever  the reasons, these women are  coming out of their homes and  their places of work, determined to help defeat a budget  that has overwhelming implications for themselves, their  children, and their way of  life.  To date, WAB has undertaken a  number of high profile efforts  that display an energy and  creativity that can only draw  more women into the fightback.  WAB representatives have delivered moving, inspiring  speeches at all major rallies.  They've gone international  with their bid to the United  Nations to condemn the actions  of B.C.'s government. And  whatever the controversy in  the wake of Grade's Stone  Soup Luncheon, for any of the  400 people who came out for  the event, it was nothing less  than successful.  WAB and other Vancouver based  women's groups did an admirable job of turning Minister  Bob McClelland's early August  meeting with women's groups  (organized by himself "to explain the Human Rights legislation") into an opportunity to  let him know in no uncertain  terms that the legislation was  entirely unacceptable. Before  he had a chance to say hello  he was given a hard-hitting  statement: from the women saying  they would not accept his  "briefing" on the grounds that  it was nothing more Ifchan a  travelling side show for P.R.  purposes. One by one, women  stood up and briefed the minister on the effects of the  legislation and the opposition  it would continue to receive.  Currently, WAB is preparing a  Public Meeting for September 7  at 7:30 in the Mount Pleasant  Community Centre. A panel discussion will address education,  health, social services and  consumer rights. The group is  also, organizing, as a part of  Operation Solidarity's Eight  Week Action Project, a week of  public education on the effect  of the budget on women and  children. The Project is kicked  off with a Human Rights week  on Sept. 5. Women's week begins  Sept. 19 and will include public meetings, mass leafletting  and a petition drive.  Women wanting to contact WAB  can attend their weekly meetings .held Thursday nights at  7:30 p.m. at the First United  Church. VSW or WAVAW will also  act as contacts for the group  since it is without its own  office and phone. 2    Kinesis    Sept'83  MOVEMENT MATTERS  Book  seller  bans porn  by Kate Shire  On August 16, 1983 Anne McCartney, owner of  Haney Book and Novelty, 22330 Dewdney  Trunk Road, Maple Ridge, B.C., took a  stand. In a precedent setting action the  used-book seller, at considerable financial  loss and professional risk, banned pornographic material from her store. Ms. McCartney, who for three years marketed the  pornography that "came with the store" when  she purchased it, said the misogynist and  violent content of the material had long  bothered her.  "I guess the bottom line," she said, "was  that after years of worrying about (porn)  a woman loaned me a book called, Take Back  the Night:  Women on Pornography.   I read it."  Take Back the Night:  Women on Pornography  is editor Laura Lederer's 1980 compilation  of anti-pornography articles. "I've never  been so moved by a book," noted Ms. McCartney. "It made me realize that there^was  truth in what I had been thinking. There is  a recorded link between pornography and  sexual crime. Even though the effect is obvious (from viewing the content of porn) I  didn't know there were statistics to show it"  Feminists and other concerned persons  applaud her. It takes courage to stand  behind your convictions, particularly when  those convictions are not always popular  ones.  "Now my children can shop for comics and  kids' books there," one mother noted re-  lievedly. "Before I was too scared to let  them."  Show boosts support services  by Rae Gabriel  With These Hands  is an upcoming exhibit of  feminist visual art sponsored by Battered  Women's Support Services(BWSS). It is part  of their fund raising campaign which is  aimed at raising their visibility in the  community as well as raising funds. The  show will include paintings, sculpture,  drawings, lithographs, ceramic and fabric  pieces that reflect the artist's impressions  of the female experience. Although a number  KMesa  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 to 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.  V5Y1J8.  SUBMISSIONS are welcome. We  reserve the right to edit, and  submission does not guarantee  publication.  WORKERS THIS ISSUE:  Libby Barlow, Janet Berry,  Francis Bula, Julie Critchton,  Vicky Donaldson, Cole Dudley,  Dorothy Elias, Patty Gibson,  Susan Gilbert, Nicky Hood, Kim  Irving, Emma Kivisild, Barbara  Kuhn, Janet Lakeman, Cat L'  hirondelle, Claudia MacDonald,  Ruth Meechan, Judy Rose,  Rosemary Rupps, Cindy Shore,  Micheie Willstonecroft.  of the pieces have been done specifically  for the show and deal with the issue of  battered women, it is not an over-whelming  aspect of the exhibit.  With These Hands  will open October 3rd at  Sisters Restaurant and will run until November 13, 1983. On opening night wine and  cheese will be served and there will be  live entertainment, providing a relaxed  atmosphere to meet and talk with the artists  involved. Opening night will be by invitation only. If you do n'ot receive an invitation by September 15, and would like to be  included on our guest list, please call  734-1574 and we will try to accommodate you.  From October 4th on, the exhibit can be  viewed during the restaurants regular business hours. (Thursday evenings - women only)  All of the work will be for sale, with a  percentage going to BWSS and the balance to  the artist. The show has been designed to  •appeal to a broad range of tastes and it is  hoped that BWSS will raise several thousand  dollars from the sale of works and opening  night donations. In this way women can contribute to an essential service, BWSS, while  supporting women working in the arts. As  first time purchases of works by living  Canadian artists are tax deductible, you  can write it off on your income tax. So  take this opportunity to see what some of  Vancouver's women artists are doing.  Melanie Ray at WAB stone soup luncheon  Fired, hired  After attending the August 10 Operation  Solidarity rally at Empire Stadium, Melanie  Ray returned to work to find she had no  job. Ray, a mailing room employee of Teck  ■ Corporation, had been fired for attending  the rally without permission.  On Thursday, August 25, Ray heard that she  was getting her job back. Although the  company insists that Ray's re-instatement  had nothing to do with public pressure,  it is likely that the media coverage and  support from Women Against the Budget and  Ray's friends was not ignored by the company. Teck Corporation took over two weeks  to turn around, their decision.  Action on choice  On October 1st pro-choice supporters will  be marching, rallying and meeting across  Canada to demonstrate our energetic determination to achieve choice on abortion in  this country and, more particularly, our  gratitude and support for the clinic wbrkers  of Winnipeg and Toronto who are on the front  lines of this struggle.  It is the ideal time to act on the abortion  "issue. Dr. Morgentaler and his associates  have brought the issue back onto the front  page. Our vocal and visible support will be  heard and seen. Our actions will perhaps  never be as effective as they can be now.  In Vancouver a march will start from the -  Queen Elizabeth Plaza, Cambie and Georgia,  at noon. The march will end at the Commodore  Ballroom on the Granville Mall where a rally  will begin at 1 p.m. Daycare will be provided. The organizers are planning the action  to be a celebration for choice and the program will include not only necessary and  serious discussion of the issue but also  theatre and music.  Feminist wins  broadcasting award  Connie Kuhns Smith, producer and host of  CFRO's Rubymusic programme, has been awarded the Dan MacArthur Award by the Radio-  Television News Directors Association of  Canada for her radio documentary "Street  Stories". The award is given annually for  the best radio and television documentaries  produced in the country and is the highest  award given by the RTNDA.  "Street Stories" is an expose on teenage  runaways which deals frankly with homosexuality, incest, rape, prostitution and  other controversial topics. Connie produced the show in 1982 during her final  year in the Broadcast Communications Technology programme at BCIT. She is the first  student ever to win the award, which is  traditionally an industry honour.  For the last seven years, Connie has been  living in Vancouver. In 1980, she was a  founding editor of The Radical Reviewer,  Canada's first journal of feminist literary  criticism. Sept'83 'Ģ Kinesis    3  ACROSS B.C.  Collins'  remarks draw  CRTC censure  On August 17, the Canadian Radio, Television and Telecommunications Commission  \CRTC) finally censured CKVU in response  to complaints resulting from a commentary  by Doug Collins on the May 16th Vancouver  Show. Collins advocated rape in condemning  the activities of Media Watch, a group  funded to monitor sex-role stereotyping in  the media.  Women's groups refused invitations to have  free air time to debate the statement,  maintaining that rape is not debatable.  Following a picket of the CKVU offices  on June 16, 65 community groups and politicians announced their intention to boycott the station until CKVU apologized  for Collins' remarks.  The boycott was lifted in July, when the  concern that one third of the television  audience was not receiving the full range  of discussion on the Socred budget prompted an emergency meeting of the Boycott  Committee. At time of writing, CKVU has  not apologized.  The CRTC censured CKVU, but their decision  was not specific. It laid down general  principles for broadcasters, most importantly that "the right of freedom of  expression on the public air wave  cannot  supersede the public's right to receive  broadcast programming of high standard,  free of demeaning comments or incitement  to violence toward any identifiable group."  The CRTC reminded all broadcasters of their  commitment to self-regulation combined  with public accountability with regard to  the portrayal of women in the broadcast  media. The Commission concurred with the  Boycott Committee that free air time for  debate was not a solution for CKVU.  CKVU has taken the position that they are  defending freedom of speech, and that they  are responsible only to ensure that no  laws are broken. The Canadian Association  of Broadcasters Code of Ethics, however,  makes it the responsibility of broadcasters  to ensure, to the best of their ability,  that their programming contains "no abusive  or discriminatory material or comment  which is based on matters of race, national  or ethnic origin, colour, religion, age,  sex, marital status, or physical or mental  handicap."  CKVU's relationship to the comments became more clear when they admitted in mid-  July that they read over commentators'  material before it is presented. Although  Collins is paid by them for his appearances  on CKVU, they tried to suggest that he is  not their employee, but a 'free' Canadian,  speaking in a forum in which CKVU wOuld  allow anyone (even feminists) to express  their views. Collins is clearly not just  a 'free' Canadian; he is a 'paid' Canadian,  and they choose to buy his particular  style of verbal abuse.  Boycott organizers have said that in the  event that CKVU continues to refuse to  apologize, interventions will be made during the hearings for CKVU's license renewal in 1984.  Feminists step up anti-porn fightback  by Pat Feindel * rzp%g$r  "What happens when boy educated on porn  meets girl brought up on Harlequin  romances? The clash of expectations can be  heard around the block.  She wants him, to  get down on his knees with a ring,  he wants  her to get down on all fours with a ring in  her nose.   Can this marriage be saved?"  -Margaret Atwood, Chatelaine,  Sept. '83  As fall approaches, anti-pornography activity around B.C. will be stepping up after  a summer lull - a lull which for many  came as a welcome pause to reassess and  evaluate current strategies for combatting  the porn industry.  Looking back over the year, we find events  on the legal front sobering in their indication of just how far the arms of the law  will (or won't) reach to protect the rights  of women. Red Hot Video in Victoria was  convictedj but with minimal repercussions.  Red Hot Video in Vancouver awaits trial  (trial date will be set Dec. 1), and  operates business as usual in the meantime.  In Vancouver, City Council passed a bylaw  prohibiting new businesses from the sale  of any sex-oriented products. But all legal  actions so far have failed to address  sqularely the question of violence against  women. In Coquitlam, the Port Coquitlam  Women's Centre assisted in organizing a  large community meeting (in May '83) with  the result that in the upcoming municipal  elections on Nov. 19, voters will be asked  on a referendum to register support for an  appeal to the Attorney-General that existing laws be enforced to control the distribution of pornography.  Small scale actions by various women's  groups have continued over the summer'. An  ad hoc group associated with VAncouver  Rape Relief succeeded in negotiating with  the Savoy Cinema to have two soft-core  pornographic films removed from the program  ("The Story of 0" and "Emmanuelle") and  replaced by showings of "Not A Love Story".  The showings were moderated by feminists  and profits from the screenings will be  donated to Vancouver Rape Relief. (The  NFB has had a policy of prohibiting commercial showings of this film, but agreed in  this one case, due to the circumstances,  to make an exception.)  Women Against Pornography in Victoria have  also been involved with recent events  concerning the porn industry. Following  reports in the media that pornographic  films were being produced in Victoria,  backed by a local businessman and directed  by an L.A. "director" named Eduardo Martinez, WAP published a letter of protest in  the Times Colonist.   Following publication  of the letter, one of the six local performers hired for the filming contacted the  group with more information. The woman is  attempting to file a lawsuit against the  producers, who are allegedly planning  further productions using Gulf Island locations .  What are the options facing women now? Can  we develop a strategy for legal change  which addresses the confusion between sexual behavior and mysogynist violence? How do  we distinguish ourselves from those who  would have everything sexually explicit  removed from sale or rent, without abandoning our struggle altogether? Should we be  abandoning approaches to the legal system  in favour of direct action and confronta  tion? These are the questions women's  groups will be grappling with as the anti-  pornography campaign continues.  It seems that approaches on many fronts will  be necessary: promoting sexual awareness  and education - not in porn stores but in  schools, in the home, in the community;  exposing the myths about sexuality and women promoted by pornography; discussing  how pornography serves to control women and  encourage hateful attitudes toward them;  challenging the sellers and consumers of  pornography; and examining the ways we ourselves are affected by violence, both as  victims and perpetrators who have internalized violent attitudes, values and ways of  living.  Events coming up in the near future concerning pornography include a public forum on  the Impact of Pornography on Public and  Personal Safely (Sept. 22-23 - see Bulletin  Board) and a Take Back the Night march the  same date, Sept. 23, sponsored by Rape  Relief. The North Shore Women's Centre has  organized a meeting in November with Minister of Labour Bob McLelland(Minister Responsible for human rights) for representatives  from the community and invited researchers  to present information regarding the impact  of pornography on the human rights of women and children.  Women Against Pornography in Victoria is  busy at work on a number of projects. They  plan to continue pickets of Red Hot Video.  They are preparing a brief on Pornography  and Prostitution for presentation to a  federal commission. In addition, they are  working on the production of an erotic  slide show which they hope to complete by  spring of 1984. 4    Kinesis   Sept '83  ACROSS CANADA  Farmworkers  versus U.I.C.  by Diane Morrison  It's one step forward and one and a half  steps back for the Canadian Farm Workers  Union(CFWU) in their dispute with UIC.  regulations. Since 1967, Section 16 has  required farm workers to earn a minimum of  $250 and work at least 25 days for the  same employer to be eligible for coverage.  Then, last fall, the Employment and Immigration Commission decided that as of Jan.  1, 1983, farm workers would be given equal  treatment under the program which required  that workers earn 20% of the maximum weekly insurable earnings ($77 by the 1983  formula) or work 15 hours a week. But before the new regulations could go into  affect, farmers' groups (primarily based  in Ontario but-with some support in B.C.)  began to lobby against the change.  The CFWU in Vancouver sent a representative  to Ottawa, in mid-March, to do some of  their own lobbying. At that time they felt  their efforts had been successful. The  final legislation arrived in July in the  form of a modified Section 16 which requires 15 hours or $77 per week and seven  days worked for the same employer.  The growers claim that to change the regulations burdens them with too much bookkeeping and paper work because of the  itinerant tendancies of the workers. A  member of the Farm Labour Pool in Abbots-  ford said the regulations actually^affect  very few people in the lower mainland;  either the pickers work for a labour contractor (considered as one employer no  matter how many farms they work on) or  they are 13 or 14 year-olds or older women  who are just working a few days here and  there and will not use UIC benefits.  The CFWU feels that if other employers  are responsible for the book work  ("straight forward record-keeping") why  not farmers too. Judy Cavanagh, a staff  representative for the union, sees the  discrimination as a matter of not acknowledging that farm work has changed from a  family activity to a wage-labour industry.  The provincial budget is keeping labour  unions busy at the moment. Consequently,  Cavanagh wasn't sure what the next step  would be. One long-term possibility comes  with a change in the Charger of Rights  (which will become effective in April,  1985). This clause guarantees equality of  protection and benefits for all individuals  under the law. The UIC regulations concerning farm workers could be challenged under  this section.  Clinic  struggles on  The Winnipeg abortion clinic was raided"a  second time on the morning of Saturday  June 25 resulting in further conspiracy  charges against 9 staff and charges of  procuring an abortion against Dr. Scott,  Lyn Crocker, head nurse, and Pat Turzak,  counsellor. Police also seized approximately $3,000.00 worth of clinic equipment.  The police have publicly announced that  they will continue to raid the clinic if  it reopens a second time. Fearing further  police action the clinic now only provides  a counselling and referral service answering the approximately 15 daily calls from  women needing abortions. To help meet the  need Coalition for Reproductive Choice  volunteers make weekly trips to the U.S.  transporting women to a North Dakota abortion clinic.  The Winnipeg clinic is on the brink of financial disaster and is fighting to keep  providing the minimal service it now offers  Bankruptcy is a real possibility. The clinic staff have all been laid off except the  head nurse who is working only part-time.  The service the clinic nOw provides is free  so it has no source of income but still  must pay rent, salary, leasing charges for  equipment, etc. Dr. Morgentaler and the  Coalition have made public appeals for  money to keep the clinic open.  As an interim measure the clinic will operate as an ordinary clinic with volunteer  doctors from "Physicians For Choice". The  services will be covered by the Manitoba  Health Services Commission. Money received  through these billings will help relieve  the clinic's debt and meet operating expenses.  Financial support is badly needed. Donations  are made to: the Coalition for Reproductive  Choice, Box 51, Station L, Winnipeg, Manitoba, R3H 0Z4. If you want your donation to  go to the Clinic Defence Fund specifically  you should indicate this on your cheque.  Coalition formed  to stop C-157  On October 15th, concerned Canadians will  be remembering the thirteenth anniversary  of the War Measures Act with protests  against the Trudeau government's most severe attack on civil liberties: Bill C-157.  Vancouver's Coalition to Stop C-157 joins  similar coalitions from across the country  in gearing up for a national day of action  to'draw attention to the bill, before it  passes out of the hands of the Special  Senate Committee and goes into its second  reading before Parliament in early November. Demonstrations are already planned  in Toronto, Ottawa, Calgary and Regina.  C-157, dubbed 'an authoritarian nightmare'  by the B.C. Law Union, essentially gives  a new Canadian security service (to be  known as the Canadian Security Intelligence Service or CSIS) carte blanche to  invade the life of any citizen with impunity.  The new legislation simply requires a  judge to satisfy him or herself that a  warrant is necessary "to enable the service  to perform its duties and functions" in  order to justify a'warrant. The administration of justice is apparently secondary.  Section 21(1) of the bill would authorize  any Security Service personnel to conduct  any  unlawful activity that it thinks is  "reasonable." Further, it would become unlawful to disclose the names of, or any  information leading to the names of, any  one connected to the service.  The list goes on, calling into question  virtually every form of legitimate political dissent.  Public outcry about C-157 has come from  all quarters. The Provincial Attorney-  Generals have spoken out against the bill,  the federal NDP have taken a strong stand  against it, as have numerous community  groups. In Ottawa, protesters demonstrated  their opposition in rallies several times  over the summer.  In Vancouver, the Coalition to Stop C-157  began meeting in early July to discuss  strategies to bring public attention to  the issue. A public information meeting  in August drew 300 people to Robson Square  to hear speakers from the NDP and the  Civil Liberties Association.  Almost as troubling as the bill itself is  Canadians' ignorance of its impact. A  poll conducted during the summer in Eastern Canada revealed that 61% of the population still did not even know what the  bill was about.  Coalition member Kevin Annett expressed  concern that the furor over the Socred  budget has managed to push C-157 out of  the public eye. "The issues are very  much related," he points out, "in their  general political tendency towards increasingly authoritarian government."  All groups who support the coalition and  anyone interested in participating in the  organization of the Oct. 15th demonstration are urged to attend an open meeting  at Carnegie Centre, 7 p.m., Sept.15th .  Toronto  Bookstore fire  by Eve Zaremba  In the early hours of Friday, July 29th,  1983 an arsonist set fire to and destroyed  the Toronto Women's Bookstore. It appears  that the intended target of the firebug  was not the store inself but the Morgentaler  Clinic located directly above. However,  the clinic, which moved into the building  in June '83 to offer therapeutic, first  trimester abortions, was well protected by  locks and alarms and remains undamaged  (except by the vindictiveness of our governments both federal and provincial). The  bookstore, at this location since 1975 and  a focus for Toronto women, is boarded up  and out of operation.  Fire destroyed most of the stock and fixtures; it is estimated that insurance will  cover about 80% of the inventory loss and  70% of the operating expenses, salaries,  etc. Fortunately records and office files  which were in the basement were saved,  making it possible to' start planning immediately for a new, bigger and better Toronto  Women's Bookstore.  Since the burned-out premises would be expensive to refurbish and are in any case  too small for the amount of business the  bookstore was handling, it was decided to  use this opportunity to move. New, larger  premises are now being sought and an  energetic fund-raising campaign has been  initiated.  Within days, if not hours of the news of  the loss, organising began. Michelle Lands-  berg appealed for donations for the bookstore in the Toronto Star  on August 1st.  On August 3rd, the Ontario Coalition for  Abortion Clinics organized a rally at which  a large and concerned crowd donated over  $2,500 to support the bookstore. Altogether  about $10,000 has been donated as of mid-  August. However, it is estimated that some  $35,000 will be necessary for the bookstore  to rise again.  It is unlikely that the bookstore can be  re-opened at a new location in time for  the seasonal fall and winter business which  is so crucial in the book trade. One problem!  is the lack of suitable premises for rent  or purchase in the preferred location. The  bookstore is looking for a store-front, with|  between 700 and 800 sq. ft. of useable sale;  space (plus office and storage) in the  BloorYCollege - University area. Once  suitable premises are finally found the  store will have to be set up, equipped and  stocked. This will take time and money.  Meanwhile, Marie Prinz and Patti Kirk, the  co-managers of the bookstore, hope to open  in December at a temporary location with  Hanukah, Christmas and New Year stock. In  addition, mail-order business will recommence shortly. As Patti Kirk commented,  "We do not want just to disappear..."  There is in fact no danger that the bookstore will be forgotten. Plans are underway  for a series of benefit concerts, dances,  readings and other events. Writers, artists  and performers are donating their talents  and time; alternative press are donating  advertising space. Appeals for cash donations are going out in the press and by  word of mouth. The Toronto Women's Bookstore is a vital resourse for Canadian  feminists everywhere. Please send contributions to: Toronto Women's Bookstore,  85 Harbord St.,  Toronto,  Ontario, M5S IG4 Sept '83    Kinesis    5  INTERNATIONAL  Nicaragua  Invasion Imminent  (The following is taken from a speech  delivered by Punam Khosla at the August  15 public meeting  'War Alert in Central  America'.   The meeting was sponsored by  the Central America Working Committee and  the information in the speech is also  credited to Heinz Deitrich,  a member of  the group.  Due to space constraints the  entire speech cannot be reprinted here.)  A key decision has now been made by the  United States to move towards full scale  intervention in Central America. This  decision was taken on July 8 of this year  at a U.S. National Security Council meeting. Two options were considered at this  meeting - both aimed at destroying the  risk of failure of U.S. policy in the region. One was to completely withdraw from  the area and the other was to move towards  complete intervention.  In a document leaked to the press soon  after the meeting it was clear that the  option of intervention was agreed upon.  Along with this decision went a full package of military, para-military, and diplomatic measures. The most visible of these  are the recent naval buildup along both  coasts and the "troop exercises" now taking place with Honduran and U.S. troops  inside Honduras. An interesting note is  that one of the U.S. battleships stationed  off the Nicaraguan coast is equipped with  more than 30 tomahawk cruise missiles.  In terms of the ground, air and naval man-  oevers with Honduran troops, an eventual  total of 5,000 U.S. ground troops will be  stationed in Honduras. Staff on the warships amount to 10,000 additional U.S.  naval military personnel.  As well, there are now 10,000 U.S. paramilitary personnel in the area. Another  element of the U.S. decision is to authorize the CIA to blow up all installations in  Nicaragua which are related to a Cuban  presence. Of course, Cuban presence is defined by the U.S., so they are effectively  authorized to blow up whatever they strategically require. This authorization could  mean the upping of paramilitary personnel  from the current 10,000 to as high as  "20,000.  A crucial part of the decision is the installation of a permanent U.S. air and  naval base on the Atlantic coast in Nicaragua. $150 million is allocated for this  project - all with a view to maintaining  a long-term U.S. military presence in the  area.  It is important to realize that the recent  congressional decision to cut covert operation in Nicaragua is purely symbolic. In  fact, the decision is unlikely to pass  Senate and Reagan has openly declared his  intention to veto any such move.  In this context it becomes clear that the  diplomatic statements being made by Ronald  Reagan about this escalation as a harmless  show of force are blatant lies. The Kissinger Commission, also part of the July 8  National Security Council Plan, is -in fact  a propoganda smokescreen for the military  plans already in place. Its supposed function to define appropriate U.S. policy for  Central America by February 1984 is almost  laughable.  Why was it necessary for the U.S. to choose  the military option? Precisely because  their strategy in Nicaragua, El Salvador,  and Guatemala has failed over the last  three years. From the beginning the aim  was to destroy the Sandinista government  of Nicaragua and the national liberation  movements in El Salvador and Guatemala,  primarily by using economic destabilization,  political pressure and counter-insurgency  operations. That this initial strategy  failed is the main reason why the U.S. was  left with the options to drop their aims or  escalate militarily.  There are now three possible scenarios  for U.S. intervention in Central America.  The first is called the 'Gulf of Tonking'  scenario, after a similar setup in the  Vietnam war. This would involve a set-up  attack on one of the U.S. warships by an  undercover CIA plane or Honduran Ship.  Using the attack as justification for retaliation, the U.S. ship would respond by  destroying either the Nicaraguan air force  or navy.  The clear purpose of this scenario would  be to provide "legitimate political  grounds" domestically in the U.S. for a  military offensive against Nicaragua.  The second scenario would be a military -  incident on the Honduran/Nicaragua border.  Counter-revolutionaries disguised as Sandinista soldiers would attack a Honduran  village and destroy it. In response Honduras would launch a 'retaliatory' at--  tack either by ground or air, leading to  a full scale war.  The third scenario would involve a naval  blockade/quarantine of Nicaragua along  both coastlines. The pretext would be to  stop the Soviet, Cuba, and Nicaragua flow  of arms to El Salvador. This action would  probably be combined with the political  demand for internationally supervised  elections in Nicaragua. The blockade would  effectively destroy the Nicaraguan economy  by cutting off all supplies.  If this option was used and didn't work,  they could resort to either of the previous two scenarios or direct U.S. t-roop  intervention.  In any case, U.S. ground troops, naval and  air forces would have to be used since  none of Nicaragua's neighbours has the  capacity to destroy Nicaragua alone.  In response, the Nicaragua government has  built up the militias with better arms  and training to ensure a fully equipped  population to fight a guerilla war. If  attacked they plan to send special forces  into surrounding countries to join with  other guerilla forces and diffuse the concentration on Nicaragua.  All this goes to show us again that contrary to diplomatic statements by U.S.  officials the current levels of military  involvement by the U.S. means the necessity to use it if the Sandinistas don't  surrender - one cannot send such a mighty  war fleet only to come home in the face  of military opposition.  The people of Central America, with their  long history of U.S. interventionist  policies  in their lives, have taken up  revolutionary methods of struggle. In thisj  women are a vital part of armed and political struggle. In Nicaragua, women constitute thirty percent of the Sandinista  fighting force; now in El Salvador women  are one third of the guerilla fighters.  Even in struggle the people are discarding  oppressed forms of consciousness and  although theirs is not without conflict,  it is admirable and indicative of the new  society they are fighting to form.  International  group to fight  sexual slavery  A recently formed organization called the  'International Feminist Network Against  the Traffic in Women' is calling for the  granting of refugee status to all women  escaping from an existence the group describes as "forced prostitution and sexual  slavery."  Network members are working towards the  elimination of genital mutilation, "sex-  tours", forced and arranged marriages,-  "pimp-controlled prostitution", and international traffic in women and children.  The organization's goals include the decriminalization of prostitution, the establishment of shelters for victims of sexual slavery, and public education on individual cases of female sexual slavery. Work  is being conducted at the local, national  and international levels in Africa, the  Middle East, Latin America, the Caribbean,  Asia, the Pacific, Europe and North America.  The group grew out of a ten-day conference  attended by women from 24 countries meeting  in Rotterdam this spring. The next meeting  will take place in 1985 in Nairobi at the  United Nations' End of the Decade World  Conference on Women.(from Media Report to  Women, July/August,  1983) 6   Kinesis   Sept '83  WOMEN AND PEACE  Cole Bay. Sask.  Women decorate the bus en route to Kamloops.  Peace Camp  at Weapons Range  by Patty Gibson and Emma Kivisild  It's a long way from Vancouver's Robson  Square to Cole Bay, Saskatchewan, but that  is how it all began - a handful of women  in the first days of April gathering  through word of mouth to discuss their  opposition to the cruise missile and their  frustrations with the numerous protests  hidden in the heart of the city's downtown  traffic zone. ^IsKif'i  There is a regimented style,  a string of  inevitable compromises, and an overall  lack of fulfillment that seem to go hand in  hand with many urban demonstrations.'Greenham Common,  Puget Sound,  Seneca Falls,  all  beckoned with another way to organize.  At the time of writing,  the camp is still  there.  It is sustained by 6 of the  75 or  80 women who came to the edge of the testing range from the surrounding area and  all parts of Western Canada to participate  in what had been billed a  'Peace Camp/  Ritual/Action.  None of us had known what  to expect: not from a ritual, not from the  landscape, not even from ourselves.  By the  time most of us left on the morning of  August 22 our first ritual had been a  success,  and we had made important connections with ourselves and the native people  of Northern Saskatchewan.  Some miles from the town of Cole Bay, in  a typical area of Northern Saskatchewan  (treeld with pines, birches, and poplars,  where the ground, mossy underfoot, is  strewn with pinecones and fallen branches,  where bluebells and goldenrod grow wild),  there is a path off a dirt road. Follow  that path and you will arrive at the top  of a sandy knoll, looking downward to a  series of clearings with the path winding  through them. Keep on this path and you  will come to a large open clearing fringed -  by dense forest.  Near this place (which became our campsite)  is Primrose Lake. Fish still live in it.  Animals drink from it. Birds nest in the  trees on its shores. Bullrushes, flowers  and grasses grow on its banks.  This is an area designated a wasteland by  the Canadian government. It is an area  being used by Canadians to bomb their own  land.  The Primrose Lake Testing RAnge is surrounded by a perimeter of barbed wire fence,  with a cutline burned along the boundary.  This million and one half acre territory  was taken from the Native people only  thirty years ago for use by the Department  of National Defence. Duped into signing  away their rights to the land, as well as  the rights of their descendents, the Cree,  Metis, and Dene of the area are no longer  allowed to hunt or fish, save twice a  year, when military personnel are on  holidays. ' flgMtf'^t  For these people, the coming of the testing  range (more fittingly known to locals as  the 'bombing range') has meant the theft  of their homeland and their livelihood.  It has also meant F-16's -flying overhead,  shaking shelves and rattling windows; as  one Metis woman said, "what I hate most is  when the planes fly so low you can smell  the fuel." Bombers occasionally crash in  the air. There are rumors.that a defoliant  called "Agent White" is being used on areas  of the range. The native people here are  beginning to succumb to cancer. There is  racism from the pilots of the bombers.  There is poverty and unemployment, unless  they are willing to work in one of the  uranium mines nearby. Clearly, the effects  of militarism go far beyond weapons themselves .  It was these people who extended an invitation to a somewhat motley crew of feminists  who had been intending to establish a  camp in the Cold Lake area of Northern  Alberta. All the two peoples apparently  had in common was their opposition to  cruise missile testing in Canada. In fact,  there was a successful anti-cruise march  in Cole Bay earlier this summer. We (the  feminists) were white, mostly from urban  areas. A few of us had some knowledge of  our intended site near Grand Centre,  Alberta. None of us knew anything about  Cole Bay, or the history of the testing  range, or the active protests of the local  people. We made our last minute decision  to go there because we seemed likely to  encounter some empathy for our action, unlike the probable hostility from military  residents of the region surrounding the  Cold Lake Air Force Base.  We encountered more than empathy. Vye Bouv-  ier, a Metis feminist from lie a la Crosse,  gave us a workshop on the history of the  testing range and its effect on the people  of the area. Later in the weekend she  initiated the extension of the camp, agreeing to continue it from the end of August  on if any of us wanted to stay during the  intervening ten day period. An uncle of  hers had originally found us our campsite  on his trapline and on Sunday afternoon  took a truckload of us to the gate of the  range itself.  "The campsite was perfect. It was the natural result of  being together, talking, eating, sleeping, singing and  laughing in a women's space, on the edge of a bombing range.  The campsite was/is perfect. Magical is the  only word, really. Much of the magic comes  from the Northern Saskatchewan countryside. But it was more than that. It was a  natural result of being together, there,  talking, eating, sleeping, singing and  laughing in a women's space, on the edge  of a bombing range. It came from the knowledge that we were taking steps to create  our own way of combating the personal and  political despair that is inevitably a part  of life in the nuclear shadow.  For more than half of us the weekend began  in Vancouver, where we gathered on Thursday  morning to board the bus. Many of us were  apprehensive. Perhaps it really was ridiculous to spend so much money and time to  go so far away. No one woman knew everyone  else on the bus - could we possibly become  united in the course of six days?  We spent two days on the bus, picking up  women in Kamloops and Edmonton, and yes,  we were more united by the end of it; if  only because we'd come through so many  miles together toward an unknown destination. By the time we reached the Cole Bay  General store, to find the small hand drawn  map to our campsite tacked to the door, we  truly felt the unity that binds adventurers  heading into, what seemed, the middle of  I nowhere.  Seemingly endless miles of narrow dirt  road, a night black as pitch, and oncoming  headlights on the wrong side of the road  finally broke even the cool professionalism  of our bus driver, Rick, who to that point,  had put up with almost two days of songs,  laughter, discussion, and dancing in the  aisles. "Where is  this damn lake?" he  bellowed in desperation, knowing full well  none of us had a clue. And then a note of  humour. "I get it," he said, "I'm being  punished for every male chauvinist thought  I've ever had in my head!" Just when it  seemed we may never find the site, a camp-  fire appeared on our left. It was going on  midnight when we finally hauled packs,  tents, boxes- of food, sleeping bags and  blankets down the path with only the aid  of flashlights and lanterns to set up  camp.  But the power of what we were doing became  crystal clear the very next morning when  we sat down in our main gathering area to  introduce ourselves, and the five-woman  film crew who had come from the National  Film Board's studio "D" to take part in,  and capture what they could of, a women's  anti-war gathering. We ranged in age from  six months to 50 years. One of !jus had  camped at Greenham Common (and had brought  a piece of the Greenham Common dragon),  another had been to Seneca Falls.  Some were participating in their first  feminist action. Two women were from West  Germany, three were from Quebec. And one  of the women who ended up staying to keep  the camp going had only seen one poster  in a laundromat and had signed up right  away. So many women. It made it easy to  deal with the RCMP officer who dropped by,  and tried (unsuccessfully) to get all our  names and addresses "in case for some  reason we have to notify next of kin".  (Did he know something we didn't?)  For two days we talked out our visions,  fears, and politics both inside and outside  planned discussion groups on militarism,  Central America, and non-violent action.  By the time the ritual was set to begin,  Sunday at 6:30 p.m., we were ready.  It was a fifteen minute walk to the gathering site, chosen and prepared by the ritual  committee earlier that day. The entrance to  the area itself was an archway of bended  boughs decorated with flowers from the  area. Passing through it, you entered a  large circular place with a fire in the  centre. A length of wide silvery blue cloth  surrounded the fire. Slowly we walked  around and around the area singing, chanting the first of three verses written for  the event: "Spreading our long winged  feathers as we fly, we circle around,  circle\  around,   the boundaries of the earth."  Spontaneously, we reduced it to a whisper,  stopped, linked hands, and listened to a  member of the committee explain the nature  and intent of the ritual action. She asked  us, for the duration of the event, to suspend our judgment so we could freely and WOMEN AND PEACE  safely proceed with our attempt to create  a new, experimental form of political expression.  There were three main.parts to the ritual,  moving us symbolically from powerlessness  and fear, through empowerment, to our visions of a new and better world.  The woman who led off held up a stone taken  from the river nearby. She approached the  fire and spoke of her fear for her son and  the future he may not have, throwing a symbol of that fear, written on a.piece of  paper, into the fire. She came back to the  circle and passed the stone to the woman  beside her. Seventy-six women, seventy-six  voices, each one receiving the stone and  passing it on, one by one coming to the  fire, banishing symbols of militarism and  powerlessness.  There was the young woman who spoke of her  past and threw a beautiful, hand-bound  diary into the flames. Another who spoke of  the Nicaraguan peoples and the preparations  for a U.S.-backed invasion now taking place.  There was the woman who brought a passage  from a U.S. military training manual used in  Viet Nam that said everything one could ever  say about the callous brutality of the military mind.  During the next phase of the ritual each  woman crossed the circle, naming the things  that empower our lives, and then passed the  s.tone to a woman opposite her. Friendship,  knowledge, work, laughter, taking action,...  the list of personal images built steadily  on. Many of them were candid, humourous. By  the time the last woman had received the  stone, the entire atmosphere of the ritual  had changed again.  And the site had changed too. The sun had  set. A wind had come up, and a full moon was  rising through the trees. Before the final  phase of the ritual began, five stories were  told. Each was an account of an action undertaken by women on some part of the globe  that worked for an end to war.  In the third and last stage, of the ritual,  women again passed the stone in turn; but  this time, each woman came forward with what  would be her contribution to "the new world  quilt" - a symbolic patchwork of our visions  for a better world. By the time we left the  site, the blue length of cloth held gifts of  every kind: an earring, a,feather, pine  cones, flowers, an international peace scarf,  a cradle made by a woman during the camp to  hold her six-month child, crafts, poetry,  embroidery. One woman breathed life into the  four directions of the quilt, another invited women to join her in a free-form dance.  Her  gift to the new world was spontaneous  movement.  The final gift came from the native women,  who until then had not directly participated  in the ritual. It was a beaded belt; but  there was something more. They shared with  us the Indian name for the land we were on.  Close to the quilt we planted a Spiderwort  plant, the international flower of the anti-  nuclear movement. (The Spiderwort's blossoms  turn from blue to pink when radiation is in  the air.)  Moving toward the fire we then sang our final song; four lines, over and over in a  mixture of harmonies and a range of pitches,  until we reluctantly turned from the dying  fire, heading back to our campsite for a late  night feast and celebration.  The extraordinary power of the 'Peace Camp/  Ritual/Action'at Cole Bay was clear to all  of us who were strengthened by it. That we  were also having an effect on the military  mind was obvious the morning we left the  camp, when we decided to pay a visit to the  Cold Lake Air Force Base, outside Grand  Centre, Alberta. An undercover RCMP vehicle  tailed us from Cole Bay to the base. We were  warned a mile away from the base property  (and still two miles from the gates) that we  were approaching it and weren't allowed to  enter. Military planes roared overhead. Base  property itself was guarded by a blockade.  RCMP officers took our pictures while we  formed a circle, planted seeds from the  ritual, singing our ritual song:  We are the flow  We are the ebb  We are the weavers  We are the web.  The six women from B.C., Alberta, Saskatchewan, Quebec and West Germany who are now.  maintaining the Women's Peace Camp are visited regularly by numerous women from the village of Cole Bay. There are now other women  from Vancouver and Saskatoon planning to join  the Peace Camp soon.  There is a great deal of support for the  women's camp. On August 27, 50 people from  the 200 person village participated in a  walk through the village announcing the establishment of the camp. Native women are  teaching campers to make bannock (a bread),  smoke fish, choose the right berries, and  make moccasins. The women come to the camp  for dinner where eyeryone present can share  their feelings about the future of the camp  and strategize on the direction the camp willl  take. One man has donated a six-person trailH  er to the women to help them prepare for  winter.  The Primrose Lake Testing Range Women's Camp  completes the chain of women's peace camps  that have been established along the production and deployment cycle for the cruise  missile. The Puget Sound Women's Camp is  outside the Boeing Plant where the cruise  is produced. The Seneca Falls, New York  camp is at the B52 bomber base, a storage  and shipment centre. The women in Greenham  Common, England, are at the deployment  site. And now the women here in Canada  have established a camp on the edge of the  Primrose Lake Testing Range where the  cruise missile is scheduled to be tested.  All women are welcome to visit or join the  camp. A benefit event will be held soon,  and a moccasin raffle will take place to  raise money for the women. Women Gathering  to Stop the Cruise  are continuing to meet  in Vancouver and will decide in the next  few weeks what further actions to undertake in the following months. For more  information write Box '5', 400A W. 5th,  Vancouver.  Top: Introducing ourselves at our first gathering Sacurday morning.  Bottom: A woman who had camped at Greenham Common brought this piece of the Greenham dragon. 8    Kinesis   Sept'83  BUDGET  July 27: Victoria rally draws 30,  budget demonstrators  One woman's budget diary  by Jan deGrass  July 6,   1983:   I am putting the final touches to my application for a first homeowners grant. My house has been purchased  by a housing co-op and. under the provincial homeowner's allowance I can receive  $1000 to help buy my share in the co-op. I  really need that $1000. Co-ops are the only  affordable housing that marginal earners  and single parents can ever have a> hope of  owning. I have no idea of what's going to  come down tomorrow.  July 7:  The morning newspaper, The Province.  as seen dimly through the vending box on  Commercial Drive. In 30 point type the  message appears in sharp relief: "First  Homeowner's Grant cancelled". There seem  to be twenty or so other items under the  heading "Highlights of the Budget". I buy  the paper.  11:30 a.m.:  I am on the phone to Victoria.  When does this grant cancellation go into  effect? I am safe for now as our co-op was  purchased before the budget bill appeared.  And they couldn't put tabled bills into  action before they were even voted on by  the legislature, now could they? The full  enormity hasn't yet hit me. I'm too worried  about my own problems.  Lunchtime:  The key cutter in Woodwards is  already charging the new increased sales  tax. Did I say they couldn't put the bill  into effect before it was passed in the  legislature? Qr could they?...  2:00 p.m.:  I finally read the rest of the  paper..The rentalsman gone - I've used  their office to good purpose. No more  consumer help office - I've used them too.  Each cut seems worthy of a headline in  itself. Some of the staff sit around and  talk about the budget. Comments range from,  "I'll have to give up smoking", to the more  far-sighted: "The human rights commission  dismantled?! A five member council composed  of who? of Socreds? The two seem incompatible. Will issues like sexual harassment or  discrimination against gays seem important  to Socred-appointed commissioners tackling  the job on a part-time basis?"  The full enormity is beginning to dawn.  July  S .'While most of us are still quivering  from the meat cleaver, Linda Hossie in her  Sun  column is already busy exposing the  true machiavellian roots of the budget  measures. She writes about Bill 9 - The  Municipal Amendment Act.   The bill baldly  declares all official regional plans to be  null and void, with no effect or value. She  points out that it was the Greater Vancouver  Regional District's zoning plan that recently deprived a development corporation of  the opportunity to build housing on a  parcel of prime agricultural land in Delta.  It is a foreshadowing of the horrors to  July  9:.Some public sector employees including staff of the Human Rights Commission  have already been locked out of their offices. One employee was tracked down by the  RCMP while vacationing and asked to  his personal belongings from his office.  The action is vicious; the gloves are off.  July  10:   There is a Kinesis story meeting.  We' talk a while and put something on paper  for the September issue. What have we got  for news stories? And suddenly we're all  riled up. Each one of us has been affected  in some way by this repressive budget. I  am told there will be an anti-budget meetin]  tomorrow morning at the Fish Hall.  July  11:  It's pouring with rain and I arrive  late. The small room is full and smells of  wet raincoats. George Hewison of the UFAWU,  who is chairing the meeting, seems vaguely  surprised at the large turnout. There are  representatives from DERA, from the student  unions, from the Communist Party, from City  Council, from the NDP, from labour. Rose-  anne Moran is there for the Status of Women.  Though there are fewer women than men in  the room I understand by the delicate way  that the speakers refer to the budget's  attack on women that our presence is felt.  Harry Rankin stands up and speechifies for  a bit. He considers the cuts to be "not  just an affront to women, but to all of us".  Possibly this is not the time to point out  that any program that limits wages and axes  seniority and actually calls for wage roll .  backs of up to 7^% will not affect men and  women equally. Since women, on the average,  make only 57% of what men earn, the wage  gap can only increase. Women were still  working on "equal pay for work of equal  value" when all this happened. Still, it's  Harry Rankin, perhaps one should be charitable .  Several ideas are booted about: we can organize a march as large as the size of the  peace march. We can call a general strike.  We can jam the phone lines to the legislature. We need a slogan. We need a coali  tion. On this last point everyone is more  or less agreed. Several more meetings are  announced: a meeting to examine cuts in  social services; on Wednesday there'll be  a meeting regarding the Human Rights Commission. The NDP is having a meeting. On  Friday the B.C. Federation of Labour will  meet. Everyone is humming into action and  some of the gloom is dispelled.  I return to work and tell everyone where I  have been. Someone enthuses about attending the human rights meeting, someone else  is more interested in social services. I  plea for unity. I've only recently stopped  thinking in terms of being outraged over a  single issue and have thought about fighting the whole package.  July 12:  A friend, Lorraine Helgerson, |  working in the family support program of  the Ministry of Human Resources, is in  doubt about her job. The staff is told  that there will be layoffs, but they don't  know when they will be. Morale at work is  terrible. She tells me that the Child Abuse  team, 10 workers in a preventative program,  are also waiting for the axe to fall.  They're taking no new cases and are trying  to cope with those they have now.  July  15:   I go to dinner at a restaurant  charging the new 7% tax on meals. The  Empire Stadium - August 10 Pho,¬∞ *>y Janet Berry Sept "83    Kinesis    9  BUDGET  restaurant owner looks as unhappy as I;  he probably voted Socred. Do we tip on the  full bill or do we ask the waitress for  separate bills? Won't her tips decrease?  July 20:  There is a moving interview on  Co-op Radio, with Jill Weiss speaking for  disabled people. She points out that there  is nothing to stop a landlord from evicting  a handicapped person for no other reason  than physical handicap - there will be no  recourse through Human Rights and now no  possibility of arbitration through the  Rentalsman. The only option would be a  costly court case, impossible for handicapped people, many of whom are on social  assistance. "Why don't they just shoot us  and be done with it?" she asks with a  slight catch in her voice. I'm starting to  feel sick.  July 21:  Today I feel even sicker. News of  the lowest blow walks into my office. Mary,  the co-ordinator of our food co-op, stops  in to tell me that Human Resources has  phoned the store and announced that the  miserable $50 that supplements our Commune  ity Incentive Program workers' welfare will  be cut. When I first read about "Human Resources cuts" it didn't translate into  reality. Reality means no more post-partum  counsellors, no more child care workers,  welfare payments frozen, no more protection  for battered women...no more $50..."about  the cost of Grace McCarthy's weekly hair-  dressing bill", writes one letter to the  editor.  That evening:  An alliance of women already  calling itself Women Against the Budget  holds a meeting at the First United Church.  The hall is packed. Sara Diamond reports on  the broader anti-budget coalition and later  we will vote on whether to join it. We are  already a diverse coalition: I see NDP  women, academics, politicos, anarchos, coop types, lower income women. A prototypical march and rally has been planned for  July 23rd: there will be speakers from the  women's movement, the church, the unemployed, the disabled, the B.C. Fed., some songs  from Hard Times Review and a rousing chorus  of "Solidarity Forever". We will be represented by a banner saying "Women for democratic, economic and human rights". (It  would have said "Restore  democratic, economic and human rights", but as one speaker  pointed out, "I'm not sure we ever had  them  before...")  We also produce a pamphlet detailing exactly how the government has attacked women's  rights in this province. It will be produced quickly, distributed widely, translated and screened for feminist jargon. We  are efficient and thorough, even if we do  spend fifteen minutes discussing whether  it should be printed at the feminist Press  Gang or at a union shop.  There is some concern as to whether the  coalition is a democratic structure through  which women's concerns will be properly  addressed. Elizabeth Campbell, speaks to  the point as one of the five women on the  coalition's steering committee, urging us  to develop "our own feminist socialist  tactics for this fight."  July 23: The March. 20,000 people turn out.  I attend the anti-cruise missile demonstration in the morning, then along with everyone else hop on to a crowded bus to go to  the anti-budget march. As I watch, one man  removes his "Say No to the Cruise" button  and puts on a "Hitler, Stalin, Bennett"  I  a   mon+h :=  DCE5     S'  ^ a difference"  button. It's a small, sane gesture and I  know I am still living in the right province .  Organized labour has turned out in force to  this rally. Frances Wasserlein gives a  crack speech to the assembly: social service  workers, teachers, waitresses, nurses,  single parents - the majority of them women,  are all affected by this budget. As she  points out, if organized labour is hurting,  then remember that the majority of women's  jobs were not organized in the first place.  July 25:  Lorraine, the family support  worker, is called into the office and told,  "we've got some bad news for you". They  had been put on hold for so long they had  all hoped they would escape. Lorraine's  job is (or was) to help families in crises,  to help kids who are sexually or physically  abused, to teach parenting skills to these  families whose own parents could have used  that help. 't%08&  The B.C. Teachers Federation is already on  record stating that special needs children,  only recently integrated into the regular  school system will be the first to suffer  from cutbacks. The impact of eliminating  tommunity resources such as child abuse  workers and special needs teachers may not  show up for a generation.  July 27:  The rally in Victoria. Nearly  30,000 turn out. Bill Bennett smiles at the  TV cameras and vows to hold firm.  I take steps to join the NDP. What were we  all doing  in the last election? The NDP  Advocate reports that MLA's are filibustering each bill as it comes before the legislature.  More on the CIP saga. A CIP volunteer receives a form letter telling him that  his $50 has been cut off. He pastes it on  the wall at work. It was a form letter  addressed to Dear (blank) and the last line  reads: "If you have any questions get in  touch with me  at phone number..." but it  was rubber stamped with "Ministry of Human  Resources". Does personalizing the monster  make it seem more humane?  August 10:  45,000 people cram into the PNE  stadium. There is a carnival atmosphere and  everyone makes jokes about the low-flying  aircraft towing the "Keep up the good work,  Mr. Bennett" signs. There is no call for a  general strike, as many had hoped.  Lorraine shows up for the rally to sing with  her folk band "Threesome Reel", and she  sings her loudest and finest. Her job has  been "made redundant" but there are others  there who have been "fired without cause"  under Bill 3 - the Public Sector Restraint  Act,  and there are others who will be penalized for taking the day off work to attend  the rally.  August 27:  Fresh implications from each of  the 27 restraint bills emerge daily. Restraint has become  repression.  The Women's Health Collective has had their  funding withdrawn. They speak to women who  are gathered outside of Grace McCarthy's  house in ritzy Shaughnessy drinking stone  soup and avoiding the lawn sprinklers.  Grace has made some noises about reviewing  the $50 CIP cut, so there is hope and determination in the air. We sing and hear speech  es and work on. And on.  Photos by Kim I,  Women Against the Budget holds stone-soup luncheon 10    Kinesis   Sept '83  BUDGET  Vancouver Women's Health Collective  Cutback rocks community  by Lorna Zaback  Late on Friday afternoon, August 5th, the  Vancouver Women's Health Gollective received  notice from the Provincial Ministry of  Health that our funding was to be 'discontinued'. For the past six years we had received $119,000 annually; after September 8,  1983 we would get no more.  Although we have always lived with the fear  of substantial cutbacks, we were shocked by  the sudden termination of all funding. We  had spent some time developing contingency _  plans and strategies to operate with reduced funding, but the termination of funds  caught us off guard.  Since we had just finished planning our Fall  program we called a meeting of paid staff  members to reassess what we could realistically do without money. A second meeting  was held with women who have been involved  in various ways with the Health Collective  for the past few years: diaphragm fitters,  cervical cap fitters, members of Women's  Action on Occupational Health, abortion  counsellors, members of the Health Research  group, and women who work in the resource  centre.  We were angry. From out point of view the  provincial government has been getting a  good deal for its $119,000. The Vancouver  Women's Health Collective has been filling  some large gaps in healthcare for women in  B.C.  Approximately 10,000 women use the Health  Collective's services each year, and that  number appears to be growing. Our members  spend many hours educating and counselling  women (and men) about birth control, both  individually and in groups; many doctors  send women to us to have their diaphragms  or cervical caps fit because they know our  fitters do it well and they put time and  energy into helping women feel comfortable  and secure using barrier methods for birth  control.  For years we have been collecting and writing informational material on hundreds of  issues related to women's physical, and  emotional health. Our resource library contains a wide selection of books and files  on topics ranging from pregnancy to eye   Planned Parenthood:  Socreds axe  provincial grant  by Marcie Bell for  Planned Parenthood  Planned Parenthood has 17 clinics throughout the province. Our provincial grant  ($116,000), which covered the cost of running these clinics, has been cut completely  as of September 8th, 1983. This represents  more than one third of our funding, a loss  of $10,000 per month.  Although Planned Parenthood is primarily  a volunteer organization, it is essential  to maintain some paid staff in order to  continue our work. The loss of this grant  means it will be extremely difficult for  many of our programs and services to continue, especially in B.C.'s small towns.  The government's feeble excuse, that women  can get the same service from their family  doctors, is unacceptable. Sixty percent of  the 18,000 women we saw last year were  adolescent who had been sexually active  one year before they came in to get birth-  control information. These young women for  obvious reasons, will not seek contracep-  disease to reproductive hazards in the workplace. We currently subscribe to over twenty feminist and health-related journals.  All this material is available for women  so that they can learn more about our bodies, gain more control over our health and  rely less on the medical system.  The Health Collective has facilitated many  support groups and public education sessions  on topics such as menopause, birth control  and sexuality, stress reduction, holistic  - health, and alternatives to psychiatric  drugs. We have responded to requests from  We were angry. From~  our point of view, the  government has been  getting a good deal for  its $119,000.  women's groups around the province and  across the country, as well as from community groups and educational institutions,  to speak about women's health. Our phone  lines provide needed information, advice  and support to women.  Women's Action on Occupational Health has  done a vast amount of public education on  health issues specifically related to women in the workplace. The Women's Health  Research Collective has recently published  an excellent and much-sought-after booklet  on Pelvic Inflammatory Disease. The comprehensive paper entitled A Feminist Approach  to Pap Tests was put out by a small group  of women affiliated with the Health Collective who researched alternatives to traditional treatment for abnormal pap test  results. .  The result — more unplanned,  unwanted pregnancies; more  abortions; more single mothers  on welfare.  tion from family doctors. As well, very  little time is spent in medical school  on contraception education, so that most  doctors are not very well informed about  the various methods, nor do many make the  time to discuss the options in depth with  their clients.  We spend an average of two hours with each  new woman who comes to our clinic. We  discuss anatomy, pelvic exams, menstruation,  ovulation, all the different methods of  birth control, sterilization, STD, breast  exams. In addition, we provide pregnancy  testing and counselling. At all times we  respect a woman's choice.  Many women return to us for their health  care for years because we have the time  For several years the Health Collective ran  the Women's Self-Help Clinic where, in a  supportive atmosphere, women could receive  diagnosis and treatment for gynecological  problems and learn about prevention. We  continue to teach women how to do breast  and cervical self-exam.  One of the Health Collective's most essential services has been abortion counselling  and referral for women all over B.C. Women  facing unwanted pregnancies call us daily;  many are afraid and have no idea where to  turn. Many of these women can not get  abortions in their own communities and are  forced to travel to Vancouver or to the U.S  in order to terminate a pregnancy that  might threaten their lives or their survival.  Members of the Health Collective have discussed with other women's groups the contradictions that arise in attempting to do  effective feminist organizing while receiving government funding. In the opinion of  some, we deserve to be paid to perform  those services and not to have to eke out a  living elsewhere and do feminist organizing  in our 'spare' time. Women pay taxes and we  have a right to have our money chanelled  into services that We  need.  On the other hand, by relying on government funding we risk having years of our  work completely wiped out because the  government chooses to cut us off, in this  case, in the name of 'economic restraint'.  Feminists do not exist at the whim of any  government, anywhere. The important work  that we do and have done for years will not  appear and disappear with government funding. Feminist services were created by  women for women, and will continue with, or  without government money. Through the Women's Health Collective and other feminist  groups women will continue to share information and skills and to offer one another  support so that we can gain more control  over our lives.  The; Health Collective is sending a letter  out to women's groups and individuals outlining ways in which you can support us.  In the meantime, letters of protest can be  addressed to Jim Neilsen, Minister of  Health, or to your MLA or MP.  This fall our resource centre will be open  as usual at 1501 West Broadway. Phone 736-  6696 to check our hours.   We are also  offering training this fall for women  interested in volunteering in our resource  centre. Call the Women's Health Collective  for more information about any of our  services.  to spend with them in a warm, accepting,  non-judgmental environment. We consider  our clinics teaching clinics; that is we  direct our energies toward teaching women  about our bodies and our reproductive  health, encouraging women to take control  over their own bodies and therefore our  lives. We also try to educate men about  their responsibilities for contraception.  The fee for an initial visit to us is  $5.00. Last year, 3500 women came to our  clinics in Vancouver and we had another  700 phone calls each month in which we  offered information and counselling on  sexuality, contraception, pregnancy,  abortion, sterilization, sexually transmitted disease, menopause. As a result of.  our grant ending, there will be more  unplanned, unwanted pregnancies, more  abortions, and more single mothers on welfare.  Eighty-five percent of the teenage women  who do get pregnant now keep their babies.  With the Health Collective's funds cut,  as well as Post Partum Counselling and  the natural family planning groups, there  will be nowhere for these thousands of  women to go, no one to call. The ramifications are far reaching and deadly. We are  asking that you send letters protesting  these cuts to Jim Nielsen, Minister of  Health, as well as to your own MP and MLA. Sept*83    Kinesis    11  BUDGET  The speech that follows was written by four  women and delivered by one.  We wanted you  to know how that collective work was accomplished, in order to encourage others to  work this way, and to suggest how to do it.  We estimate that it took about 27 hours of  women 's work to produce this speech.  Esther  did the first draft on which whe worked  about seven hours.  Then on the Friday before  the rally, Sara, Deb, Frances and Esther  met to go over the draft.  We spent about  five hours at that.  We read through the  draft, decided where we wanted to make  changes and additions, and what we could  leave out.  Then we worked on writing the  new parts, re-writing other parts and trying to remember not to leave anything out.  Then we discovered that we had about ten  minutes of speech,  so we had to decide  what to leave out.  With the whole cut and  paste finally figured out, we typed up the  draft, Frances read it out to be timed and  we decided we were satisfied.  The next morning, the day of the rally, a  couple of us remembered things that were  left out, and we figured ways to add them.  Then Frances delivered the speech. We were  all excited to have our work so well received by the people at the rally, in fact  we were beyond excited, we were ecstatic.  We encourage women in other communities  who may read this to use the ideas from this  speech for speeches you may need to write.  We did the work collectively and want that  collectivity to extend.  -Deb Bradley, Esther Shannon,  Frances  Wasserlein,  Sara Diamond-  Women Against the Budget(WAB) has one message for our rally and for their government.  We want it to be known that, for however  long it takes, women are going to fight the  implementation of this legislation. Women  are fighting because we CANNOT survive and,  as importantly, we will'not advance'under  the terms it seeks to impose on our lives.  Today in the short time available to us we  can only begin to describe some of the  effects of this budget. We will continue  to .speak out, we Will continue to describe  these abuses, and we will continue to join,  with you, to defeat these proposals. It  is our pledge that every woman in this province will realize that her rights in her  home, in her neighbourhood and in her workplace are under attack and, that this attack  must not  We oppose the changes in the employment  standards act. They want to deny women full  maternity rights and they want to enshrine  the right to fire without cause. We are the  majority of minimum wage earners and this  legislation will keep us that way. We  demand equal pay for work of equal value,  protection against sexual harassment, job  security, maternity leave and decent working  conditions. Some of us have organized  unions to fight for just these things.  The majority of unionized women are in the  public sector. When there are public service  job cutbacks the first people hit and the  people hit the hardest are women. All of  you must know by now that the lowest paid  jobs and the jobs with the least potential  for advancement are the jobs that women do.  It is these jobs that will be cut first.  All of you must know-that the majority of  government service workers are women. It  is these services, starting with the ministry of human resources, that are to be cut  first.  And what of the women who don't lose their  jobs. Who 'only' lose hard won bargaining  rights. If we can be fired without cause  how can we fight sexual harrassment, unsafe  working conditions and technological change?  And let us not forget that government  employees are only the first target of  these attacks. The rights that trade union  women lose are the rights"that unorganized  women will never gain. As wages in the pub-  Women condemn  Socred budget  lie sector are held down wages in the private sector will drop. We know that working  women will not accept this.  They have frozen welfare rates. The many  impoverished women and our children in our  province are threatened, with hunger,  malnutrition and illness. At the same time  their new policies are forcing more women  onto welfare, the provincial government  wants us to get the message that women on  welfare have no right to exist. We will defend each other.  These cutbacks directly affect women in  our homes. Just as public service women  need their jobs to survive so does our  society need their services to survive.  And women, because of our family responsibilities, need these services.  Medical care is a human right. The government's limits on universal access to  quality health care directly threaten  middle-income earners, and the poor, almost  always women, in our society.  Education cutbacks will mean that women  will never move out of traditional job  ghettoes. Increase in course costs, decreases in funding, strict control of |  university and college programmes all  combine to limit women's educational possibilities. There is not only this. Opportunities for our children are collapsing  in-the face of massive cutbacks in our  public schools. The social cost of poor  education is incalculable.  This government opposes basic human rights.  Who most needs the safeguards of the  Human Rights Act? Women do. In this society  women must too often bear the burden of  double or triple discrimination. Discrimination because of sex, of race and of class.  It is the lesbian woman who needs her  rights to sexual orientation protected so  that she can retain her job, her home,  and custody of her children.  It is the immigrant women who doubly needs  a public body that will defend her against  prejudice and bigotry everywhere.  It is the woman who wants a non-traditional  job who needs to know that her right to  work where she wants will be upheld by her  society, if she can get a job at all.  It is the single mother who needs to know  that if an employer refuses to hire her  because of fears about her family responsibilities she has recourse, she can get help  in her fight against such discrimination.  When the Socreds shut down the Rentalsman's  Office it is women who will be most vulnerable to unscrupulous landlords. It is we  who most often live in sub-standard housing  because of low and fixed incomes. Again it  is women, single parents, who have the  least time and money for private prosecutions when their landlord finds children a  nuisance and evicts them. And what of  elderly women, 66% of whom live below the  poverty line. What is their recourse  We will not  return  to  a  time when women's  work was brutally exploited and women's needs  were completely ignored. photo by Km irving |  Also threatened, either directly or indirectly, by these cuts, are crisis and  preventative services for women and children who are victims of violence and sexual abuse, daycare and programmes for handicapped children", the elderly, services  for the disabled, help with financial  planning and legal aid. The only community  corrections centre for women is being  closed. The list of special needs in a  society that is as complex and taxing as  ours goes on. When those services are cut  the burden of filling in the gap falls on  women. For many women, in these times of  recession, that burden is added to keeping  up with an outside job and all the 'ordinary' tasks associated with raising a family. Women have always worked. These cutbacks will mean more work for women. We  have a right to say enough. We are providing more than should be expected of us.  against a landlord whose rent increases,  unlimited under this legislation puts them  out on the street?  For over 15 years women have worked, unceasingly, to educate our society to the  necessity of full and equal rights for  women. With this legislation the Socred  government is bent on re-creating a time  when, for women, independence, self-determination and decent wages and working conditions disappear from the agenda of this  province. We, who have still so much work  to do to advance women's rights, must not  and will not return to a time when women's  work was brutally exploited and women's  needs were completely ignored.  In all of this legislation this government  has a message for the people of British  Columbia. If you can afford it, it's yours  and if you can't it's your fault.  continued next page 12    Kinesis   Sept'83  BUDGET  by Hanne Jensen  On July 7, 1983, the Minister of Labour  tabled Bill 27, a new Human Rights act to  "reform the law respecting human rights".  Within days, academics, lawyers, human  rights specialists (both nationally and  internationally) and community groups registered their protest. Not only does Bill  27 fail to expand and solidify already  established human rights, it dilutes or  removes human rights protection formerly  enjoyed. In addition, it places all decision regarding enforcement in the hands  of the Minister, of Labour and his politically appointed five member Qouncil of  Human Rights (yet to be named), and no-  one has statutory responsibility for human  rights promotion and education.  On July 8, 1983, at 1 p.m., all human  rights workers were confronted by government officials and told their services  were no longer needed. Their keys were  confiscated, and they were told to immediately pack their personal belongings and  not to return unless specifically requested. The notice of.termination was signed  by Isabel Kelly, Acting Deputy Minister  of Labour. I, as Director of Human Rights  for the Province of B.C., was "told" five  minutes beforehand by Ian Stewart, Policy  advisor to the Minister of Labour that it  was the "decision of Government" being  carried out.  lyfe^-  On July 12, I wrote to the Minister of  Labour pointing out that until such a time  as Bill 27 had passed and been proclaimed,  the Human Rights Code remained in force  and I, as Director, had the statutory  obligation to continue to "at once inquire  into, investigate and endeavour to settle  all complaints received." Since almost  Women condemn budget  from previous page  Women have a long experience of being  blamed for what goes wrong. If we are raped,  it's our fault. If we are beaten, it's our  fault and if we lose our jobs, it's our  fault. These are lies. They are part and  parcel of the ways that women are denied  equality in our society. Now not only women,  but all of us have been fed a pack of lies.  Women have learned to be very good at spotting lies. All of our rights are under  attack but it's not because it's our fault  and it's not because of 'restraint', rather  it's because we have in Victoria, a government that is a disgrace to the ideal of aV  democratic society.  But and this is by far the most important  truth for us,to remember. Today we have  here the commitment of British Columbians.  We are women, men, tra-e unionists, minority chruch groups, gays and lesbians, tenants and many more. This government will  learn that our fundamental social, political and economic rights are not dependant  on their whims or even their 'master designs.' Rather those rights are dependent  on our will, the will of the people.  However long it takes us to teach this  government that simple lesson they will  learn it. We are not silent. We will not  be silenced. We will organize. We will  defeat this legislation and this government.  Socreds  "restrain"  rights  600 open cases to be handled by the Human  Rights staff which were now-terminated  remained unresolved, I requested the immediate reinstatement of all staff so respect  for human rights could be restored. The  following day, I was terminated, effective  immediately. That notice, too, was signed  by Isabel Kelly.  The government's actions are unprecedented  and have left human rights supporters  across Canada and the U.S. in shock and  disbelief. At a time when all Provinces  are committed to the improvement and  strengthening of statutory human rights  protection, B.C. has not only taken a  giant leap backwards, it has dismantled  an entire human rights agency without providing any valid reasons to the public.  Meanwhile, Bob McClelland has publicly  defended the firings of human rights staff  and issued assurances to the effect that  Bill 27 will be "the most progressive  human rights legislation in Canada." Let's  examine that claim.  Human Rights legislation in Canada as we  know it had its beginnings in the early  60's when Ontario became the first Province to establish a Human Rights Commission responsible for human rights promotion as well as enforcement of the provisions of the legislation which prohibits  discrimination in housing, employment and  public services and facilities. Other  Provinces and eventually the Federal Government followed suit, and the same dual  function wars adhered to. The goals of a  statutory human rights agency were - and  remain - to reduce and eliminate discrimination in Canadian society by changing  attitudes as well as behaviour, and to  provide redress to those who have suffered  adverse consequences as a result of discrimination by landlords, employers or  providers of public services.  Many individuals and groups had articulated criticism of the Human Rights Code of  B.C., passed in 1973 and proclaimed in  October 1974. I, for one, had felt acutely  its weaknesses and shortcomings and heartily agreed with those who said that complaints took too long to process, and that  Ministerial decisions as to which cases  were referred to a Board of Inquiry for  adjudication were often unfair, arbitrary  and altogether too political.  The delays were not caused by incompetence.  It is well established in Canada that human rights complaints require a thorough  investigation and a careful analysis of  facts available. The required conciliation  attempts tend to drag on, in particular  where an employer is firmly convinced that  stonewalling is the most effective response  to a human rights complaint, and even more  so when he believes that the Minister of  Labour is unlikely to refer unsettled cases  to a hearing. Add to these realities the  fact that the Human Rights Branch was  grossly understaffed, and that human rights  officers carried more than twice the caseload of their counterparts in the jurisdiction with the next-highest ratio of cases  'ñ† per officer, and the cause of the frustration becomes clearer.  While I was Director of the Human Rights  Branch, I introduced a number of creative  alternatives and administrative changes  such as a case management system and "rapid  case" processing of complaints in order to  speed up complaint resolution. The "restraint" program, introduced and applied  from July 1982 onwards, made it increasingly difficult to deliver an effective service. In'spite of that, many individuals  obtained a satisfactory resolution of their  complaints, and the Courts and Boards of  Inquiry issued a number of decisions supportive of the work of the Human Rights  Branch and of human rights protection generally.  All the good work done, though, drowned in  the sea of negative publicity surrounding  a few individual cases. The "H**** Bill"  case started as a complaint in April 1980  while Nola Landucci was Director, and was  referred by the former Minister of Labour  Jack Heinrich to a Board of Inquiry in the  Spring of 1981, long before I became Director, and even longer before Charles Paris  was appointed Chairperson of the B.C. Human  Rights Commission in November, 1981. If  Bob McClelland thinks it was frivolous and  shouldn't have been dealt with, why didn't  he - and doesn't he - publicly chastise his  colleague Jack Heinrich?  And I for one, take strong exception to the  opinion advanced by him that it is O.K. for  public facilities to refuse access to women  because they are women and for no other  reason. Human Rights legislation was enacted precisely to eliminate the traditional  patterns of discrimination against women  and racial minorities, yes, which often  No one has explained  why human rights  officers are still getting  paid although they  aren't allowed to do  their jobs.  occurred around the access to public sports  facilities.  If the government had heeded the advice and  strong recommendations of its own appointed  Human Rights Commission chaired by Margaret  Strongitharm and amended the Human Rights  Code by integrating the functions of education and compliance and giving the restructured Human Rights Commission the power to make decisions regarding casework, it  would not have to stoop to the cowardly  accusations that the Branch wasted time on  "frivolous cases". The Minister of Labour  knows - or certainly ought to know - that  the Director under the Human Rights Code  had no statutory power to refuse to accept  complaints where individuals alleged discrimination contrary to the Code. I find  it dishonest and hypocritical to blame the  Human Rights Branch and the Human Rights  Commission for those cases.  In any case, since when do a few individual  cases justify scrapping an entire program?  If the citizen's right to have his or her  day in court occasionally results in the  airing of a less than earth-shattering  issue, should we scrap the entire court  system? Only a fool would suggest that.  The public's perception of an active human  rights agency and a reputation for vigorous  enforcement of human rights may have done  more to imporve the status of women generally than invidivual cases themselves. The  fear of a radar trap makes you slow down  just as much as having been caught speeding. Unquestionably, the style established  by the first Director of the Human Rights  Code, Kathleen Ruff, did a tremendous job  of increasing the public's awareness both  of the principles embodied in the Human  Rights Code, and respect for the fact that  its provisions were being enforced diligently.  Although I recall a great deal of employer  hysteria when the legislation was first  continued on p. 28 ffimdromefr  Sept'83    Kinesis    13  imwnmam^  by Beth Trotter  On August 28th, the Vancouver Status of  Women sponsored a one-day speak-out, "Women Growing Old:.. Testimonial|",, for peogle  of all agMr tfotieal*oI'^a:f wSrfe^n spea&lagw  about themselves. This event was part of  Palindromes: On Women Aging, "a multi-media,  multi-sensory exhibition and series of  related events. The art show itself, at the  Burnaby Art Gallery, which is continuing  until September 11, consists of works by  seven Canadian women artists who have done  projective works of themselves in old age.  The idea behind "Women Growing Old: Testimonials" was to create a day where older  women could speak about themselves - about  their perceptions of their own aging, about  the stereotypes they encounter, and about  the specific concerns they have as older  women in this society. One of the intentions of the day, too, was that the people .  listening would have a chance to think  about and express their own attitudes toward aging - look at their own stereotypes,  projections, fears and desires.  I co-ordinated this project and want to  convey some of what I learned about aging  as a woman in this society: from the research I did, from the conversations I had  with people working with seniors, from  discussions with gerontologists, and particularly from the in-depth interviews I  did with the older women who participated  on the two afternoon panels. One of the  panels, "It's Not Going To Happen To Me..."  focussed on the women's perceptions of  their own aging and the other panel,  "$509.26" (the total monthly income from  Old Age Security Pension and all other  possible government supplements for a  single person with no other income) fo-  cussed on how older women survive on old  age pensions and how they survive living  on their own.  One of the realities t/hat struck me most  forcefully in doing research for this project is that the aging society is essentially a female society. The figures are  straight forward: women are the significant majority of those over sixty everywhere in the world. Life expectancy is sub  stantially higher for women than men  (approximately seven years in Canada) and  this difference is expected to increase  over the next ten years. In B.C., in 1981,  in the total population of people over 65,  55.8% were women. And the percentage of  women in each age category over 65 (i.e.  75+, 80+, 85+ etc.) increased as the age  increased.  The majority of women over 65 in B.C. are  on their own - 56% are widowed, divorced,  separated or single (the largest group  being widows - constituting 47% of women  over 65, with the median age of widowhood  being 56). And this struck me quite forcefully - the reality that so many women  experience widowhood in mid-life with profound economic, social and emotional consequences for them at that time, and for  themselves as they continue aging. The  marital/living situation for men and women  over 65 is very demarcated.along sex lines.  Approximately 77% of men are married as  compared to only 45% of women.  The issue of poverty and coping financially  as an older woman in a society that doesn't  recognize work in the home, that devises  pension plans assuming an older woman will  be financially dependent on a man (despite  the reality) and pension plans that don't  recognize the necessity of intermittent  working in the paid labour force due to  child care is pervasive.  In talking with the women who participated  on the panelsf I know that a number of my  own fears and images of aging were dispelled. At the same time, the reality of older  women's lives in terms of the consequences  of being, or having been, economically  and socially dependent on men, and the loss  of value from no longer having a clear role  in either the paid labour force or the nuclear family, was made very clear to me. I  also became aware of the severe difficulties of sustaining a sense of worth and -  value, as an older woman, because of the  incredible emphasis on youth in the culture.  I began to loathe even more intensely than  I had previously, the idea of beauty that  denies and denigrates aging- that denies  and punishes, rather than celebrates women,  for the physical evidence of having lived  and struggled throughout their lives.  Most of the women I spoke with were between  the ages of 67 and 76. All were white; some  were from working class backgrounds, most  were from middle or upper middle class fami:  lies. I heard them expressing many common  feelings - feelings of abandonment, of  loneliness, of being of no value or use, of  anger and resentment toward a society that  arbitrarily defines when their experience  and skills are no longer needed, and that  denies their sexuality when they are no  longer capable of producing children. I  also heard positive feelings about aging  from some of the women - feelings of being  more in control of their lives and their  own creative work than at earlier times  when they were more tied to familial relationships; of having coped with problems  such as divorce or widowhood and having  become stronger as a result.  I was aware that many of these women had  had to re-create their lives in their mid-  fifties because of widowhood or divorce.  Most often they did not have the education  or skills training to make an easy transition into the paid work force. Socially  their lives changed drastically, especially  in situations where their friends had been  other couples or primarily their husband's  friends. Nothing in their lives had led  them to expect, or had prepared them for  these events.  I think for younger women, now, the situation is somewhat different. We are more  aware of the necessity of defining our own  lives economically and socially, and of  developing a stronger sense of self. And  this will affect how aging is for us and  how we will fight both agism and sexism.  I learned from these women - about women's  lives generally, as well as about aging  specifically. And from that, my sense of  respect and admiration for women and how  they have survived has increased; and so  has my anger about the conditions under  which we live and have lived.  (Thanks to the panelists: Maude Anderson,  Isabel Arundel, Jean Buzan, Henrietta  Gray, Joy Zemel Long,  Ruth Meechan,  Elsie  Palmer,  Helen Smith; and to Jeanette Auger  for providing statistical information.) 14    Kinesis   Sept '83  The lives of older women  by Jeanette A. Auger  In 1970 there were 3.6 billion people living in the world. Of this total 8.4% were  aged sixty-five and over and more than  half of this percentage were women. Of the  group aged eighty plus, which gerontolo-  gists call the "old, old", 60% were female.  As life-expectancy increases and as more  people continue to live longer these  figures are expected to increase dramatically in the future.  According to the United Nations Bulletin  on Aging (1978) the life-expectancy of  women living in developed countries ranges  from 75 to 79 depending upon the country  where she lives. The figures for men in the  same regions range from 67 to 73. In less  developed countries, women can expect to  live from 31 to 40 years, men from 32 to 39.  Many older women within and outside Western  countries are single, usually widows, living on low incomes, in inadequate shelter,  often alone. They can also be in poor  physical and mental health. Even in less  developed countries, expecially Latin America and Indonesia, statistics show that  women are more frequently becoming urban  dwellers. Due to changes in technology and  urbanization which make different uses of  the land and its resources, the social and  cultural life also becomes altered. When  this happens the need to adjust to a new  environment is often more difficult for  women whose lives are often less transient  than their menfolk for whom it is more  common to move from village to village or  into the cities to seek work.  For most older women in the world, the life-  path has been rigidly constructed and adhered to. They have primarily- played the  roles of wives and mothers, as well as  engaging in agricultural and domestic work.  As Peace has said, writing for the International Federation on Aging (Washington,  1981)  "The majority of older women throughout  the world have grown up within the  traditional female mold, which stresses  passivity, subordination and dependence.  Their primary goals in life have been  to pursue the roles of wife, mother,  and homemaker, and to be dependent upon  men for economic, social and emotional  support. "  Even though most married women become widows  regardless of where they live in the world,  their traditional roles do not change upon  the death of their husbands. In countries  such as India, Japan, China, South America  and Korea, the mother will move into the  home of her children, usually the oldest  son, and continue her duties there.  In some countries of the world older persons  are more respected than in others.. Religious  cultural and legal sanctions affect the  relationships between older persons and  their families. In Yugoslavia for instance  a 1947 law states:  "Children are obliged to take care of  their parents in the case of illness,  weakness and advanced age, if they are  unable to work and without income or  property they can live  on"(Smolic-Krkovic,  1977).  Even though this legislation is intended to  gurantee the old the right to a decent life,  it is- doubtful that they would report their  children to the authorities if they would  not, or could not provide them with such  amenities.  In the Soviet Union older women are revered  partly because of their role in rebuilding  the nation after World War II. The "babushka"  or grandmother will often work outside of  the home as well as within it. Lesnoff-  Caravaglia says of the babushka:  "...she is the baby sitter in the Soviet  Union as there is no domestic help  available.  She allows the young couple  freedom in conducting their personal  lives and careers and from much of the  drudgery of housekeeping"  (1978).  In a study of the Akikuyu in Kenya, Cox  notes that many older-women, although frail,  continue to work for fear of being dependent :  "The elderly women allow the strap,  supporting loads of fodder, water and  firewood,   to cut deeper into their  \   scalps.  They ask,   'if we put down the  loads, who will pick them up?' and  express impatience with their weakening back,   legs and eyes"  (1977).  In many underdeveloped countries the problem of poverty is shared by all persons.  For the old woman who cannot work or remain productive due to ill health, the  burden of being dependent on her children  is usually, in patriarchal societies,  placed upon her sons.  Kuldip Gill, an anthropologist at the  University of B.C. tells of an experience  she encountered while on a field trip to  India where she met an old woman who was  walking from village to village to see  which, if any, of her sons would allow her  to live with them. Although in poor health  and physically weak she had no other persons to turn to for support. In most underdeveloped countries there are no social  services, no free or subsidized shelter,  food or health facilities. Even in counbries  where pensions are available, including  Canada, women are not eligible for benefits  for work done within the home.  For all persons living in underdeveloped  countries there are serious hardships to  'be faced throughout their lives, problems  of water and food shortage, lack of adequate shelter, formal education, transportation and health care.  The constant pressure of technological  change threatens traditional family roles  and ways of life. While these are problems  for all people, they are. especially serious  for older women who are stuck in a cultural,  religious or hierarchical milieu where their  lives are changed and shifting due to the  social climate.  According to the 1971 census, 29% or  59,455 of B.C.'s seniors have ethnic back-  fr grounds other than British or French.  X Although these "ethnic elderly" make up  5 more than one-quarter of the seniors'  6 population, the general public knows little  * about them or their groups. Here is how the  ethnic elderly population of B.C. was distributed according to country of origin.  British Isles  139,760  French  5,950  German  13,520  Italian  3,140  Jewish  1,180  Netherlands  3,520  Polish  2,410  Scandinavian  11,885  Ukranian  'Ģ4,385  Asian  5,705  Native Indian/Inuit  2,020  Other  11,690  5.7  I was told by the Employment and Immigration  Commission and the seniors' groups that  most of these figures have increased, espe-  :ially with respect to Polish, Asian and  Philippino seniors  from videotape: "Three black women from Greensboro"  |by Gayle Walk and Marie Hart, USA   During the Summer of 1982, as Coordinator  of the Festival Celebrating Aging I had the  pleasure of working with several of B.C.'s  ethnic communities. Most of the people I  met were older women who had immigrated to  Canada from a variety of countries, sponsored by their children or other family members  Following the festival I interviewed ten  different groups- of seniors, mostly women,  for a series of articles.  One of the things we .asked was what services  or programs they needed here in order to  live a better life. All agreed on the  following: Access to services and information in their own language; more English as  a second language classes; recognition of  their cultural and religious beliefs and  the freedom to pursue them; interaction  with other seniors to learn more about  Canadian culture and to promote an understanding that they do come from vastly  different backgrounds than our own.  Some of the seniors who came from politically troubled homelands also expressed  the wish that we try to understand the loss  involved in never being able to return  '"home" again. Individuals also pointed out  that older women have special needs. Because some of the women came from cultures  where it is thought that women ought to  remain subservient to men and in some ways  lesser than them, it is very difficult for  women and their families to adjust to our  notion of equality among the sexes here  in Canada.  Regardless of whether older women from  culturally diverse backgrounds live here or  elsewhere, it is important and necessary  for those of us with access to food, shelter'  educational opportunities, transportation,  leisure activities, social services and so  on to realize that we also live in a global  community where the needs of our older,  less fortunate sisters are not being met  as well as our own.  It is important to recognize that we could  have some influence, via political, educational and supportive means, to help bring  a recognition and a plan of action to help  solve some of these womens' needs.  (Jeanette A.  Auger is a gerontological  consultant .currently completing a Ph.D.  in  Sociology,at U.B.C.) Sept'83    Kinesis    15  GMer Women in die East End  by Linda Grant  Thousands of older people live in the East  End of Vancouver. Given the greater longevity of women, the majority of them are  probably female. The most fortunate live  in one of a number of subsidized senior  citizen's apartment buildings: in the  Commercial Drive area alone there are nine  such buildings for those older people capable of independent living and two of these  are for women only. Together they house  700 senior citizens.  The less lucky live in private apartment  buildings, rooming houses and hotels. Only  a few are home owners. "Excellent recreation  facilities for older people exist in the  area which many will never use because of  lack of transportation. Britannia Community  Centre offers health-related programs like  exercise classes and swimming programs  yet the real problems for older people in  the area are loneliness, isolation, poor  housing, lack of adequate transportation,  alcoholism and violence.  .In the last decade gerontology has developed as a serious academic discipline and a  serious practice of social work. It has  also been picked up by the media as the  hot story of the next two decades, for  reasons we will see later. There is a  prevailing mood of optimism in the area of  aging: Seniors can jog! Seniors can ski!  Seniors prepare delicious low-cost tofu  recipes! Eighty-year-old gets her degree!  This image of the healthy, active older  person is, in part, based on a certain  degree of wish-fulfillment on the part of  'those who view with trepidation their own,  inevitable, aging. It is also based, almost  entirely, on the experience of the middle  class.  Many of the most innovative developments in  .gerontology are based on experimental  programs that thave been carried out entirely among groups of retired professionals  and business people and they generally  prove to be inappropriate when transported  across class lines. For example, a great  deal "of available material on aging posits  retirement as one of the major sources of  crisis and conflict for the older person,  together with declining health.  The concept of retirement, when posed as  a social problem, says that at age sixty-  five the person who has hitherto been  living as a functioning, fulfilled individual, is suddenly divested of power, responsibility and meaningful work. In order to  intervene into this "crisis", developmental strategies are created which initiate  programs of self-help and self-organization. The individual is permitted to reas-  sume some of the power and responsibility  that she or he previously had and to continue to utilize work-learned skills in a  productive way.  Work- of a gerontological nature in the  East End of Vancouver has demonstrated  that such a model tends to impose a set of  assumptions about the real, lived experiences of the inhabitants of the community.  For the working class of the East End and  elsewhere, retirement is a privilege to  which many are not entitled.  Men who have worked in the logging and  mining industries spend years living between bush camps and the hotels of the  Downtown Eastside. Reaching their mid-  fifties, they are often too old, too sick  or too alcoholic to compete with younger  men. Frequently work-related accidents  photos by Linda Grant  A Question  Tenants of Grandview Terrace Senior Citizen Highrise;  public housing. Lil Aske and family (top) and Mary Seeley  at home. Photos courtesy of New Horizons.  remove them, permanently, from the workforce. Thus they drift, for another ten  years or so, on welfare, until they reach  statutory retirement age. Ironically, on  reaching retirement, they will be better  off financially since the difference  , between the GAIN and OAP monthly rates is  about $200.  Few working-class women retire as such.  Work inside the home does not end at the  age of sixty-five and is not pensionable.  The woman may not experience retirement  directly, but rather through the retirement  of a spouse which poses a different problem. Work outside the home for women of  current retirement age has tended to be  intermittent, corresponding with the ages  of children and the state of the economy  which uses the female labour force for its  own convenience.  For some working-class women that I have  spoken to, old age represents a freedom  not tasted since youth. With children  gone and alcoholic or "no-good" husbands  finally divorced, such women may find  that for the first time in their lives  they have their own apartments and their  own money.  For both working-class women and men,  power, responsibility and skills have not  usually come through work, though they  may have done so tangentially through  union, political or social club activities.  As a result, imposed self-activation programs are greeted with suspicion, hostility  and inertia. By and large, volunteerism is  an alien concept because of a lifetime's  experience of struggle to find paid work.  Older, working-class people, therefore,  often develop a heavy dependence on social  services which they correctly believe to  be their right.  A class analysis of retirement can be  further developed by examining the ways  in which men and women cope differently  with aging. Because the skills of women  tend to be those learned in the home  (cooking, sewing, cleaning, decorating  etc.) women often adjust better to old  age since those skills continue to be useful even when the individual becomes increasingly house-bound.  Working-class men, on the other hand, who  have always earned a living by manual  labour, have skills which require a quite  high level of physical strength and health.  This is particularly true for men who have  worked out-of-doors, in mines and sawmills  and in the bush. Most of these skills  are lost or are not transferable to the  home when health deteriorates.  Perhaps our greatest reluctance to treat  with serious interest the lives of older  women stems from the fear of our own  aging. Just by virtue of the fact of being  women we are more likely to be poor when  we are old. Since women earn 60% of what  men do, our CPP contributions are smaller  and our pensions are correspondingly  smaller. Women who work within the home do  not pay into CPP at all. If we take time  out to have children then our CPP payments  are interrupted. The current rate of Old  Age Pension plus Guaranteed Income Supplement is a little more than $500 per month  and welfare rates for those under 65 are  $375 per month.  Most of that income goes into accommodation and medical costs. The BC Housing  Management Corporation has just increased  rents from 25% to 30% of total income and  those in private housing pay a much higher  percentage. Older people- are massively  vulnerable now that the Rentalsman's office  has been abolished along with rent controls  When a tenant has to move because of rent  increases, moving costs may be so prohibitive that she or he may decide to stay put.  Choice of accommodation is further limited  by location. In the Grandview-Woodlands  area one seniors' building of 100 suites is  situated three blocks from Commercial Drive  up a very steep hill rendering many tenants  almost entirely building-bound.  There is a strong tendency, of course, to  believe that our own old age will be different. Those of us who are feminists are  convinced that our experiences in the women's movement have taught us to develop  networks of friends rather than family and  to be constantly developing viable alternatives to the inadequate or oppressive  institutions that exist. Yet the womens'  movement has no literature of aging, no  theories of aging and certainly no practices. Our concept of aging goes not much  further than menopause.  But in a sense we are right when we say  that our aging will be differnet. It will  be so because of the "gerontological boom"  - the massive increase in the numbers of  older people after the year 2000 as a result of the aging of -the baby boom generation.  Some countries, such as Britain, are beginning to prepare for this, recognizing the  massive social problems that will be created in housing, pensions, transportation,  health and hospital services. For at least  a couple of generations a significant percentage of the population will be a permanent structural strata dependent on  social services. This strata is not going  to fluctuate, nor can its existence as a  "problem" layer be affected by radical  economic cures such as "restraint".  continued on p. 20 16    Kinesis   Sept ^3  tjfj^  from videotape: "Irene" photos by Karen Henry  by Shereen Maloney, Aukland, New Zealand  by Jean M. Buzan  NB: The following article is taken from I  material from a book in progress and must  not be copied or used without the author's  written permission.  Libido and longevity - are they mutually  exclusive concepts? If one accepts the  widely held stereotypes of the post-meno-  pausal woman, the first is automatically  cancelled by the second.  Myths surrounding older people and the  whole aging process still abound. Many are  exacerbated and perpetuated by our everyday language and so-called 'humour', such  as "The older you get the harder it is to  learn" (you can't teach an old dog new  tricks). A stereotype is an unexamined  judgment of a person according to your  definition of the group in which you have  placed that person. Such generalizations  deny the individuality of the person being  categorized in this way.  A perfect example of such generalizing,  and of how our language helps create  negative (and false) images, is the ubiquitous use of the phrase 'the elderly'.  One reads and hears it everywhere, and  seemingly always  in a negative context..  For example, in a "Dear Abby" column, a  reader commented on people making jokes  about others' misfortunes. Abby wrote,  "From time immemorial people have been  making jokes about every conceivable human  misery...Without thinking, people repeat  jokes about fat people, ugly people, the  mentally disturbed, the blind, deaf, and  elderly."   (Both italics are mine.) Such  phrases as 'the poor, the sick and the  elderly' are commonplace - but did you ever  hear of 'the rich, the healthy and the  elderly'?  The unfortunate fact is, as Bernice L.  Neugarten, well-known gerontologist, said  in an article in Psychology Today as  far back as December 1971 - "...we.base  many of our current stereotypes on a picture of the needy rather than on a picture  of the typical older person". Personally,  I would even take issue with the word  'typical' as applied to older people.  Chronological age is an artificial measure  of a person when used as the sole Criterion, and there is no "typical" person at  any age.  For a long time I have felt that many of-  the stereotypes so widely accepted about  being older militate against older people  living as fully as they could, not to men-.  tion making the future an unpleasant  'spectre' to the young, and encouraging the  billion-dollar industries intent on persuading women to spend time and money trying to look younger than they are. Have you  ever thought what a back-handed compliment  the "My, you don't look your age at all!"  really is? What is actually being said is  "Old is ugly and young is beautiful - isn't  it great that you don't look the age you  are"!  Nowhere are the stereotypes more vicious  and harmful than in the area of sexuality  and the older woman. -And here the double  standard with regard to men and women of  the same age is most evident. As Judy Dobbie  wrote in her article in Homemaker's Magazine,  "When the Bloom is off the Rose" -  "In this society, a 'dirty old man' may be  humorous, but a 'dirty old woman' is sick.  Besides;  what man in his right mind is  attracted to an 'old bag'?"  I have a copy of a so-called 'contemporary'  card (and I still wonder who would send it  to whom), with a wretched drawing of a  female on the front, headed by the words,  "Why women over 40 are so popular" (to men,  naturally!) and it concertinas out to show  four equally unattractive illustrations  headed consecutively "They don't tell",  "They don't yell", "They don't swell", and  - get this - "They're grateful as hell!"  I don't think I can be blamed for female  chauvinism when I say that this must have  been created by a man.  The really sad part about society's attitude toward the older woman's sexuality is,  that although it isn't true, it makes us  feel it must be. In other words, when the  older woman does  have a normal libido she  feels that she must somehow be abnormal.  Then it follows, she will either suppress  it (and we know what harm that can do), or  carry on anyway and feel guilty (also not  a healthy state of mind). Comparatively few  of the present generation of older women  can really  deny their probably strict upbringings, tinged as they were with the  Victorian prudity, and truly accept the  "fact, as stated by a leading U.S. authority  ' on human sexuality, Dr. Mary Calderone,  that "Young people do not have a monopoly  on sexuality. It is with you all your life.'  The truth is that researchers have found  that physically women show no decrease in  sexual drive after menopause and late into  life. As William Masters, well-known sex  researcher said, it is often the fear of  sexual inability, not aging per se, that  affects desire and ability. In other words,  it is a self-fulfilling prophecy - if you  think you can't, you can't! Dr. Charles  White, director of the gerontology'program  at Trinity University in San Antonio, said  that "When a willing, able partner is  available, the female shows no decline in  sexuality right into old age."  But therein lies the rub. With the female  human outliving the male by an average of  seven years, where do the vast majority of  older women find the "willing, able partner"? The answer often is, sadly, nowhere.  And, even sadder, when finding one, pressure from peers or adult children ("Oh,  Mother, how can you at your age? It's an  insult to Dad's memory!"), will cause her  . to abstain.  So, are there alternatives for those who  not only have retained their libido and  have accepted that it is normal, but who  have lost, or do not have, a compatible  male partner? Well, there are several, all  of which are practised by some older women.  It is unrealistic to place moral judgments  on these alternative life-styles - they  are not for everyone. But those helped by  any one of them should not be censured by  a society which has so far neglected to  provide fulfilling roles for the rapidly  increasing number of older women in its  population.  The most commonly accepted, and least censured alternative for the older single woman is to 'accept' the 'fact' that she no  longer needs sex (after all, she can't reproduce, can she, whereas men can), and  transfer her energies into helping others.  The worst she can then expect from the critics and 'humourists' is the 'do-gooder'  label, or the 'interfering mother-in-law'  type of 'humour'.  A second alternative, often used but seldom  acknowledged is, of course, masturbation  (now euphemistically dubbed 'self-stimulation'). Again, ancient myth threatened all  sorts of dire results for 'indulging' in  this 'sin'. Today doctors agree that it is  more beneficial for one's well-being than  frustration and Lonnie Garfield Barbach has  authored a complete book for women entitled  For Yourself: The Fulfillment of Female  Sexuality   (Signet Books, 1975) with a whole  chapter "Why Masturbation?".  A third alternative, seldom mentioned yet  obviously existing, is lesbian partnerships.  Here I do not only refer to life-time homosexuals who grow older like the rest of  womankind, but women who may have been unknowingly bisexual (and it is thought there  are more than realized because people living  successfully heterosexually may never find  out). Widowed and unmarried women often  seek companionship and financial help by  joining forces with another compatible woman. The fact that such a relationship may  eventually become sexual perhaps is shocking  to some, but it is nevertheless a viable  possibility. And if it should  happen, and  if the two consenting people's few remaining  years are enriched by it, who has the right  to judge? It is their choice, it harms-no-  one else, and they should not carry the burden of guilt. In an article in Medical Self  Care, Winter 1981, "Growing Older Homosexual."  it is stated that "...sex among older people  is still assumed to be heterosexual" although  "...about 10% of the older population is  estimated to be gay"..  A final alternative, even less acknowledged,  and probably less often practised, is the  'menage d trois' where two women will share  a relationship with oneman. There are many  circumstances which can lead to this - sisters or close friends, one widowed, the other  married but frail and sick, where the other  looks after her, is one example. Though this  might be considered_an explosive situation  with younger people, it may be acceptable in  later years where the three personalities  are exactly right. The wife can even be  comforted by the knowledge that her husband  will have a living companion, whom she knows  and loves herself, when she is gone.  Whatever our own sexual predilections, this  much is clear...Older people do continue to  be sexual beings, older women do have more  difficulty in fulfilling those needs, and it  should be the choice of each individual to  select her own path without criticism or  mockery from the rest of us. Sept-83    Kinesis    17.  Hew Horizons  Funding for seniors  New Horizons is a unique program developed in 1972 by the  Department of National Health  and Welfare, to encourage and  enable retired Canadians to  become more actively involved  in the life of their community.  This objective is accomplished  through the distribution of  cash grants to groups of older  people to provide them with an  opportunity to share their  interests, skills and talents  in developing and carrying out  projects of their own choosing.  These projects are intended to  be of benefit to the partici-'  pants and their community. The  accent is on local needs as  identified by senior citizens  and their  willingness to meet  these needs. t-;ViT '.' :  An important goal of New Horizons is to reduce the sense of  loneliness or inactivity experienced by some older people.  New Horizons was the first  program of its kind in the  world. It is distinctive  because:  it promotes self-determination. Seniors themselves  decide what they want to do  and we provide the funding  to get them started. A  second grant may be given,  but thereafter a group must  generate its own financial  support. During the Pro-  ram's first 10 years of  operation, more than 90% of  groups have succeeded in  becoming self-sufficient.  each project application is  considered for funding on  its own merits.  once a project is approved,  the funds are given directly  to the applicant group and  its board of directors  becomes accountable for  expenditures and 'management  of the project.  This procedure not only allows  seniors to run their own show  but also reveals the interests  and skills which reside in the  retired population. The Program  has attracted international    \  attention and delegations from  seven countries - Australia,  Belgium, England, France,  Germany, Japan and the United  States - have come to Canada  to study it.  Women's  Support  Network  There has lately been a special  sense of excitement at the  U.B.C. Women's Resources Centre  at 1144 Robson St., Vancouver.  The reason for the excitement  is a grant from Health and  Welfare Canada, under the New  Horizons Program, to fund a  new project designed to meet  the needs of the older woman.  This means that it will now be  possible to offer a variety of  courses of educational interest  and social relevance to older  women and that, starting in  September, Vancouver will have  a Mature Women's Support Network,  with the motto "Women  helping Women".  For some of the staff working  at the Resources Centre, this  project is lovingly referred  to as their "baby", which was  conceived several years ago  when it became apparent that  the available resources could  not meet the needs of an evergrowing number of older women  who came to the Centre in  search of direction, support  and educational opportunity.  As a Continuing Education  Centre with a mandate to identify and respond to changing  needs in the community, the  staff at the Women's Resources  Centre initiated a mid-life  lecture/discussion course about  two years ago, which immediately attracted many more women  than could be accommodated.  It was this unabated need for  specialized programming which  eventually led to the formation  of a Committee for Development-  is al and Supportive Programming  I for Older Women, with the re-  | suit that there is now a sepa-  | rate office set up and a dedi-  I cated staff to give their full  | attention to all matters con-  |: nected with the new project.  | In the context of this project  | the words "older" and "mature"  | relate more to self-concepts  \   than to chronological age.  f There ia an age-, often around  the mid-forties, which represents a dramatic turning point  in self-image. This change  results from a growing awareness of one's own mortality,  which in turn generates a  desire and need for an increased quality of life. It is hoped  that the programming will truly  open "new Horizons" to many  "mature" women.  Programming available immediately:  Membership:  available in the  Mature Women's Support Network  starting on September 1st, at  $5 per year.  How to Network:  a 4-session  workshop to facilitate active  networking. This will start on  Sept. 19 as an evening workshop, or  on Nov. 8 as an afternoon workshop. Fee: $15 , which  includes a year's membership in  the Network.  Discussion Group for Women in  Mid-Life: 8 afternoon sessions  starting on Oct. 17. Fee: $40.  Financial and Legal Concerns:  4 evening sessions beginning  Nov. 7. Fee: $15.  Details on all the above available on request. Pre-registration is required for all cour-^  ses.  Courses planned for the Spring,  1984, include:  Political Awareness  Relationships  Yoga for Older Women  The Women's Resources-Centre is  holding an Open House on Sept.  21, 12 noon till 4 p.m.  ES-  Health Unit, 1185 Centre Street, White Rock, V4B 4C8  2. Handbook for Senior Citizens: Chilliwack Area (1977), Chilliwack Community Services  3. Senior Citizens Guide to Burnaby Services: Telephone Guide Burnaby Health Department  4. Senior Citizens' Guide to Services in B.C. (1982) SPARC 736-4367  5. Richmond Seniors' Directory: S.T.A.R.S. (1983) Murdock Centre, Richmond.  6. Directory 1980-81 Services for Retired Citizens; (Fraser Valley) MSA Comminity Services, Abbotsford.  7. Telephone list of North Shore agencies & organizations 985-7138  8. Burnaby Seniors' Handbook 'Ģ Community Centred College for the Retired 434-7834  9. Seniors & Retired Citizens' Program & Services; Burnaby Recreation and Curtural Services  10. North Shore Services for Seniors: (June 1983) Senior Link, 1551 Pemberton Ave. N. Van., 985-7138  11. Senior Citizens' Services: Metro Vancouver Telephone Book White Pages - Page 22.  There are four Widows Helping  Others (W.H,0.) groups in the  Lower Mainland. The purpose of  these groups is to provide support, guidance and educational  programs to all widows in the  area. The emphasis is on a  self-help attitude amongst the  members.  Encouraging and assisting in  the development of similar  groups in other communities  is a further objective of these  groups. A telephone service,  formal group sessions to discuss their problems and provide  mutual help, weekly coffee  klatches and in some cases  daily drop-in centre arrangements, educational projects,  social activities and arts and  crafts are all part of the  W.H.O. program.  Women of the W.H.O.. groups are  trying to create places where  women can come together to  share and to learn and to  enjoy themselves; to learn to  adjust to being without a partner and to move on into a new  way of life that is full and  satisfying. W.H.O. groups work  tirelessly to create an atmosphere that will encourage members to become stronger in  themselves and to reach out and  help others gain a new sense  of themselves through independence and autonomy.  Contacts:  Abbotsford:  Lois Reynolds, 853-4686  Langley:  Mary Ashdown, 533-3886  Coquitlam:  Muriel Menzies, 939-5372  White Rock:  Phyllis Rawson,    536-9114 Sept'83    Kinesis    19  Palindromes:   On Women Aging  Div<  H  Artists persona] statements from Palindromes:  On Women Aging catalogue  photography by Robert Kesiere  "The studio work of posing for  my self-images seemed to be the  most difficult part of. the whole  project.  Just the start of something new in my work always creates the conflict and insecurities that are ever present within myself and seem a little  frightening.  Although,  once I  get going I always feel I could  go on forever.  The printing of  the murals was done in what used  to be my living room and the developing process is carried out  in the basement and backyard  where the murals were hung on  the clothes line to dry.   (I sometimes wonder what -It must look  like to a stranger?).  Ingrid Yuille  From August 19, to September 11, 1983 the  Burnaby Art Gallery was the scene of Palindromes:  On Women Aging. This exhibition included the  work of seven women artists based on  speculations on their old age. Curator, Jill Pollack  says  "The theme of women and aging is universal and  combines with the cycles of life. When we began  the research for Palindromes we did not like the  options we saw for older women. Palindromes is an  exploration of these options, and a very positive  affirmation of our future as women. Like creative  visualization, you set up what you want to happen  and then work towards it."  ''Working towards a common goal with other  artists, proved to be an invaluable ex-    'ñ†  perience for me.  The sharing of research  findings,  ideas and anxieties during our  regular meetings, was a tremendous help  to us all.  In our own individual way we  were all deeply touched by this aspect  of the creative process."   Lillian Broca  Worth Living," Graphite on paper, (1982)  "This piece of work had two main stages: the quilt and the women. Both  once shot, printed and coloured, still required an enormous amount of  work. The quilt was -stitched in an afternoon by a group of fifteen to  twenty women who dropped by to "put in a stitch". My heartfelt thanks  to them for making a rather tedious, time-consuming job a wonderful-  social and creative event. " Kiku Hawkes  "What are the mannerisms and gestures that we adopt as we grow older in  order to survive and accept the changes our minds and bodies go through?  Teri Chmilar  One of my first and most important conclusions about  my aging process, was that I accepted it.  I feel that  I can honestly say that I have enjoyed aging - at  least up to this point in my life.  As I age,  I do  remain the same person; the changes that occur add  to me as an individual.  I gain confidence,  awareness  of life skills,  ease at developing interpersonal  relationships and growth as an Artist.  These are  changes that I like to see and projected 35 years  ahead promise to be even more rewarding.  Jennifer Holdham  ^  ^  fr  id Tell," fabric applique, (1982).  "I feel a responsibility for much of my life.  I will be  responsible for much of my old age.   The physical, spiritual,  creative,  and intellectual pursuits; the skills  developed;  the attitudes and flexibilities harboured;  and the ability to overcome will help to determine the  quality of my old age." Sys Richards  "Although I cannot actually experience the condition of old  age for a few decades to come, I strongly feel that we should  all be concerned with the impact our cultural biases have on  the elderly today and how the youth of tomorrow will be responding to their senior citizens.   I have valued the opportunity to contribute to the diversity of works and styles in  this exhibition which  J.am convinced will allow each viewer  an opportunity to empathize with our thematic approach.   If  the combined works of this    group of artists can assist in  the developing social dialogue on the issues surrounding age,  then our approach has been valid.   The success of Palindromes:  On Women Aging will be measured by the viewers who are willing  to consider and evaluate their own attitudes towards the  elderly and old age.   " ' Brooke Mills  Brooke Mills, "Studio Tryptich," mixed media with tools, brushes and clay, (1983). 20    Kinesis   Sept TO  In our workshops  on aging we teach  women that they  can have a good  time together if  they want*  show challenges m  During August Woman Vision on Co-op Radio  on Monday evenings gave over its time slot  to Jill Pollack and her guests. The programs were part of several events scheduled  to coincide with an art exhibition called  Palindromes: on women aging, curated by  Jill. I listened to the first two programs.  In the first program, entitled "Is There  Life After Divorce and Widowhood??,  Jill's  guests were Kandace Kerr and Ingrid Yuille.  It's a fact that more women over 65 will  live alone (single, divorced or widowed)  and live below the established poverty line.  Is this a grim reality? Via a taped segment  Kandace wove through her thoughts and research: attitudes towards women as widows;  My solution:  inner in a  as low paid workers or workers in the home;  the benefits available to us, that is welfare or pensions, will hardly cover costs  of living.  A grim reality, perhaps. But like the older  pioneer woman on the tape who speaks of  aging alone says, "It was female friendship,  riot the Canadian National Railway, that kept  the Canadian frontier "together." Kandace  concluded that women friends will give help  and comfort to her. Indeed: sisterhood is  powerful.  Ingrid Yuille is a photographer and one of  the seven Canadian women artists represented  in the art exhibition. She spoke of her at- .  titudes to aging, explored in her mobile  1  by Ruth Meechan  The demise of the extended family hit single old people much harder than anyone else.  Children have grown up and gone off on  their own and even if they live in the  same city you are not likely to see them  more than once or twice a week. They don't  really need you and you are left feeling  alone and useless and disconnected from  the world.  My solution has been to live in a housing  co-op. Though not completely adequate it  does give me contact with people of all  ages and interests, and some feeling of  usefulness in helping to run the co-op and  in doing my assigned chore.  I get even more satisfaction from my contact  with the children. I have a role as granny  of the co-op. My own grandson comes and  skunks me at cribbage but it means a special  trip for him while my co-op grandson can  run across the hall and beat me at gin rummy when he has a few minutes of nothing to  do.  It adds to my feeling of usefulness to have*  the children know that they can turn to me  in an emergency. Mum and Dad are out and the  which consists of large black and white  photo murals.  For me, the considerations of these women  represent our strength as women: to see  ourselves and our lives with creative vision and optimism.  On the second program, aired August 22 and  entitled "Sexuality and its'Place in Older  Women's Lives",  Jackie Goodwin spoke with  Jill. The .conversation that the women had  on the topics of aging were as personal and  thought-provoking as the prepared segments.  Jackie's tape consisted of interviews with  Francesca Newton-Moss, poet, and Jean Buzan,  gerontologist. (The tape will be re-aired  on Monday, September 5).  Jean, at 67, conducts workshops on aging.  "I have a mission to explode the myths,"  she said, teaching, that they "can have a  good time together if they want." Adult  children's attitudes to mom having an affair  can be hindrances but the options of expressing sexuality, as older women, are being  talked about more and more.  Francesca read three of her poems and also  spoke of a "stability that comes with age."  Both mentioned the importance of health and  activity, in fact, a freedom to do more,  especially for themselves, as older women.  Speaking for myself, I wasn't sure if people  could be sexually active until we die, until  I heard Jean say it. Palindromes: the art  and discussions on women aging, will change  our attitudes. If older women lead isolated  lives, we are isolated from them too. Who  are the older women in our community, if  not our aunts, grandmothers, mothers, sisters, lovers and daughters?  hot water tap won t turn off: a cut finger  needs a bandaid. Once this summer a worse  cut meant a trip to hospital emergency -  something the babysitter couldn't handle.  Another thing single old people miss is  physical contacts. The three-year-old down  the hall comes to me with an armful of books  and snuggles up to me on the chesterfield  while we laugh together over Dr. Seuss or  the antics of strange animals.  How much I would miss if I were living in  senior citizen housing.  Ruth Meechan of Kitsun Co-op  East end WOmen   continued from p. 15  The emergence of a huge, dependent social  layer poses some very interesting questions  for the Left and the Right. At the moment  the Social Credit government is in the  process of dismantling the social services  and seems to want to go out of the business  of social work, handing this over to the  private sector where the elderly will be  exploited for profit - if they can afford  to pay.  The Right believes that care of the elderly  is most properly provided by the family,  positing a middle class model which is  constructed out of the myths that I outlined earlier. In the East End of Vancouver  older individuals often have no contact  with family members and daughters and  daughters-in-law are no longer staying at  home to look after aging parents. Thus  having destroyed the extended family and  undermined the nuclear family as a viable  economic unit, capitalism is likely to  find itself confronted with the necessity  of finding some other way of dealing with  its old.  The problems posed by a rapidly aging,  working-class population are, or should be,  equally interesting for the Left. What kind  of services do we want to create? How is  care to be provided? How-do we develop  social services that are a right, not a  privilege yet avoid a passive, consumer-  based dependence on those services? Do we  run the risk of substituting a network of  social workers for networks of friends and  family? Are we correct in attempting to  foster movements of self-organization and  solidarity among those who feel that the  time for working and fighting is over?  Some of these questions have always been  posed in relation to well-defined sectors  such as those on welfare and ex-mental  patients. However, I do not think that they  have ever been applied to such a large  percentage of the population. The women's  movement needs to abandon its fear and  romanticization of aging and begin to make  a real contribution to a debate that will  be going on at least until the end of this  century. We need to counter the middle-class  myths of aging by paying attention to the  lives of older people in the communities  in which we live, work and struggle. Sept '83    Kinesis,    21  # Six percent of Vancouver residents are in long-  term care facilities.  0 Two-thirds of the population of Vancouver's  long-term care facilities is female.  0 In extended care facilities (where residents  require special amounts of care), up to' 80% of  the residents are women.  0 The government sets the rate for non-profit  care homes:  $12. 75/day or $390/month.  Some private care homes cost as much as $2000 per month.  0$5O9.26 is the total monthly income from Old  Age Security Pension and all other possible  government supplements for a single person with  no other income.  0 Patients in extended care facilities require an  average of 3. 5 hours of care per day. The government will fund only 2.5 hours.  0 At one extended care facility in the city,  there are  75 residents per floor, with 3 to 10  staff members per floor.  ijr^  -j£  Jf !  drl  photos by Susan Stewart 22    Kinesis   Sept'83  E. Marjorie Leonard, born in 1893, nursed  for fifty-three years. After graduating  from the Revelstoke School of Nursing,  she  went on to nurse throughout B.C.',  the U.S.,  to do graduate work at the Mayo Clinic,' and  to own her own business. Now in her ninetieth year she has just finish  oirs.  Leonard began her life in London,  England.  Of these early years, she says "All  we knew was being taken by our nurse along  London Road through Croydon, where our home  to Thornton Heath Pond where we picked  buttercups, and clover leaves and watched  the beautiful swans. " In 1899 the family  left for Canada and it is here that her  story begins.  We left Croydon, Surrey in April of 1899.  There were eleven of us including our precious grandmother. When we boarded the boat,  our friends came to bid us Bon Voyage. We  all stood around the railing to wave goodbye with kisses. As the boat was being untied to pull out to sea, I called out, "Do  come to have Sunday afternoon tea with us."  They burst out laughing but of course I  could not understand why.  We were 3 weeks crossing the Atlantic, and  then boarded the train, westbound. In  Salmon Arm, B.C. we were fortunate in  having the Harris home as our domain. The  Harris children were so friendly and kind  to us but were highly amused by the way we  were dressed and by our manner of speech.  It was fun to be taken into the barn to  visit the cows and horses but speaking for  myself, I did not do too well in the pig  pen - they seemed noisy, greedy, smelly  and very uncouth creatures.  The day came when our home was ready to  move into. We were now on our own, away  from the protecting wings of our good  friends. This was not an easy life for my  mother or our dear Granny. There was no  indoor plumbing. The mosquitoes were dreadful and they seemed to attack viciously  the newcomers from England. Granny suffered the most because she was not on the  move like the rest of us, so father wrapped up her legs in newspaper, which was a  great help. But life was too hard on Granny  and in the beginning of the second year,  she quietly passed away.  Father was a crack shot and he took great  pleasure in teaching us all how to shoot.  It seems I was an apt pupil. One day,  Father lined my brothers and myself up  and said he would give 25c to the one who  hit the bull's-eye. I walked off with the  25c> much to the boys' chagrin. They were  quite annoyed but I was very proud of myself. Another time when on the way home  from school, I saw a hawk hovering over a  hen with her little chicks. Taking to my  heels, I ran into the house, grabbed the  .22 rifle and shot the hawk on the wing.  I was very proud of my new found skills  and my family did not hear the end of it  for many months to come.  There were always many things of interest  going on outside. I liked going out with  my brothers and trying new adventures.  However I did not please my mother. She  said over and over again that I was just  turning out to be a tomboy. Riding was  another thing I wanted to do. I started on  one of the team horses - a quiet old plug  named Tom. At first I used a man's saddle,  my legs far above the stirrups, but I held  safely onto the horn. It was a lot of fun,  but one day Tom played a trick on me. When  Ms. Leonard in 1917.,  and in summer 1982  approaching the barn, he decided to jump  the fence. As he was so big he only straddled the fence. My brother Jack lifted me  off and safely landed me on the ground.  That just whetted my appetite to do better  next time. Before long, I was driving the  team.  When I was twelve years old, I de'cided one  Sunday to take my three younger brothers  down the valley to visit the Harrises.  Whether I pulled the rein a little to.the  right, or if old Charlie did it purposely  I do not know, but over the cutter went on  its side, dumping all in the snow. If horses could laugh I'm sure Charlie did when  he turned his head around to look at us.  However we got up, shook the snow off ourselves, righted the cutter and I pulled the  horse back onto the road.  I entered nursing school in 1914. It never  occurred to me that at the end of three  months probation I might be asked to pack  my belongings and return home. All I could  think of was earning my cap and regular  training school uniform for nursing had  always been my ambition. I had a most  wonderful matron, Jean Matheson. A Winnipeg  General graduate, she successfully opened  up the nurses' training school at the Royal  Inland Hospital in,Kamloops. When Revelstoke built a one-hundred bed hospital, she  decided to open a training school there.  I was her first pupil and remained alone  the first three months, until she could  get her training school organized. Miss  Matheson was a splendid teacher and I took  great pride in accomplishing all she  taught me.,The day came for me to recieve  As the first world war had  broken out, we were extremely  busy in the hospital. Being a  small hospital, there were no  interns, orderlies or ward-  maidens. We nurses had to do  every duty within our ability.  my cap and new uniform and my patients all  gave me a warm-welcome.  As the first World War had broken out we  were extremely busy in the hospital. Many  of the men came in for minor surgery, prior  to being accepted in the armed forces.  Being a small hospital, there were no  interns, no orderlies, no wardmaids.  We nurses had to do every duty within our  ability. It made us very self reliant for  which I was thankful in future experiences  when out on my own.  During my second year of training I had  my obstetrical course, but even though  I thoroughly enjoyed it, by this time I  knew that surgery was my forte. I could  see you had to have the eyes of a hawk  and keep abreast of the surgeon's every  In 1916 our dear matron and all but 3 RNs  left for overseas. With only 3 RNs left,  we in training were given more responsibility. I was scrub nurse and next in class  was the float. With my good start in training, I really did not have any difficulty.  When leaving the surgery, I was for a time  put on night duty, one nurse for each floor,  with one R.N. for the whole hospital. It  was certainly very interesting, since there  was a great deal of responsibility. When  the R.N. got off duty one night a week, I  had to take the load alone.  On one occasion,| when making my rounds, I  went into the nursery to see how the babies  were. One little soul had a bluish colour  and was practically pulse-less. When taking  off the cover to see what was happening,  I. found it in a pool of blood. The umbilical cord tie had slipped, thus it was hem-  moraging. I re-tied the cord and as the  colour and pulse returned, I placed it on  the bathing table, washed off the blood,  and wrapped it in fresh, warm things. Then  I put it in a freshly cleaned bassinet. By  this time it was absolutely normal. There  were countless interesting things that  happened throughout my three years of training. I kept thinking of all the happy memories upon my graduation in 1917.  After a short vacation at home, I went to  Vancouver. The Vancouver General at that  continued next page Sept *83    Kinesis    23  al. I wanted  in comparison.  11 so different  orderlies,  at everyone's  I was so self-  urn my hand to  take long,  Id stand shoul-  se in any hos-  or a few months.  from previous page  time was a very large hospit,  to find out how it shaped up  to the smaller one. It was  in a way. There were interns  wardmaids and cleaning women  beck and call. For my part,  reliant, it seemed I could t  any duty at hand. It.did not  therefore, to know that I  der to shoulder with any nur  pital. I specialized there f<  I was then asked if I could go to the Columbia Coast Mission Hospital at Rock Bay.  Reverend Antle saw the need of hospital  care up the Pacific Coast and was able to  raise, funds to build the Columbia Coast  Mission boat and three hospitals - Rock  Bay, Pender Harbour, and Alert Bay. I began  by assisting the matron until she resigned  two months later. Reverend Antle could not  see why I could not handle the work alone,  even though I was very young.  Far out in the woods, a patient arrived  who was to have a baby the following month.  Dr. Roy Beadles predicted a very difficult  delivery, and rather dreaded the case. A  The doctor left late in the afternoon. No sooner had the whistle  blown and they were away,  when our maternity patient went  into labour.  little before the baby was due, he developed  an abcessed tooth, which had to be extracted, so Reverend Antle sent the C.C.M. boat  to pick him up to go to Vancouver. Beth  Skee, the school teacher was boarding at  the hospital during the teaching term. She,  being my own age, and a delightful companion, became a very good friend. Mrs. Antle  helped on the wards during the day, but I  was always on call if needed in the night.  The doctor left late in the afternoon. No  sooner had the whistle blown and they were  off on their way, when our maternity patient  went into labour.  The patient's pains increased rapidly. By  about eleven at night, the baby was almost  ready for delivery. I just had time to  scrub, gown, and glove. Mrs. Antle held the  lamp close for me to see, and I called the  school teacher to give the anaesthetic in  which, of course, I had to direct her  accordingly. It turned out to be a very  normal delivery, with one very superficial  suture! I wired Dr. Beadles first thing in  the morning to inform him of the delivery  and tell him that mother and infant were in  good condition. He felt so relieved, he  decided to stay in Vancouver for a few days.  So I was still on my own.  Later in the day, a tug boat came in from  one of the logging companies, with the  foreman. He had a bad gash over his left  eye. I did not want to disfigure the man  by shaving off his eyebrow so I managed a  suture, keeping hairs out of the gash. It  required quite a few stitches. When the-  man came back in about ten days' time to  have the stitches removed, I was so relieved  to see a well healed wound.  In 1919 I went back to work at V.G.H. The  returning men were given various forms of  entertainment and occupational therapy. On  one occassion, the C.P.R. took a special  boat for the patients to have a day trip  up the coast. Among the many entertainments  on the agenda was a nurses' race. When we  lined up to get ready for the start signal,  I took off my high heeled patent shoes. I  was always a good runner and without my  shoes, I was ahead in the first thirty  yards when the rest dropped out. I, not  knowing I was the only one racing, kept up  quite a speed. A cartwheel hat almost fell  off my head and an accordion pleated skirt  flew to the four winds of heaven. The men  were all lined up on each side, clapping  and calling out, "Run, Benny, run". "Benny"  was the famous Benny Leonard, the runner  in the States. They were all clapping and  laughing, which made me run as fast as I  could. I reached the stopping rope, was  handed a pair of slippers and wondered  why everyone was laughing, but when I looked back, I could see I had been the only  one running. From then on, my nic-name was  Benny.  Well, Benny had a very happy time during  that period of nursing." True, there were  many serious patients whose times were  limited. Consequently, the many deaths  caused much sorrow among the men whose  buddies were taken. So often, they were  conscious to the end, which was saddening  for us nurses, for we had to carry on with  efficiency, not showing our emotions,  other than constant and gentle care.  When Shaughnessy Hospital had completed  their extension, all the veterans were  transferred from the military annex at  V.G.H. to Shaughnessy Hospital, which was  staffed entirely by overseas nurses. I  would like to mention that when Jean  Matheson died, Shaughnessy built a Jean  Matheson Pavillion. To my knowledge she is  the only matron in Canada with such a  monument - so well deserved. The V.G.H.  annex was often used for the overflow of  patients until there was an addition. I  carried on there until it was demolished.  (It was at this time,   1921,  that Ms.  Leonard opened a private nursing home in  Victoria.  She was owner and matron for  three years.  She then went on to nurse in  California.)  While nursing there, a nurse came, who had  just finished a graduate course in surgical nursing from the Mayo Brothers Hospital. It was so interesting to hear her  explain how very worthwhile it.was to go  there. One other nurse and I rather expected to have to wait for a time, but  fortunately they were just starting a new  class of six. So, off we went, all excit-  In our time off we watched  different operations where there  was an artist painting them and  a person taking notes in   shorthand.  ed about our future, which was indeed up  to our expectations.  The surgical course was given in St. Mary's  Hospital. There were six operating rooms.  I cannot tell you how vastly interesting  it was to see the brain and spine operated  on. Sometimes, the surgery was done by a  spinal anaesthesia. While the surgeon  was working, he asked from time to time  if the patient felt any pain. It was so  strange to see the brain exposed and the  patient answering questions. If the tumor  was very deep, he switched to a general  anaesthesia. Sometimes it meant a short  circuit of nerves in one of the limbs.  The neurosurgeon worked only three days  a week. The other two were used for general surgery, done by various surgeons.  In our time off, we visited in the observation racks to watch different operations.  There was a large board outside of all the  surgeries with lights on, showing what  type of surgery was being performed and  which surgeon in each surgery giving times  on each. During the operations, there was  an artist painting the operation being  performed, also, a typist taking notes in  shorthand. We post grads'scrubbed every  other day, being float on the odd ones.  The Mayo's gave more time to training the  post grads than any other hospital. The  Mayo brothers, Will and Charlie, were so  humble. In speaking to them, you felt the  utmost respect, at the same time feeling  at complete ease and could ask any question, assured of a gentle, quiet, know  ledgeable reply. There was no end to the  amount of learning, but our time was limited.  We post grads lived in one of the quarters  of the hospital - a ward, divided into six  rooms with combination bath and utility  rooms. They were happy daysi and in the  evening, we used to congregate in one room  for discussion of our work and refreshments. Since I was the only Canadian and  the only one who could make a good cup of  black tea, my room was the rendezvous.  We used an ironing board to practice  suturing up incisions by using a taut  sheet and to practice tying surgeon's  knots on a bed post.  In 1933, I decided to accept the opportunity for a position as matron at Essondale,  the Mental Institution of B.C. I did not  know very much about psychiatry so the  government gave me a short course since the  position had to be filled by a certain date.  The Medical superintendent, Dr. Crease, was  anxious to have classes for the female  staff, preparing them for graduation in  three years and to have a graduate course  for R.N.'s. We decided on a six months  course for them. This was very successful  because we could staff the wards with  these graduates as R.N. supervisers. After  two years at Essondale, I wanted to return  to my own specialty, surgery.  Just about then, the big crash started and  by- the early thirties we were in a real  depression. Hospitals had to reduce their  staffs. R.N.'s were taking any kind of job  to make a living. There were times when I  had to special to keep the wolf from the  door. That too, had its advantages in enabling me to work in some 30 different  hospitals.  I had heard that colonic irrigations were  used in Europe and the States. There was  nothing of its kind in Vancouver, so I  decided to take the bull by the horns. The  Birks Building on Granville was popular and  central. I borrowed $250 and had a Colonic  table made and rented a small office in the  Birks Building.  I managed the first month's rent, but it  took a little time to crash through with a  new idea, combined with the poverty of the  time. It was a very tough up hill grind  but my spirits were high and my sheer determination put_me well on the way to  success by the third month. Towards the end  of my first year, it was necessary to expand. I needed a larger vacant spot so I  moved to the Vancouver Block where I put  in a third treatment table and added  physiotherapy. I was able to take eight  patients at a time, which of course meant  increasing my staff. The reason I succeeded so rapidly was to my training in surgery.  I was able to pick up serious surgical  cases which needed medical care.  (So there Ms.  Leonard worked at her own  Vancouver Physiotherapy Centre until 1958,  gaining a patent on her Colonic Irrigation  Machine in the same year.  At the age of seventy, Ms.  Leonard married  Hugh Fulmer.  They moved to Honey in the  early i960 's where Ms.  Leonard continued  her Physiotheapy Centre until retirement  in 1968.  After her husband's death she  lived for some years in the West End,  moving to Burnaby in the late 1970's).  Now I am living with my nephew Barry Leonard and his wife Rose. Their great care  -and kindness to me leaves me in my ninetieth year a very happy and peaceful person,  So now I say "au Revoir" and count my  blessings.  (This excerpt of Ms.  Leonard's herstory  has only been edited for brevity and  chronological order.   Writing style and  content are her own. )  In Sisterhood,  Glinda Sutherland 24    Kinesis   Sept '83  BODY IMAGE  by Sally Batt  Fat and stupid. Fat and ugly. Fat and lazy.  Fat and sloppy. Fat and greedy. Fat and  ...(fill in the blank). How many times  have you heard these phrases describe a  fat person you know? When you see a fat  woman, do any of these adjectives describe  her in your mind?  All of the above thoughts do not come into  our heads without a reason. These ideas are  formulated from our very early childhood,  when we're learning what is OK and what is  not OK in terms of our looks as women.  Since my daughters have been in day care,  I've heard numerous times from the children there such comments and questions as:  "Are you Emily's mom?" "Yes". "Do you have  a baby in your tummy?" "No." "Then, you're  FAT!" (their emphasis). They say this to me,  grin as if they'd said something naughty  and wait for my response. This from three,  four and five year olds. And every time,  without exception, this has come from  girls. Never from a little boy. What does  this observation say about our training as  women concerning our appearance?  I have always been fat. I come from a poor  Catholic family in New York and have six  brothers and sisters. My father was known  to say proudly that he felt good about  the roundness of his children because that  indicated that they were well fed.  As we grew older, after my mother died, I  could see the concern my fatness would be  to my father. My three younger sisters  were "thinning out" - at least within a  more acceptable range. My older sister  lost 50 lbs after moving to live with an  aunt, and my older brothers, as men seem  to do with much more ease, simply grew  taller. Whenever my father would broach  the subject of my weight with me I would  burst into tears and run from the room.  I was the oldest daughter at home and at 13  was doing the "mothering" of my younger  sisters - all the cooking, cleaning, laundry and getting.them off to school. I was  finishing 8th grade in our parish and  would soon be entering high school. I was  tired, stressed to my limits, confused and  eating at every opportunity to squash the  pain.  At 17 I moved out of my father's house  and into a communal setting. I worked at  various jobs, getting by and hanging around  the university. I remember one job that I  applied for - handing out free coupons in  a grocery store with a banner across my  chest like Miss America. The woman who  reluctantly hired me pulled me aside and  told me that I needed to wear a girdle so  that I would look more acceptable. I never  showed up for that job. I felt humiliated.  About the same time, a close male friend  of mine took both me and another fat  friend aside and, with tears in his eyes,  told us that he thought we should lose  weight (no kidding!) or else we would never  get boyfriend^. I was again embarrassed  "Well, then, why can't  we manage to be proud  of our large bodies?  Why can't we,  altogether, grasp the  fact that there might be  something of a positive  nature in the very fact  of fleshy existence?"  From The Obsession  by Kim Chernin  Growing Up Fat  but touched by his honesty and caring, and  when all three of us ended up crying together, vowed to embark on a rigorous diet.  At this time I was no longer binge eating,  or over eating, but the weight that I had  put on early in high school had remained.  The dieting (or rather, starving) worked  wonders for my friend who lost a great  deal of weight, married my brother, and  then proceeded to gain it all back. My  weight stayed the same though I was eating  around 1000 calories a day while dieting.  Sometime later two of my friends were  arrested with three others by the FBI for  for being found inside the Buffalo Draft  Board. This event marks.a changing point  in my life, not so much' in terms of my  fat but in terms of my political development and fat awareness. Several of the  defense committee were subpoenaed to appear  in front of a Grand Jury at this time and  refused to appear. When the U.S. Marshalls  came to the house to retrieve their 'informants ', we dramatically chose to sit  in front of the police car after they  carried the ones they wanted out of the  house. Three of us were arrested for obstruction of governmental administration.  They had to pick us up to move us out of  the way, being non-cooperative, and An  the newspaper report they printed how  much I weighed. I guess that had something  to do with showing how strong policemen  were. I was again angry and embarrassed,  but not enough to discuss it with my  friends. I was silent.  The next incident which was significant to  me happened during the next summer of 1972.  There was a Fast For Life until death in  New York City to protest the Vietnam War.  These people were vowing to fast until the  war or their lives ended, wichever came  first. A few of us in solidarity with  those in NYC began the fast in Buffalo on  the same day, August 6, 1972. For three or  four days we just drank vegetable and  fruit juice, then we' drank only water for a  week, then ended our fast with juices again  for another three or four days. Everyone  lost quite a lot of weight. During this  period of time of fastings, I lost TWO  POUNDS. I felt powerless; a seed was sown.  The last incident of this time was when in  the summer of 1974 I spent 90 days in a  county jail for my political actions to end  the war. I found myself in a small prison  with approximately 20 other women. Though I  strongly professed non-violence, most of  the women were afraid of me because of my  size. I felt strangely powerful.  During this time, I had several lovers in  my life. My size never seemed to interfere  with the availability of lovers or my desirability though it was not until much  later that I realized that I was an attractive person and able, with more confidence,  to determine what I wanted sexually.  Consciousness raising groups were also a  large part of my political development  during this time. My development as a feminist preceded my analysis of fat oppression, but it is my opinion that you do not  need to be a feminist to understand fat  oppression (female oppression at its most  blatant), but that many feminists do not  understand fat oppression.  So as a fat woman my life went on. I went  to nursing school at 25 and for one whole  semester worked in the hospital in a lab  coat because my student uniform, would not  fit. I was told by one nursing instructor  that I was too fat and that I was sloppy.  I should lose weight and wear a little  makeup to be more acceptable!  During my last year of nursing school I  found myself pregnant. I was thrilled and  afraid of being fat and pregnant from  nursing school horror stories. My partner  was from Canada so when I finished school  , continued next page Sept "83    Kinesis    25  BODY IMAGE  continued from previous page  I packed up our apartment into an old van  "and drove to Vancouver to be with Dave. I  gained 30 lbs. with that pregnancy.  The day following the birth of my first  daughter, Emily, a pediatrician walked  into my hospital room where I lay flat on  my back. Instead of telling me about Emily's  health, he proceeded to-lecture me: "If  you do not lose weight immediately, you'll  die, and that baby will have no mother. Do  you hear me? Is that what you want?" I  again felt powerless and devastated. Here  was someone I had never seen before, not  even my  doctor, with me flat on my back,  telling me these thing! Well, I took that  For the first three months of my daughter's  life I was depressed and nearly suicidal.  It brought up all the old tapes of my  mother dying when I was thirteen and my  feelings about that, to say nothing of how  I felt about having a caesarian. I  not be a very good mother, he was right.  I felt useless and hated myself. There  were a few psychodramas about that incident,  which helped me immensely to get through  the hurt and the self blame and hatred and  anger I felt towards that doctor. I went  to Weight Watchers, lost 16 lbs, stopped  losing weight, and then stopped going.  Approximately one year later through the  Health Collective I began a Fat is a Feminist Issue group using Susie Orbach's book  of the same name as a guideline* I met  lovely women in this group, one of whom  became a dear and close friend. We met  weekly, then bi-monthly for a period of  nearly 1^ years.  The group followed a strange evolutionary  process. While some of what happened in  this group was significant for me, something was missing. I always thought that  Orbach's premise was this: women are fat  for a reason; when they discover what this  reason is and do the emotional work around  it, then their fat will disappear, because  they no longer need to have it.  Sounded good, but it still did not have  all the answers for me. When I would listen to the women in this group talk about  their binge-eating, or their daily food  intake, I began to feel a little crazy.  I ate healthily and did not binge and/or  gorge on food. I did no regular exercise,  but cared for a toddler, had a half-time  job with the Health Collective and ran a  group home full-time with Dave - I was not  sedentary. Something was missing.  I had at this time read the Fat Liberation  material from Connecticut, but was still  too much in a pattern of self blame, hatred  and guilt to take on their radical ideas.  I had been fed one life long diet of  society's saying that fat people are fat  and unhealthy because they eat too much and  I was not able to take in their theories  that fat is not caused by a problem of overeating, and that fat people need to be set  free from their oppression by a thin  society. I was attracted but appalled and  still felt too "blarney" of myself and was  turned off by their rhetoric.  What the Fat is a Feminist Issue group  helped me to do was begin to eat without  guilt all the time; by telling myself that  I deserved to eat, eating was my right, and  that I should eat what I wanted, and when  I wanted. I gained some weight when I did  this, but I stopped overeating at meals.  When I became pregnant for the second time,  I was worried about my weight and health,  so I ate very carefully, reduced the stress  in my life and gained 25 lbs in the nine  months. I really felt big then, but pregnancy was a good cover for being fat. I  again had a slow long labour of four days  and ended up with another caesarian section,  I have never lost any of the weight I gained when I was pregnant the second time.  In February of 1982 I heard of an organization called Large as Life. I attended one  of the meetings held monthly and while  there discovered that there were excercise,  swim and dance classes offered through the  By eating exactly the  same amount of food  and increasing my  excercise, I would surely  have to decrease my  weight! Nottruel  organization specifically for large women.  So the following week I enrolled in both  the jazz classes and in the fitness classes  and a new chapter of my life opened.  I found myself, for the first time in my  31 years of life, in a situation where I  was able to use my body to its fullest  potential without feeling as if the world  would be laughing at me from the sidelines,  a ridiculous, jolly, fat woman jiggling  her obese self across the floor.  Thfe exercise two times a week and the  dancing once a week became a ritual for me.  I loved it. I also expected that I would  lose weight because I'd read and been told  and believed that weight was directly  related to input and output.  Well, I gained self-confidence, muscular  strength, increased suppleness and agility  and a more healthy heart, but eating exactly the same amount of food and increasing my exercise would surely have to decrease my weight! Not true!  This last mythical truth fell hard for me;  I had rid myself of a great deal of self-  hatred and guilt, but I could never shake  the total self-blame because I had never  participated on a very regular basis in  daily exercise. Here at last was an opportunity to exercise without ridicule and to  dance 'full-out' with my heart moving my  feet - and as a benefit, I would miraculously lose the weight I have carried with  me my whole life. I did not. My weight has  stayed exactly the same, to the pound,  since the day I first began exercising  and dancing.  I began to re-read the Fat Liberation  material. All of it rang true now. I no  longer blame myself for the dislike I feel  for myself and other fat people (yes, I  received the same training you did!). I  know where the lies come from and I know  where to find the truth. This past year I  did something I never in my whole life  ever conceived I would do. I became a  fitness/exercise instructor.  Encouraged by my two original large fit  ness instructors to take the YWCA Fitness  Instructors Leadership course, I did just  that for 10 weeks this past winter.  I have taught two separate fitness classes  for large women thus far, both quite  successful. It is absolutely thrilling to  be involved with fat women in their fifties  and sixties experienceing, perhaps for the  first time in their whole long lives, the  freedom to move without holding back any  energy. There are no other words for this  experience but thrilling, except maybe  painful and angering.  So now when my 5 year old Emily says to me  that she does not want people to call me  fat, I say "I am fat, Emily. I grew this  way. There are all kinds of ways to be in  a body. This in only one way." And I say  to myself "fat people are not stupid or  lazy or gluttons" and go through the whole  litany of lies. It is still difficult sometimes not to believe it all.  One of the most important things for people  to realize about fat people is that all  the diseases associated with being fat, i.e.  stroke, heart disease, diabetes, kidney  trouble, high blood pressure, are also  the diseases of a stressful life. Being  oppressed is stressful. Fat people are  oppressed. The same diseases do not appear  in societies where being fat is admired.  We are ridiculed, taunted and made the subject of jokes. We are oppressed by the  health industry even though diet clubs and  books (Weight Watchers, Weight Loss Clinics,  etc.) are a multi-million dollar business.  The fashion industry has refused to provide adequate attractive clothing for  large women even though 30% of women in  North America are over size 16. That single  fact sticks out for me as the indicator  of the depth of hatred for fat people in  our society: it must be really  bad if even  capitalism won't make money from it!  Think about these things when you meet fat  women, talk to your fat friends and relatives. Help them to figure it all out, and  think about yourselves, the next time you  remark on your "fat" thighs or flabby  stomach in front of a fat/ woman.  Reading List:  Fat Liberation Publications c/o Fat  Liberation Front, P. O. Box 342, New  Haven, Connecticut, 06513.  Fat Issues Book c/o Iowa City Women's  Press, 529 S. Gilbert St., Iowa City, Iowa,  52240.  The Obsession: Reflections on the Tyranny  of Slenderness, by Kim Chernin.  Obesity: Facts and Fiction, available from  Large as Life Association, P. O. Box 33791,  Postal Station D, Vancouver, V6J 4L6.  Such a Pretty Face: Bring Fat in A merica, by  Marcia Milman.  The Only Diet There Is, by Sondra Ray.  (courtesy of Bonnie Ramsay)  Life In the Fat Lane, 772 Capp St., San  Francisco, USA (415) 550-C  Fat Liberator Publications, Box 342, New  Haven CT. USA  Fat Issues Book, c/o Iowa City Women's  Press, 529 S. Gilbert St., Iowa City, IA,  USA 52240  Also the Women's Health Collective has  ever expanding files and books available for  women on Fat, Fat Politics and Fat  Liberation.  Vancouver Area Bookstores who have made a  committment to order this material:  Women's Bookstore, 322 W. Hastings St., 684-0523  Ariel Books, 2766 W. 4th Ave., 733-3511  Little Sister's Bookstore and Art Emporium, 1221  Thurlow St., 669-1753 26    Kinesis   Sept TO  ARTS  Looking back at Women and Words  by Diane Morrison  It took more than a year to create the conference Women and  Words/les femmes et les mots  with the organization itself  involving seven working committees, about 100,000 volunteer  hours, and a staffed office operating since last October.  There were 44 daytime workshops and panels, ranging in topics  from creativity and childrearing, the promotion of women's  literature to lesbian literature and trends in feminist  thought. Seven hundred and fifty participants! were at the  conference and this, along with the evening readings, brought  together more than 1000 people.  Office co-ordinator, Gloria Greenfield, says all regions of  the country were well represented along with women from Japan  and Germany. Letters and evaluations are still being received  but she says the feedback is both positive and moving. "It  brought women together to share things. With this conference  we're on the way to establishing a network for women and  writers. There were editors and writers and publishers from  every discipline there." One of the main criticisms was that  there wan't enough time for making contacts, as well as having  too many choices of topics and that the conference wasn't long  enough. Along with much positive criticism, there was also  important feedback from the Canada Council and the Secretary  of State.  Right now the tapes made at the conference are being indexed  and catalogued, then will be transcribed. There have been  some publshing offers made. Independent of the conference  committees, the West Coast Women and Words Society has an  Anthology Committee. This committee has been collecting submissions since June 1981, and has planned a publication for  the fall of 1984 of cross-cultural, previously unpublished  works.  Future activities include an;. Annual General Meeting later  this year to discuss some issues arising from the last conference; greater inclusion of francophone and native women  and women of colour,- to decide whether to expand to a national  organization; how to lobby more effectively against discrimination in government and educational funding policies and  where the planned 1985 conference will be held. That, there  will be another conference is considered a given.  Olga Kempo (moderator) and Louise Cotnoir, Quebec poet and teacher at the "Sexual Politics of Canadian Art and  Culture" panel at Women and Words. \  Documenting Inequality  by Jan DeGrass  The panelists on the "Sexual Politics of  Canadian Art and Culture" at last July's  Women and Words Conference, sure had things  figured.  In fact there were so many figures and  statistics - so many numbers, tables and  percentages pertaining to the minority role  of women in Canadian cultural endeavours  that we were in danger of being swamped by  our quantifiable assets and neglecting  our qualitative contributions.  Rina Fraticelli, a Montreal writer and  dramatist, sounded a note of caution when  she reminded the audience, and the other  panelists, that "We may have been had.  We've put tremendous energy into documenting our oppression. I can just see them -  laughing behind their hands right now:  'they've spent another year not  creating,  but only collecting facts..."  Fraticelli's own work, a 1982 study of  che status of women in Canadian theatre,  has not received the distribution it  deserves. The study indicates that during  the period 1978 through 1981 only one  tenth of Canada's playwrights and artistic  directors were women. In cases where a  woman was an artistic director of a theatre,  the possibility of a play written by a  woman actually being produced was two to  three times higher.  Predominatly male boards of directors in  the theatre ensure that theatres are run by  predominately male artistic directors who  in turn hire male directors who select  plays by male playwrights and so on down  the line.  Her findings were largely supported by  panelist Nanci Rossov, a prime mover behind  the formation of the ACTRA women's caucus.  "ACTRA has come, a long way", said Rossov.  "We've made policy statements that have  created change. We now have a voice that  doesn't just come from me..."  Other panelists included Susan Crean,  Toronto journalist and collective editor of  This Magazine,  Louise Cotnoir and Sharon H.  Nelson. Nelson, a Montreal poet and the  author of a book on Problem-Solving'and  Computer Programming,  has been a driving  force behind allegations of sexism in the  Canadian culture industry. In a Winter,  1982 definitive article in Fireweed  entitled "Bemused, Branded and Belittled:  Women and Writing in Canada", she summarizes and analyzes the fate of women who  write for newspapers, magazines, our role  in academia, our networking capabilities  and our representations to the Canada  Council or to other grant funding bodies.  The results are admittedly pathetic:  although 42% of Canadian freelance writers  are women, in a survey of 15 Canadian  magazines, only 34% of writers published  were women and they used only 28% of publication space. Nelson reports that there  is a quota for Canada Council writing  grants to women: the percentage of successful women applicants is directly related  to the percentage of total women applicants.  "It is no longer good enough to complain on  an individual basis", said Nelson. "We must  complain at a policy level. Be cultural consumers", she encouraged the audience. "Buy  books, order reports, acquaint yourselves  with the terminology of government". She  warned that we must never again be invisible  when studies of federal cultural policy  like the Applebaum/Hebert Commission are  undertaken.  By contrast to the information gatherers,  Louise Cotnoir, Quebecoise poet, teacher  and writer, presented a fresh and profound  series of images: the shape of what could  be. ''jJS*"'  Her high-blown lyrical French soared, even  in translation "to a vision - a place  behind the mirror" where we would become  "new women of letters".  "Women now enter the confines of art like  thieves in the night and live in a clandestine fashion," she said. "We need to remove  to a place where we can shape a new form,  from out of the insurrection to which we  were born. I want the Utopian colour - I  want red, with all its neuroses."  One Quebecoise woman in a panel of primarily  Anglophones is probably too small a sample  to decide whether she epitomized the French/  English dichotomy of the entire conference.  Certainly she offered a fresh perspective.  However,.somewhere between Cotnoir's vision  of what could be and Nelson's documentation of what exists now, is missing a vital  connecting link: how to get there.  Susan Crean, Toronto journalist and This Magazine editor,  and Sharon Nelson, Montreal poet and author. sept TO    Kinesis    27  ARTS  by Suniti Namjoshi  Suniti Namjoshi is a poet and critic who  teaches English Literature at the University  of Toronto.  As one of the participants of  the Women and Words conference,  Suniti  was on the panel  "Ethnicity, Race and  Women's Writing",  as well as participating  in the Evening Reading Program.  Her books  include,  The Jackass and the Lady, Feminist  Fables, and The Authentic Lie. From the  Bedside Book of Nightmares will be published in 1984.  The following article is re-printed with  the permission pf Suniti Namjoshi and  "Canadian Woman Studies" where it appeared  in Winter 1982,  Vol.  4,  No.   2.  How does sexism affect a woman writer once  she gets down to writing, having overcome  the economic and social inhibitions? There  is an obvious answer. A writer is dependent  on her audience. The words in a poem do not  just mean what she wants them to mean,  they also mean what her readers understand  them to mean. The writer herself has some  control in that she is using then in a  particular context. If the writer does hot  share a great many of the ideas, assumptions, and experience of her readers, then  there is going to be a problem. If, furthermore, the very language she is using is  saturated with ideas she wishes to question  . and with experiences different from her own,  then the problem is going to be compounded.  What is she going to do?  1. She can establish her own frame of reference by painstakingly creating the very  texture of her world (Alice Munro, Margaret  Laurence). This is probably easier to do in  a novel than in a lyric poem.  2. She can assume that an audience exists  to whom she will make sense (Dorothy Livesay, possibly Margaret Atwood). When this  strategy works, it works beautifully, and  the very confidence of the writer will  engage the attention of a much wider audience. When it doesn't work, the result is  a ludicrous miscalculation of effect. My  guess is that for this strategy to work the  hidden audience must, in fact, exist and  must be accessible.  3. She can decide not to worry about the  audience (Emily Dickinson). But this requires genius, not merely talent, and luck  - the luck that Dickinson's poems were not  destroyed. (That she herself was not destroyed I attribute to genius.)  4. She can re-create language, insist on  an audience, and insist that the audience  start relearning the alphabet. (Marguerite  Duras? I don't know. I'm not familiar with  her work.)  5. She can compromise. She can use the  structures, stereotypes, and assumptions  inherent in the language and in the tradition, but use them in a context that alters  and modifies them. (I'm not using the  word 'subverts', because I think compromise  implies continuing tradition.) In my opinion most women writers use this method and  in doing so modify sexist assumptions at  least to some extent. The very fact that a  woman is writing alters the long tradition  of a male-dominated literature. The drawback is that while the woman writer may be  modifying one set of sexist assumptions,  she may very well be reinforcing another  set of them (Dorothy Sayers, Agatha Christie, Ngaio Marsh).  What we are left with is the interdependence  of the poet and society - the poet desperately trying to make readers question the  language that they are using by means of  that very language. I think what this means  is that we cannot have a feminist writer  without a feminist audience. Perhaps because  even a work with obvious feminist implications will not be read as such by a non-  feminist reader? The Yellow Wallpaper?  Jane Eyre?  Or perhaps all I mean is that a  sexist society is likely to produce sexist  writers and sexist interpretations. Then  why have we had exceptions? The answer to  that, I suppose, is that society is not  homogeneous and the writer herself does  have some control. The point is, though,  however elitist or nonconformist the writer,  she (or he - why not?) is concerned with  public opinion, because "public opinion" is  SNOW WHITE     :fi  AND ROSE GREEN  The great temptation for the Indian writer  writing in English is to give up or to  submerge himself in an extreme aestheticism  and forget about the connection between  life and literature. The English words and  the Indian experience fall apart. The great  consolation for the English Canadian writer  is that with the passage of time, Canadian  English will express the Canadian experience  .- it is the only language that the English  Canadian has. But English in India is. an  imitated language. The great consolation  for the Indian writer is that it is of  very little consequence if he fails. There  are other languages, other writers, the  soil is thick with blood and ashes, what  has to be said has been said and will be  said again. And if these other writers  and these other languages are not entirely  accessible to him, because as a result of  imperialism, he himself happens to think  almost entirely in English, well, even that  doesn't matter much.  In the last paragraph I used the words "he",  "him", "his", "himself" repeatedly. There  is a reason for that. Women have not been  the legal inheritors of the "civilization  of man", not in Canada or in Britain or. in  India. (I realize now that as a child and  as a young woman in India I used to play  off the Western tradition against the  Indian tradition and use whichever bits of  either happened to suit me in order to  prevent myself from being put down as a jj  woman.)  or some notes on sexism,  racism, and the craft of writing  an aspect of that much more acceptable  phrase, "the terms of reference". A word  means what most people think it means. Is  that good sense? not entirely, because some  people have twenty votesi others none at  all, and many, of course, don't go to the  polls...  The connections between racism and sexism  are also fairly obvious.  1. Women have been defined rather than self-  defining. So have non-English-speaking  peoples. This amounts to tautology in that  English-speaking people have defined non-  English-speaking peoples in English.  2. These definitions have been largely in  terms of their relationship and value to  the definers. Good mother. Good wife. Easy  to govern, not.easy  to govern, and so forth.  3. Women have internalized the definitions  and values (the language) of the definers,  as have the colonials.  There is one big difference, however, between women and foreigners. How many times  does a Canadian or an East Indian occur in  English literature? Not frequently. How  often do women occur in English literature,  being coy, noble, sluttish, whatever, but  still occurring? Frequently.  Either way we are faceless (not maskless)  and I'm not sure which constitutes the  greater technical problem: being defined  out of existence (being overdefined) or  hardly being defined at all (i.e., being  vaguely defined as "foreign").  And there is a difference here between the  Canadian writer writing in English and the  East Indian writing in English. The great  temptation for the English Canadian writer  is laziness. The English words and his Canadian experience almost match. (They don't  quite match, but they almost do, so why not  pretend that, in fact, they do?)  And so what does all this mean? And where  has it left me, an Indian woman writing in  Canada? The answer should be apparent:  "Still struggling". I want to conclude  these notes-with a few examples of the gap  between intention and achievement from my  own work as well as some comments about  where I think I have failed and where I  think I have done rather well.  Aphrodisiac  Being wedded and bedded  and not pig-headed,  He sought the horn  Of the white unicorn,  For the world is an ugly woman.  I wrote  this  fifteen years ago.  When I was  cleaning up  the manuscript of The Jackass  and the Lady for publicantion,  I scrapped  it-.  I was trying to express disenchantment,  but the consciousness is so irredeemably  male-centred and heterosexist  that  I  really did not see how I might  salvage  the  poem.  Manichean Poem  White bird on green sea  is bemused by her own shape  lengthening and widening  on the sea's expanse, but loses  her shadow on a sliding curve, and is  unshadowed white, a singular bird,  unable to drown.  I "cleaned up" this poem by changing "his"  to "her," but the slang (and sexist)  association of "birds" with women still  bothers me. I keep hoping that whoever is  reading the poem won't make that particular association.  continued next page 28    Kinesis   Sept TO  ARTS  He died when she was ten in a  distant country and therefore the  dreams wouldn't stop.  She made nightly journeys,  climbed out of bed,  walked to the shore.  Who is that sleeping giant?  Not your father — of his bones  are coral made,  she examined his body — his gills  were slits —  then heaved him up quickly  on the palm  of one hand  (like a gigantic balloon,  like a bloated whale)  hurried home with him.  This particular poem I really rather like,  .but it grieves me that I had to use a  '•eterosexual framework. I am not equating  "lesbian"' with "feminist". But if there is  a difference between a man writing a poem  about a woman, and a woman writing a poem  about a woman, then it should be made  clear. And if there is no difference, then  that  should be made clear  too.  In my next book, The Authentic Lie, my  speaker is quite unmistakably a woman.  The first section,  "Discourse with the  Dead," is an elegy for my father and to my  father.  I  thought  that  if I was speaking to  someone so close to me and so specific  and also  to someone with whom I would likely be speaking  in English,   I would forget  to be self-conscious about the fact  that  the  setting is  in India.   I hoped  that  the  setting would  come  through anyway.   I don't  know that  it  does.   There  is nothing in  the poems  that would prove conclusively  that the particular sea I am talking about  is the Arabian Sea.   Sometimes I think that  the very way in which I think about a landscape would have to make it a particular  one.   I don't know.   Here  is  the first poem  from that  section.  From the Travels of Gulliver  And I fell in love with a woman so tall that when I  looked at her eyes I had to go star-gazing.  Tall treasure-houses, moon-maindenly silence...  Someday I'll teach you to smile on me. She sways, sighs,  turns in her sleep. Did a feather fall? Thor's hammer  blow makes no effects.  I'm told that it's unnatural to love giantesses.  In the morning small dogs bark, Giantesses strut, fell  trees like toothpicks, while we just stand there, gaze up  their thighs, foreshortened, of course, but astonishingly  pretty.  One day she.picked me up off the floor and set me on  her nipple. I tried to ride, but consider my position —  indubitably tricky.  To sleep forever in my fair love's arms, to make of her  body my home and habilitation... She keeps me about  her like a personal worm.  She is not squeamish. -  Once  the giddy and gay were gathered together.  Then she brought me out, bathed me  and kissed me. She put me in a suit  of powder blue silk and set me to sail  in a tepid cup of tea. There  I fought out the storm of their laughter.  I performed valiantly.  I love to hear her laugh,  would not see her grieve,  but a teacup of brine would have seemed  more seemly. I could sail in such a cup,  be swayed by her sighs.  She gluts me on the milk  of healthy giantesses:  "Poor little mannikin,  will nothing make you grow?"  I grow. I am growing. You should  see me in her dreams.  A reference to Shakespeare's The Tempest  is not particularly Indian, but if it is  intelligible and if that is the one that  occurs to me, then why should I not use.it?  By the time I wrote Feminist Fables-  I had  become acutely conscious of some of the  problems I have been discussing. Writing  the fables was my way of attacking them  head-on.  The Giantess  Thousands of years ago in a far away India, which is so  far away that anything is possible, before the advent of  the inevitable Aryans, a giantess was in charge of a little  kingdom. It was small by her standards, but perhaps not  by our own. Three oceans converged on its triangular tip,  and in the north there were mountains, the tallest in the  world, which would perhaps account for this singular  kingdom. It was not a kingdom, but the word has been  lost and I could find no other. There wasn't any king. The  giantess governed and there were no other women. The  men were innocent and happy and carefree. If they were  hurt, they were quickly consoled. For the giantess was  kind, and would set them on her knee and tell them they  were brave and strong and noble. And if they were  hungry, the giantess would feed them. The milk from her  breasts was sweeter than honey and more nutritious than  mangoes. If they grew fractious, the giantess would sing,  and they would clamber up her legs and onto her lap and  sleep unruffled. They were a happy people and things  might have gone on in this way forever, were it not for  the fact that the giantess grew tired. Her knees felt more  bony, her voice rasped, and on one or two occasions she  showed irritation. They were greatly distressed. "We love  you," they said to the tired giantess, "Why won't you  sing? Are you angry with us? What have we done?"  You are dear little children," the giantess replied, "but I  have grown very tired and it's time for me to go." "Don't  you love us anymore? We'll do what you want. We will  make you happy. Only please don't go."Do you know  what I want?" the giantess asked. They were silent for a  bit, then one of them said, "We'll make you our queen."  And another one said, "We'll write you a poem." And a  third one shouted (while turning cartwheels), "We'll bring  you many gifts of oysters and pearls and pebbles and  stones." "No," said the giantess, "No." She turned her  back and crossed the mountains.  a remark; could only be addressed to an  English-speaking Western audience. There  would be no point in addressing it to English-speaking Indians. Am I speaking for  Indians to  the West (mostly feminists and  anyone else who cares to listen), but not  to  Indians? Even though I mock the western  notion of an exotic India, I still use it.  Some of the fables were published in  Manushi,  an Indian feminist journal which  I cannot praise highly enough, and were  well received. I find that consoling.  The manuscript I am working on now is called From the Bedside Book of Nightmares.  The first section in it is addressed either  directly or indirectly to my mother (the  same ploy as in The Authentic Lie),  and  there is one poem in it that was meant for  my sister.  Snow White and Rose Green  Once upon a time there were two sisters and one got  married and one didn't. Or once upon a time there were  two piglets and one went to market and one didn't, or one  was straight and one wasn't. The point is, whatever they  did or failed to do, they were a great disappointment to  their poor mother. Luckily for them, the two sisters loved  one another. When they saw that their mother was  growing more and more unhappy, they proposed to her  that she cut them in half and one of the two good halves  make one splendid one. Their mother refused in high  indignation, but she was so wretched that the dutiful  daughters went to a surgeon. The surgeon obligingly  sawed them in half, then interchanged halves and stuck  them together. But there were still two of them. This was  a problem. So they went back home and said to their  mother, "Now choose the good one." But their mother  was furious that they had even thought of such a scheme.  "You did it to mock me." she told them angrily. "You are  both bad children." When the two sisters heard this, the  Good One wept, but the Bad One smirked.  I rather like this one. When a non-feminist,  non-literary friend said to me that she had  liked it, I felt so pleased. I thought  that perhaps I had managed to speak to her  experience. The other reason I like it is  because I get in that remark about India,  "which is so far away that anything is  possible." What troubles, me is that such  I like this prose poem, but I don't think  that my sister would recognize herself in  it. And yet I like to think that she might  recognize the sensibility as being that of  a Maratha (a Maharashtrian, native of Maharashtra, an area near Bombay, on the  west coast of India). The irony, the malice,  and the bizarre sense of humour are certainly characteristic of Marath'i (the language  spoken in Maharashtra), but then I don't  know that Marathas are too comfortable with  lesbian feminists.  Human Rights  continued from page 12  introduced, it was my experience later  that most major and knowledgeable personnel practitioners were in agreement with  its general aim, and that they could easily  incorporate its statutory requirements into  their everyday operations. So why did the  Government move with such speed and such  force to eliminate the Human Rights Branch  and Commission?  No one has.explained why human rights officers are still getting paid although"  they aren't allowed to do their jobs. Is  the scrapping of the program part and parcel of this government's promise to "remove  the barriers to economic growth" that is  part of its "de-regulation" crusade? Restraint it is not. The allocated budget for  human rights for this fiscal year is virtually identical to what was spent last  year, or approximately 50c for every  British Columbian.  jl§§ilf    ^^fej*S^  The substantive provisions of Bill 27 will  definitely remove or dilute protection for  women against discriminatory practises. It  fails to specifically prohibit sexual harassment in the workplace, for one thing.  If the government had truly Wanted to offer  better protection, it would have adopted  the recommendations by its own two previous human rights commissions and included  that protection. Why haven,'t they? And the  equal pay section of the Code considered  ineffective by many including myself, has  been transferred into Bill 27. Why? Not  only are many substantive provisions weaker, the new complaint mechanism makes it  much harder to access the limited protection promised. And, it is patently obvious  that this government has absolved itself  of any responsibility for protection and  promotion of human rights and fundamental  freedoms. They have not only removed the  proposed Council of Human Rights from the  adjudication process before Boards of Inquiry, which leaves a complainant alone,  pitted against the corporation and its  battery of lawyers - but neither the Council nor anyone else will have the statutory  mandate to educate the general public about  human rights and fundamental freedoms.  Or maybe that is a job the Minister of  Labour will keep for himself, or maybe  share with Doug Heal. Based on his public  statements so far, he's got a long way to ;  go before I will be convinced that his  recent actions are anything but an outright attack on the hard-won rights women  used to have, and a clear message to corporations that they won't have to worry  about incorporating principles of equality  of opportunity and non-discrimination into  their business practises. While I was  Director of the Human Rights Code, I often  felt frustrated that I didn't do enough -  it is now obvious to me that I did too  much for some people's taste. Sept TO   Kinesis    29  ARTS  Questioning  the 'art* label  by Rae Gabriel  A Quiet Wealth is an exhibit of textile  arts by West Coast Native Women now showing at the Cartwright Street Gallery on  Granville Island. The show, which continues  until September 11, is curated by Dorothy  Grant, a Native Indian and Haida basket  weaver and button blanket maker.  Recognizing that Native Men's art, but not  Native Women's art, is acknowledged by the  art and museum world, led Grant to initiate this exhibition. Bringing together  works by contemporary artists, she combines  them with traditional pieces as a means of  establishing a connection with the past  and its traditions.  In creating the show Grant has removed  articles (such as woven baskets, ceremonial rugs and button blankets) from the  context in which they are normally viewed,  that is as either utilitarian objects or  as anthropological relics, and placed  them within the aesthetic setting of an  art gallery.  Placing them within this context challenges  old assumptions concerning both Native  work and women's creative work in general,  and naming the artists and their work  honours them as individuals. Providing  descriptions of the articles and their  social significance celebrates the traditions from which the work is derived,  thus creating a sense of continuity with  the past.  When reviewing a show of this type it is  impossible to avoid the question: But is  this art?  This question is especially pertinent  with regards to Native art, since the concept "art" did not historically exist  within Native culture. However, because  the concept did not exist, it does not  necessarily follow that Native people  did not create articles with aesthetic,  social or political value. In fact, everything  was made to be aesthetically pleasing - it would seem that they simply did  not dichotomize usefulness and aesthetics.  The spruce root ring hat woven by 93 year  old Selina Peratovitch has legal and  social significance as well as aesthetic  qualities. It is a legal record of how  many potlatches its wearer has given,  indicating the individual's social status  and generosity.  The button blankets of appliqued melton  cloth decorated with mother of pearl and  abolone buttons, glass beads and dentalium  shell are similarly multi-faceted. They are  used as part of the ceremonial dances, and ,  the designs document the wearer's clan.  This inter-relation between usefulness  and aesthetics is a quality that reflects  the holistic approach to life inherent  in Native culture.  The pieces in the show contradict the notion that Native work is rough and unfinished. It was the early white settlers and  missionaries that encouraged Native people  to produce rough looking work, as it fit  in better with their concept of Indians as  primitive. The notion is still popular  today as it is the rough work that sells  best in tourists shops.  The craftswomanship in this exhibit is  anything but rough. The subtle use of  colour, the carefully executed geometric  designs, the balance and harmony inherent  in these works belie any such idea. These  are works which have been executed by  "masters" of their craft. A basket for  picking berries receives the same care in  execution and design as a blanket or robe  for the ceremonial dances.  However, craft is not the most important  criterion for determining whether a work  warrants recognition as 'art'. Emphasis  is placed on the creative innovation of  the"individual artist. But unlike, for example, Miriam Shapiro's "Femmage," these  articles are not female handiwork removed  from the context of usefulness, and then  manipulated or transformed to meet the  standards of high art. They are articles  executed with a particular "use" in mind -  a use that has nothing to do with individual innovation. They could be taken down  and worn or used as they are, for the  pGrpose for which they were intended.  However, before we dismiss them because,  they are craft, it is important to reexamine our criteria.  It is possible to draw a parallel between  the way in which Native art has been viewed by a supremecist white society and how  women's creative work has been viewed by a  male dominant society. The same reasons  for invalidating or excluding it from the  realm of high art are used. Although the  definition of what constitutes art has  expanded and changed over the years in  order to accomodate new ideas, it has only  been in the last few years that women's  contribution to art has begun to be acknowledge d.     J:fi ^Jj? ■>'■ £  However, it is essential that feminists  consider the consequences of being accommodated by a patriarchal system of validation. It is imperative that the conditions  under which that accommodation occurs be  considered carefully. Do we want to be  included within a hierarchal system that  encourages a dualistic approach to creative'  work? As women artists, do we need male  approval so badly that we are willing to  accept their notion of 'high' and 'low'  art and thus adopt a view that continues  to invalidate women's" creative endeavours?  Perhaps the problem is not so much with the  definition of art and the value it places  on the notions of 'pure aesthetics' 'and  'creative innovation', but with the attempt  to be accommodated by it. The value that is  associated with an object labelled 'art'  clearly needs to be questioned. Why is"the  creative work done by women devalued simply  because it involves repeating a traditional  skill such as quilting or weaving?  Perhaps it would be advantageous to remain  outside the traditional concept of art as  the patriarchal notion of art is simply  too limited to accommodate Native work  that has religious, social and political  significance. The exhibit forces one to  at least think about how we define art.  If you have not seen the show yet, it's  worth a trip down to Granville Island.  Ceremonial blanket by Amelia Bob.  Naming  blanket by Rena Point Bolton.  Button blankets: Dorothy Grant and  Marion Hunt. Diog.  Chief's blanket by Rena Point Bolton 30    Kinesis   Sept TO  ARTS  ill  by Debra J. Lewis  A year or so ago, I bought a button to add  to the overflowing bowls in my room. This  one proudly proclaims "The Future is Female"  After reading Andrea Dworkin's Right-Wing  Women,  however, we must question whether  the future is there for us at all.  The stated goal of Dworkin's writing is to  explain the attachment of women to movements  usually described as the "New Right" - movements that feminists identify as directly  contrary to our interests. This it does,  but it does far more.  Dworkin concludes this section with a  powerful summary of the choice that worn-  of the right have made:  "Right-wing women have surveyed the  world:  they find it a dangerous  place.  They see that work subjects  them to more danger from more men;  it increases the risk of sexual  exploitation.   They see that creativity and originality in their  kind are ridiculed; they see women  Dworkin  takes on  the right  Right-Wing Women  provides a framework for  analyzing the worsening political position  of women and poses tough questions for the .  future of organizing against patriarchy and  anti-feminism.  Dworkin begins the book by outlining the  promise of the New Right. It is this promise  that many women cling to for protection from  the world. The promises are made to address  women's well grounded fears that the world  is a dangerous place for us. In a world  where male violence toward women is beyond  our control, the Right offers women an apparent haven. Here, the world seems slightly  more survivable through the promise to control the worst aspects of male violence and  exploitation of women.  In Dworkin's analysis, this promise has five  components: form  (because women are kept  ignorant of technology, economics and most  practical skills needed to function in the  public world ); shelter  (because we are  taught that women without a man are home-'  less); safety  (because the world is  a dangerous place); rules  (because we live in a  world we did not make and cannot understand);  and love   (that is conditional on performing  female functions).  Women choose the promise of the New Right  because it seems the best (and only) possible deal. Men have power and women must  seek protection from it. The tragedy, according to Dworkin, is that "women so committed to survival cannot recognize that  they are committing suicide."  What dies in women as they seek this protection is intelligence. Men, Dworkin says,  detest intelligence in women. So, in order  to survive in a world where men have power  (and. can and do use it), a woman must hide  her intelligence, make it irrelevant, and  cut it off from the world. Ultimately,  intelligence that is isolated withers away.  A corollary of this contempt for women's  intelligence is our segregation in reproductive labour. Furthermore, the conditions  for women in the paid labour force are such  that we continue to be forced to sell sex  to survive.  For most women, even working outside the  home does not remove'the necessity of selling sex - low wages ensure that we cannot  easily survive economically alone.  Finally, sexual harassment in the workplace  irrevocably defines a woman's place even  here as sexual - "Women are sex, even filing or typing, women are sex." Women's  creative intelligence is, in all spheres,  both punished and despised.  thrown out of the circle of male  civilization for having ideas,  plans, visions, ambitions. They  see that traditional marriage means  selling to one man, not hundreds:  the better deal. ...their desperation is quiet; they hide their  bruises of body and heart; they  dress carefully and have good  manners; they suffer, they love  God, they follow the rules. They  see that intelligence displayed  in a woman is a flaw, that intelligence realized is a crime. They  see the world they live and they  are not wrong."  Dworkin does not excuse the Left from responsibility for the choices women make. For  the most part, the Left has not made the  conditions under which women live a primary  focus.  Those parts of the Left who make promiscuity  - so-called "sexual liberation" - a virtue  leave women even more vulnerable to male  sexual aggression. Those who extol the traditional family simply offer women the same  old deal - without the superficial pedestal  held out by the Right.  In short, the Left "values whores too much  and wives too little." In neither case are  women offered real alternatives - despite  liberal rhetoric.  This is not to say that it is necessarily  impossible to merge the analysis of the  Left with feminism (although Dworkin maintains considerable skepticism). It does say  that to date the Left has been resistant to  the idea of feminism as a necessary component of a truly revolutionary strategy.  Attempts at theory are frequently.there,  but the practice is sadly lacking.  It is not surprising, therefore, that some  women will believe that the deal offered by  the New Right is the best they can make.  Only feminism.presents'real alternatives  for women. Because Right-wing women clearly  see that men (whether Left or Right) still  maintain power in their respective spheres,  the alternatives feminists present are not  seen as viable ones.  In subsequent chapters, Dworkin addresses  the issues of abortion, anti-semitism and  homophobia to document how the Right uses  fear to keep women in line. The fear is not  groundless - it is based on what women know  to be true about their lives. That knowledge  is capitalized upon by the Right so that  women will continue to seek refuge in the  very structures that destroy us.  But it is in the chapter on "The Coming  Gynocide" that all the pieces fall into  place. If Right-wing women feel fear at  what the world is like for us, it is a fear  that we all should recognize for ourselves.  Other writers have shown that it is only  women who perform their sexual and reproductive roles who are truly valued in this  society. However, Dworkin documents how it  is only now, with the development-of reproductive science and technology, that our  very survival is threatened by the removal  of the last vestiges of reproductive con--  trol from women.  It is no accident that in the past few  months articles on reproductive engineering  (frdm the pre-selection of male children  to "test tube" babies to genetic control  of the "most suitable" offspring) have  appeared in such diverse publications as-  the National. Enquirer,  Mother Jones  and  Spare Rib  -  albeit with differing motiva- \  tions. The writing, as they say, is on the  wall for us to see.  Furthermore, Dworkin also shows how women  who do not have a "sex function" are already disposible - through poverty, psychoactive drugs, violence or neglect. We can  certainly expect that these conditions will  become worse as it becomes more and more  possible for men to control both women's  sexual and reproductive function's. Women  who are not domestics, sex prostitutes or  reproductive prostitutes are rapidly becoming irrelevant to the functioning of a  patriarchal world.  Right-wing women's defense of motherhood  makes sense under these conditions, for  it is only through motherhood that we are  offered a position in that world.  If woman hating is the  passion of this culture,  anti-feminism is its  ideological defense.  Women make the best  deal possible-for some,  this means adopting  anti-feminism as a  survival tactic.  The tragedy is, of course, that Right-wing  women see that defense only within the  framework offered by the New Right. But  then, they do not see that they are offered  viable alternatives. The Left as a whole  has not acted upon women's survival as a  primary goal and, after all, feminists  are women - powerless by definition. This  is a struggle that Right-wing women cannot  afford to lose since it is  survival itself  that is at stake.  Dworkin rounds out the book with an analysis of anti-feminism (and, as a corollary,  of feminism itself). If woman hating is the  passion of this culture, anti-feminism is  its ideological defense - it is a direct  continued on p. 32 Sept TO    Kinesis    31  ARTS  Frankie Armstrong:  Shall there be womanly times?  by Cole Dudley and Rosemarie Rupps  Frankie Armstrong, is a British, feminist,  a capella singer.  This year she delighted  the Vancouver Folk Festival audience for  the third time with her renditions of traditional British ballads and contemporary  political songs.  For more than 20 years,  Armstrong has toured coffee houses and  musical festivals as well as being actively  involved with politics.   Currently,  she is  singing and touring with two other British  performers, Leon Rosselson and Roy Bailey.  Kinesis spoke with Armstrong during the  Folk Festival about her involvement with  the Greenham Common peace camp and her  views on the peace movement.  On the morning of the cruise testing announcement, Frankie Armstrong sang and  spoke to the people at the Folk Music Festival of a womanly time - a time of peace  and sanity. In an interview later that day  she elaborated on her vision.  Armstrong believes human beings are essentially androgynous with elements of the  female and the male existing in each one of  us. But now, she says, people "are out of  touch with the'Ģstrong female, the womanly  qualities." There is an imbalance in the  world, she says, because the woman part has  been lost. "Our Prime Minister (Margaret  Thatcher) seems to have lost touch with  her womanly times." She adds that it's something "that's not just attached to your  genitals". Rather, the strong woman in all  of us must emerge to develop those lost  parts of ourselves and lessen the insanity  in our relationship to the world.  The anti-cruise movement, Armstrong stated  "is the most important struggle we have  had because it connects up so many issues-  ecology, feminism, economics, and the  psychic." ' Sometimes the battle seems endless but the important thing in this issue  (and all issues) is what we get out of the  work we do. "Who knows if we will gain  success or not, the important thing is that  we must get out and do it.  And we must  not be discouraged if we don't reach our  goal.  The effectiveness of achieving our  goal is not 'all there is to strive for.  Other things, such as self-education, organizing others and working together with  different people, have effects on ourselves  and society that can be more long term."  Armstrong made connections between our  work in Canada against the testing of the  cruise and the work of the women in England.  Since September of 1981, English  women have maintained a peace camp at the  entrance to an American nuclear missile  base at Greenham Common.  In Canada, there  have been several mixed peace camps-Nanoose  Bay, Cold Lake, Parliament Hill.  On Mother's Day women encircled the Parliament  buildings to protest cruise missile testing.  Recently a group of women travelled  to Cole Bay to protest the cruise missile  testing, scheduled to take place on the  Primrose Lake Testing NRange within the  next few months.  Armstrong has been involved with some of  the actions taking place at Greenham Common and the the women, Women for Life on  Earth, who originally set up the peace  camp.  One recent action in which Armstrong  participated was on Easter weekend which  involved a 14 mile human chain from Greenham to Aldermaster, a nuclear research station from where peace marches started in  the 50's and 60's.  Armstrong termed the  event 'and incredible, awesome, inspiring  experience."  Initially the media was sympathetic to the  actions of the women at Greenham Common,  however it has changed its attitude recently.  The news coverage zeros in on the women who are arrested and ignores more of  the creative actions (for example, a seven  mile long dragon which was a quilt embroidered by women from all over the country).  Consequently they have lost support from  the public because of their.portrayal as  radical fanatics by the media.  Armstrong credits the media's lack of support with their own resentment of the exclusivity of. women only events.  Many  other activists are negative about what  they see as a separatist or exclustive  action but she personally feels quite  happy about it.  "Women's actions have a  particular spirit and quality about them.  They aren't all grim but have an energy  and vitality that .is very infectious.  Music is important in women's actions -  they sing all the time. On radio or TV  rromen's actions have a  particular spirit and quality  about them... an energy and  vitality that is infectious. The  actions are imaginative and  uplifting which give the  participants more than just a  method of reading the goal.  coverage you can always catch snatches of  the women singing. The actions are imaginative and up-lifting which give the participant more than just a method of reaching a goal."  During the past 26 years, Armstrong has  been involved with her music as well as  various political movements. She was connected with the peace movement in the 60's  and watched it split over direction action  versus the parliamentary approach. However,  the present peace movement, she believes,  is stronger and more unified. It is broad-  . er geographically and cuts across lines  of class and age. People from smaller communities all over the country are getting  involved and bussing in for the actions.  One thing that Armstrong brings to the  places she performs is a sense of oneness  and unity with other women and peace activists. She carries the word with song and  provides us here with information that we  cannot get through the media. When asked  if she considered herself an oral historian, she denied it with a laugh. Nonetheless, she is clearly instrumental in  carrying the words of women, past and  present, around the world.  Interestingly, Armstrong says she does not  set out consciously to research old ballads. Rather, she finds that friends and  admirers send her tapes and songs of women  forgotten in history. "I see myself as a  link in a chain that is not yet complete.  I want to sing of the lives of these women  ~ so we can put ourselves inside their experience - songs of the poor, working  women, songs of love, resistance and hardship. Those women had a real sense of  courage; and I am constantly staggered  and humbled"by "that courage. I am a vehicle to express what these women were like  and what their experiences were."  Since her debut at the age of sixteen  singing "Freight Train", Armstrong has  participated in and sung about various  political movements including the peace,  anti-Vietnam, anti-apartheid, women's and,  and anti-nuclear technology movements.  Her dedication and energy are an inspiration and her songs carry messages of hope  and encouragement.  Frankie Armstrong is an optimist who realizes the importance of connecting women's  issues and energy with the peace movement.  She sums up this viewpoint in one of her  songs which British women sing at peace  demonstrations. "It's a song for men to  sing along with and hopefully be inspired  by," she says. The song concluded 'there  will be womanly times and we will not die.'  I 32    Kinesis   Sept '83  El  ARTS  Sarton explores the tragedies of aging  by Caroll Klein  "Old age," writes Caro Spencer, "is a foreign country with an unknown language to  the young, and even to the middle aged."  In May Sarton's brilliant novel As We Are  Now, first published in 1973, we are brought  closer to an understanding and a sense of  compassion for the plight of old age. In  Caro Spencer's journals we travel a grim  journey, a journey with little light and  less hope though we are shored up by the  old woman's fierce resolve and dignity.  Caro Spencer is a retired mathematics  teacher, a spinster who "never gave (her)  body and soul into the keeping of anyone."  Her life has been richer than most of her  family and friends could have imagined. She  took pride in her teaching, loved music  and books and for many years had a lover,  the memory of whom remains bright and  passionate. At 76, having suffered a heart  attack, she moved in with her elder brother  and his younger wife. The arrangement was  disastrous. Caro then moved to Twin Elms,  a private nursing home in the country  inhabited by sick, mad old men and run by  Harriet and Rose, a mother and daughter  team of mean-spirited slatterns.  As We Are Now,   by May Sarton. W.W. Norton  & Company, N.Y., 1982. $5.75'.  Caro begins her journals in order to stay  confusion of mind. She senses-that senility  is gradually coming upon her, that there is  no reality except what she can sustain  within herself. Having ended up in "a concentration camp for the old," she writes  to stay whole, to push back the indignities  of age, the stench of urine, the dribbling  old men preoccupied with dirty jokes, and  death. She is set apart and sneered at by  her keepers who, with considerable justification, see Caro as an unrepentent snob.  Only in Miles Standish does Caro find a  friend. Standish is an elderly farmer whose  deafness throws up a wall between him and  the world but he and Caro identify each  Other as kindred and between them an almost  palpable understanding develops. Standish  stays alive, Caro believes, because of a  "deep, buried fire of anger than never goes  out." He fights to the end, railing- against  the injustice of the world. When he is  finally claimed by cancer, Caro loses her  only immediate ally.  Caro's world becomes more self-absorbed,  her misery more acute. The uneasy sense of  not knowing what is real and what is imagined insinuates itself into our perception  of Caro and her keepers. We are poignantly  unsure of Caro's reality, wanting to believe  her, angry at the stupid, cruel women-who  keep her. But, as Caro herself knows, dream  and reality slide together in a shadowy  world of uncertain truth. Chronological  time loses its meaning: days, weeks, are  punctuated randomly by events that telescope and warp. "Old age is a gradual giving  up," Caro writes; she tries to keep herself  in a state of growth and awareness but the  futility of her effort settles down upon  her and she begins to lose hope.  Richard Thornhill, a young Methodist minister, comes to her rescue for a time with  books and conversation and a merciful lack  of pious platitudes. Thornhill believes  Caro when she speaks of the appalling conditions in the nursing home and of the way in  which Harriet and Rose push her into mistrusting her own behaviour and into the belief that she is senile. Thornhill's daughter Lisa also visits, bringing with her the  hope and delight of youth. Caro senses a  stay of execution in these connections with  the outside world though she continues to  be battered emotionally in the small, iso-  Dworkin ———————————————  continued from p. 30  expression of misogyny. But because women  hating is so fundamental to this culture,  and so unrecognized as such, women make  the best deal possible. For some, this  means the conscious or unconscious adopting of anti-feminism as a survival tactic.  By doing so, such women hope for some measure of protection from the most extreme  examples of experiences that are seen to  be inevi t ab le.  None of these crimes against women are  seen by the Left or Right as acts of political terrorism - but it is this terrorism  that keeps all women in the state of fear  that the Right has capitalized upon. These  crimes, in Dworkin's framework, have at  their' centre pornography and are encircled  by prostitution - both of which sustain  the equation of women with sex.  As Dworkin establishes, "one cannot be a  feminist and support any element in this  model: there are no exceptions - not civil  liberties lawyers or liberals or sympathet-  lated hell of Twin Elms.  When Harriet leaves on vacation, the nursing home is managed by a local"farm woman,  Anna Close, a kind, inarticulate person  who shows Caro a gentleness she thought no  longer existed. Caro writes to Anna after  she leaves but Harriet discovers the letter  and accuses Caro of perverted love. Caro  retreats from the purity of her love for  Anna. As hope fails utterly and Caro declines, she is determined to cut herself  off from affection and human goodness.  Caro is renewed by an epiphany, the realization that she.holds the possibility of  death in her own hands. Anger and outrage  crowd out passivity and hopelessness. Her  final instinct is to muster strength and  plot a final, fitting revenge. As she does  so, she gradually releases herself from  the last of her human connections. She is  alone, bent on a last, purifying act. And  she succeeds.  Caro Spencer is an extraordinary character but the circumstances in which she  spends the last months of her life are far  from unusual for many elderly people.  Sarton has Created a luminous portrait of  the plight of one woman in decline and in .  doing so she has effectively drawn a  picture of what life must be like for many  old people who are ghettoized in homes  with nothing to look forward to but death.  The sense of abandonment by friends and .  family who cannot cope with aging, who  see in it their own.mortality, pervades  the novel. Caro's own disgust at physical  aging ("the outward shell conceals the real  me - sometimes even from itself - and  betrays that person deep down inside, under  wrinkles and liver spots and all the horrors of decay") is a.  difficult but essential problem for the reader to resolve.  But above all, Sarton is writing about loss  of personal power and faculties and the  concomitant turning over of one's body and  soul into the care of indifferent keepers.  Is there an answer? Must age and dignity  always remain mutually exclusive? Caro  Spencer found her own way though she  suffered much in reaching her conclusion.  Sarton leaves us with the sense that until  some better way presents itself, Caro's  courageous act, her final statement against  repression, must serve as a solution not  to be discounted.  - ic men or so-called feminists who indulge  in using the label but evading the sub -  stance." And ultimately, "whenever some  women are doctrinally delivered to sex  exploitation, the political stance is  corrupt."  Right-Wing Women  should be required reading  for all feminists - if not for all women.  It is by far Dworkin's best accomplishment  to date. Although her previous writings  included the same kind of rigourous description of women's experience, they sometimes  required a "leap of faith" in analysis that  left questions unanswered. Not so this time  Her reasoning is tight and well documented  and the result is powerful.  If the book has a flaw, it is in its lack  of positive suggestions for strategy.  Dworkin might argue (with some justification) that such a discussion would be inappropriate. However, without it, it is  possible that the reader's reaction will  be one of despair and paralysis rather than  action.  However, this possible flaw does not detract  from the/importance of what is  there. And  Dworkin ends . the book with questions that  can, it is hoped, provide a basis for  renewing our commitment to the struggle:  "Facing the true nature of male pow-  I er over women also means that one  must destroy that power or accomodate to it.  Feminists,  from a base  of powerlessness, want to destroy  that power; right-wing women,  from  a base of powerlessness,  the same  base,  accommodate to that power  because quite simply they see no  way out from under...will it take  a hundred fists,  a thousand fists,  a million fists,  pushed through  that circle of crime to destroy  it,  or are right-wing women essentially right that it is indestructible?...-!^ freedom of Women from  sex oppression either matters or.  it does not;  it is either essential  or it is not.  Decide one more time. " Sept TO    Kinesis    33  LETTERS  Inmates charge  gross injustices  We would like to bring to your attention  a number of injustices against women currently serving prison sentences in B.C.  The first of these is the proposed closure  of the Lynda Williams Correctional Centre.  This centre is the only one of its kind  for women in B.C., whereas six such centres are maintained for men. The centre  plays a vital role in the transition of  women out of prison back into the community, yet it is being threatened with closure through the withholding of government  funds.  At Twin Maples, which is a women's prison,  sixteen of the thirty-nine inmates are  men. They were admitted in response to  overcrowding in the men's prisons. However,  since the opening of the new all-male remand centre downtown (bringing the number  of men's prisons up to twenty-six) this  problem should have been alleviated enough  to find, room for sixteen additional inmates.  The women at Twin Maples report that they  are being sexually harrassed and that their  privacy is not being respected. Although  the male inmates are supposed to use the  shower facilities at different times than  the women, they come into the showers any  time they choose; and, while the women  must be fully clothed at all times, the  men often walk around in open housecoats,  exposing themselves. The corrections commission doesn't believe that sexual har-  rassment should be a problem, since most  of the male inmates are over fifty.  A recent letter of grievances signed by  ten inmates brought attention to the  abuse of medical treatment at the Oakalla  women's unit and has sparked an investigation. However, two years ago, following  the apparent suicide of Maureen Richards,  a coroner's jury made ten recommendations  to the prison regarding medical standards.  These recommendations were all either  wholly or partially ignored. They included  one recommendation which we feel should be  made known to all women's groups: "Unrestricted access to outside groups, with  particular emphasis to native and women's  groups or their appointed representatives.  Inmates should be verbally informed of the  availability of these services and programs ."  The recent charges of the ten women at  Oakalla indicate that medical treatment,  or lack thereof, despite the 1981 recommendations, is often used to punish'inmates at the whim of the prison staff.  Irene St. Jean writes that she was forced  to submit to a post-natal examination by  the prison doctor, who has a reputation  for rough handling women, despite the fact  that she had been told earlier that she  could see her own doctor, who had taken  care of her throughout her pregnancy even  while she was in jail. She was kept in  medical segregation on the pretext that  she had threatened to slash her wrists,  until she agreed to the examination. Other  women charge that they and other inmates  are regularly denied medication, access  to a doctor or proper diagnosis; or they  are placed into medical observation units,  a form of solitary confinement, without  apparent cause or illness.  We urge you, as concerned women,  letters of protest to Brian Smith, the  Attorney General, and Bernard Robinson,  ite  NATIONAL DAY OF ACTION  FOR CHOICE ON ABORTION  MARCH AND RALLY  Saturday, October 1  Meet at: Queen Elizabeth Plaza   —    Noon  March to: Commodore Ballroom  Rally at: Commodore Ballroom    —    1 p.m.  Demonstrate your support for choice on October 1 st  Sat. October 29  PRESS GANG/SORWUC  Stay tuned for more info.   **OC<U 1  the commissioner of corrections, as well  as the warden of Oakalla women's unit, Lynn  Stevenson and deputy warden, Ms. McMullen,  demanding that they take immediate action  to remedy the injustices outlined above.  Also, send copies of your letters to  Rosemary Brown, who is the new justice  critic, and to the Vancouver Sun and other  news outlets.  Women Against Prisons  Bouquets for  positive images  Kinesis:  I am writing to compliment you on the  beautiful graphic of two FAT WOMEN which  appeared on the cover and several places  throughout your July/August '83 issue.  It is wonderful to see such strong, positive pictures of FAT WOMEN, and I hope to  see more of the same in future issues.  Bonnie H. Ramsay  Thanks from  life-time fatty  I have followed, with much interest, the  Fatism Letters in recent issues.  I could write another long letter but it  would be redundant. I would however, like  to say a public "Thank you, Bonnie Ramsay".  You speak, and speak well, for many of us.  It is difficult for all women in our society to feel 0K--about our body image, however  if one is fat as well the "Not Good Enuf"  message comes from all sides...Bonnie does  not exaggerate.  I am looking forward to more information  and articles in later issues.  Another.angry, life-time fatty.  Shirley Lamb  subscribe!  BIMONTHLY FEMINIST MAGAZINE  INDIVIDUALS: free in Quebec  $12 in Canada  $18 elsewhere  INSTITUTIONS:     $18 everywhere  Address _  City   3585 RUE ST-URBAIN. MONTREAL. P Q  H2X 2N6  (514)844-1761  INADENNEKAMP  Piano Tuning and Repairs  874-2564 34    Kinesis   Sept'83  BULLETIN BOARD  EVENTS  WOMEN AGAINST THE BUDGET is having a  public meeting, Sept. 7 at 7:30p.m.  at the Mount Pleasant Community Centre.  LESBIAN TEACHERS* SUPPORT NETWORK of B.C.  Box 151 - 810 W. Broadway, Vancouver,  B.C., V5Z 4C9. Organizational Meeting:  Sat., Sept. 10th, 1983, 11 a.m. at  Women's Bookstore, 322 W. Hastings.  PALINDROMES: ON WOMEN AGING at the Burnaby  Art Gallery, 6344 Gilpin Street til  Sept. 11. Closing Performance - Jazz  Concert: Barbara Fisher and her Quintet  at the James Cowan Theatre, adjacent to  the Burnaby Art Gallery. 2:30 p.m.  Sept. 11.  OPEN.HOUSE - free - at Women in Focus  Society, Arts and Media Centre, #204 -  456 W. Broadway, Vancouver, on Fri.,  Sept. 16th from 2:00 p.m. to 8:00 p.m.  and Sat., Sept. 17th from 10:00 a.m. to  5:00 p.m. A program of films and videos  will be shown. Alternative productions  can be shown upon request. For further  info, phone (604) 872-2250. All welcome  NEIGHBOURHOOD ENGLISH will be beginning  its fall schedule the week of Sept. 12,  1983. For more info, call 875-6111,  local 559.  HEALING AND EMPOWERING WORKSHOPS for women in Victoria. Sept. 17-18; Oct. 1-2;  and Oct. 29-30. Sliding scale fees:  $30 or 6% of monthly income, whichever  lis greater. Facilitator: Sara Joy David,  Ph.D. For further info phone 385-2954 or  write 1165 Fairfield Rd., Victoria,  V8V 3A9  DOMESTIC DISPUTES - New Approaches for  Police/New Options for Women. A public  dialogue on social and criminal justice  issues. Sponsored by the Justice Institute of B.C. Sept. 20, 7:30 p.m. - 9:30  p.m. at the Kiwassa Neighbourhood House,  600 Vernon Drive (one block west of  Clark). Pre-registration is required. To  register phone Community Program at the  Justice Institute, 228-9771, local 224.  GAYS AND LESBIANS IN HEALTH CARE meeting  on Wednesday, Sept. 21. Open to all  interested Gay and Lesbian health care  workers. Topic: Sexual Assault Program  at Shaughnessy Hospital. Speaker: Dr.  Liz Whynot. Location: Kitsilano Community  Centre, 2690 Larch St., 8:00 p.m.  FRI.   SEPT. 23  1983  TAKE BACK THE NIGHT - Every year, women  around the world take to the streets in  a protest against violence against women.  We gather to affirm our right to walk  safely, day or night, alone or with  others.  This year a march will begin at: Mount  Pleasant Community Centre (16th & Ontario)  at 7:30 p.m. Celebration to follow. Child  care provided.  Organized by Rape Relief 872-8212 for the  Canadian Association of Sexual Assault  Centres.  "SWING SHIFT" all women's jazz band from  San Francisco bay area is coming back  to Vancouver Sunday, October 2 at  8 pm.  Granville Island Arts Club  One show only!  WITH THESE HANDS is an exhibit of visual  arts by feminist artists that is being  sponsored by Battered Women's Support  Services. It will be held at Sisters  Restaurant from Oct. 3 - Nov. 13, 1983.  Thursday evenings - women only.  SPECIAL GENERAL VSW MEMBERSHIP MEETING  Proposed constitutional changes. Sept.  15, 1983, Thurs. at 7:30p.m., in the  NDP Hall at 517 E. Broadway.  PORNOGRAPHY: Its Impact on Public and  Personal Safety. Sept. 22 - 23, Justice  Institute, 4180 W. 4th Ave., Vancouver.  Fee: $20 evening and day sessions, includes lunch./$20 day session only includes lunch./$5 evening session only/$10  for students. Registration deadline is  Sept. 13. Contact the Community Programs  at the Justice Institute. 228-9771, local  224 or contact Shelly Rivkin, Public  Programs, Justice Institute, 228-9771,  local 279 or Susie Walsh, Women's Access  Program, Justice Institute 228-9771,  local 287.  GROUPS  THE VANCOUVER WOMEN'S BOOKSTORE is looking  for new member/volunteers. If interested,  please phone 684-0523.  WOMEN AGAINST NUCLEAR TECHNOLOGY, a feminist women's collective, needs new members. No experience necessary. For the  love of our planet, phone 253-0412 or  254-3251 for more info.  WEAVING THE TAPESTRY OF LIGHT - a lecture  and workshop with Dhyani Ywahoo, a lineage holder of the Tsalagi(Cherokee) Nation and Director of Sunray Meditation  Society. Lecture: Fri., Sept. 30 at" 8:00  p.m., Vancouver Indian Centre, 1607 E.  Hastings, Donation: $5. Workshop: Sat.,  Oct. 1 from 10 a.m. - 4 p.m. at Vancouver  Indian Centre, $35.00. Native Indians  inquire about tuition reductions. For  info, and registration call: Paulette  Marchetti at 253-0145.  LITTLE MOUNTAIN NEIGHBOURHOOD HOUSE:  Seniors's" supper every Friday between  4 p.m. and 6 p.m. A full course meal is  only $2.50 including coffee or tea.  Wednesday Lunches on the third Wed. of  the month with a guest speaker. From  noon to 1:30 p.m., Sept. 21 is Renanda  Shear, ex-human rights commissioner now  with coalition of solidarity.  Meal and movie every Tuesday at 6:00 p.m.  For $2.50 you get a feature lenght film  and dinner. For more info, on these and  the several other programs available  contact the Little Mountain Neighbourhood  House at 3981 Main Street, Van., V5V 3P3.  Ph: 879-7104.  SERIES OF WORKSHOPS FOR SINGLE MOTHERS.  South Surrey/White Rock Women's Place  will meet for support and information  on a range of topics: parenting,  assertion, relationships, and more.  Call: 536-9611  THE LESBIAN AND FEMINIST MOTHERS POLITICAL  ACTION GROUP(L.A.F.M.P.A.C) is looking  for new members. If you are a woman who  is concerned about children, why not  consider joining us?  (You don't have to  be a mother.or a lesbian to belong to  our groups.)  For more info, contact  L.A.F.M.P.A.G. at P.O. Box 65804, Stn. F  Vancouver, B.C. V5N 5L3, Ph: 251-6090.  D.E.S. ACTION/VANCOUVER will be having its  first meeting on'Tuesday, Sept. 20 at  7:30 p.m., at the Women's Health Collective, 1501 W. Broadway. D.E.S.(diethyl-  stilbestrol) is a hormonal drug which  was given to many women during pregnancy  during the 1940's, 1950's-and 1960's.  D.E.S. Action will be working on publicizing the issue of D.E.S. in Vancouver  and B.C., so that women who have taken  I the drug and women and men who have  been exposed in utero become aware of  their exposure and its health implications. We will also be developing health  resources and support groups for D.E.S.  exposed people. If you would like more  info., phone the Health Collective, 736-  6696, and ask for Barbara.  THE WOMEN'S HEALTH COLLECTIVE BUILDING IS  BEING DEMOLISHED to build a new office  building. We want to meet with other  women's groups in Sept. to discuss the  possibility of a women's centre/building. For more details or ideas phone  736-6696. (Keep trying: our hours may  be somewhat erratic.)  LESBIAN TEACHERS' SUPPORT NETWORK OF B.C.  This supportive, confidential group has  started up in Vancouver and hopes to  have chapters all over B.C. Of primary  concern for elementary and high school  teachers but welcomes others in educational institutions as well - principals,  university profs, college instructors,  etc. A valuable group for contacts and  even some good laughs! Box 151-810 W.  Broadway, Van., B.C. V5Z 4C9  POVERTY INFORMATION AND ADVOCACY SERVICES,  a new group affiliated with the Federated Anti-Poverty Groups of B.C. We  are four women who help people deal with  MHR as well as giving information. As  advocates we do excellent welfare rights  workshops. Call the White Rock Co-ordinating Centre 531-6226 and leave a message for Linda or Cheryl or call Gail  at 594-2661 or Susie at 591-8614.  FACING YOUR FAT. Fat is the issue,  addiction is the game, freedom is the  aim. Schedule of sessions: weekend of  Sept. 23-25, follow-up evening Sept.  28, Oct. 5 or weekend of Nov. 4-6,  follow-up evening Nov. 9, 16.  OVULATION METHOD COURSES to be offered,  starting in late Sept. Learn how to  chart changes in your cervical mucus  for birth control or fertility awareness.  Classes for women and men and for women  only. $25(or barters) includes two 90  minute initial sessions and unlimited  follow-up. Call Carol-Anne(874-2007),  Pat(736-5043), or Barbara(253-6725) for  registration and further info. Sept'83    Kinesis   35  BULLETIN BOARD  C.L.A.S.S. Christian Lesbian Action Support and Study Group. A small core  group meets regularly for prayer and  organization. As well, larger, open  meetings welcome anyone interested in  Bible Studies, Worship Services, Discussions and Socials. C.L.A.S.S. c/o  Box 3016, Van., B.C. V6B 3X5. Ph: 224-  0472.  LITTLE MOUNTAIN NEIGHBOURHOOD HOUSE, 3981  Main St., sponsors support services for  single parents. Single Mothers Support  group, every Mon. 5 p.m. to 6:30 p.m. A  potluck meal 6:30 to 8:30 p.m. the group  meets. Child Care is provided. Single  Mothers Daytime Group, Thurs. 1 to 2:30  p.m. Child Care is provided. Single  Fathers Support group Thur.: 5-6:30  pm potluck meal, 6:30-8:30pm support  group. Childcare is provided.  For more info, call 879-7104.  THE FOLLOWING has been, forwarded to Kinesis  by the Lesbian and Feminist Mothers  Political Action Group. They have been in  contact with the woman for several months.  Rape Survivors: I'd like to hear from  other women who've been raped and at the  same time physically attacked in some  other way or mortally endangered or both.  Please address any or all of the following  points (plus any others you care to):  1) what happened 2) how you've been able  to live with that experience 3) how your  coping method has affected your life in  general. Questions or written or taped  accounts may be sent to: Boxholder,  220 9th St., #403F, S.F., CA 94103, USA.  This is a research project for a book  on the subject. Confidentiality guaranteed.  LESBIAN TEACHER'S SUPPORT NETWORK OF B.C.  Box 151-810 W.Broadway, Van., B.C.  V5Z 4C9. Organizational Meeting: Sat.,  Sept. 10th, 1983, 11 a.m. at Women's  Bookstore, 322 W.Broadway.  ON THE AIR  WOMANVISION-ON CO-OP RADIO, 102.7 FM  Listen out on Mondays, 7-8 p.m. News,  views, music, the program that focuses  on women.  THE LESBIAN SHOW ON CO-OP RADIO, 102.7 FM  Tune in on Thursday from 7:30 - 8:30 p.m.  for programming by, for and about lesbians.  RUBYMUSIC ON CO-OP RADIO, 102.7 FM  Fri. night from 7-8 p.m. Join host  Connie Smith for an hour of the finest in  women's music: pop, gospel, folk, feminist  and new wave.  I WILL DO SEWING AND ALTERATIONS for you.  Women's and men's clothing. Barb Avery,  WORKSHOP SPACE FOR RENT, available immediately. Phone Pjess Gang at 253-1224.  BARBARA BELL, CHARTERED ACCOUNTANT-  available to assist with personal income tax returns, financial planning  and management and bookkeeping systems  for small businesses. Phone: 732-6878  TYPEWRITER FOR SALE. Smith Corona  "Coronamatic 2200" Electric Portable  Excellent condition. $250 0B0  Elite type face. 2% years left on  parts warranty.  Contact: Erin 874-1080 or  Michele 875-1884  UP COMING  UNITARIAN JAZZFEST presented by the Unitarian  Church of Vancouver, 949 W. 49th on Sun.,  Oct. 23 at 8:00 p.m. Guest stars include  jazz singer Eleanor Collins performing  with Henry Young, Lance Harrison and his  Dixieland Jazz Band, and the Vancouver  Community College Jazz Choir - Soundwave  84 - directed by Peter Taylor. "Unitarian  Jazzfest" is a benefit concert for the  Nuclear Disarmament Committee of the  Unitarian Church. Tickets are $5 at the  door; students and seniors $3.  WOMEN AGAINST THE BUDGET urgently need  funds to fight this repressive budget.  Contributions can be sent to WAB, c/o  812 W. 18th, Vancouver, B.C. V5Z 1W3.  WOMAN ORGANIC GARDENER ARTIST wanting to  meet other women to talk about interests  similarities and compatibilities for  the purpose of maybe forming a co-op  house or apartment in the future. 875-  6984.  MOTHER-DAUGHTER INCEST - Survivor of mother-  daughter incest wishes to hear from  others with similar experiences for  support and information sharing. Write  (PLEASE DO NOT PHONE) to Lisa Golding,  c/o Dr. Hyde, 2nd floor, 3466 W. Broadway, Vancouver, B.C., V6R 2B3.  THE WOMYN'S BRAILLE PRESS, INC. offers  over seventy-five feminist and lesbian  books on tape, to womyn who are blind  or physically disabled. WBP also circulates several feminist periodicals on  tape. Subscribers receive a quarterly  newsletter in Braille, print, or on  tape. For more info., or to make a  contribution contact: Womyn's Braille  Press, Inc., P.O. Box 8475, Minneapolis,  MN 55408.  NORTHWEST WOMEN'S STUDIES ASSOCIATION Conference Planned in Bellingham, Washington.  The Association will hold its regional  conference at Western Washington University, Bellingham, Washington, April 27 - 29,  1984. The conference theme is "Holding  Our Own and Breaking New Ground." Participants from Washington, Oregon, Idaho,  - Montana, North Dakota, South Dakota,  Alaska, and British Columbia are expected  to attend. The Conference will provide an  opportunity to examine women's accomplishments of the past fifteen years in light  of today's conservative trends, and explore methods of maintaining these gains,  while planning new strategies. Participants will report on feminism in action  in the political, economic, and socio-  culture life of the United States and Canada. You are invited to participate in the  conference by suggesting ideas, submitting  papers, organizing workshops, or attending and sharing your experience. Both  theoretical and applied interests are welcome. Submission deadline is Dec. 1, 1983.  Please include two (2) self-addressed,  stamped postcards with each submission.  Contact:  Chris Pastorino, Conference Coordinator, Northwest Women's Studies Association, Fairhaven College, Western Washington University, Room 335, Bellingham,  WA 98225, (206) 676-3681.  CO-OP RADIO PRESENTS: "Boots, Banjos and  Sweet Harmony" - A full day of country and  bluegrass music. Sun., Sept. 18, noon to  8 p.m. A special fundraising program with  a special segment "Women in Country Music"  with host Connie Smith. Tune in to 102.7 FM  CLASSIFIED  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.  THE HEALTH COLLECTIVE NEEDS FUNDS TO KEEP  OUR DOORS OPEN.  Regular monthly pledges are needed to  meet the rent, phone, hydro bill, etc.  We need $2,000. per month at the very  least just to keep open. 200 people  giving $10. per month would do it!  400 people giving $5. per month would  do it! One time donations are welcome  too. Tax deductible receipts will be  issued. For monthly pledges please  send 12 post dated cheques to Vancouver  Women's Health Collective, 1501 West  Broadway, Vancouver, B.C. V6J 1W6  No donation is too small. We know we  can make it with your help.  FEMINIST COUNSELLING ASSOCIATION CONFERENCE  on Saturday, Oct. 29. Topic:  Feminist  Attitudes Towards Female Sexuality. Keynote Speaker: Amy Napier-Hemmy. "Sex education as a subversive activity**'. Conference to be held at Unitarian Centre - 49th  and Oak. Fee - $25 members; $35 non-members. For info, call Marsha Ablowitz,  261-8953 or 228-7029.  CANADIAN RESEARCH INSTITUTE FOR THE ADVANCEMENT OF WOMEN will hold its annual conference in Vancouver. Conference theme - Feminism in Action: New Knowledge, New Education, New Society. At the Four Seasons  Hotel, November 11-13. A daily fee  of  $15(excluding meals) is available. Register by Sept. 15. Contact Maureen Ponton,  Local Arrangements, 1983 CRIAW Conference,  301 - 1107 Homer St., Vancouver, B.C.,  V6B 2Y1. Phone 685-5078.  LESBIAN FEMINIST CO-OP HOUSE looking for  fourth roommate. The house is near  33rd and Fraser, has pets and is nonsmoking. For more info, call 876-4541.  RESERVE SAT., OCT. 29th for another Pres:  Gang/SORWUC Local 1 Halloween Benefit  Dance  Nicole Hollander Vancouver Women's Health Collective 9 La Collective de Sante des Femmes de Vancouver  1501 West Broadway  Vancouver, B.C.  Canada  V6J 1W6  Dear Friends and Associates:  Vfe are writing to let you know that our funding has been completely  cut off by the B.C. Ministry of Health, effective September 8, 1983.  The Vancouver Women's Health Collective has been working for 12 years to  improve women's health care. During that time we have put emphasis on preventative and educational services as well as on increasing the strength  and power of women in relation to the health care system and in the rest of  our lives. Our program has many aspects to it:  - a resource centre (library, files and health practitioner  directory, available on a drop-in basis or by phone)  - contraceptive information and counselling  - diaphragm and cervical cap fitting  - free pregnancy testing  - pregnancy and abortion counselling and referral  - educational groups  - public speaking and workshops (throughout the province and  occasionally outside B.C.)  - teaching of breast self-exam and cervical self-exam  - continuing expansion of efforts to reach more and different groups of  women, eg. information program for young women in conjunc t ion  with Carnegie Centre.  We work in association with Women' Action on Occupational Health and the  Vancouver Women's Health Research Collective.  THE HEALTH COLLECTIVE NEEDS FUNDS TO KEEP OUR DOORS OPEN  Regular monthly pledges are needed to meet the rent, phone and hydro  bills, etc. One time donations are welcome, too. Tax deductible receipts  will be issued.  We need about $2000.00 a month just to keep open. 200 people giving  $10.00 a month would do it! 400 people giving $5.00 would do it!  ^^^^^^^^^^^^^^^^^^^^^^  1 prefer to donate alumpLSum^fJr-J  For monthly pledges, please send 12 post-dated cheques to:  Vancouver Women's Health Collective  1501 West Broadway  Vancouver, B.C., V6J 1W6  NO DONATION IS ICO SMALL'. WE KNOW WE CAN MAKE IT WITH YOUR HELP'.

Cite

Citation Scheme:

        

Citations by CSL (citeproc-js)

Usage Statistics

Share

Embed

Customize your widget with the following options, then copy and paste the code below into the HTML of your page to embed this item in your website.
                        
                            <div id="ubcOpenCollectionsWidgetDisplay">
                            <script id="ubcOpenCollectionsWidget"
                            src="{[{embed.src}]}"
                            data-item="{[{embed.item}]}"
                            data-collection="{[{embed.collection}]}"
                            data-metadata="{[{embed.showMetadata}]}"
                            data-width="{[{embed.width}]}"
                            async >
                            </script>
                            </div>
                        
                    
IIIF logo Our image viewer uses the IIIF 2.0 standard. To load this item in other compatible viewers, use this url:
http://iiif.library.ubc.ca/presentation/cdm.kinesis.1-0045812/manifest

Comment

Related Items