Kinesis May 1, 1985

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 }»««:  rrW&  B«BMI»g«^iWiHiii*aM^ 3 3109 00897 6052  This month's supplement: Mothering!  I Marcia Meyer     Feminist Manifesto]  news about women that's not in the dailies Fraser Committee reports  on porn and prostitution  The long-awaited Fraser Committee report on Pornography and  Prostitution is finally out,  though most.women's groups have  yet to be provided with either  the full report or a summary.  Released April 24th, the report  puts forward a number of controversial recommendations intended to curtail street prostitution and restrict the sale  of pornographic material.  Some key conclusions and recommendations on prostitution are:  •'no necessary correlation between the existence of harsh  criminal law provisions and effective control of prostitution.  • that the existing soliciting  law be replaced by a more specific law against street prostitution, subject to a maximum  fine of $1000.  • that up to two prostitutes  per dwelling could work out of  their home.  • that provinces and municipalities permit and regulate brothels.  • that special police handling  units be created to investigate violence against prostitutes from customers or pimps.  • that living off the avails  of a prostitute or procuring  for prostitution only be illegal if coercion or violence  is used against the prostitute  or if the prostitute is under  age.  • that restrictions on consenting adults that are now part of  the buggery and gross indecency  sections of the Criminal Code  be eliminated.  The report notes that the law  as it now stands tends to  treat prostitutes as the 'more  culpable parties in the relationship with the customers,'  citing prostitutes' greater  visibility and the male domination of the police force as  reasons for this inequity.  The report states that 'economic disparity' between men  and women is the main cause of  Get involved  Kinesis .i^^^it^^i, design^,"*? 3<  p<a%lej3^xj|^ »'fpt&trlbuted, "^tg^ *''"  ported and kept alive primarily on volunteer labour.We.  have one Cull-time-and- one  part-time staff member -'the  ra^ljiaiiiimum. Of course *$&$% '-■' ]  like more moneys &p%> .we also  like the way things are right  now, when lots of wotfegja''-in the  community contributa^'a 'variety  of skills, time and wiil&g^Av,  ness to learn to this city's -  only feminjcet-' paper.  There's still lots of room for  more women ^IFJ 'Kinesi-s  I'^oti,".  can write, ^fbe photographs,  pfeaw^pictures, come down an&;%<?  learn how to do layout, or -help  *get  the paper b|t^ to the bookstores - the list is endless.  All women are welcome t<>'5>^^TM;  monthly meetings (see staff box).  Upcoming Supplements are:Women  and the Right; Women and Music;  and Younger Women.  prostitution, and recommends  that governments give financial  support to community groups  providing social, health, employment, educational and counselling services to prostitutes  and ex-prostitutes.  On pornography, the Committee  recommended that the law recognize three classifications.  The first classification would  include child pornography and  material showing actual harm  being done to a person. It  would carry a maximum sentence  of ten years imprisonment.  The second category would target violent porn, including  that which simulates actual  harm being done. 'Defenses of  artistic merit or educational  or scientific purpose' should  be available, says the report,  and conviction should carry a  maximum sentence of ten years.  The third category - sexually  explicit but not violent material - would be regulated as  to how it could be displayed  in stores, but would not be  banned. The report recommends  no penalties for distributing  or selling explicit-material  to adults depiciting masturbation or sexual activities between consenting adults, as  long as the depictions do not  involve violence or degradation.  As for hate literature, the  committee says laws should be  expanded to include material  intended to incite hatred  against either sex, and that  the federal government should  make a greater attempt to control the importing of pornography.  If the recommendations of the  report are accepted, those victimized by porn could take civil  action against its purveyors.  Class action suits could be  filed in the courts seeking  specific damages.  The federal government says it  will study the Fraser Committee  report over the summer to determine which of these proposals (if any) it will accept.  Attorney General John Crosbie  expects his government will not  introduce Criminal Code amendments until the fall.  Protest ends in conflict  A No Business As Usual demonstration erupted into conflict  with Vancouver's finest on  April 29, resulting in the  arrests of two women and five  men.  The day was organized to demonstrate that ordinary business activity in Western cities is the source of environmental destruction and militarization, supports racist  regimes and promotes the  victimization of women.  Protests were organized in  cities around the world, including Toronto, San Francisco, Chicago, Detroit, Geneva,  and London, England.  In Vancouver, an ad hoc group  arranged a tour of downtown  corporations which contribute to exploitation around  the world.  About 100 people visited  companies involved in uranium  mining, like Alcan Aluminum,  and businesses which profit  from apartheid, like South  African Airlines.  The wealth, power, and inter-  dependency of the corporations  were emphasized.  The walk through downtown was  noisy; protestors were high  spirited calling for downtown workers to take the day  off, and leaving a trail of  stickers, bank deposit slips,  and graffiti.  When the march reached the  Bentall Centre at 1055 Duns-  muir, twenty uniformed police officers who had accompanied the demonstrators  locked themselves behind the  glass doors of the building.  According to one protester,  violence began when a police  officer broke formation and  chased a female demonstrator  who had taunted him. Two  police officers roughly grabbed two women and other demonstrators and police rushed  to the scene.  Demonstrators responded in a  variety of ways, some moving  forward to pull police off  friends, some yelling, and  others trying to restore  calm. Police were aggressive  and dragged six of the protestors to a waiting paddy  wagon.  The rest of the group followed police vehicles to the main  police station and kept vigil  there for five hours until  the last of those arrested  were released. A seventh  demonstrator was arrested  there but later released.  'Five of those detained were  charged, three with assaulting a police officer, one  with assault, and one with  obstructing a police officer.  Preliminary hearings are set  for May 27 at the main courthouse .  fomen now equal under Canadian Constitution  Equality for women finally  became part of the Canadian  Constitution last month when  Section 15 of the Charter of  Rights and Freedoms came into  effect on April 17.  Women's groups across the country marked the day with a  variety of celebrations, press  conferences, and ceremonies,  but the section's actual  effect on the rights of women  in Canada remains to be seen.  Women who are hopeful that  Section 15 will improve their  lot can expect a long road  through the courts.  Section 15, the equality rights  section, came into effect  three years after the other  provisions of the Charter,  ostensibly to allow parliament  and provincial legislatures  time to review the legislation  within their jurisdictions  in order to eliminate or amend  any provisions that conflict  with it. It is the section  that deals most directly  with women's rights.  The B.C. provincial government has introduced Bill 33,  a Charter of Rights and Freedoms Amendment Act intended to  bring this province's legisTa-*.  tion in line. The 'omnibus'  bill (changing many pieces of  ' existing legislation) is far  from inclusive, with one notable omission being any change  to the highly discriminatory  Section 6(b) of the Vital  Statistics Act.  This section does not allow a  married woman to give her  surname to her child, either  in a singular form or hyphenated with her husband's.  The women's Legal Education  and Action Fund (LEAF), formed last year with the purpose  of raising money to fight  precedent-setting cases under  the Charter, has yet to take  on their first case. 2 Kinesis May ^5  7©*  > .3.3 v MOVEMENT MATTERS  IMJIDE  Movement Matters  Morgentaler  Across Canada  Child Sexual Assault  Peace  International  Chlamydia  REAL Women  Feminist Manifesto  Supplement: Mothering  Childcare  Oppression of Mothers  Generation Gap  Midwifery  Sharemothering  Conception Conspiracy  Lesbian Mothers  Not Having Children  Dreambabies  Artists with children  Arts  I Seeking Susan  Witches film  Censorship  Sex and Love  ; Jeannie Kamins  Night Reading  Rubymusic  Letters  Bulletin Board  10  12  13  20  22  24  28  29  30  37  37  KiMMJiS  PRODUCTION THIS ISSUE: Kim Irving, Meredith  Bolton, Michelle Clancey, Valerie Clark, Heather  Harris, Libby Barlow, Susan Elek, Fatima Correia,  Heidi Hueniken, Isis, Molly, Swee Sim Tan, Maura  Volante, Emma Kivisild, Ivy Scott, Terri Robertson,  Gina Horrocks, Marcia Meyer, Patty Gibson.  COVER DESIGN by Isis from a photo by Sharon  Knapp. Back cover design by Gina Horrocks and  Heather Harris from photos by Kim Irving.  EDITORIAL GROUP: Libby Barlow, Jan DeGrass,  Kim Irving, Emma Kivisild (editor), Barbara Kuhne,  Sharon Knapp, Janie Newton-Moss, Cy-TheaSand,  Connie Smith, Isis (production co-ordinator),  Michele Wollstonecroft, Leather Harris.  EDITORIAL BOARD: Carol Bierenga, Jan DeGrass,  Patty Gibson, Punam Khosla, Emma Kivisild,  Michele Wollstonecroft.  /CIRCULATION/DISTRIBUTION: Judy Rose, Joey  Schibild, Vicky Donaldson, Margaret McHugh, Cy-  Thea Sand, Cat L'Hirondell, Kim Irving, Angela  Wanzcura, Spike Harris, Heather Campbell.  ; ADVERTISING: Jill Pollack, Emma Kivisild,  Heather Harris, Vicky Donaldson.     «§J\5-'~  OFFICE: CatLHirondelle, Kim Irving, Pam Swan-  igan, Heather Harris.  KINESIS is published ten times a year by  Vancouver Status of Women. Its objectives are to  enhance understanding about the changing  position of women in society and work actively  towards achieving social change.  Views expressed in Kinesis are those of the  writer and do not necessarily reflect VSW policy.  AH unsigned material is the responsibility of the  Kinesis editorial group.  CORRESPONDENCE: Kinesis, Vancouver Status  of Women, 400 A West 5th Ave., Vancouver, B.C.  V5Y 1J8.  MEMBERSHIP in Vancouver Status of Women is  $23/year (or what you can afford). This includes a  subscription to Kinesis. Individual subscriptions  to Kinesis are $15/year.  SUBMISSIONS are welcome. We reserve the  right to edit, and submission does not guarantee  publication.  ie Canadian Periodical  Group wants citizen  advocacy for the disabled  by Sue Derasp and Brad Hyde  We have only•begun to sense the  tragic  wounds some mentally handicapped persons  may feel when it dawns on them that the  only people relating with them - outside  of relatives - are paid to do so.  If you  or I came to such a sad realization about  ourselves,  it could rip at our souls to  even talk about it.  Chances are some of  us would cover it up with one noisy,  awkward bluff after another. And chances  are,  some professionals seeing us act  this way, would say we had  'maladaptive  behavior'.  -from Listen Please, Journal  of the Canadian Association  for the Mentally Retarded.  Think about what it would feel like to have  even one person come to us without pay,  develop a reliable, long-term relationship  with us because he or she wanted  literally accept us as we are. Then think  of the unspeakable feelings we might possess if when others were "speaking down"  or "putting us in our place" that special  person could be counted on to defend us  as well.  Most of us do have persons like that in  our lives. Every human being needs to have  a friend, someone to love, someone who  genuinely cares and holds out a supporting  hand in time of need. These are universal  human qualities which cannot be purchased,  cannot be supplied by governments, agencies  or institutions. Citizen Advocacy is one  step in a critical process which develops  and supports community members to respond  to a challenge to form personal relationships ^, 7m^^^^^Ht^  In the April issue of Kinesis, fundamental  concerns were raised about the basic human  rights and 'invisibility' of disabled  The Greater Vancouver Citizen Advo-  tITete*  JBPL  0  tiS  ■■■  rfBL  *<£>est  wmmmi  <»*£** fnf rates  cacy Society believes that one response to  these concerns is when ordinary citizens  are encouraged to develop a relationship  with a person with a mental handicap in  order to reduce the risk of social exclusion or unfair treatment.  In an advocacy relationship, a person  chooses ways to understand, personally  respond to and represent the other person's  interests as if they were her own. Their  relationship is arranged and supported by  a citizen advocacy office which operates  independently from service-providing  agencies.  Citizen Advocacy encompasses many forms of  potential relationship. Opportunities  exist to be involved in formal, legally  recognized relationships or in informal  socially recognized ones. A person may  choose to monitor and represent a protege's  interests without entering into a social  relationship.  Checking into a protege's living situation,  recreational program on a regular basis  constitutes one form of advocacy. Becoming  involved socially with someone and bringing  them into a wider social network through  that involvement is another which brings  different demands and rewards to an advocate. The Citizen Advocacy office is a  central resource available for each advocate if there is a need for clarification,  access to information or support.  Citizen Advocacy currently has a number of  women in need of advocacy. A positive  response from the women's community would  enable us to meet more of the needs of  women living with a mental handicap. The  potential is for positive social change,  for reintegration of persons with a mental  handicap into our communities,.and for the  protection of people's rights. If you would  like to consider becoming an advocate and '  work toward increasing the visibility and  acceptance of a person living with a handicap, please contact us at 876-4035 (24 hrs.)  We would be pleased to answer your  questions, and invite your comments.  CORRECTIONS  ■  The following errors appeared in "Resisting Uranium Genocide in Canada", KINESIS,  April/85:  Uranium was secretly shipped out of northern Saskatchewan in 1958 for use in U.S.  and NATO weapons programs, not U.S. NATO  weapons programs as indicated.  The Collins B,ay Action Group Survival  Gathering is not from June 1st to 14th,  but will be from June 9th to 13th, 1985,  with the rolling blockade beginning on the  14th.  KINESIS  apologizes for these errors and  regrets any inconvenience they may have  KINESIS IS AVAILABLE AT:  VANCOUVER AND AREA:  Agora Food Co-op  Ariel Books  Beckwomans  East End Food Co-op  English Bay Books  La Quena Coffee House  Utile Sisters  Mall Book Bazaar  Manhattan Books  McLeads Books  NorthShore Women's Centre  Octopus East and West  Peregrine Books  Press Gang  Reach Clinic  Simon Fraser Sluden Society Bookstore  Simon Fraser University Bookstore  Spartacus Books  UBCBookstore  Vancouver. Women's Bookstore  Vanguard Books  Women's Health Collective  Women's Resource Centre  IN B.C.:  Chetwynd Women's Resource Centre  Every woman's Books. Victoria  Haney Books. Maple Ridge  NDP Bookstore, Gibson's Landing  Nelson Women's Centre  Pi. Coquitlam Women's Centre  Quesnel Women's Resource Centre  South Surrey/White Rock Women'sPlace Globe MagsandCigars  Terrace Women's Resource Centre MagsandFags  Unemployed Action Centre. 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Women's Bookshop, Christchurch May ^5 Kinesis 3  MOVEMENT MATTERS  Fighting bigotry,  fear and condescension  by Harris Taylor  Chris is a volunteer at Media  Watch and helps teachers with  blind students at two Vancouver secondary schools. In an  interview with Kinesis  she  described her daily reality  as a blind person in a society  which regards her with fear  and condescension and isolates  her with its bigotry:-  "I want to be treated like a  human being - not like a disabled person. A lot- of people  think that because we can't  see that we're ditferent from  themselves. And so they talk  down to you like you're a kid  or a baby.  "I don't like being admired  - like, some people say: 'Oh,  how do you manage? It's really  wonderful that you can do  your own cooking and can  live on your own, that you  can do your own laundry and  house cleaning.' I mean - big  deal. I don't have my eyes but  I can do it.  "And if we're in a bad mood  one day, people might think  all blind people are rude.  We're human beings. We have  more  stress because of all  the questions we're being  asked. We're like everybody  else - we have our good days  and we have our bad days.  "Because of our disability,  a lot of employers are hard  to convince and you have to  try twice as hard. You become  scared. And it gets frustrating because they say 'Well  what can you  do?' And in the  end, they're the ones with  the disability..."  Chris works with her seeing  eye dog, Paisley, and when  she is out on the street, she  often encounters the problem  of the public distracting the  dogs  "...just wanting to know the  dog's name, petting the dog  when she's working. And some  people ask really stupid  questions, like: 'Do these  dogs get attached to you?'  ...naturally a dog's going  to get attached to you. People should really leave the  dog alone when she's working  unless I ask for help."  Further, many restaruant  and store owners will not  allow blind patrons in the  premises with their dogs.  Landlords are often similarly  insensitive:  "I went to some landlords and  they wouldn't let me in because of the dog. One lady  was really rude - she said:  'just tell them the suite is  rented - we don't want the  dog in here'."  I asked Chris how she deals  with the public's bigotry and  the stress it causes: .  "Well, it's called depression,  I guess. What you do is  stick close to your circle of  friends. I've got friends  who don't treat me like a  twit so that helps a lot.".  Travelling on public transit  can also be a problem:  "It all depends what mood  the driver is in - if he's  willing to call out stops.  Most of them are really good.  I've run into a couple of  Bozos who don't really care.  But most of them are really  good. And eventually, you  get the feel of the buses and  you know where you're going  and you learn the names of  the streets and which way  the bus turns..."  The general public is misled  . by a lot of myths and prejudices about people who are  blind. Despite these barriers,  Chris says, "I try to be open  with people. If they want to  ask intelligent questions -  fine. When they ask stupid  questions, I get resentful  towards them. A lot of people  feel like, if I deal with a  person who can't see, I might  lose my sight."  Once a week, Chris joins  friends in The Optimist Club  in Stanley Park to go bike  riding. Being in the group  has not only provided an  enjoyable social atmosphere,  but has made clear a new  direction as well:  Annual Walkathon coming up  Three hundred walkers have  already registered for the  Rape Relief Walkathon and  Picnic May 26 at Stanley Park.  The pre-registration figure  represents twice the number  of total participants in previous years.  The annual walkathon around  the Stanley Park Seawall is a  fundraiser for Vancouver  Rape Relief and Women's  Shelter. Walkers and rollers  (participants in wheelchairs)  are sponsored by the mile for  the 10 mile (15 km) trek, and  last year raised an estimated  $18,000 for the Crises line/  shelter house.  Rape Relief lost its funding  in 1982 after workers refused  to release confidential files  to the government.  Walkers in the Walkathon will  get a free picnic. Childcare  will be provided, but pre-  registration is necessary.  Walkathon begins at 11a.m.  For more information call  Rape Relief at 872-8212.  "I know there's a guy in that  group who is mentally handicapped and blind as well. And  I like working with people  like that. It really teaches  me to be patient with them -  'cause this guy's very demanding. I'd love to have the  experience to work with people  like that...  "I'm also willing to teach  people how to do basic cooking  who don't know how to cook  and who are scared to go out  into the community, to go for  a walk or learn to take the  bus. That's what I'm interested in. If a person is blind,  its easy for a sighted person  to say: 'Why don't you go  out?' But if somebody who  can't see goes to them and  tells them that, they might  look at it differently."  Update on Women in Trades Association  by Judy Doll  We're forging ahead! As of  March 4, 1985, the Vancouver  Women In Trades Association  began a six month Canada Works  Grant that enables us to  employ three people to carry  out our multitudinous tasks.  Alison Stewart is our Office  Administrator. She is a carpenter who has taken the TRAC  program at P.V.I, (and has  some strong opinions about it!)  Alison has worked with six  crews and continues to pursue  her trade whenever possible.  She is a co-parent of a five-  year old boy and enjoys the  challenge of mothering.  Alison will be doing her best  to keep her head above the  paperwork required to maintain  our grant and still keep the  office running smoothly, as  well as being aware of everything the other two members  of the team are doing! Small  job! Fortunately she's a  'Ģ woman - and entirely capable.  Joan Blair has taken on the  challenge of changing her  role in the Association from  being a one-woamn administrator to becoming the Research  Worker with the team. She will  expand our files with much  needed resources to enable us  to better counsel those seeking information on non-traditional occupations. She will  support the Outreach Worker  on back-up information for  public presentations and she  will work on specific research  projects relevant to our goals  as an organization. Since the  Association has experienced  Joan's amazing capabilities  for a year and half now, we  have no doubt that she will  accomplish all this (and  probably more)!  Judy Doll is our Outreach  Worker. She is a journeywoman  carpenter who has worked with  several crews and runs her own  business in remodelling. She  is married and the mother of  three teenage girls.  Judy will be responsible for  filling our many requests for  public speaking and presentations, meeting various government, educational and community  groups on non-traditional  issues and counselling with  individuals seeking information on non-traditional occupations. With eleven years  trades experience, we know she  can handle the job.  One of the tasks we have set  for ourselves is to compile a  list of tradewomen whose  names we can give to those  people who call Women In Trades  asking for women to do work  for them. We are eager for  this list to include all women  who wish referrals whether or  not they are members of our  organization. We would greatly  appreciate it if anyone interested in being on our list  would call the office at 876-  0922 and let us know.  Women In Trades is looking  forward to the increase in  services and availability  we will have as a result of  this grant. 4 Kinesis May ^5  ACROSS B.C.  Choice is the issue  Anti-choice activists dismembered dolls and kicked women  to demonstrate their concern  for human life at the hall  where Henry Morgentaler spoke  in Vancouver on April 13.  It was one of the most volatile  confrontations the Canadian  pro-choice movement has faced  -to date.  So-called 'prolifers' began  to gather outside John Oliver  School at 5 p.m., with candles  and signs reading 'Unborn  Women's Rights?1, 'Abortion is  idle worship, a bloody sacrifice to a false god', and 'Let  the unborn live'. A group of  children began to sing 'Jesus  Loves the Little Children'.  One church group began a walking prayer vigil around the  building.  The crown eventually swelled  to include about 1500 people  who became increasingly violent as those attending the  meeting began to arrive. They  chanted 'MurderersJ', and  'Thou Shalt not Kill!' and  blocked entry to the school.  Several women reported being  hit or kicked, and many were  forced to give up on getting  to the door at all.  Extra police called in by organizers to help the situation  did little but stay inside  and out of trouble until they  and marshalls eventually formed a cordon to clear a narrow  pathway through the screaming  crowd. Entering the hall became what one Vancouver newspaper described as 'running  a gauntlet'.  Inside, a panel of five speakers addressed a sellout crowd  of about a 1000 pro-choice  supporters from a cross-section of the city's progressive  community. "We're  the pro-  lifers", said Morgentaler,  adn brought the house down.  Morgentaler was almost upstaged by the first speaker of the  night, Carolyn Egan of Ontario  Coalition for Abortion Clinics.  Egan gave a dynamic talk that  put the abortion issue at the  cutting edge of a broader  struggle for reproductive  choice which includes fighting  restrictive laws against midwifery and homebirth, forced  sterilization, and inaccessible and unsafe birth control.  She called the control of our  bodies the main instrument of  women's oppression, and  abortion the key tool of the  right's attack on women.  One of the most inspiring  aspects of Egan's speech was  her description of the way  the women's community in Toronto has rallied around its  free-standing clinic. She  described the harassment that  women attending the clinic  face, and the system of more  than 150 'safe homes' that  feminists have set up in the  surrounding neighbourhood.  Women can go to these women's  houses, and proceed from there  to the clinic with an 'escort'.  No woman has to approach the  clinic alone.  Egan won the support of the  largely feminist audience by  addressing abortion as a  women's rights issue. Other  speakers looked at it from  the point of the healthcare  system. Morgentaler took  people back to the time before  Canadian abortion laws were  liberalized,.and explained  why he, as a doctor, became  involved in the issue. He  described the numbers of women  coming into hospital emergency  wards after backstreet abortions, his outrage as a medical practitioner, and the reluctance of most of his  colleagues to get involved.  Morgentaler also provided a  history of his numerous court  and prison experiences. He  reminded the crowd that in all  his dealings with the justice  system, no jury has ever convicted him, though jury decisions have later been overturned by individual judges.  This is an important indicator  of the support of most of the  Canadian public for choice on  abortion.  The audience was also alerted  to the fact, that all Christians  are not de facto opposed to  choice. Catholics for Choice  were in attendance.  Morgentaler's address was  marked by much spontaneous  applause and cheering - he  said he was astounded and personally touched by the phenomenal support.  In the question period  following the panel, the audience asked what the chances  are for a free-standing clinic  in the Lower Mainland. A local  doctor on the panel expressed  the opinion that a union of  those presently performing  therapeutic abortions in the  area might produce something,  but did not make any commitment. In a talk in Victoria  the following night, Morgentaler said he would discuss  the possibility of a clinic  with the provincial government.  It would be free-standing but  not private, (unlike those in  Toronto and Winnipeg) and he  would be willing to train  doctors to work in it.  A Crown appeal of the acquittal  of Morgentaler and his  colleagues on charges related  to the Toronto clinic began  on April 29.  FASWOC  fights  LRB ruling  The B.C. Council of the Confederation of Canadian Unions has  called on the Labour Relations  Board to stop its discriminatory practices and decisions  against unions affiliated to  the B.C. Council.  The Council supported CCU  affiliate Food and Service  •Workers of Canada by calling  on the Labour Board to order  the return of all records of  names, addresses and phone  numbers of FASWOC members  employed at White Spot - records which the Board supplied  to the B.C. Government  Employees Union.  The Labour Board made its unprecedented decison to provide the names, addresses  and phone numbers in January,  while the BCGEU was attempting  to raid approxiamtely 1200  FASWOC members, mostly women,  employed at White Spot.   .*.-j&>»v  Although the Labour Board  dismissed the BCGEU's application for certification, the  raiding union remains in  possession of the lists.  The B.C. Council of the CCU  represents approximately  20,000 B.C. workers, in nine  affiliated !  New native radio station  for northern British Columbia  British Columbia's North will  soon have a new radio station  on the air. Northern Broadcasting has a Native oriented radio  station in the works. The station is still very much in the  formative stage, but it is  hoped that some programming  will be on the air in December  of this year.  Native radio stations have  been very successful in other  parts of Canada. The formation  of such a station for B.C.'s  North was prompted by concern  that the increasing availability  of satelite transmissions  from United States and Southern  Canada will affect the Northern  Native Community.  Fields to get new sexual harassment hearing  A Victoria woman will get a  new hearing of her sexual  harassment complaint because  the B.C. Council of Human  Rights did not comply with  'the requirements of natural  justice.'      v  In a ruling handed down in  early April, B.C. Supreme  Court Justice Albert Mackoff  ordered that Andrea Fields'  complaint against her former  employer William Ueffing be  heard again, because the council wrongly dismissed the case  after refusing to hear corro  borating evidence from another  witness.  Fields was a waitress at  Ueffing's restaurant, Willie's  Rendezvous, in Victoria, and  complained to the Council in  March of last year that Ueffing on several occasions  attempted to hug and kiss her,  as well as pinch or grab various parts of her breasts. Six  notes from Ueffing to Fields  were also entered as evidence.  Fields' case was the first to  be heard by the Council since  it was established last year  to replace the B.C. Human  Rights branch and commission,  eliminated by Socred government cuts in 1983. The dismissal of her case by Council  chairman Jim Edgett prompted  criticism from human rights  activists across the country  {Kinesis,  Dec./Jan. 1985).  The Vancouver Island Human  Rights Coalition, which has  been raising legal funds for  Fields' appeal, praised Mackoff 's ruling.  No date has been set for the  new hearing.  The aim of the station will be  to "preserve and enhance Native  culture and to link Northern  Native Communities." This will  be done through programming  that attempts to meet both the  language and cultural needs of  Northern Natives. Most of the  programming will be in English  except some Native music, and  Native language instruction  that will be aired with a  thought to increased Native  language programming. Material  such as Elders stories, Native  art, culture, legends, Native  issues, music and various  childrens programs will be the  mainstay of the stations' broadcasts.  Native people from through-out  the North will be trained in  the appropriate skills needed  for such a project. Both the  initial training and production  centres will be located in  Terrace.  It is thought that such a  radio station would be entertaining and educational for all  listeners, both Native and non-  Native. It would also provide  a link between local bands  and other Native peoples of  the world.  Terrace Women 's  Centre Newsletter May 'SS Kinesis 5  ACROSS CANADA  PS AC  under  attack  by Deborah Steacy  With the federal budget only  weeks away, and promises of  trimming the deficit top  priority in the government's  proposals, probabilities that  the federal public servants  will be the hardest hit is  the message of the Public  Service Alliance of Canada  (PSAC) to its members.  . The objective of the PSAC campaign is to educate the membership and the public about the .  negative impact of cutbacks  and mobilize them to pressure  the government not to proceed  with its plan to down-size the  public service.  The PSAC is a union comprised  of 17 different Components  ranging from Agriculture to  Health & Welfare. It is made  up of 180,000 public employees  across the country, making it  the third largest union in Canada. Forty-eight percent of  the membership are women.  Our jobs range from drivers  to painters, engineers to  clerks, cooks to draftpersons.  We provide services from processing your government cheques  (unemployment, welfare and  family allownace) to inspecting  the food you put on your table.  It is important that the public  is made aware of the consequences that cutbacks could have  on government services. Some  of these services include in-  come protection for single  parents, availability of women's  career counselling or re-training, family allowance and widow  pension payments, and grants  dispersed by the Secretary of  State Status of Women. Cutbacks  in staff could bring less protection to women in the areas  of RCMP intervention in domestic disputes. Discrimination  me. in  complaints to the Human Rights  Commission could take unreasonable amounts of time.  PSAC feels the present level  of direct and indirect services offered to the Canadian  public must be maintained and  enhanced. Any reduction in-  employees would mean a reduction in services. Federal payroll costs amount to less than  3% of the gross national product. The government therefore  cannot claim that the public  service payroll costs are  responsible for the size of  the federal deficit.  It is becoming more common practice these days for the government to contract out services.  We feel the current level of  contracting out should be investigated and curtailed. We  believe that the responsibility  for providing quality service  to the Canadian public rests  with the government and its  own public employees. In most  instances, the contracted  work is at a much higher cost  and is less efficient than  that done by public employees.  We also feel that government  must intervene in matters  which are essential to the  public interest, safety and  security.' Government must  reverse the dangerous trend of  wholesale deregulation because  when regulations are dropped,  the standard of quality is  often sidelined.  Concerned women can aid PSAC  by writing to their Members  of Parliament, the President  of Treasury Board, Mr. Robert  DeCotret, and the Prime Minister of Canada stating their  opposition to cutbacks in  services to women.  Toronto:  Gays to gather  This summer Toronto's gay  community will play host to  the rest of the world at the  International Gay Association's  Seventh Annual Conference,  "Smashing Borders - Opening  Spaces".  From June 30 to July 7 about  500 delegates from local and  national gay organizations in  20 countries will meet on the  campus of the University of  Toronto to plan new strategies  for fighting gay oppression on  a global level.  Current projects include lobbying members of the European  Parliament, the World Health  Organization, the World Council  of Churches and Amnesty  International to recognize  gay rights and implement policies that reflect that recognition.  In addition to the business of  the IGA, those attending the 'ñ†  conference will have an opportunity to discuss a number of  other issues affecting lesbians  and gay men around the world:  peace, health, media, youth,  culture, and our sexuality  among them.  Unlike many mixed conferences,  this conference will be of  equal interest to lesbians (as  well as gay men). A Women's  Caucus will ensure that lesbians have parity with gay men,  which means that there will  be cultural events as well as  a variety of workshops for  women. They are also planning  to have a women-only space at  the conference.  A priority of the IGA is to  assist the. gay movement in  poorer parts of the world by,  helping to make it possible  for delegates from those  countries to attend IGA conferences. A Third World Travel  Fund had been established this  year to provide an opportunity  for hundreds of groups and  individuals to support our  gay brothers and sisters,  Government, corporation fear Uranium protests  A public meeting in Wollaston  Lake, Saskatchewan in April  indicated that after ten years  of ignoring local opposition  to uranium mining, government/  corporations are suddenly  getting worried about anti-  uranium protests.  Present at the meeting with  many people from the surrounding community were: a representative of the federal  Minister of the Environment,  the provincial Environment  Department, the Atomic Energy  Control Board, Eldorado Mines  (a crown corporation) and the  CBC. Local native leaders  announced a forthcoming  gathering and rolling blockade  of uranium mines, but the  government continued to refuse to acknowledge the  dangers of the mining.  Word of the blockade, scheduled to begin in mid-June, has  reportedly succeeded in building the spirit of resistance  in the community. The Lac La  Hache Band Council issued a  second letter Action Alert  in April, stating their full  support for the gathering and  blockade, and asking people to  send donations of $10.  The action has also prompted  an increased public relations  campaign on the part of Eldorado. They are now inviting  'distinguished residents' on  mine tours.  Eldorado has located four  deposits under Wollaston in  addition to the Collins Bay  B-Zone deposit that they found  first. They say they intend to  mine the other four "as soon  as Collins Bay B-Zone is out  of the ground."  Readers wishing to express  their opposition to Eldorado's  operations in Saskatchewan  can reach the company's head  office in Saskatoon free of  charge, 112-800-772-2097.  The Collins Bay Action Group  is organizing the Northern  Survival Gathering from June  9th to 13th at Lac La Ronge.  The rolling blockade will  commence on the 14th, and is  aimed at stopping all traffic  into and out of the uranium  operations.  For more information contact  the Uranium Resistance Network  in Vancouver, Box 3138, Van.,  B.C. V6B 3X6.  particularly in Latin America,  by helping them come to Toronto.  Videos, films, art displays,  concerts, the opening of a  lesbian play, radio participation and other events across  Toronto celebrating our culture  will round out the agenda.  Celebrasian, a variety performance stage by Gay Asians  Toronto will take place-on the  Saturday night (July 7), and  there will be two dances, one  especially for women. The week  will wind up with a gay picnic  at a secluded location, including lots of food, drink, company, a small sauna, and  nature on the scenic Niagara  Escarpment.  During the same week, from July  3 to July 6, lesbian and gay  historians from three continents will present papers and  slide shows on various aspects  of our heritage as part of an  international gay history  conference entitled "Sex and  the State: Their Laws, Our  Lives".  For further information, contact: Gillian Rodgerson, (416)  364-6320.  Sexual  abuse  of patients  "Are you screwing one of your;  female clients?"        ,/v.-- ,  This direct question was put to  a hundred psychiatrists during  a symposium entitled "Anthropological perspectives on psychiatry" in Montreal on April 20.  A mini-poster was plastered an-  onomously throughout Universite  du Quebec, where the symposium  was held, inviting all attendants to adopt an "Anthropological perspective on the male  psychiatrist". It read:  Are you screwing one of your  female patients?  If so, are you charging her  more       less  If not, what are YOU going to  do against those who do and  those who protect them?  The attending psychiatrists  chose to ignore this demand.  Silence is indeed the rule among  professionals when it comes to  the all too common abuse of  power by male psychiatrists and  therapists which take advantage  of their female patients' confusion and confidence, acquiring mistresses which bring  them great revenues and remain  captive of a power relationship.  The Sept. 1983 and Jan. 1984  issues of Communiqu'elles  magazine document an abuse of this  type,, involving an adolescent  and her psychiatrist, and point  out the complicity of Quebec's  Corporation Professionelle des  Medecins du Quebec. 6 Kinesis May TO  Child  sexual  assault  by Kim Nightingale and Bonnie Agnew  A countrywide conference on child sexual  assault was held in Winnipeg, February  20th to 22nd. The Klinic Community Health  Centre organized and hosted the "Counselling the Sexual Abuse Survivor" conference,  one of the few opportunities for women  doing work on violence against women to  meet. When we got the pamphlet and registration at Vancouver Rape Relief and  Women's Shelter, my main interest was in  figuring out how to meet with the women  from other rape crisis centres (RCC's)  who would be going to the conference.  ,Three years ago we were one of 37 rape  crisis centres across Canada and Quebec  organized into the Canadian Association  of Sexual Assault Centres (CASAC). CASAC  was started eight years ago by a number  of rape crisis centres as a way to "teach  each other and to work to implement legal,  social and attitudinal changes necessary  to prevent and ultimately eradicate  rape and sexual assault" (CASAC constitution) . We knew at the time that we would  have more power as an association to  bring about such changes as a united  anti-rape movement.  In 1982 our Federal funding was cut,  money we had used to meet in an annual  convention for mutual support, education  and action. There are now 27 centres left  in CASAC, with a total of 55+ rape  crisis centres across the country. We have  not yet solved the problem of how to meet  without government money, and we thought  we would use the Winnipeg conference as an  opportunity to regroup as rape crisis  centres doing frontline work against violence against women.  Women of the Toronto Rape Crisis Centre  had the same idea, and over the next two  months we tried to get as many rape crisis  centre workers to the conference as  possible.  We met the day before the conference,  and talked about the conference we were  going to. Women were angry that the conference cost so much money ($175 for  registration alone) which meant a lot of  the women who did frontline, grassroots,  work with women and children who were  assaulted were being excluded. Many centres used savings to get women to Winnipeg.  Even though we got some subsidy, we still  had to put out a lot of money. Centres that  had extra money helped to pay plane fares  for women from other CASAC centres to go.  As well, many women were-nervous about  who had been invited to speak as the  experts on child sexual assault, and what  they would be saying about the women and  children who had been assaulted and the  men who did the assaulting. Mainly private  practice counselors, physicians, psychologists, and consultants had been asked to  present workshops. Some of the workshops  had titles like: 'Borderline Personality  versus Post Sexual Abuse Syndrome' and  'Differential Effects of Father, Mother,  and Sibling Incest', to name a few.  At the same time we had all come to hear  Florence Rush, Louise Armstrong, Lucy Berliner, and Dianna Russel. These women  spoke on everything from a Freudian cover-  up of child sexual assault, to what victims had to say to therapists. But of the  43 workshops, only 3 or 4 were facilitated  by women working dailv in raoe crisis  centres and women's centres across the-  country.  We had come to Winnipeg knowing that child  sexual assault has been a popular topic of  discussion on talk shows, news hours, and  newspaper columns for the last year or so.  We knew that the Federal government had  solicited commissions, reports, and departments on the subject. We quickly learned  from each other that RCC's among us who  had previously been given operating and  salary expenses from Provincial governments  were now being given money for the specific purpose of researching and writing pamphlets about child sexual assault or running incest survivor goups. In some areas  RCC's had been cut back or cut off completely; but clinics and programs dealing with  the sexual assault of children were being  funded and solicited by these same funding  sources.  Our plans from the first day of the conference were to get two or three women  from RCC's to each workshop to talk about  what we know and do. We agreed to always  identify ourselves as RCC workers, in order  to increase our visibility and to let  other women from RCC's know we were there.  We also arranged a meeting room for ourselves to check in with each other, to  meet with other women, and to plan what we  wanted to do next.  We had come to Winnipeg  knowing that child sexual assault  has been a popular topic of  discussion on talk shows, news  hours, and newspaper columns for  the past year or so.  By the next morning we had set up an information table in the main lobby for use  by all RCC's - put together with displays  and articles and hastily scavenged and  cheaply purchased props. We had a large  board listing our centres, and announcing  we were meeting separately as well as  attending the conference. We started with  18 centres listed, and ended up with 34.  We also had Vancouver Rape Relief's current  'Fight Back' display - some examples of  how women have fought back, alone and  collectively against the men who assault  us. Women added to this display as well.  At least two women were at the table at  all times to answer questions about what  work we do in our centres and what CASAC is  and to deal with women's emotional responses  to workshop presentations.  frTomen were invited to meetings to come and  talk about workshops and to discuss issues  that weren't being raised at the conference,  Other issues women started to discuss  were: how to start a self-help group, what  kinds of action women have done, and should  we do actions or not. There were many  more topics from, collectivity, to funding  our centres, to our every day work in our  centres, that we only had a.  chance to  touch on.  By the last day we had a statement together  about what RCC workers had to tell therapists that we would deliver at the close  of the conference. We wanted them to know  we had not been asked to teach what we  know and/or say what work we have been  doing against violence against women >and  children. We also wanted them to know that  for 13 years we have: answered 24 hour  crisis lines; talked to thousands of women  each year who have been abused from the  ages of 13 months to 98 years old; gone  out at 2:00 and 3:00 o'clock in the morning  to hospital emergency rooms; supported  women and children through the justice  system where we rarely find justice; and  organized self-help groups in our communities for little or no pay, and free of  charge.  vfomen and children a¬±.e  not "problems" we  "deal with"; sexual assault and incest are  an integral part of our reality.  We told them that we were angry at some of  the language that had been used at the  conference. That, despite the emphasis  on the need for a feminist framework articulated by the keynote speakers and others,  in workshops, we heard words such as:  'perpetrator' to mean man; 'client' or  'case' to mean women or children; 'belief  distortion' referring to sexual assault.  And we heard our reality defined as bizarre,  weird, alienated, self-abusive, and symptomatic, when, in fact, we are responding to  our oppression as women.  We wanted to make it clear that it is men  who rape, batter and harass women and  children, and it is men who need to start  taking responsibility for their behavior  and stop. We were not sure at the beginning of the conference how much agreement  there would be with what we had to say,  but. there was a very good response to our  statement, and many women and men applauded.  As rape crisis workers we learned a lot  from this conference. Many of our theories  and suspicions were confirmed from talking  to each other, learning from and teaching  the feminist speakers, and critically  analyzing the conference itself. By the  end of the conference we had a much clearer sense of what we were a part of - a  microcosm of what has been happening with  and to women who have been sexually assaulted as children.  Some of the things that have been happening under the guise of work aganst such  violence are:  1. Neutralize the problem.  In the last couple of years, reports of  child sexual assault have been up 85% over  previous years. Thousands of dollars are  being spent on studies, clinics, court  cases, programs, treatments, salaries  and conferences. But the right of men  to use and abuse children sexually still  exists and the legacy of permission still  passes uninterrupted from one generation  of males to the next. Child sexual assault  is indeed, as Florence Rush says, a subject  about which there is "so much attention  with so little relief."  Rush contends that there never was an  intention to solve the problem of child  sexual assault. Rather, the task before  men in power and men generally was to  neutralize the problem that the women's  liberation movement took the initiative  to expose more than 15 years ago.  It is safe now, Rush believes, to show  programs like 'Something About Amelia' on  nation-wide prime time television and safe  to expose the new reports of child sexual  assault that followed, because the exposure, despite its massive numbers, no  longer threatens the status quo.. They have  the problem successfully neutralized. That  is, not denied and not solved.  2. Require reporting to the state and  limit the methods.  Despite the federal government's interest;  despite the media attention and the treatment programs and the sociological research;  despite the legal requirement to report  known cases of child sexual assault, the  legal minds at the conference could still  outline only two legal options:  a) Criminal action - no time limitation  on reporting of the crime. The longer the  time between the assault and the reporting,  the more difficult to produce legal evidence.  b) Civil action - person against person  rather than the state or the crown against  the person as in criminal action, thus  the woman has more control in her own  hands. However, no civil action has been  successful to date in Canada with regard  to sexual assault of children.  Assault continued on page 36 May TO Kinesis 7  Activists convert Nanoose Bay  The on-going campaign to end  weapons testing at Nanoose  Bay on Vancouver Island moved  into a more intense phase with  the opening of a peace camp on  April 1.  Although Vancovuer Island  peace activists have previously  held two summer-long "peace  camps" beside the main highway overlooking the military  base, this is the first time  the group has actually  pitched tents very close to  the base itself, with the  intention of staying there for  up to a year.  The peace camp is part of an  overall strategy to accomplish  the three goals of the recently-formed Nanoose Conversion  Campaign (NCC): 1)non-renewal  of the Canada-U.S. agreement  governing the use of Nanoose  Bay when it expires in April,  1986; 2) an end to all weapons  systems testing at Nanoose;  and 3) conversion of CFMETR  (Nanoose) to peaceful purposes.  The Canadian Forces Maritime  Experimental and Test Range  (CFMETR) at Nanoose, an extremely sophisticated underwater  weapons testing range, plays  a major role in the development of the U.S. Navy's antisubmarine warfare program. Research in this area is an  essential part of the U.S.  government's first-strike  strategy.  International gathering planned  The Coalition For Women Of  Whatcom County is planning an  International gathering of  women at the Peace Arch at  Blaine, Washington during the  spring or summer of 1985. They  need the input of organizations with a peace priority  in setting the date and planning the activities.  The group is also compiling  a Directory of Women of Peace  in the Pacific Northwest,  including B.C. and want to  include names of women in  this area along with current  addresses and phone numbers.  The first choice for a date  was Mother's Day 1985, reinstating the original purpose  of Mother's Day (or Sat. May  11). Other dates proposed include ones in conjunction  with the International Women's  Decade gathering in Nairobi  (July 15-26, 1985) or a a  special meeting or conference  in our area.  Women's International Gathering for Peace, 252 South Garden Street, Bellingham, WA.  98225, U.S.A. Alice Richards  (206) 733-4344/Janet Lutz-  Smith (206) 758-7112.  Setting up the women's tipi.  Weapons tested at Nanoose  include the SUBROC and ASROC,  both of which are nuclear  systems designed for use  against submerged Soviet submarines. As well, some of the  U.S. nuclear attack subs that  use the range have already  been fitted with nuclear Tomahawk cruise missiles.  The NCC strategy also calls  for a return this summer of  the familiar "Peace Truck" to  the Island Highway rest stop  overlooking Nanoose Bay. There,  in view of the base and its  well-known yellow submarine,  peace activists will again  dispense coffee and literature  and talk with hundreds of  travellers about Nanoose.  Throughout the late spring and  summer there will also be door-  to-door petitioning in Nanoose,  and the NCC hopes to sponsor  al non-violence workshops  many non-violent  tions take place at the  base. One of these will be ,  Peace Flotilla on July 1.  Communication with base  . personnel will be important;  this began on a positive note  on April 2, when the base  commander and his second-in-  command visited the peace  camp early in the morning.  The camp and Conversion  Campaign will need much  support. Already a few local  residents have been to the  Regional Board to insist  that the campers be evicted,  and while support is strong  in neighbouring Parksville  and Nanaimo, Nanoose Bay itself is a wealthy and conservative community, with many  retired military personnel  who see the base as promoting  "peace through strength" or  as an economic boon to the  area.  (Nanoose Conversion Campaign,  Box 1981, Parksville, B.C.  VOR 2S0 Phone: (604) 248-4177  (Parksville) or 490-5098(Van.) 8 Kinesis May TO  INTERNATIONAL  Anderson-Manley  redefines power  and development  by Gayle McGee  Most of us remember International Women's  Year, but have little idea what the -  subsequent U.N. Decade for Women has  accomplished. Those who heard Beverly  Anderson-Manley's April 15th talk on  "Women Redefine Development and Power"  gained some insights into what the  decade has meant for women internationally.  During an interview with Kinesis,  Manley  drew on her experience in both Jamaican  international women's activities to  expand on her message to Canadian women.  Anderson-Manley visited Vancouver as part  of a national tour organized by MATCH  International, a development agency which  funds women's projects in the Third World.  Travelling with her was Sherry Galey, a  MATCH staff member.  Galey said the purpose of the tour was  to, "open up a dialogue in Canada around  the Decade". Although few women will be  able to attend July's End of Decade  conference in Nairobi, "It seems really  important to sit back and assess what  effect the Decade had here as well as  to heighten awareness of Canadian women  (concerning) what the Decade meant for  women in the Third World.  Involved in the Decade's activities since  the opening Mexico conference in 1974,  Anderson-Manley offered an overview of  its achievements and failures.  "Our economies are in such a state of  crisis now, there is a world recession,  which of course impacts terribly on  Third World countries", she says. "In  the Caribbean, women are suffering more  now than since the thirties...Conditions  for women are extremely difficult. All  our paper work has not impacted on government policy, internationally, regionally  or nationally."  But Anderson-Manley is quick to point out  the Decade's successes as well. In many  countries, archaic laws which legalized  the oppression of women were removed from  the statute books. First World women  learned of the survival issues faced by  Third World women and shared their feminist analysis with their Southern sisters.  The network of women which developed during  the decade is an important tool for carrying on our work.  Anderson-Manley spoke of the links which  have developed since 1975 as "historic".  "For the first time women from all over  the world representing First, Second and  Third World countries came together...  to plan a feminist manifesto. We weren't  aware at the time that that was what we  were doing I As the decade proceeded, we  recognized that this is what we're about,  objectively."  The application of feminist analysis to  the survival concerns of Third World  ^women has helped women realize, "we don't  want integration into existing patriarchal  models...we have to look at these models  very creatively to see how we can use  them in our own interests...change them  fundamentally."  Asked to respond to allegations that  applying feminist analysis to Third World  problems is a form of "cultural imperialism", Anderson-Manley said, "What I see  happening now is a marriage between those  survival issues (of the Third World) and  the feminist perspective of women in the  North...At the start of the Decade, we in  the Third World tended to look at issues  not so much through a broad feminist  perspective. If what we're about is  changing societies so they reflect male  and female perspectives equally, then we  will have to create a feminist theory that  speaks to this. This is where the women of  the North can be very useful in the struggle."  Anderson-Manley also said that the work  of women who make their living through  If what we're about is changing  societies so they reflect male  and female perspectives equally,  then we will have to create a  feminist theory that speaks to  this.  opportunities offered by the Decade  should be evaluated according to "the  output of their work. Is it seeking to  empower women or isn't it?"  She spoke of academic women who are  beginning "to move away from the kind of  research you can do locked up inside a  university campus. They are moving towards  participatory research, so that while  they are educating themselves and perhaps  even making money out of this research,  there are a number of grassroots women  that are getting empowered through this  participatory research."  Anderson-Manley emphasized the importance  of feminist artists to this current  struggle: ^From the individual housewives  who have started to write poetry from  a feminist perspective, through the songwriters, through the choreographers, all  the different media which people use now,  creatively, using their own experiences  as women. Using themes like stultifying  housework to demonstrate the plight of  women in a very creative way. Using children to dramatize the plight.of women."  An important realization is that at the  end of the Decade "at the heart of power,  we are still absent. We're going to have  to deal with power whether we like it or  not. Women are accustomed to dealing  with it inside the home...Men allow us to  go so far and no further. And women have  come to accept this. Increasingly women are  questioning this. We have to recognize  that if we're talking about power sharing,  we're talking about antagonism, hostility.  Any oppressed people who have tried to  free themselves have always got hostility  from the group who had that power. This  is going to be a real challenge to women  who have tended more towards compromise  and stayed away from divergent views...  The kind of power we're seeking will have  compassion and love mixed up inside of that  In a practical sense, this means coj  ing to build a global network of \  Anderson-Manley said: "If we can isolate  two or three issues around which women  can unite, let us start there and build  on these globally. If we have an international network of women nourished by  regional and national networks, this is  awesome power."  Both the governmental and non-governmental  conferences in Nairobi will be important  ' in determining future funding of initiatives undertaken during the decade. "Women  are going to go to Nairobi in a fairly  militant mood, armed with the lessons they  have learned during the Decade... I am one  of those people who expect some very  positive results to come out of Nairobi,  including institutional mechanisms which  can be set up by governments and non-governmental organizations to insure we can  go forward beyond the Decade. The momentum  is there, the basis is there."  Asked how women in Canada can'gain accurate perceptions of issues faced by Third  World women, Anderson-Manley mentioned  exchanges such as those organized by MATCH,  as well as traditional and new media.  "This is one of the areas we are going to  have to look at even more closely beyond  the Decade. How do we utilize existing  media organizations in the feminist perspective, in the interest of women? There  are a number of things happening now  which are very encouraging: newsletters  being put out by women's organizations,  poems, songs, danees, theatre. All of  these things which form part of this new  (women's) idealogy, seeking to empower  Those who are interested in learning more  about isseus concerning women in the  -Third World are encouraged to contact the  Women and Development Committee at 2524  Cypress, Vancouver, V6J 3N2 or MATCH International at 171 Nepean St., Suite 401,  Ottawa, KIP 0Z6.  wmAhm  Aufpnt uouf lot&L  ■ USED<E 01 Cf ■  books.:  BOUG-RT <£ SOLD  ART  LITERATURE  HISTORY  CANADIANA  VANCOUVER  'ONE  681-76 May *5 Kit  INTERNATIONAL  The segregation of Bangladesh women  A new book, A Quiet Revolution:  Women in Transition in Rural  Bangladesh,   describes a development program for women: a  learning experience for both  the people from the Bangladesh  Rural Advancement Committee  (BRAC) as well as for the  local village women who joined  the program activities and in  the process learned to speak  for their rights, their dignity and their livelihood.  "Purdah,"1 which literally  means "curtain," is the  seclusion or segregation of  women, and still is widely  practiced in Bangladesh. It  stamps as "bad" a woman who  leaves her house and thus  women are made totally dependent on men for everything:  "Men are said to exert power  and authority over women because they can control proper  ty, income, and women's labor.  "Purdah" is seen as one  instrument (together with the  Muslim laws of inheritance) of  patriarchal control.  of patriarchy, based as it is  on economics, offers a plausible if not acceptable explanation. Boys and men are fed  first because they are considered the primary breadwinners."  "Whereas purdah is useful in  describing the status of women,  patriarchy is more useful in  analyzing how and why men control and dominate women. The  custom of purdah, which in  theory both restricts and protects women, does not explain,  for example, why girl infants  are fed less to the point of  starvation at times. The system  Women cannot go to the market  in Bangladesh. They depend on  men all the buying and  selling. Therefore, since they  do not earn anything - as the  men sell the goods the women  actually produce - women are  considered idle and a burden to  the family; and women them  selves are firmly convinced of  their own inferiority.  The strategy in the book was  derived from working with  the village women for many  years - since 1972 to the  present. Thus, this strategy  is not one thought up by male  so-called "development experts"  but it is derived from actual  practice, that is, working with  women. As the author states,  "this book was written in  order to share our learning  and experience."  WIN NEWS  Women's  rights in  Egypt?  by Sarah Graham-Brown  Egypt's Parliament is on the  brink of debating legislation  which threatens to negate the  small improvements in women's  rights achieved in.the late .  1970's.   ^t>pP  A bill has been brought forward  by Muslim fundamentalists with  support from members of right-  wing political parties which,  in the view of Egyptian writer  and feminist Nawal el Saadawi  "would not only be a blow to  women in Egypt, but would  affect the climate of opinion  on the question of women's  rights in the Arab world as a  whole"  Egypt's Family Law, which codifies the conditions of marriage,  divorce, inheritance and rights  over children, has scarcely  changed since the 19th century.  It took 50 years even to make  the minimal gains which are  now under threat.  It was only in 1979 that some  reforms were initiated, mainly  through the efforts of Aisha  Ratib in the Ministry of Social  Affairs. The law offered women  certain rights:  a The right to be informed if  her husband remarried (ie. in  polygamous marriages) and the  right to go to court and seek  a divorce. In the past women  were sometimes unaware that  their husband had set up  another household, with all  its consequences for the rights  of children and inheritance'""  |-"'should the HuSbahd -'die.'' '- J^pPp  © The right to be informed if  her husband has divorced her.  o  The right to keep the. marital  home after a divorce as long  as she did not remarry or as  long as she had guardianship  over the children (under Islamic law mothers have guardianship of boys up to the age of  11 and girls up to the age of  13 - after that age guardianship passes to the father).  These rights would be lost if  the fundamentalists succeed .  in passing their bill. For  I.W.D. in the Philippines  'Onward to the Year 2000' was  the theme of a conference in  the Phillipines on International Women's Day of this year.  Over 100 Filipino women met  in Davao on the southern island,  Mindanao. They represented  over 40 organizations and  included observers from Canada  and the U.S., New Zealand and  Australia and Europe.  The conference opened with a  parade of colours representing  the 11 sectors of women in  Mindanao: urban poor, peasants,  professional, tribal Filipinos,  religious, health workers,  factory workers, Moro, students,  teachers and media. The banners  of each sector were carried  into the hall by students who  wore paper manacles on their  wrists to symbolize the opres-  sion felt by every woman in  each sector. Then there was  an interpretive dance to a  popular Filipino tune.  There were a number of workshops on: peace, equality,  development, health, education,  employment, youth, older women, media and rural development. Out of each workshop  came resolutions for the general assembly. Many of the resolutions called for an end to  the Marcos dictatorship and  the conditions of violence  under which Filipinos must  live. Others called for support  for women fighting exploitative  conditions of work in education  health, factories and prostitution. There was also a resolution calling for the end of  the operations of the Bataan  Nuclear Plant.  The conference also called on  women throughout the world to  speak out against the Marcos  dictatorship and its brutality.  poor women, Nawal el Saadawi  points out, the loss of rights  to the marital home would be a  serious blow if they have no  other affordable accommodation.  She comments, "we are against  these new changes but we are  also discontented with the  existing law which gives women  only minute concessions, not  even all the rights granted to  them in Islam. There is still  polygamy and for a woman to  get a divorce she still has to  prove ill-treatment whereas a  man doesn't .have to prove anything."  The Arab Women's Solidarity  Organisation recently organised  a meeting, in Cairo wfth representatives from a number of  political parties and a  [ committee^ has-been formed to-  lobby parliament andA. the.,  government against the proposed  changes" It seems that the  government is now hesitating  and delaying things because  there is opposition." Nawal el  Sasdawi says, "and we need  all the support we can get in  the Arab world and outside  to oppose this measure.''  Striking  against  Apartheid  'We, the strikers at Dunnes  Stores, will not handle any  South African produce until  South a free country', said Mary Manning at the  end of her speech at the  Apartheid boycott conference  on February 9th in London.  This unprecedented strike,  started when Mary Manning refused to take payment for  South African grapefruit at  her check out desk at Dunnes  Stores, Dublin, and was immediately suspended. It is now six  months old.  Twelve women and one man are  striking for her reinstatement  and their right not to become  part of South Africa's vicious  Apartheid system.  Bombs that burn  by Kriss Hayes  "The worst bomb is the one  that shoots out fire and cannot be put out. When pieces of  the flaming liquid land on you,  they eat deep into your flesh  and travel along your body.''  U.S. backed Salvadorean troops  have admitted to dropping  "liquid fire" bombs and the  use of napalm and white phosphorous has been confirmed by  the U.S. embassy in San Salvador.  The U.S. government is by far  El Salvador's largest arms  supplier. Furthermore, according to a Harvard chemical weapons expert, "the United States  has stockpiled large quantities  of napalm, white phophorus and  other related flame weapons  since the Vietnam war."  The latest Canadian tour by  Santiago Rodriquez, a representative of the Popular Local  Powers of El Salvador, confirm  ed that these "invisible bombs"  explode 50 meters in the air  and cannot be seen or heard.  It is only when the liquid is  slicked to your skin and your  skin, bones, and hair begin to  melt, that the damage is visible. Other effects of these  bombings include vomiting,  headaches, spontaneous abortion  and vaginal cancer.  "In our village we opened up  the wound of a small girl. We  stuck a needle in her arm  where she was hurt and smoke  flew out of her skin."  The Health Support Group for  Central America is building  a campaign called Bombs That  Burn  to focus on the horrifying and obscene reality of the  war in El Salvador. Dr. Cheryl  Anderson, who recently returned  from El Salvador and Nicaragua  will be helping to kick-off the  project here in Vancouver. 10 Kinesis May ^5  HEALTH  Between women of  Our TMjji Color  Selves J Newspaper "  — A National Feminist Newspaper Committed to Publishing News By, For and  About Women of Color —  SUBSCRIBE NOW!  individual SlO/year (6 issues); institutions SIS;  contributing $20 or more. B.O.S. is free to  women in prisons and mental institutions  P.O.BOX 1939  WASHINGTON, D.C 20013  Birth  Enhancement  Services  ... Pre/Post Natal Counselling...  Labour Support... Education...  Midwifery Services...  Mary Sullivan 733-6077 Carol Anne Letty 254-9759  Gloria Lemay 731-2980  THE  WJCOUVER  OUTDOOR  CLUB  FOR WOMEN  ORGANIZED AND RUN BY WOMEN  LEARN NEW SKILLS  For more  information,  Phone:  Dee-875-9021  Jill-732-5607  Sexually transmitted  Preventing chlamydia  by Robin Barnett  How many of us have tacitly accepted the  notion that the more sexual partners one  has the more likely s/he is to come down  with a sexually transmitted infection?  The AIDS (Acquired Immune Deficiency  Syndrome) crisis has certainly brought  this to the forefront with reports both  outside and within the gay community  stating that sexual activity with more  than one man is risk for AIDS. Traditional  health promotion materials like those dis  tributed by health departments always  point to numerous sexual partners as a  risk for a sexually transmitted disease  (STD).  Anti-sex attitudes prevail in many areas  of our society, including the medical  profession. The notion that one should  only have sex with one person is being  put forth more and more in media reports.  Historically, in North America "fallen   (chlamydial PII  women" and prostitutes have been seen as  "giving" infections to men because it  was socially accepted that men, but not  women, would have more than one sexual  partner.  Now homosexuals have also been targeted  as the source of infections because many  people assume that being gay means having  more than one sexual partner. The truth  is that sexual partners, regardless of  their sexual preferences, can give STDs  to each other. A bacteria or virus does  not know about sexism or how many other  partners a person may have.  infectious agents. Bacteria and viruses  which were unknown to most of us are  rapidly becoming part of everyday communication. An STD, chlamydia, which most  people have never heard of, is now receiving widespread publicity as the most  common sexually transmitted disease. This  publicity and the accompanying sensationalism feed anti-sex attitudes, scares women and certainly doesn't help someone  understand infection.  fallopian tubes (chlamydial PID)  CHLAMYDIA AND UREAPLASMA  Chlamydia can also be transmitted to the eyes vi  Recently another dimension has been added  to further blame women for sexuality  and STDs' risks to the fetus and newborn  child. Several STDs present dangers to  the fetus and baby during birth. Just as  the new reproductive technology and anti-  choice movement focus on the health of  the fetus and treat the mother only as a_  carrier for a child, so Newsweek,   February  4, 1985, could write about STDs in pregnant women posing "a special threat to  the fetus and newborn, who are the ultimate  innocent victims..."  None of this really has to do with prevention of STDs. Health agencies and professionals want to get people with STDs  to get treatment. Cure rates contribute  to their ability to maintain funding and  services, but they do not help to "cut  down" STDs. Many people with STDs only get  help after passing the disease.  An approach which would help reduce STDs  would be to have fuller services for education about sexuality and transmission  of STDs, better testing facilities for  both women and men and more widespread  services so that there are more places to  get help than a VD clinic with a stigma  attached to it. Sexual activity does not  mean that STDs are inevitable.  Many doctors do not receive specific  training about STDs while in medical  school. It is common for doctors not to  read up-to-date literature and consequently be unfamiliar with current diagnostic  techniques or treatments. Several STDs  have similar symptoms. Misdiagnosis and  poor medical procedures are responsible  for many cases of STDs developing into  worse problems. Early detection is important.  Modern diagnostic techniques allow medical  practitioners to diagnose more and more  Chlamydia (pronounced "kluh-mid-ee-uh)  or Chlamydia trachomatis is a bacteria.  But it is unlike most other bacteria  which we may be familiar with. It is very  tiny relative to other bacteria and lives  inside cells. It can remain in the cells  for many years without necessarily provoking any symptoms. This is more common  in women than in men, but can happen  in anyone. Because of this characteristic,  many people say that chlamydia is a bacteria which "acts like a virus."  As a bacteria, chlamydia usually is easily  treated with antibiotics when diagnosed  early. Women who may have chlamydia without symptoms, may only recognize the infection when there are painful and serious  consequences. Both heterosexual and lesbian women are at risk.  Symptoms  In women the most common manifestation of  chlamydia is an infection of the cervix,  an erosion (a red, raw area) on the cervix, or the presence of a yellowish vaginal or cervical discharge. Women can also  have an infection of the urethra and experience a burning sensation during  urination and a feeling of needing to urinate frequently. If there are symptoms,  they usually appear gradually 10-20 days  after contact with an infected person.  In men, chlamydia is usually called NGU  or non-gonococcal urethritis. Men who  have symptoms can suffer annoying and  sometimes painful symptoms which can include discharge from the penis. About 10%  of men with chlamydia will not have symptoms.  Both-women and men can get proctitis, or  inflammation of the rectum, via anal  contact with an infected object. Chlamydia  can also infect the eyes by way of hand  to eye contact of genital secretions and  cause conjunctivitis (inflammation of the  mucous membranes around the eyeball).  May '85 Kinesis 11  HEALTH  diseases  Also, Reiters Syndrome, arthritis of joints  is a rare complication of chlamydial urethritis.  If a pregnant woman with an untreated  chlamydial infection has a vaginal delivery  her baby has a high chance of becoming  infected. Babies -can develop conjunctivitis  and infections of the ear, throat and intestines. Chlamydia has also been linked  with low birth weights, stillbirth and  infection of the lining of the uterus  after delivery.  Treatment  The common treatment for chlamydia is te-  tracyline, but it cannot be taken by a  woman who is pregnant or breastfeeding  or by babies or young children. Tetracy-  line has been shown to cause birth defects.  For those who cannot take tetracyline, an  alternative antibiotic must be prescribed,  usually Erythromycin. There are no known  ill effects of Erythromycin at this point.  Although antibiotics are usually effective,  sometimes chlamydial bacteria persists.  In women, it is also easier to eradicate  the infection when it is near the cervix  rather than if it spreads to the uterus  or tubes. Even with treatment, symptoms  may disappear, but weeks later a woman  could still have the infection. The reasons  for this are not known. Chlamydia may be  resistent to antibiotics in some people.  Since medication must be taken for a full  week at least, some people find it difficult to finish taking the whole dose. Some  people might stop taking the medication  because the symptoms have disappeared.  Chlamydia symptoms can also spontaneously  disappear, but then could persist deep in  cells for many years. No one is sure how  long chlamydia can live in the body. Therefore, an outbreak of the infection is not  necessarily connected with an immediate  past sexual contact. One researcher thinks  that coffee and alcohol may aggravate  occurences of chlamydia.  Women taking medication for chlamydia (and  their partners) should get a test five to  six weeks after treatment just to try to  make sure that they are cured.  Diagnoses  Diagnosis of chlamydia is presently in a  state of change. For years only skilled  practitioners could culture chlamydia.  This meant taking a swab of suspected secretions. This swab was placed in a medium  in a test tube. The swab and medium were  delicate and difficult to transport to a  lab where technicians tried to grow chlamydia from the sample. Accuracy depended on  skill.  More and more laboratories can now assess  a test which is similar to a Pap smear.  A swab is taken from the cervix or discharge and put on a slide which is fixed  for preservation with acetone. Then in  the lab it is mixed with an antibody (substance produced by the body in response to  chlamydia) and then put under a fluorescent microscope. If there are chlamydia  bacteria present, they will show up fluorescent under a special light. This method  is less expensive than the culture and  does not require as much skill.'It has not  been used for very long and there is not  much information about 'its accuracy except  under test conditions. Even under the best  of conditions, chlamydia can be difficult  to isolate on a slide or culture.  Getting good medical care  Many health practitioners are unfamiliar  with chlamydia. Gonorrhea symptoms could  be confused with or mask chlamydia symptoms,  Misdiagnosis and/or any waiting time until  treatment might mean that the bacteria  moves deeper into the body and would be  more difficult to test for and treat.  If you suspect that you might have chlamydia or been exposed to it, seek out a practitioner who has treated other cases and  who has up-to-date information and techniques for diagnosis. If you cannot find one  who is well-informed, try a local VD or  STD clinic.  Who should take precautions  Recommendations from medical researchers  are thick with sexist and moralistic  assumptions. Some say that sexually active  women with many partners are "at risk". To  be safe, this could be interpreted to mean  than any woman who has had more than one  sexual partner, or whose sexual partner  has had more than one sexual partner.  Other researchers think that sexually  active teenage women have significantly  higher rates of chlamydia than older women.  Teenage women may be more susceptible to  infections in general because their hormone  levels (which affect the cervix and vaginal  secretions) are still developing and not  stable until 18 or 19 years old.  Also women on the birth control pill have  been found to have chlamydia more often  than women who are not on the pill. This is  thought to happen because the pill makes the  vagina less acid and therefore more susceptible to infections when exposed. Women  whose male partners use condoms are less  likely to have chlamydia.  Abnormal Pap smear results  A number of studies have shown that chlamydia can be found on the cervixes of a high  percentage of women with abnormal Pap  smear results. Chlamydia infection in the  eyes has been associated with cellular  changes similar to mild dysplasia (abnormal cell development.) In these studies,  many women who have been treated for  chlamydia then experience normal Pap smear  results when the infection has been  cleared.  This is also called ectopic pregnancy and  is potentially fatal if undetected.  Women with Chlamidia bacteria on their  cervixes or in their vaginas are at risk  for P.I.D. under certain conditions. P.I.D.  results primarily from an infection, like  chlamydia or gonorrhea, travelling up from  the vagina through the cervix to the uterus  and the tubes. The vagina is not sterile  and can accommodate many organisms. The  uterus is sterile and the cervix and  cervical mucus act as a plug to keep  bacteria and other organisms out of the  sterile uterus.  One known way chlamydia can get from the  vagina to the uterus is during surgical  dilation (opening up) of the cervix.  Surgical dilation occurs when IUDs (intrauterine devices) are inserted. When D & Cs  (dilation and curretage) and abortions are  performed and in a number of other gynecological procedures such as fetal monitoring and salpingography (examination of the  tubes) and childbirth.  Women with IUDs have higher rates of P.I.D.  than women in general. Raters of P.I.D. have  been estimated to be 3 to 9 times that of  women without I.U.D.s. Besides the risk  during insertion there is another way for  infection to reach the uterus. The string  which hangs down from the IUD into the  vagina may act as a wick for bacteria to  climb up from the vagina into the uterus.  If you are considering any of the above  procedures then it would be wise to get  tested for chlamydia if you have had more  than one sexual partner, or a partner who  has had more than one sexual partner. If  the test is positive for chlamydia, get  treated before.the surgical dilation or  consider an alternate birth control method  to the IUD. This can lessen the prospect  of P.I.D.  There are controversies about the other  ways chlamydia can get to the uterus and  tubes. Can it move on its own accord? No  one knows. Are there other modes of transportation? One theory is that bacteria,  like chlamydia, can attach itself to sperm  or trichomonads (another vaginal infection  which is actually a microscopic one cell  animal) and travel into the uterus and tubes  on them.  Other researchers think that  sexually active teenage women  have significantly higher rates of  chlamydia than older women.  Teenage women may be more  susceptible to infections in  general because their hormone  levels are still developing.  Some clinics and practitioners regularly  test women with abnormal Pap smear results  for chlamydia. Women with abnormal Pap  test results which range from mild dysplasia to carcinoma in situ should consider  getting a chlamydia test done, particularly  if there seems to be no other explanation  for the abnormal result.  Risk of PID  Pelvic inflammatory disease (P.I.D.) can  canse permanent infertility, occasionally  lead to long term abdominal pain or  hysterectomy because of the pain. In some  cases P.I.D.- is a life threatening disease.  Women with chlamydia related P.I.D. are  more likely to have tubal pregnancies than  other women. Tubal pregnancies occur when  a fertilized egg implants in a tube and  not the uterus because the tube is blocked  from scar tissue left from an infection.  Women undergoing donor insemination should  make sure that the donor is tested for all  STDs. In general, lesbians have a low  incidence of P.I.D.  Condoms are good protection against the  transmission of many infections. When  looking at prevention of P.I.D. they are  the only sure barrier to both sperm,  bacteria and viruses. Other barrier methods  such as the diaphragm and cervical cap may  be helpful when used with spermicides. We  do not know enough about how effective a  barrier they are for P.I.D. to recommend  them as much as the condom.  Further information can be found at the  Vancouver Women's Health Collective, 888  Burrard.  Many thanks to those who have helped with  the development and editing of this article:  Barbara Mintzes & Maureen Moore fthyt*  REAL Women  How does the women's movement deal with  the phenomenon of women organizing to  oppose feminism?  REAL Women of Canada (that's Realistic  Equal Active for Life) formed over two  years ago in Toronto as a response to  feminism. They've adopted some feminist  concerns while strongly rejecting others.  The group says they have about 20,000  members, 3,000 in B.C.  Their animosity toward the women's movement can be explained partly by mainstream  media distortion of feminism, partly by  the inaccessibility of the women's movement to some women, and partly by real  differences of opinion concerning what  social structure will be best for women  and children.  Sissy von Dehn, a REAL Women spokesperson,  says REAL Women is more.representative  of women across the country than feminist  groups are.  "For twenty years, women have been fed  how they have to feel on various issues,"  she said.  She believes women are not as oppressed  as the women's movement has claimed we are,  and that women should not demand affirmative action, a strategy she calls a "cop  out".  Von Dehn says groups like the Vancouver  Status of Women claim to represent women  from all walks of life yet ignore women  who disagree with feminist principles.  REAL Women opposes no-fault divorce, believing people would take the concept  of permanent marriage less seriously, and  not work to keep marriages together, if  divorce were more easily available. They  also say that men could more easily avoid  child support payments.  Von Dehn says abusive marriages would be  less prevalent if women thought more  carefully before marrying. "Some women  choose their mates badly," she said.  At the same time, they believe that  work in the home is undervalued and want  to see better remuneration for it in terms  of improved pensions for homemakers, increases in family allowances,and a mother's  contributions to the Canada Pension Plan.  The group also opposes equal pay for work  of equal value, saying that criteria for  judging the relative importance of types  of work cannot be determined.  REAL Women opposes the availability of  abortion. Von Dehn considers it a symptom  of a violent society. "We're starting off  very early with killing our unborn, so why  should we be surprised when women get  beaten?" she asked.  Von Dehn is critical of feminist emphasis  on freedom of sexual orientation, and  says feminists make an issue out of something that shouldn't be one. "I'd love to  see the government stop funding women's  programs," she said.  She says groups representing the beliefs  of only a minority of women should not  receive public funding, and that governments listen only to feminists. "The  brainwashing of twenty years is very  effective," von Dehn said. "We don't really  want to be funded by government," she  said. "We'd rather keep our independence."  REAL Women of Canada was recently turned  down for funding from the federal Secretary  of State Women's Program. The program  denied REAL Women their $110,650 application, saying the group's "promotion of a  particular family model is not within the  spirit of the Women's Program."  Clearly, REAL Women's perception of feminism is very different from that of most  feminists. They believe there is one,  rigid feminist analysis on each issue,  rather than a diversity of views arising  from a common pro-woman perspective. They  suggest that feminists don't respect women  who don't work outside-the home, and imply  we would restrict women's option to work  only in the home.  REAL Women doesn't acknowledge that it  was the women's movement which first  demanded that society recognize the importance "of child care and housework.  Von Dehn also blames feminism for lowering  women's expectations of their lives by  telling women that they are likely to be  discriminated against.  It is important to understand Where REAL  Women's perception of feminism comes from:  to some extent, media stereotypes of  feminists and distortion of much feminist  theory is to blame. On the other hand, it  is fair to say that many feminists still  ignore some womens' experience and  analysis of their own lives.  It's easy for us to say, "You're wrong.  We know what your life is about" to non-  feminist women. However, we know what it  feels like to have some one else explain  our reality. It feels condescending.  Sissy von Dehn says that REAL Women has  appealed to women Who don't feel comfortable saying what they think to feminists.  "It's a place where they won't be looked  upon as having three heads because they're  happy with their husbands," she said.  Instead of simply analysing members of  REAL Women in feminist terms, we need to  talk to them.  REAL women opposes the availability of abortion:  "We're starting off very early with killing our unborn, so why  should we be surprised when women get beaten?''  They also oppose the universal availability  of day care. "It's not a right, it's a -  solution," von Dehn said.  The group says that women should have the  choice to stay home with their children,  but when day care is necessary, it should  be of high quality. They note that children are not valued by our culture and  would like more programs to be created  which teach parenting.  While feminists would agree that children  aren't sufficiently valued, most would  argue that restricting abortion and day  care would not make the world more child-  positive.  REAL Women wants to see stronger laws  against both pornography and erotica, and  opposes prostitution.  It's a feminist hope that any woman who  told the story of her life and listened  to the stories of women in both similiar  and very different circumstances, would  come to consider herself a feminist. But  women continue to be isolated from each  other, through such institutions as the  nuclear family.  Given this communication barrier, along  with the greater public position of women  engendered by feminists, women publicly  opposing feminism is to be expected.  What we can do in response to REAL Women  is keep trying to eliminate the isolation  many of us experience. And at the same  time, continue working to increase women's  choices in all aspects of our lives. Feminist Manifesto  Reclaiming a feminist voice  by Working Group on Sexual Violence  The women in the working group on sexual  violence are: Kate Andrew, Jan Barnsley,  Megan Ellis,  Bebra- Lewis and Francis  Wasserlein.  At sometime during the past ten years, the  word "Liberation" disappeared from the  Women's Liberation Movement. Our analysis  was softened so as to reach the ears of  those who govern even before we said it  out loud to each other. Our demands became  polite requests, and our reality became  a negotiable position.  As the strategy of lobbying governments  for legislative reforms became the movement's primary (if not its only) strategy,  the task of articulating the requests has  increasingly been undertaken by women  situated close to the seat of government  and women who speak the language of power.  These liberal lobbyists seek the small  reforms which enable the state to maintain  an appearance of addressing the subordination of women.  The primacy of these women lobbyists is  not a new problem. As one feminist  collective noted in 1975:  ...they talk about women 's oppression  as a legal question,   as if getting some  legislation passed will solve our situation.  For them it is always a social  (societal) question or a legal question.  Never is it a question of power,  real  power - economic  (who owns), military  (whose physical strength)  and political  (who rules).  It is never a question of  what it means to take that power and  distribute it among us all.      •- v.^&Ss^  Today, as pressure increases from the  right and from a declining economy, a  perception has developed that it is  necessary for feminists to be "reasonable"  and to accept the legal/legislative framework of the state. These pressures are  from the small but powerful sector of  society which would send women back to  the hearth and home, to the promised  bliss of unquestioning obedience to  "nature", man, god and the state. In comparison with the threat from these forces,  the state can be seen as a friendly and  benevolent patriarch whose allegiance we  must maintain, whose wrath we dare not incur lest he decide to pay greater heed to  our R.E.A.L. opposition and their brothers  on the right.  It is in times like these that the call  to unity, the invocation of sisterhood,  is most often heard. Criticism from  "within the ranks" is silenced. Centralization of power is defined as "practical"  and "necessary". The basis of agreement  becomes the lowest common denominator. Our  collective voice is heard, from behind a  polite but slightly nervous smile, to  utter statements devoid of content or  commitment, words without emotion, and  demands without conviction.  Just as our perspective has frequently  been lost in our approach to the state,  so has the left frequently co-opted the  feminist voice. However sympathetic many  of us are to some of the issues raised by  the left, it is undeniably true that ending the subordination of women is not a  primary focus - regardless of how well  they have learned the rhetoric of feminism.  To paraphrase one feminist writer, while  liberals abandon us to the state, the  left abandons us to batterers and rapists.2  A truly feminist voice accepts neither,  and is as wary of false alliances with the  left as it is of co-optation by the state.  The process of analyzing women's oppression  and acting to end it is the work of the  many feminists working at what is sometimes  fondly, sometimes condescendingly, (and  all too rarely respectfully) called the  grassroots level. This is the work of the  transition houses, rape crisis centres,  women's centres, and the many other women's  services which gather together the wide  range of experience of Canadian women.  Talking together, breaking the silence,  is a conspiracy to effect fundamental  change. Articulating our experience is  a radical act - words such as rape, pornography, battery, incest, racism, poverty,  homophobia and abortion are not polite  words in the vocabulary of those who have  power. Translating these words (eg. sexual  assault, obscenity, family violence) may  sound more polite, but it will only disguise  the problem and serve to temporarily  obscure the ugly reality of patriarchy,  a reality which feminists have worked so  hard to uncover.  He suffer enormous harm from accepting  and adopting policies formulated by  "experts" in order to meet the timetable  of a government department, parliamentary  committee or organization's constitution.  We must learn not to respond on initial  impulse fearing that if we refuse to  meet the media or government's timetable,  we will forever be silenced.  None of this means, of course, that we  can afford to ignore the state in an  attempt to create a Utopian feminist  community. It is tempting to isolate  ourselves and pretend that it is possible  to build a world on feminist principles  without ever directly confronting the  power invested in the state. It may be  less overwhelming to turn the focus of  work inward, convincing ourselves in the  process that the power structure as presently constituted is simply too male,  too hierarchical to be actively struggled  against. But to do so is to abandon  those women whose lives are directly and  daily affected by the power of the state,  and who are simply in no position to  ignore it.  However, when we do take on the state, it  is essential that our demands for change  be grounded in an analysis of power. We  must cease to scurry after the crumbs we  are offered in the name of real change.  While we work toward those short term  goals that will make the lives of some  women easier (and indeed may be literally  life saving in some cases), we must not  lose sight of the revolutionary change  that will ultimately eliminate our oppression.  The struggle to uncover this reality,  and to have, it heard, has been a long  and painful one for countless feminists.  We have succeeded in challenging myths  about the lives of women. We have collected  and displayed a huge quantity of evidence  of the injustices perpetrated against  women. We cannot afford to have our reality  distorted and made more palatable by  those of our gender to whom the government  and the media choose to listen.  We ought not to be surprised that those  who govern choose to listen. They have an  interest in tinkering with bits of the  state machine to try to show that, while  it is not perfect, it is responsive to our  needs. We must recognize, however, that  they choose to_ listen only to some of us:  to those who will speak in softened  voices, to those who will dress as. befits  the occasion, to those who will be "reasonable" and "realistic" and never demand "the  impossible".  Talking together, breaking the  silence is a conspiracy to effect  fundamental change.  It is those women who are chosen, and who  we have permitted, to consult, to present  briefs, to talk to the media, and to negotiate our experience. They are often not  given the time and money, and sometimes  they lack the inclination, to undertake  the slow and cumbersome process of involving the very women they are asked to represent.  The timetables of the government and of  the media are superimposed upon the process  by which women talk together, analyze  and decide our strategy. When the others'  timetables win out, as they so often do,  it is our own democratic process and women's  needs which become lost.  These timetabling pressures are most keenly  felt by those women in proximity to power.  This superimposed sense of urgency has   £  created a resistance in them to accepting  the slow but essential process of untangling the web of women's oppression.  It is the victims of rape, battering, incest, poverty, homophobia, racism, etc.  who must live with the compromises made  in our name. The terror in our lives is  minimized and marginalized. Because lobbyists have often conceded so much for the  few gains, the umbrella of protection with  which we are left is stripped of all but  its frame.  Yet to challenge the bargain basement sale  of our experience is to be called strident,  idealistic, divisive, man-hating, and,  worst of all, "unreasonable". These are  labels which are designed to silence women.  Yet we know from the history of our own  movement that polite deference to power  is not an avenue for change. We know that  the compromises made in our name are not  strides forward, but merely directions to  be content with running in place. We know  that silence is not heard.  Our talking to each other is the strength  of our movement and the breadth of our  conspiracy. Our differences creates the  friction which moves us forward. The call  to unity, the demands to compromise, to be  "realistic", to defer to the government  chosen "experts" as our representatives,  to develop "efficient" organizations, to  be acceptable to the media, are all ways  to hush the chorus of voices that is feminism.  We must choose our issues and our strategies carefully. Whatever work we do with  Reclaiming continued on page 31 14 Kinesis May «5  Feminists  and childcare  Sharing  Motherwork  by Jeny Evans  I want to birth a child. I also want my  i  strength, my self-esteem, my voice, my  I  creativity and my own time. We all do.  As feminists we know that the essence of  the women's movement is choice. And we  believe all women have the right to choose  whether or not to birth a child.  Neither my grandmothers nor my mother  every really had that choice. Ultimately  what motherhood meant for all of them  was to be silenced and enslaved from overwork, isolation and constant self-sacrifice.  I am their daughter. Because of them I  am strong. Because of them I want a choice  in motherhood. A real choice. Without  support and community awareness that responds to the needs of our children I  question what choice I really have -  whether my choice to become a single  mother can transcend the traditional role  and limits placed on the generations of  mothers that have gone before me.  1^1 either my grandmothers nor  my mother ever really had that  choice. Ultimately what  motherhood meant for all of  them was to be silenced and  enslaved from overwork,  isolation and constant self  sacrifice.  State childcare services presently available meet some needs for some women with  children. But the majority of women are  drastically under-paid, and the cost of  childcare alone can take up to half of a  working woman's, take home pay. The harsh  reality is that daycare is financially  inaccessible to most women.  For children under 18 months there is  virtually no childcare available. Home  or family daycares provide some option  here, but it is limited. When there are  more than two children not related to the  care giver a home daycare license is  required. It allows for a maximum of five  pre-school and two school aged children  to be cared for at one time. Only two  of these children can be under the age  of twenty-four months and only one can  be under the age of twelve months.  This is the only place where children  ' under the age of eighteen months can find  state controlled childcare to meet their  needs. The only other support available  is free drop-in daycares like East Side'  ■ Family Place. In this case, women need to  be with their children but they can meet  with other mothers and the children can  benefit from a sense of community.  These drop-in centres are forever faced /  with fear of closing and the constant  struggle to attain even minimum funding  and some recognition of their extreme  importance as part of the community.  Lack of adequate childcare programs for  children under eighteen months leaves  a mother with two options: a woman coming  into her home or bringing her children  to another woman's home whenever she is  working or needs time for herself. These  women have to take personal responsibility for paying childcare wages (that of  necessity are below the poverty level)  while their own motherwrok remains unpaid.  Emergency, short term, daycare centres  were not available at all until last  year, when the government finally issued  licensing for this badly needed service.  Even now there are only four centres in  Vancouver providing emergency service on  a drop-in basis. Cost keeps the service  out of reach for many women who need  drop-in childcare for anything from  sheer exhaustion to something as drastic  as day surgery.  Neither are there enough part-time daycares available. Many women are forced to  pay full-time prices even when their  child is only attending half-time.  A few months ago we in Vancouver experienced a state and media attempt to scare  women with children back into the home,  with the guilt that they are solely responsible for what happens to their  children outside of their care.  At that time one daycare was shut down  for reasons of mismanagement of finances,  and several others were being closed as  a result of bankruptcy. The daycare closure that was plastered over the front  pages of our newspapers was being investigated for alleged child abuse.  Suddenly, everyone was thrown into a .  panic about the state of childcare in  Vancouver. Teachers were worried about  what could be said about them and parents  worried about what was happening to the  children outside of their care. The  message was clear: if you want you children to be safe you have to keep them at  home. Somehow the whole concept of childcare outside the home was drastically  undermined. The reality that the home  isn't always the safest or the best place  for children was never discussed.  These inadequacies put society's responsibilities for its' anti-child and anti-  nothering policies back in the home, isolated and invisible. What is it that people do not want to see? Is it the number  of young women, and women who have already  raised their children, who are unemployed,  with welfare or home childcare as their  " only option? What is being hidden here  is the fact that none of these women are  afforded a true choice and their right to  employment/survival because of a system  that will only tolerate a majority of  the women isolated in the home.  Surviving through providing home childcare  is an option my mother, my sister and  myself have all had to use. Living together we were each others only support. My  mom is still in a position where home  childcare is her only means of employment.  Despite the daycare scare, women with  children will continue to need childcare  services in order to survive.  If you are in need of childcare services  or a subsidy to your income to pay for  childcare you should contact the Ministry  of Human Resources in your area. They can  provide a list of resources for women with  children as well as provide subsidy  coupons after your request is put through  an income test and your need is evaluated.  It is important for women in need to realize they have a right to M.H.R. services  and should not allow themselves to be intimidated or degraded in any way.  There are also some really good childcare  workers in the system, even though the  teachers are not paid adequate wages for  their work. Most daycares have an open  door policy so you can go in and see if  the service is the right one for your  child.  As feminists we need to expand our awareness of motherwork being a front line  struggle and the support we are not offering to women with children within our own  community.  Childcare must be the first priority when  organizing any event and the quality of  childcare must be the best we can create May TO Kinesis 15  This month's supplement  Feminism and motherhood  We grow mawkish about Mom on Mother 's  Bay and clap for the mother of seven or  the Mother of the year,  but watch the  applause fade if the woman has no  husband,  is not white-skinned,  or happens  to be lesbian or a teenager...  -Letty Cottin Pogrebin,  'Ģ Family Politics  Letty Pogrebin's comments on double-standard motherhood underscore many of the reasons feminists continue to maintain an  over-riding sense of ambivalence toward  the issues of motherhood, pregnancy and  childrearing. They are all volatile issues.  They all bring us face to face with one  of the worst hypocrisies in North American  mythology - the concept of mother as sacred, child as precious, in a society that  is both anti-child and anti-woman.  The mystification of motherhood runs so  far and so deep that society generally is  blind to the real abuse, silencing, and  discrimination meted out in the real  lives of women and their children.  Amidst the waves of pro-pregnancy propaganda and the first years of a renewed  baby-boom, feminists find motherhood a  difficult issue to approach.- On one hand  we know there is a natural power and  beauty in the birthing and raising of  children. But on the other we also know  how deeply degraded, undermined, and  dismissed mothers really are. What we are  left with is the myth of the Madonna and  all its contradicitions. The message is  clear: motherhood is a woman's ultimate  fulfillment and if we do it in the right  way and follow all the rules, and do not,  under any circumstances, deviate from  the norm, we will be left glowing and satisfied in bur proper sphere of influence.  The propaganda is not confined to the Moral Majority or the mass media. The mystification of motherhood with no real support  for the children themselves. That means  having activities for children that connect them to the event itself so that the  experience is not one of seperation or  isolation. It also means women taking  collective responsibility for the children  who attend and not assuming that every  child must be attended by her mother alone.  As awareness increases, so will the belief that children can be at all events  with everyone taking responsibility for  them, so mothers are able to relax, focus  and participate fully. It means creating  an environment where childcare is non-  sexist, non-racist, non-competitive and  non-quthoritarian. It also means having  enough care givers that each child will  have their emotional and physical needs  met at their own pace and not at one imposed on them., j  Vs awareness increases, so will  the belief that children can be  at all events with everyone  taking responsibility for them,  so mothers are able to relax,  focus and participate fully.  Offering overnight childcare is a new area  of support. It means a lot to mothers to  have a morning to sleep in. It does mean  work for the organizers, but nothing in  comparison to doing childcare and mother-  work twenty-four hours a day, seven days  a week. It is a reality that many mothers  go years without one leisurely morning.  Babysitting co-ops are also emerging to  meet the immediate needs of mothers. It  does give children a chance to interact  with each other, but still isn't the ideal.  To receive a few hours of freed time a  mother must also be prepared to take on  more children for a few hours. Women who  do not have children need to get involved  in setting up their own cooperative  support for women with children.  It's crucial that feminists set up alternative daycare and education. Education  has to begin to relate to life experience  in a non-sexist, non-racist, non-judgemental environment. There is no choice in  raising children outside of the institutionalized system unless alternatives are  created. Choice is essential.  Motherhood is a real struggle. Single  mothers in particular are facing the front  line of women's oppression. There is real  institutionalized hatred for single mothers.  For one thing, whether you're on welfare  or depend on state childcare, there is  constant surveilance. For example, if for  some reason you can't pick you child up  after daycare and your emergency contact  is out, the daycare workers are not allowed to take your child home in their care.  Ministry of Human Resources is called and  they send someone to come and pick up  your child. It can be used to make you  appear like you can't cope.  Being a lesbian I am also aware of the  harassment that tries desperately to prove  that we are "unfit mothers". The control  is the fear and awareness that the state  can take our children away from us. They  punish the single mother with poverty,  inaccessible childcare, and wanting her  to appear like she cannot do it alone.  There is an overall negative mythology  about who single mothers really are. But  who are single mothers? Some are women who  are leaving relationships and some of  these relationships were battering and  abusive. They are also women whose partner  has died, and women who have chosen to be  a single mother. Without support, a woman  from an abusive relationship is faced  with being alone with her children, possibly on welfare, and often out of need  returns to her abusive partner, no matter  how dangerous this is for her and her children. The state ignores the violence and  war that is going on isolated and silenced  in the home.  As feminists we have to show the incredible  ability and strength women have in coping.  We also need to reveal society's resistance  to see the insecurity and weakness in men  which makes them unable to cope without enslaving women. We can  choose our freedom, j  Single mothers do  have needs. Not the violently institutionalized nuclear family but  a supportive and aware community.  As women without children we have our own  internalized myths about'motherhood and  relating with children. Being a mother  doesn't come naturally to anyone. It takes  real work to develop a lifestyle and relationship with children. With anyone. We  have to break down what keeps us separated  as women. We have to look at where the  messages come from in us that are saying  that it's the mother's responsibility to  raise our children, whether it was their  choice or not. As a Radical Lesbian Feminist  I see the urgency to close the gaps between  womens' experiences of oppression and face  it willing to do the work.  behind it exists in the feminist community  as well, albeit in a more subtle and isolated form.  The reality of motherhood, of course, has  little to do with the myth. Most women do  not raise their children in the confines  of traditional nuclear families but most  do raise their children on inadequate incomes. As many of the articles in this  supplement indicate, motherhood as we know  it. is done in poverty with no real social  or economic recognition. For many mothers  it is a constant battle to maintain per- .  sonal dignity and self-esteem in a situation where their work is negated and trivialized on a day-to-day basis.  As feminists it is time we questioned  where our movement is, exactly, on the  issue of motherhood. Many of us have or  plan to have children. Many of us do not.  Are any of us able to make informed  choices? What support do women who mother  really have? Do we acknowledge the skills  women gain as mothers? How much of a priority is 24-hour accessible daycare? And  Sharon K  how willing are we, as a community, to  ensure quality childcare is available at  our events? How many of us feel guilty  about our choice not to have a baby, that  we're missing something?  It is hard to chart a path of dialogue  bwtween wholescale rejection of motherhood  on a personal level and blind acceptance  of the notion that birthing and raising  children is the most joyous experience for  every woman. How do women come to terms  with their biological potential and what  choices would we make in a liberated reproductive climate?  These are messy and problematic questions,  and it seems that as a community we are  all too frequently silent on such a fundamental issue. The result is that mothers,  even feminist mothers in alternative parenting situations, continue to be isolated  and overworked, bearing primary responsibility for raising our children. And, as  "more and more.of us choose to have children those of us who do not are increasingly silenced by the guilt that society (and  even some feminists) brings to bear on  childless women.  This supplement, we hope, brings some of  these concerns out into the open, so that  we as a community can begin to talk about  our differences, and incorporate the concerns of mothers and children into the rest  of our feminist activity with respect and  support for the validity of every woman's  choices. 16 Kinesis May TO  Mothers: unpaid and exploited  by Nancy McRitchie  It is often said that until you become a  parent you do not know what it's like.  I thought it would be different for me,  but only now that my baby is ten months  old am I starting to get over the shock  of what parenthood means. When I was  pregnant, a mother told me that other  mothers will help, and that it's like  joining a club. Now we of the initiate  exchange knowing looks and sympathetic  smiles as we push our strollers past each  other on the street.  I take care of G. about twenty-four hours  a day (well, slightly less now that she's  getting older and my child-care support  system is shaping up). After ten months,  I have invested nearly seven thousand  hours of work and responsibility into her.  When G. was about three months old I was  driving with her in the car along Commercial Drive and I became acutely aware of all  the mothers and children on the street  (like, when you first buy a Toyota you  register all cars as either Toyota or non-  Toyota -now for me it's parents and non-  parents.) There were all these mothers  and children and I suddenly had some insight into how much work that represents.  Multiplied by all the streets in the city,  and other cities, well it's somewhere in  the billions upon billions of hours. Work  that is unseen, unpaid and unrecognized.  This unpaid work that we do raising children and keeping house is the basis of our  exploitation as women. And we are supposed  do this because we love our children and,  for those who have them, our husbands. Because we do so much work for free, it is  easy to underpay us for similar work in  the market place - waitressing, nursing,  office work, childcare, etc. And men who  take responsibility as fathers are forced  to do wage-work, usually at alienating  jobs, for most of their lives to support  their families.  Before I go any further, I want to be clear  that I love my daughter very much and there  are many.joys that come with being her  mother. But this article is not about that.  The work I do caring for G. includes:  bathing, diapering, nursing, carrying,  feeding, putting to bed, picking up toys,  A his unpaid work that we do  raising children and keeping  house is the basis of our  exploitation as women.  waking up with her twice each night, playing, taking her places so she's not bored,  sorting out clothes and toys she outgrows  and getting her more, arranging babysitting  consulting with other mothers, and doing  laundry.  I must also deal respectfully and patiently  with her as a strong-willed person with  an insatiable curiosity about everything  she sees around her, including electrical  wires, knobs on the stereo, my books,  cigarette butts on the street, the water  in the toilet and what I'm doing right  now with my typewriter. And I don't do  these jobs just once in a while but over  and over and over. Whether I want to or.  not, whether I'm healthy or sick.  A simple trip to the grocery store goes  something like this - wait for her nap to  end (or start and end), change her diaper  (no easy task as she's usually crawling  or walking and won't lie still), feed her,  put on her sweater and hat while she fights  to play with whatever has caught her  attention, get her outside and buckled  into the car seat or into her stroller and  off we go for that loaf of bread and  quart of milk.  Every chore is more difficult with a baby.  When I cook, she clamours to be carried  on my hip so she can see what I'm doing,  (and she weights twenty-five pounds) or  else I'm tripping over the pots and pans  she's playing with at my feet.        —  I hate to even remember what it was like  taking her to■the laundromat before I  finally got a washer and dryer - trying to  figure out how to carry her in her car  seat plus three bags of clothes from the  car into the laundromat, and later out  again, without letting her out of my sight.  And when she rebelled from the boredom and  constraint of the car seat, holding her  while I switched clothes from washers to  dryers.  Friends sometimes help. But those who are  also parents are usually too busy, and  most single people do not understand the  amount of help required. I get offers to  babysit "once in a while" or "if you're  really stuck", but at G's age she only  feels safe with people she knows well, so  often I can't use the help I am offered.  And the gratitude I feel towards my friends  who do help is tinged with resentment that  they are so great for helping me, the mother who has no choice.  The costs I pay are more than physical and  mental exhoustion. Economically I suffer  the loss of a wage for years because I am  home raising my daughter. The welfare I  get is a disgraceful pittance, yet 1  am  supposed to be grateful for it. Also, I  must pay the living expenses for two  people instead of one. That's twice the  rent, plus food, clothing, diapers, toys,  babysitting and later school trips and  recreation.  The maximum welfare for a mother and child  is $675 a month. My rent and utilities  cost $375 and I spend about $200 per month  for food and diapers. That leaves $100 for  our clothing, transportation, miscellaneous, the odd book and occasional babysitting. There is no money for savings, vacations, gifts, eating out, furniture or  education. The toll this will take over a  number of years is a serious concern to me.  Being poor means I live in a place with no  yard,: with a toilet that runs constantly  and paint peeling from the walls. I do lots  of extra work trying to fix it up on a low  budget; and this is especially hard because  I'm caring for G. at the same time.  About being a single parent: I have to put  more energy into childraising than do most  women who live with the child's father  (however, almost always, women still carry  most of the parenting responsibility). I  have "to put less energy into maintaining a  relationship with the father (which, in  some cases, can take almost as much energy  as caring for the baby). I am very poor  but what money I have is mine and I there-  rore have some independence, aside from  the power my social worker has over me. I  get to run my home and raise my child the  way I believe, as best as I can.  As a single parent, I am portrayed by the  media as a victim and a charity case, and  this serves as a warning to other.women to  stay In their relationships, however they  might be. The fear, some of it realistic,  that women have of raising their children  alone on welfare, is what keeps many of  them in abusive relationships.  Not only are mothers doing an immense  and .thankless task and being forced into  poverty and/or dependence for it, but  other people feel a complete freedom to  judge, advise and blame mothers for everything their children do. In a society where  children are still expected largely to be  seen and not heard, this puts us in a.  difficult spot. Admittedly, from some  quarters I get a lot of strokes, especially  when she is cute and smiling. But should  this child so much as scream for a chocolate bar when we go to the supermarket,  there will be people glaring at me no  matter how I handle it. And she, being an  intelligent little person, will probably  play on that.  People (even feminists and progressives)  have, and will, argue that I have no right  to complain because I chose to become a  parent. While as an individual I can choose  as a species we cannot - someone must raise  the children. It does not follow that because I choose a valid lifestyle it is  okay for me to be exploited. To draw a  parallel, women who choose to become  lesbians are rightfully angry about anti-  lesbian oppression.  The oppression I suffer as a parent  affects my child as well. When I am tired,  isolated and worried about survival, she  does not get my best attention. If. I find  a job that pays enough to live on, then  I'll be away from her most of her waking  hours and tired out when I'm with her,  still with all the housework to do. Although she has a need for freedom to explore, make messes and be noisy, as a  parent I am not always able to handle it.  And later I would like to not put G. into  a public school for at least a few years.  But I don't know how I will be able to  afford a private school, or to stay home  from work to develop an alternative. I  believe every parent does their best,  and we are hurt by'such inevitable failings  as these, just as we see our children hurt  by them.  Here are some of the things I know: that  G. is a delight to be with and it is the  social system we live in, rather than her  presence, that is the problem; that although there are a lot of us, each human  being is precious and deserves the best;  that how G. is treated in these first  years will have a major impact on her  life and how she relates in the world (as  I raise her I'm trying to keep her inborn  sense of confidence and power intact);  and that there is no work more important  than mothering or more deserving of social  I recognition and a decent wage. May TO Kinesis 17  Fragments of heritage  by Fatima Correia  I was born in Vila Fernando, Beira Alta,  Portugal with the name Maria de Fatima  Crespo Correia. Vila Fernando is a small  agricultural community divided into various "quintas", clusters of 10 to 20 houses.  Instead of one large tract,  farmland is parcelled into different  regions -"flat or hilly, grazing or crops,  fruit or vegetables, close to the river or  town,, etc. Thus, the farmers can be more  self-sufficient, but time is also wasted  going from one. plot to another.  I was four months old when I left Portugal,  my.mother 30 years old. My father was  already in the Okanagan Valley, living in  a two-room cabin and working as a farm  labourer.  My mother had been very reluctant to leave  her country of birth, her own mother and  her family and friends. When my. father had  first suggested emigrating, she had remained adamant, that it was a decision he  would make alone.. Stifled by brutal economic repression and lack of choices in his  home country,,my father was lured by tales  of this land of opportunity. "Anyone who  works hard can earn a good living in Canada." He was irr Canada two months when my  mother wrote him that she was pregnant with  their first child.  It was a difficult time for them both. My  father was homesick, depressed, and lonely  for his new wife and child.  My mother's resistance broke. She tearfully  told my grandmother that she was going to  join her husband, but she would return.  Soon. My grandmother shook her head and  said, "if you leave, I'll never see you  again." '-'^^MJ^^^^^  My grandmother died 13 years later without  ever seeing her daughter again.  When my mother talks of those early years  she says that for a long time she couldn't  stop complaining. It was an adjustment that  she didn't want to make. The work was  physically exhausting - long days spent  pruning, thinning, picking fruit. The  language barrier made the simplest of tasks  frustrating and potentially embarassing.  Even church - a pillar my mother leans on  -was an experience fraught with confusion  and bewilderment.  However, she could see that her words  were taking their toll on my father. His  face betrayed discontent, misery and self-  doubt. She kept her criticisms to herself  and started the process of integration into  a new culture and society.  I grew up the oldest of three girls in a  strict Roman Catholic home. Portuguese  is my mother tongue. Going to school was  a devastating experience. My English was  poor and I could barely understand my  teacher.  I resolved to put all my energy into  speaking and writing English well. I did  this at the expense of my Portuguese.  Because I so badly wanted to fit in and  talk like everyone else, I deliberately  stopped speaking Portuguese.  I still regret that decision.  I was a quiet child and could seldom  be found without a book. Whenever Saturday  came along - massive cleaning day - I  My mother insisted on raising me  as she in turn had been raised-  severely restricted. Hence, my  social life wasn't anything to be  envied.  found "hiding places" and silently immersed  myself in my latest book. There, I would  hide until found by an unrelenting heartless spy, my youngest sister.  Growing up I didn't have many of the  "goodies" my peers did, I didn't have  music, ballet, skating or swimming lessons.  I couldn't join Brownies, even though the  meeting hall was just across the street.  My mother refused to let me stay overnight  at friend's houses so I missed all the  pyjama parties.  I wasn't allowed to participate in these  activities because my mother was afraid  of what negative influences they could  have on me. How was she to know that she  was raising a radical feminist?  My mother insisted on raising me as she in  turn had been raised - severely restricted.  Hence, my social life wasn't anything to  be envied. At an early age I resented my  mother's authority and what I perceived as  unfair - her rigidity. I would shout,  "This is Canada, not Portugal."  I rebelled actively against her "tyranny".  My father simply backed up my mother.  His English, to this day, remains inadequate for any purpose of deep communication. My spoken Portuguese is worse.  My mother and I are both strong-willed,  high-spirited and capable of nursing our  self-righteous anger for hours, sometimes  days. We were appropriate foes. And how  we battled - those wills tightly locked.  My mother and I make a point of not giving  in. There were no apologies exchanged  after the fights had simmered and gradually dissipated.  She still said "No" when I asked to go  out and I told my friends I didn't feel  like going. I couldn't tell them the truth  and then possibly face their pity. Too  much foolish pride.  As I grew older I started telling my  §• mother where I was going instead of asking  §• for permission. I started assuming response sibility for myself. Sometimes there were  ■g. confrontations. Other times she asked me  5 to come home early.  The power dynamic shifts. My mother  starts pleading/arguing her case as to  why^I should do what she wants"  Looking back I realize that in much more  important ways my mother gave me emotional  support, taught me to respect personal  differences and consistently was there  for me whenever I needed her.  We love each other deeply. The devotion is  fierce at times. lEiSflll  The conflicts between my mother and I  were typical of the "generation gap" compounded by acculturation into a society  with a very different set of values and  attitudes.  Now that I've lived away from home -  sometimes as far away as Ontario or Europe  - for six years, I can appreciate the  ethnic background I grew up in. I have  somewhat of an analysis that helps me to  understand why I rejected my roots. Why  I so desperately wanted to be part of  the dominant culture.  I remember my mother and I learning how  to bake together. Baking was a luxury  that my mother couldn't afford when she  was growing up.  I remember correcting my mother's English.  Laughing hysterically at her mispronoun-  ciations. How we all used to tease her,  mock her. My mother doesn't laugh at my  Portuguese. Nor do I give her the chance  to.  She speaks English fluently because that's  how she communicates with her daughters.  I remember explaining to friends traditional Portuguese dishes or bringing out my  father's homemade dry red wine. A wine I  regard with high esteem.  One of the reasons I live in this city  is because I now want to live close to  my family. As I get older my mother becomes more dependent and starts to lean  on me. It's not an easy transition for  either of us.  In accepting myself for who I am, I begin  to piece together fragments of a heritage  that humbles me.  It's damn fine wine. 18 Kinesis May TO  Lesbians  Becoming mothers  by Lavendar Conception Conspiracy  Lesbians who want to have children have  felt isolated over the years. Recently  more and. more is being discussed and  written about a seemingly impossible  combination: lesbians and children. The  problems that pregnancy and motherhood  can pose for a lesbian often seem overwhelming, especially if she doesn't know  other lesbians wanting to be mothers.  The Lavendar Conception Conspiracy was  started by two women who knew they wanted  children. They needed support from, and  wanted to give suuport to, other lesbians  who were in the same position. We started  meeting a year ago.  Our members are either women who are  seriously contemplating having babies,  lovers of women who want them, or women  planning to be non-biological mothers.  Some of us plan on co-parenting, while  others expect to parent on our own with  help from a lover or friends. Some of us  have co-parented before, and all of us  have had relationships with children  which were a major part of our lives.  We have found it very exhilarating to spend  time together. We have talked about everything from how to get sperm to whether  we're going to let the baby cry through  the night. We go through our hopes and  fears. And some of us, who are at the  stage of being ready for it, try to get  pregnant (we have had one pregnancy and  two miscarriages so far).  We have talked about money, and whether  some of us can actually afford to have  a child. As women, and as women who are  not professionals, we are never going to  earn a lot of money. As one woman said  to us: "I picture myself as a slave to  I picture myself as a slave to  work for the next 20 years,  with all my money going into  housing and child care. I find  that depressing."  work for the next 20 years, with all my  money going into housing and child care.  I find that depressing." Nobody has much  security around jobs these days, and we  have fears about being unemployed and  having a child to support at the same  time.  If a woman is in a couple, there's going  to be decisions about who stays home with  the baby, and that's probably going to  depend on who can get work, with that  money, of course, having to support three  people. t5^£*_  One of us is -lucky enough to be working in  a unionized job and will be able to take  advantagei'pf' paid maternity leave. But  the majority of us aren't, and will have  to .start paying high daycare expenses as  soon as any U.I.C. maternity benefits  run out. *^%$> '"-  There are also other fears, about housing.  There are all the places you can't rent  because they don't want children. Co-op  housing is some women's solution, especially as single parents. But there is the  anxiety with co-op housing and rented  places of wanting a two-bedroom apartment  when you're not even pregnant, but not  wanting to get pregnant until you've  found some secure housing that's big  enough for you and a child...  There's such a range of questions. How  shall we "break the news" that we're  pregnant to our families, our co-workers,  our friends? We heard of one woman who  was "out" to her parents and whose parents had met her lover many times. But  when she was pregnant her sister begged  her to explain it to their parents as the  result of a one-night stand with a man,  an on-the-spur-of-the-moment encounter.  Another lesbian was forced by family  pressure to tell her parents that she  was pregnant because she'd been raped.  Anything else would "kill her mother".  There are questions and answers to think  about ahead of time, other people's  prejudices to be on top of. Parents who  cry: "how can you be so selfish? How can  you deny your child a father?" Co-workers'  curiosity: "I didn't know you had a boyfriend?" We wonder if we will be more  cautious when we have children, whether  being lesbians and parents will tend to  make us want to take a step further back  into the closet, out of a desire to protect our child (and ourselves) from the  judgments of the world.  We think about the future, and wonder how  we'll explain to our children how they  came to be in the world when they start  learning about penises and putting the  sperm into mummy I We don't want our children to be ostracized, but of course,  they're going to feel different because  of who their mothers are and because  they were conceived through alternate insemination.  We don't want our children to resent us  and to think of us as having done this  terrible selfish thing. We hope that in the  future society won't be so hard on children in "unusual" family situations, given  that the conventional nuclear family is  ■ becoming less and less the norm and reproductive technology is becoming more  common.  And we remind ourselves that our children  I will be very much wanted children, and  that our love, hopefully, will provide  them with the security and positive self-  image they will need to deal with the  t world.  We talk about how having a child will  '  affect our relationships with our lovers  and friends. Socializing in the lesbian  community, with bars, dances, sports, '  like the rest of society, is not set up  for children. Some lovers break up when  one of them wants to have a baby and the  other one doesn't. There is work to do  around a non-biological mother who wants  to parent, feeling as involved with and  responsible for the child as the "real"  mother. And when women separate who have  parented, there is often deep pain and  mistrust around who sees the child, when  • often. And what if we get involved  with /Someone who doesn't want to parent  or who doesn't like being aroung children?  We go back again to the beginning and talk  about sperm. One of the major topics of  discussion in our meetings has been the  sperm donor, as all of us have decided  that donor insemination will be our method  of trying to get pregnant. We do know  other lesbians who have decided to do insemination through a doctor, or are having  a sexual relationship with a man to get  pregnant (either through one-night stands  or a more committed relationship).  Most of us began with the assumption that  our donor would be anonymous, and originally many of us planned to inseminate  through a local doctor who has access to  a group of donors. However, at this writ-  May TO Kinesis 19  "My biggest fear is having a child who  resents my having done this terrible selfish thing. Because I'm a lesbian. I'm  afraid of having my son or daughter ostracized and having my child feel different  because they were artificially inseminated.  "When I left my last heterosexual relationship and came out, I felt as though I'd  missed my last chance to have a baby."  "At one time I didn't think I had enough  support to go ahead and do it. Now I think  I will end up with more support than if  I were with some guy."  "This is a kind of high profile pregnancy,  because I'm a lesbian. People are really  conscious that this is innovative and at  ing the doctor in question has become!  quite reluctant to inseminate lesbians.  Fortunately, we knew other women, and  had read articles by women, who had inseminated themselves using donated sperm, and  we realized that we could quite simply do  it ourselves at home (see inset on Self  Insemination). We then had to figure out  how we would find our donours. This has  been quite a production.  We have moved back and forth along the  whole spectrum of anonymous and known  donors. Some of us have imagined a situation  where we would have a donor that we knew  very well, trusted implicitly and planned  to share parenting with. Of course, a potential problem in that scenario is that  if two women are co-parenting and there  is an involved father as well, the non- j  biological mother could well be the odd  one out in what would appear to the world  as a conventional nuclear family, (given  that many fathers today do not live with  their children).  Many women, of course, do not want to take  the risk of having a donor they know, for  fear of the man making unwanted claims  on the child in the future. We know of one  woman who had to leave the province with  her child when her donor threatened to  take her to court for custody of the child  after he got married.  Another woman started to get nervous when  her donor, who had insisted that he had  no desire to "parent" or "interfere", began  criticizing her for smoking and drinking  when she was pregnant. For some of us, then,  the risk of the man turning up in later  years to make some kind of claim on "his"  child, even if this were done through  pressure and not through the courts, and  the possibility of his using the "lesbians  as unsuitable parents" argument, has been  enough for us to decide firmly on an  anonymous donor. (See inset on Legal Issues)  This choice, though, has raised the ques-"  tion for us of what the child's reaction  might be to not knowing anything about  her/his father. We know adopted children  who become obsessed with knowing who their  biological parents are, spending years  wondering and searching for who they  "really are".  But would not knowing the father be more  difficult for a child than a father s/he  rarely saw and hardly knew, a father who  knew of the child's existence but chose  not to be involved? We began to think that  perhaps it would be information about the  father that would be important to the child,  more so than the relationship with him.  One woman was pregnant using a completely  anonymous donor, but she strongly wished  she knew at least what the donor looked  like as she thought of the child growing  in her belly.  Conception continued on page 36  the beginning of a whole wave of women  doing the same thing. Everybody is watching,  so there's pressure to have the perfect  pregnancy and the.perfect birth."  "I have a lot of fears about money, and  it's related to lesbianism and sexism.  Because women earn less than men, I  probably won't earn much more than I earn  now, and because I want one of us to stay  home for the first year, it means I or  one of us will be supporting three people."  "I want to have a really neat relationship  with my kid. To like my kid and have my  kid like me. Because it's going to be hard  in many ways, I hope the support will be  there. I hope we don't all disappear when  we have our babies."  Artificial insemination and the law  Lesbians planning to get pregnant and who  don't want the man involved to "parent",  have concerns that at some future point  the donor may go to court for custody or  access of the child. A man who becomes a  donor may be nervous about the woman getting a court order which says that he has  to make child support payments. Under these  circumstances, would a contract between  a lesbian and her sperm donor be useful?  Writing something down doesn't mean the  matter ends there. Either you or the man  could apply to vary the contract. And  contracts show intentions, but they don't  "save the day" in court. When it comes to  children, the courts give their first  consideration to the ''best interests" of  the child.  No matter what has been agreed upon in a  contract between the woman and her donor,  if the courts want to step in and override that contract, they will. If you and  the sperm donor have a clause in the  contract that you will never ask him for  child support, a court could overturn  that if they think that the child is suffering as a result.  If the man acknowledges paternity, the  woman is in a postion to apply for maintenance from him. But if he doesn't acknowledge paternity, then there are limitations, periods within which she much make  an application for maintenance. For instance, she must make the application  within one year after the birth of the  child (see the Child Paternity and Support  Act).  Although this hasn't been tested in B.C.,  it is very likely that the courts would  consider a sperm donor to be the "father"  of the child. The law functions to uphold  the status quo; it is at least 50 years  behind the rest of society, and there is  no place in it for anything but the nuclear,  heterosexual family. If a donor wanted to  apply for custody or access, the courts  would probably use the terms of the  Family Relations Act,   and they would uphold his rights as the natural father.  It is almost impossible to get an order  totally denying access to the father.  Most judges are men and are giving a  great deal of consideration to fathers  these days. Custody is a little different.  When it comes down to it, most men don't  want custody. Those that do will have to  come up with something more.substantial  than just saying that a woman is a lesbian  and for that reason alone should no longer have custody.  The courts still don't like lesbians, and  lesbians who have been granted custody  in Canada have usually had restrictions  placed on them - for instance, that they  can't live with their lover, or be politically active in gay rights. But the  trend is more that the man has to show  that a woman is being an unsuitable parent  on top of being a lesbian. And the longer  a woman has custody, the less likely are  the courts to disturb that situation.  It is pretty well agreed that contracts  between lesbian co-parents are essential.  There is no act which covers this situation,  and contract law would apply here. It  would be useful to read through the  Family Relations Act,   or look at sample  marriage contracts, to see what can be  addressed, e.g. custody, access, support  payments, division of property. (The  Vancouver Women's Health Collective has  a sample co-parent contract in its files.)  The actual writing of the contract helps  to clarify issues between you and your co-  parent , even if neither of you ever look  at it again.  And don't forget that any lesbian planning  to have a child should be sure to have a  will, so that if you die the child is  looked after by who you  want and not by  who the state says it should be.  How to self-inseminate  1. Establish when you ovulate as accurately  as possible using a basal thermometer or  the mucous method for at least three  months. Most women ovulate on the 12th-  14th day after the first day of the last  period but each woman is different. Detailed information about how to establish  when you are fertile is available at the  Vancouver Women's Health Collective.  2. Choose your donor and let him know the  dates you plan to inseminate- For fertilization to take place, insemination usually  must occur some time between one day prior  to ovulation and up to one day after ovulation. Sperm live one to three days in  the female genital tract. The egg lives  up to 24 hours.  There are lots of factors involved in  choosing a donor but in terms of fertility,  men with the lowest overall fertility  are heavy red meat eaters, take no vitamins  drink a lot or smoke more than a pack of  cigarettes a day. Also, many prescription  drugs can adversely affect sperm count and  sometimes cause genetic damage without  visibly altering the semen analysis.  For best results, the donor should abstain  from orgasm for two days before the insemination. As well, he should abstain from  alcohol, cigarettes, hot tubs and hot  baths for at least 72 hours prior to ejaculation.  3. One way to inseminate is to arrange for  the donor to ejaculate into a container  of suitable size to draw up the semen with  a syringe or turkey baster. Sperm is  sensitive to light, heat and air, so it  should be kept in a clean, glass jar with  a lid on, in a brown paper bag, and  stored or transported at room temperature.  4. Use a clean syringe (without a needle)  or turkey baster to draw up the semen  from the container, insert the syringe  into the vagina like a tampon and press  the plunger. Lie with your hips raised on  some cushions for about 20 minutes. The :  usual quantity of semen ejaculated aver- '  ages 3.5 millilitres so don't expect a  large amount of fluid.  5. Optional:  Properly insert your own  fitted diaphragm that you've practiced  putting in to keep the-sperm close to the  cervix and not dripping out.  6. Other Methods:  If your donor can be  available in the same building he can  ejaculate into a condom. You can then insert the condom into your vagina. Or you  can put the sperm into a diaphragm and  insert the diaphragm, if you can do this  without spilling the sperm. Or you can  insert a tube into the diaphragm and in-. V  ject the sperm into the tube, with the  edge of the tube going into the diaphragm.  You probably have to lie at a steep angle  to do this.  7. Two inseminations per cycle are standard. You may do more than that but it  takes a few days to build up a maximum  sperm count. You should inseminate at  24-48 hour intervals for four to five days  during ovulation. The time between ejaculation and insemination should not. be longer than an hour.  ..   .:....... May TO  0?CNl  w^  This article is a  highly condensed sum-  W> mary of ideas that women in the  ^  Lesbian and Feminist Mothers Political Action Group  (LAFMPAG) have developed  over the past six years.  These ideas are  more fully discussed in our forthcoming  book,   Children and Feminism, and in our  day-long sharemothering workshop.  What is sharemothering?  By 'sharemothering' we mean collective  parenting. Some people use the terms 'co-  parenting', 'co-mothering' or 'child sharing' for what we call sharemothering. By  'mothering' we simply mean nurturing. Both  women and men can nurture, and so both  women and men can sharemother.  In the dominant western culture, and in  some other cultures as well, children  have been treated as possessions. By  patriarchal tradition, children belong to  their fathers, while their mothers act as  their caretakers. Sharemothering is an  attempt to deprivatize child care. It is  based on the idea that children are not  owned by their parents, and therefore  parents are not solely responsible for  taking care of them.  In this century, mothers have remained  the primary caretakers of children, but  the state is replacing fathers as the  ultimate owner Of children. Many children  in public schools, in the foster care  system, and in other types of institution  can testify that the state is not necessarily a liberating substitute for the  nuclear family.  Children must be cared for. If they are  not to belong to their parents or to the  state, they must belong to a caring community. Belonging to a community is unlike  belonging to an individual or an institution. It does not mean being possessed or  objectified - it simply means being an  integral part of a group.  When people have made extensive sharemothering commitments, we sometimes speak of  them as being sharemothers. This is convenient but misleading verbal shorthand.  Sharemothering is not a state of being that  jgtejgaii be precisely defined, but rather a set  lj||||j|j||jtfy^ing activities that are based oh  Ilia poJLiti.Gal.-analysis. We don't say, "when  i||ja_:p.ejlBon .has taken on x, y and z specific  ^Kchll'd?_£are responsibilities, then and only  ^/--^the^she^TQic he is a shairemethex •" When  jjjjjjpeoplfe"!^: on-_the_- recognition tVat they  - are respoesible for the Aildrep In ttreir .!_  ;" "communitiete, they Jire= engajfnfin shaTej'H*"\  -"-mothering". \   Jsf%\    '-" ^*     V^Sj V"  *  &Wliyispmre%cttheaiisimportanm--,  Ue ve let ing>hl^mo the ring" connminVtifte will  ~" be freeing for wothess/, Aar chiLffteir and  BBSroT'- all'i  MJSfc&eirig,- -^op/mofhers:    \  -Mothers tend Jtp be isoJLajfed from dtifcJhr  adults because out si>ciejty isA age Jsejgre-  gated. As we ]|eart tf take ooMecmtex T*  ^e^ponfiHrfiity fjA"motherinpv"r rhisl isAla/-  fio\ will enclr. Mcjaherfe-df ybuna chlldoen  pill) haV^e time td Wxa.atr qtherithings. I  J>e 9 ifae s n&jri/qi^iaxg. (ytiis meaps -_t\evjMlji  be  less  likely to be  conomically depen-  i a husband or the  ldren are cared for by several  adults, mothers will no longer be forced  to function as the primary authority  figures for their children. They will no  longer be emotionally tied by their  children's total dependence on them.  Freeing for children:  When children are not physically and  emotionally dependent on just one or two  people, they will be less likely to be  dominated by their caretakers. Cared for  by groups rather than isolated individuals  they will have more opportunities to control their living situations. This is  especially true if sharemothering groups  make commitments to support children's  right to self determination.  If children are unhappy in public schoolj  for example, sharemothering groups,  having more resources than nuclear families, may be able to make other educational options available to them.  If sharemothering groups are embedded in  larger communities, children will be part  of those larger communities. As they leave  babyhood behind, they will be able to  take part in collective work and collective  decision making, instead of remaining the  powerless dependants that they are in  nuclear families.  Freeing for all women:  Right now, women are paid less than men,  and have fewer opportunities for job  advancement. This is because we are seen  primarily as mothers or potential mothers, j  rather than as workers. Work situations  are designed for people without childcare responsibilities. The way our working j  lives are arranged will have to change  radically when the human responsibility  of caring for the yotmg is shared instead  of being delegated to mothers.  In sharemothering communities, children  • will see women and men equally involved in  decision making, and in nurturing work.  They will learn to value cooperation  rather than competition, and freedom rather;  than authority. To communicate feminist  values to succeeding generations, we must  develop new child care patterns. Women will  no longer have to choose between having  children and having a career, or between  having children and working for social  change. Mothers will be able to contribute  more to the feminist movement.  What kinds of problems  arise when people try to sharemother?  One problem that arises when people  try  to  sharemother is that when someone wants  to  become  involved with the care of a child,  the child's birth mother may think she is  being offered a favour  that will leave her  uncomfortably indebted.  Another^djj^ficulty is  that  sometimes  -jpeQTplpiov}< take  their  sharemothering  piyiipitments Vse-fiOsijgl^.If children come  to  I belieW tjpjjf. an adult loves^ them and is  ^gm^t^lpH <fcp. gai-trig £jfr  them,  and  then  ^Hjax adult withdrawspfflbom thje relationship,  tHe children feel tjetr^yed^fAfter qhildren  have experienced^^ffii^^i^etriyal,   tjheir/  ^pBfiLity to trust anrf'love others ha's tw->be  j^iM&ilt.  This re-»b'uilding is Vsua^S"^  f|gj|||j|rto the children/febirth moth^pll  :Ji3Eyifjr children may reject -peJple-jdJio wam-^i  -fitffejsharemother themj^^tSftfe»irth mother   J  Nyafc need, to: share jSffiurf ftp-; ty&s - ,t a n -j-^ ^  Sometimes  birth mothers  W^ox other legal  guardians are willing to accept  help with child  care,   but unwilling to give up unilateral control of  their  children's  lives.   Power  struggles  between biological parents and other, share-  thers may interfere with  the sharemothering relationship.   Custody disputes just as  cruel as  those that occur  in nuclear families can occur  in  sharemothering groups  if  members of  the  groups have not moved beyond the idea of  children-as-possessions.  Sharemothers who are not  legal guardians  can be cut off from children they dearly  love.  What sorts of sharemothering  agreements can people make?  In our LAFMPAG Sharemothering Workshop, we  arbitrarily divide sharemothering commitments into five stages or levels, so that  people can think about what level of  commitment would be best for them and the  children they care for.  Stage I is Occasional Child Care:  A mother is given occasional help in the  form of free child care. The help is given  not as a favour, but because the helpers  believe that caring for a child is not the  sole responsibility of the child's mother  or other legal guardian.  Stage II is Child Care Commitments:  Some commitments are made about helping  with child care or otherwise being available for the children on a continuing  basis. There is at least a degree, of con-,  scious political solidarity betweeiS%J^^f*  mother and the helpers: there i.s^a recognition that mothers, helpers and^!B!!fc^dren  are part of the same political community,  and that caring for children is a community,  not just an individual, responsibility. 3  The mother and the helpers begin to  establish accountability toij§]ach other Je  about how each adult treatlFl:he childre^^  (For example, there could be an agreem|pt  that no adult will hit a child.)  Stage III is Time Limited Sharemothering:  Sharemothers agree to be involved with  childcare in specific ways, for a definite  period of time (for example, two years),  and after that, to continue to take an  interest in the child. The birth mother  or other legal guardian agrees never to  use her or his legal and social power to  cut the children off from their sharemothers  if the children want contact with them.  The birth mother and the other sharemothers  make some explicit agreements about their  political basis of unity, and about how  they will care for the children. Older  children have access to and input into  these agreements.  Stage IV is Permanent Sharemothering:  There are at least three mothering people  in the sharemothering group. The group plans  to continue until the children grow up..  Agreements are made about financial support  for the children, and about supporting the  children's fight to choose living and  educational situations. The connection of  the sharemothering group to a larger  political community is made explicit by  some form of public announcement of their  sharemothering commitment. Older children  have agreements with their sharemothers  about their responsibilities to the group,  and the group's responsibilities to them.  Stage V is Full Sharemothering in a  Sharemothering Community:  All sharemothers are equally responsible  for the children. There is no special  status for birth mothers or other legal  /gua\diaiQjki;-_Sharemothers may have agreements  "•about?prfcwLdiag syftp©igt to one another as  well as----^^^^^p&ildren. Sharemothers are  accountable for tnei wgp they care for the  i children in their group not only to each  [other h'l**'"*1!? so-.-to tne community of which May TO Kinesis 21  they are a part. The community accepts its  responsibility to meet the needs of  children and mothering adults.  (To our knowledge, Stage V exists only as  an ideal at this time.)  How can a  sharemothering group be set up?  If you want to set up a sharemothering  group, remember that in this culture,  children are seen as the possessions and  responsibilities of their parents and  the state. When we sharemother, we are  going against our cultural conditioning.  It is crucial to make explicit agreements  with each other about what we are doing  and why. The agreements should be written  down.  In making agreements, balance responsibility and authority.  A mother cannot be  expected to share her decision making  authority over her child's life with someone who has not made a long term commitment to maintaining the child's well-being.  A sharemother cannot be expected to accept  responsibility for a child's well-being  if she has no say in how that child will  be cared for. The more that responsibility  for a child is shared,,the more that  ' decision making power about the child should  be shared.  Remember that the premise of sharemothering is that children are not possessions.  They have the right to control their own  lives insofar as they are capable of doing  M ■  m  yQ^0r       ^^Axe  y  T*&*  Are you his real mother?"  ~*   "Well, he didn't come out of my body,  but I've been parenting Jasper since he  was three."  I have given out this explanation for the  past six years, understanding that what  people mean by "real mother" is what I  would call "blood mother" or "biological  mother", that they don't usually intend  any judgement on my relationship with  Jasper and are motivated by curiosity  about a situation that is still unconventional.  And it "still hurts, after all these years.  I feel real.' I do real work, I have real  love, and I have a long-term real commitment to Jasper. He knows it more and more  as the years go by and I'm still here in  his life. Luckily, he has always called  us all by our first names, so differences  in status are not reinforced daily. Still,  I have no illusions that we all have the  same levels of bonding with him.  It used to hurt me so much when he treated  me and Luna differently. I felt in a  losing struggle until I accepted what it  is that I have with Jasper. I met him when  he was three. Luna has known him inside  her body. I have witnessed many examples  of a strong psychic link between Luna and  Jasper. Now I can enjoy witnessing that,  knowing that Luna enjoys the connections  I have with him.  I never set out consciously to become  Jasper's parent. When I came back from  Europe in 1979 I knew I wanted to live  with women and children, committing regular time to their care, for the enrichment  in my life that I knew it would bring. I  had lived with children before and had  done sporadic kid care, but always at my  convenience. I had become dissatisfied  with the distance that remained between  me and the kids, with no responsibility  so. whenever children are capable of taking  responsibility for choices they make,  mothers or sharemothers should function  as advisors to them rather than authorities  over them. Decision making power over  what affects them should rest with them.  Balance personal and political commitment.  An abstract belief in the political importance of sharemothering must be fleshed out  with real caring for the children and  other mothers as individuals. Love is more  than a political theory.  Warmth and caring are not enough, however.  A political analysis is needed to get you  through the rough spots. Without analysis,  when mothers are insecure or angry they  may fall back on possessiveness, saying,  "they are my kids, and I will decide what  they do", or even, "I'm angry at you so  I'm not going to let you have contact  with my kids." Without analysis, when  sharemothers are insecure or angry, they  may fall back on irresponsibility, saying,  "they aren't my  kids - I'm doing a favour  by helping with them," or even, "I'm angry,  so I'm not going to be involved with the  kids any more."  Build personal and political commitment  one step at a time. Bon't rush into sharemothering.   Take time to get to know each  other and build trust. Take time to develop  clear agreements about what you are doing  together and why.  Form sharemothering groups with people  ^^ asked  .- for or given,  and no sense of long-  erm commitment.  So I moved into a communal house  with Luna, Jasper, two other women and a  three-year-old girl. The four adults rotated child care for the two children, with  a few other women participating at different levels. Both children spent two to  three days a week with their fathers.  I enjoyed this arrangement and got quite  close with both children, considering  myself lucky to be included in a parenting  collective where the blood mothers were  willing to share the decision-making with  a group.  Unfortunately, we never did decide as a  group what co-parenting meant for us. When  Luna and I moved into a place of our own,  difficulties in our relationships with the  other women got in the way of continuing  to parent the little girl.  Eventually the blood mother decided to  move away with her daughter. I could have•  kept the relationship alive through letter:  but I felt too angry and hurt by the  actions of the mother, and basically I let  go. While I have no regrets or resentment  about the time I spent caring for the child,  it hurt me to be welcomed into a parenting  collective and then denied any right to  determine the child's future.  Luna and I learned much from that experience, and it pushed us to talk in more detail about our roles, rights and responsibilities with Jasper. Though we never wrote  up a contract, we spent time with the  issues, coming to understandings about the  future.  This work served us well when we later decided to live separately. During all the  anger and pain at the change in- our rela-«fc.  tionship, Luna never denied me time with  Jasper and I never abandoned the responsibility of being his parent.  But I did notice changes when we began  intermittent single-parenting. Instead of  following Luna's lead I was finding my  own solutions to problems, checking out  other parents' solutions, and discovering  new strengths and weaknesses in dealing  with the intensity of post-separation  one-to-one parenting.  you trust and respect  personally and politically.  Avoid sharemothering in couples.  Just two  people sharemothering are likely to fall  into the pattern of the traditional  nuclear family. This is especially true  if the two people are lovers.  Look for ways to nurture each other as  well as the children  in the group.  Look for ways to make your sharemothering  group an integrated part of a broader  political community.   Otherwise children  wi.ll be isolated in sharemothering groups  as they are in nuclear families. And  the new social form the sharemothering  group represents will have no validation  from the society around it. So, find ways  to have the importance of your sharemothering work publicly recognized in your  political community. Encourage that community to be responsible for the children  among them. Find ways to be accountable  to the community for your child care practices.  For more information about our work contact LAFMPAG at P.O. Box 65804, Station  F, Vancouver, B.C. V5N 5L3.  Transitional crises aside, my co-parenting  relationship with Luna has always been  easy, positive and trusting, both of us  having similar parenting ways and appreciation of each others' energy with the  children in our lives.  Although most of my contact as a co-parent  is with Luna, I naturally have developed  a working relationship with Jasper's father as well. We used to have  more meetings when Jasper  was younger and needed more decisions  made for  him.  When  Luna and I  were part of the  pP*^^-   collective, Jack would  lOTSSgjjflfe  bring his support people to  ^gtil   meetings and we would be eight,  ^   ten adults trying to make decisions  about one little boy! Later it narrowed  to Luna, Jack, myself and (for awhile) a  mediator.  The difficulty for Jack is that he never  chose to parent collectively, but has to  deal with the fact that Luna chooses to  share that power/burden. So we define  ourselves and each other differently. I  call myself one of three parents. Jack  sees me as a step removed, i.e., he  parents with Luna; Luna shares her parenting with me.  In practice it's not a big problem. We do  communicate directly, he has agreed to  stay open to negotiation with me, and the  whole issue of power gradually wanes as  Jasper increasingly makes his own decisions.  It's a relief when Jasper will say how he  feels about schools and other issues in  Co-parenting continued page 23 May TO Kinesis 23  22 Kinesis May TO  by Carole Anne Letty  Introduction  My personal interest irt midwifery really  began three years ago while I was working  hard to stop the anti-choice people who  were intent on taking over the hospital  committee at.Lion's Gate Hospital in  North Vancouver.. At the same time, I  became more aware of forced sterilization  in Third World countries, the dangers  inherent in most birth control options,  and the lack of choices available to women  wanting to birth. Midwifery represents  a struggle to return to all forms of women-  controlled reproductive care.  Since the beginning of time it is women  who have attended women in childbirth.  Historically, midwives oversaw women's  reproductive lives, with their knowledge  of herbal abortifacts, massage techniques,  non-invasive ways of procuring an abortion  and information on the prevention of  contraception. It was for this type of  knowledge that many women and midwives  were murdered as witches in the late 1400's  in Europe.  Although midwifery managed to survive the  witchhunts, it was again suppressed by  the growing medical profession in the late  19th and early twentieth centuries. Childbirth began to be viewed as a medical  rather than a natural event, and the male  physician claimed his superiority as a  childbirth attendant on the basis of his  profession. Women were effectively stopped  from delivering babies as doctors by being  barred from entering medical school until  the early 1900's.  As.part of this medicalization process,,  childbirth was reorganized to fit around  the physician's role and schedule. Hospitals and transportation made it possible  for childbirth to be taken out of the  home and the surroundings of the family  into the doctor's growing technological  domain. The spontaneity and sexuality of  birth was gradually denied altogether.  The birth itself became an ordeal, complete with drugs and forcepts, the rituals  of asceptic technique, pubic shaves,  enemas, stirrups, and the supine (flat on  her back) position.  In contrast, the midwife (derived from  old English and meaning 'with woman')  cared for the women throughout pregnancy,  labour, the birth, and postpartum period.  She acted as a role model, leading the  woman through the stages of change: from  pregnant woman to labouring woman, and  finally to nursing mother. It was not uncommon for the midwife to move in with  the family in order to help in all aspects  of care concerning the woman and her child.  The difference in these forms of care  translate into telling statistics around  childbirth. Today in Canada, with our high  Childbirth was organized to fit  around the physician's role and  schedule.  -standard of living, we do not have an  impressive infant mortality rate (IMR)  In 1981, the Canadian IMR was 9.6 per  thousand, compared to Sweden's 7.0, and  the Netherlands 8.2. In Sweden, the country  which consistently rates best in the  world for .birth outcomes, every woman is  under the care of a midwife.  Those countries with the highest proportion of midwives also have the lowest  prenatal mortality rates, and the lowest  rates of prenatal surgery. For example,  Dr. D.J. Kloosterman, former head of  the International Federation of Gynaecology  Childbirth:  midwifery vs.  and Obstetrics, quotes the current Canadian and U.S. Caesarian rates at- 14% to 18%,  whereas in his home country, Holland, the  rate is only 3.8%.  Women and (if they have^them) their partners who choose homebirth with a midwife  are often talked about as anti-technology  and irresponsible. To this attitude, Vicki  van Wagner, a Toronto midwife, answers,  "On the contrary. Women are very concerned  with the safety of their babies, and don't  see that as separate from their own safety  and dignity. Women want a midwife so they  can evaluate the appropriate use of intervention, to understand exactly why,  and make their own choices In how the  birth is.managed."  Ninety-five percent of births are normal  and spontaneous. Midwives offer complete  prenatal care with visits once a month  to 28 weeks, bi-weekly to 36 weeks, and  then weekly to term. This includes one  or two home visits during the pregnancy,  individual counselling, and being with  the woman throughout labour, birth and  post partum period. Care lasts through  home visits and phone calls for the first  ten days after birth, and longer if necessary.  <'^-^v tea  Prenatal visits last one to two hours,  and are spent talking about how the ■  woman feels physically and emotionally -  what her fears are, how her relationship  is, how her other children, if she has  any, are feeling about the new baby, and  what special ideas she has about how she  wants the birth to be.  The partner and other children are encouraged to attend visits and be as involved  as much as they feel comfortable. They  are encouraged to learn to palpate  where the baby is and to hear the baby»'s  heart beat, and to understand what is  happening physiologically to a woman  during pregnancy.  Thorough prenatal screening is done by  taking a complete history of the woman,  her partner, and their families. Women  not suitable for home births have the  same^renatal care and then are transported in labour to the hospital. Her  doctor will be contacted throughout for  consultation. This allows for the birthing woman to stay home as long as safety  allows and some women choosing to have  a hospital birth also hire midwives for  labour coaching. Post partum care is  carried out by the midwife after the  woman is back home.  Not only is this continuity of care more  personal than a doctor's care, it is  also safer. The amount of time a midwife  spends with her client gives her an  understanding of the physical and psychological norms of the woman. This familiarity leads to early detection of problems before they become major complications.  In a letter to the College of Physicians  and Surgeons of Ontario in 1983, some  parents described why they want midwives:  1) She is a woman who shares our views  and feelings about birth.  The medicalization of birth led  to numerous dangerous and  unnecessary practices...  2) She sees us frequently during pregnancy and spends a great deal of time with  us at each visit getting to know us as  individuals. This helps us to be relaxed  and confident before, during, and after  giving birth.  3) She stays with us during our entire  labour and delivery - watching, monitoring,  supporting, making suggestions, and  patiently waiting. This decreases the  risk that any developing, problem will go  unnoticed.  4) She is available 24 hours a day before  and after our birth to listen, counsel,  answer questions and offer support.  5) She becomes a friend who through  knowing us can help if we have emotional  difficulties that interfere with the  birth process or the early weeks of parenting.  6) Several studies have shown that despite  the acknowledged risk of not having  immediate access to up-to-date technology,  home birth with an experienced midwife  is a safe alternative in childbirth.  Dangerous Medical Practices  It is clear that the medicalization of  giving birth led to numerous dangerous  and unnecessary practices becoming routine, and to the destruction of childbirth as a natural and positive experience  for the birthing woman. Routine episiotomy  and forceps became necessary because of  the use of the supine position, which  also led to stirrups, strapped wrists, and  anaesthesia. Women were knocked out just  before the delivery - after all the work  was done. The babies were then taken to  nurseries where they spent most of their  time, until the mother and child were  released from the hospital two weeks later.  The list goes on today. IV's are a common  sight in the delivery room or birthing  suite, because after a certain point in  labour, a woman is not allowed to drink  or eat (in case she needs a caesarian)  and so becomes dehydrated. She therefore  needs an IV. There's cathertization, which  often leads to a bladder infection, and  is only necessary because of confinement  and drugs.  There are unnecessary forceps deliveries  when 'time is ticking away'. Even though  the fetal heart and mother's energy are  good, "it's time to get that baby out."  There are numerous vaginal exams by nurses,  the woman's doctor, possibly an intern  and student nurse. And if intervention is  decided upon, an obstretician. Being a  student midwife, I share the frustration  of wanting to learn cervical dilation and  how to measure station, presentation, and  position myself, but at what cost to the  woman? Most women in labour find vaginal  exams very uncomfortable. And there is  also the increased risk of infection.  A lot of the necessary information can be  obtained by asking the woman what she is  experiencing, and by looking for signs of  medicalization  descent of the baby by seeing if her fundus  (the top of her uterus) has gone down and  by palpating the woman's belly to see how  far down the baby has moved.  This article does not even address the  increasing use of prenatal technology such  as ultrasound, which has been found to  alter cellular growth and motility,  possibly causing smaller babies. Research  is finding heredity changes in the DNA of  cells exposed to ultrasound, and there are  suggestions of it being linked to leukemia.  Of real concern is what is happening to  the stored ova or eggs of a female fetus.  Will we see genetic malformation in future  generations because of today's technology?  Ultrasound in cases of high risk pregnancy  is usually justifiable, but at present 50%  of all scans are being done to verify the  date of delivery.  Following are more detailed examinations  of some of th common practices used in  'modern' childbirth.  Drugs  Drugs. Drugs to speed up contractions, or  slow them down, and drugs for pain. Medical  drugs were first given to women in childbirth in approximately 1847, when Queen  Victoria set precedent by accepting chloroform in labour. Today we have nacotics and  tranquilizers, such as demerol, to help  you relzx; nitrous oxide (laughing gas)  that is inhaled to take the edge off - it  also makes you drowsy; and regional and  local aneasthesia, which numb your lower  abdomen and perineum.  Continuous Lumbar Epidural Anesthesia is  a tiny plastic catheter put in your lower  back between the 3rd and 4th lumbar of  your spine. It goes into the space that  is just outside the covering of the spinal  cord. The catheter is left in place  throughout labour and delivery. In rare  cases it has caused paralysis.  "This is the most popular and commonly  used form of pain relief used," the small  booklet called Your Baby and Your Anaes-  thologist  put out by Grace Hospital   !?*§?:  explains. What it doesn't explain is that  it is grossly overused and that it's  not uncommon for it not to wear off in  time for when the woman is fully dilated  and ready to push.  Sometimes if the doctor Wants to get the  baby out he will give the woman some  'assistance'. After being numb from just  below the waist down to the feet for so  long, the sensation of birth coming suddenly with no gradual build-up, is overwhelming for many women.  Added to all of this is the fact that the  woman has no control from the waist down,  making positions for labouring extremely  limited.  Midwives rarely transport a woman to hospital for pain relief. I in no way intend  to lay blame or guilt onto women who have  used drugs in childbirth - we all know  women have experienced these two feelings  much too often.  But there is something wrong when approximately 98.2% of births use some form of  pain relief in our own country (compared  to'2% in Holland). In my opinion, the  lack of a continuous, confident, supportive,  birth attendant who has worked intimately  with a woman (and partner if applicable)  for months, who knows her fears, past  birth experiences, and many other psychological and physical facts has a lot to  do with it. Statistics from countries  who have midwives tend to support this  position.  An oxytocic drug is often administered  .intra-muscularly immediately following the  delivery of the placenta, or with the  birthing of the shoulders to stimulate  strong uterine contractions. This is to  separate and expel the placenta if it is  not already out, or to clamp down the  uterus quickly to avoid hemmorhage.  These strong and sometimes quite painful  contractions are rarely necessary. Women's  bodies work. Putting the baby to the  breast, or nipple stimulation, releases  And what about the baby? Its first  physical communication with the  outside world is having an  electrode stuck on its head.  oxytocin into the woman's bloodstream  naturally, creating contractions that  aren't as painful. Doctors have been  known to create hemmorhages by pulling on  the cord of the placenta to get it out  quickly, rather than just sitting back  and waiting.  To date there is no drug that has been  found to be completely safe during pregnancy and childbirth.  Fetal Monitoring  A woman entering the hospital will routinely be hooked up to an external fetal  monitor for a twenty minute period or  longer. The fetal monitor records the  patterns of fetal heart rate, and was  designed for high risk" deliveries. The  external monitor is applied to the mother's  belly, held on by two elastic belts which  hold the ultrasound transducer and pressure gauge in place.  If the.woman or baby is moving around too  much, making the monitor reading inaccurate, or if more precise monitoring is deemed necessary (due to certain drugs being  given, for example), then an internal  fetal monitor (IFM) may be used.  In order for an IFM to be applied, the  membrane, or bag of water surrounding  the baby if not already ruptured spontaneously, will be ruptured artificially. An  amnihook, a long plastic stick with a little  point at the end, is inserted and pops the  membranes. For this procedure to be done  the woman's cervix has to be two to three  centimetres dilated, and the fetal presenting part has to be reachable (usually the  scalp, but in a breach presentation the  buttocks).  The doctor then inserts an electrode in  the form of a small screw into the baby's  skin. The wires attached to the electrode  are attached to posts on a leg plate.  Electrode paste is applied to the plate  and it is strapped to the woman's leg. The  leads from the leg plate are then plugged  into the fetal monitor. The woman is now  effectively confined to-bed.  With the external fetal monitor the twenty  minutes or so can be bad enough if you  are having strong contractions and want  to be walking or in the shower or squatting, but with the internal monitor you're  in bed until you deliver. Infection becomes a greater risk with a foreign object  in the uterus and the woman is now on a  time schedule of having to deliver, -  usually within a twenty-four hour period,  due to the risk of infection. (This 24  hour time limit is debatable).  The woman now feels like a patient. She  must use bed pans for urinating, and has  wires going up inside her vagina. And  what about the baby? Its first physical  communication with the outside world is  having an electrode stuck in its head.  The confining of the low risk labouring  Birthing continued page 24  Co-parenting continued from page 21  his life. (Now if he could just decide  what to take for lunch in the morning I'd  be truly happyI)  I suspect that we may have more need to  work together as issues come up in adolescence, but for now it runs fairly smoothly.  We could perhaps benefit from meeting more  often, but none of the three of us is  particularly fond of meetings and the  organization thereof.  Although our actions are obviously based on  our values, we are primarily involved with  the day-to-day process of living with a  growing boy. We don't have "the answers"  to all the questions people ask us when  they hear of Jasper's unconventional life.  "How does it work for Jasper? Isn't it  hard on him?", etc.  Aside from my immediate defensive reaction  to these questions (are nuclear family  parents continually asked to give progress  reports on the happiness and development of  their children?) I can only offer my subjective observation that Jasper is thriving, growing in strength and beauty,  secure in the love of parents, grandpa-rents,  friends and community. I don't know what  he'll have to struggle through in his  life, but I am sure that he'll be better  equipped to deal with it than if he'd  been raised in a single-parent situation  with either Jack or Luna. He has never  lost the threads of continuity with the  adults who love him, and he has made it  clear that he wants and needs to live  with each of us in pur own homes. * ^7t  Most of us involved with alternate parenting situations have evolved our arrangements in response to the changing realities  of our lives. Few if any started with a  twenty year plan and stuck by it. I am  continually amazed and inspired by the  diversity in parenting arrangements among  people who will not or can not conform to  the media image of the family.  I hope that diversity continues to flourish, for it is a great strength in a  world full of change. The ability to  respond to changing circumstances and  to maintain loving relationships through  the changes will empower these children  to survive and build for the future during  one of the most intense and difficult  transitional times in the story of this  earth. 24 Kinesis May TO  Lesbian mom seeks support group  by J. Lynne  Two years ago my. adolescent daughter'asked  me to remove all the books in my bookcase  with "lesbian" in the title. She was having  a mixed party and she didn't want her  friends-yto know her mother was a lesbian.  Worse still, she didn't want them to think  she was a lesbian.  I understood her anxiety. But after I  pondered her request, felt pangs of sympathy for her at the threshold of her burgeoning pubescence and awkward teenagehood,  my answer was a confident and decided "No."  Women have broken centuries of silence  in*those books in order to tell the truth  about our experiences. They've opened  closet doors and been alienated from  family and friends, risked loss of children  and jobs, and faced humiliation from husbands, employers, landlords, parents, etc.  in order to tell our truths. How dare she  ask me to hide the very stuff that might  make it easier for some of her friends to  feel good about themselves, to know that  they don't harbour an ugly secret?  She said, "Yeh, you're right". Nobody at  the party looked at the bookcase as far  as I know, though who knows,, some of  them may have stored the names of those  books in the back of their minds for  future use.  Because my daughter has been raised believing that women loving women can be a positive choice, and, because I am more confident in myself and like myself a whole  lot better as a lesbian than I ever did  as a heterosexual, up until recently  my sexuality has not been a conflict in  our relationship. It's now becoming a  conflict in her life at 13 years and consequently is creating confusion in our  relationship. I feel like I'm struggling  to keep my identity intact while supporting her in her struggle to develop a  strong identity in a heterosexual society.  So I want to have a support group with  other lesbians who mother teens. There  are about six or seven other women in  East Vancouver who want to get together  but as yet we have not had a meeting. If  we had, this article would be a joint  effort. As it is I am putting this together  from my concerns.  However, I know of many situations more  stressful than my own: mothers who stay in  the closet to protect their sons and  daughters or because of their own negative  feelings about themselves; mothers who've  returned  to the closet to avoid "embarrassing" their teenagers; lesbian mothers  who continue living with husbands so as  not to lose their children; mothers of  sons who avoid a lesbian community for  fear of aggressive anti-male remarks  being made around their sons; lesbian  mothers who spend little or no time with  their teens because homophobic and vindictive fathers have custody of them.  And what do our teens deal with? Anti-gay/  lesbian jokes, remarks and insults,  confusion about who is right, the peer  pressures that spring from the "presumption"  of heterosexuality, the complete invisi^-  bility of same-sex choice in their communities and classrooms, the fear and humiliation that they feel if called "lesbian" '  when they reject unwanted touches or  assaults, a desire to defend lesbians  coupled with immobilization for fear of  being trashed, the fear of maybe being  gay themselves and having to laugh at the  jokes anyway while feeling like an outcast  and-hoping nobody can tell, and the awkwardness of showing any physical affection  to friends of the same sex.  I think our common need is  positive reinforcement of our life  styles and making that       s*&*fcf  confidence a positive force in our  teenagers' lives. 1^^^^"  Teen years are rough as. I recall and. moms,  get a lot of blame for what goes wrong  even in the most traditional of families..  I'd like support not to -take it  '  personally and hang oh to my confidence.  And the kids could do with knowing other,  kids whose mothers are like theirs. Some  of us have those communities, but many of  us are isolated and our kids feel like  their family is completely unique.  Of course, we lesbian moms have other  mother work like making rules, enforcing  them, buying clothes (the latest style),  disciplining, helping with homework,  making sure they're met at the bus after  dark, they're safe, and. we want to do  all these things in a way consistent with  our morals. All the problems my own mother  had living with me exist for me now. And  these are all things I want help with,  the kind of help I get when I brainstorm  with other mothers.  I'm suggesting we meet in May and plan  how often we'll get together. Any lesbians  who are mothering teens are welcome. I  see us sharing experiences and solutions  to problems, having social gatherings  (such as pot lucks) with and without our  kids, possibly tackling heterosexist  . bias in schools, community centres and  law courts (it can't be done alone)j and  . generally getting, support, from.each other;  I think our common need is positive  reinforcement of our life styles-and making that confidence a positive force,in  our teenager's lives.  Call Kinesis  at 873-1427 of 873-5925 if  you are interested, to find out time  and location. '.'W&'       ' "' ...    — ~<Jv{   J~  Birthing from page 19       '^^^fei*  woman, and the invasive techniques of the  IFM particularly are completely inappropriate. The risks grea'tj^Spu'tweigh any  possible benefits.    "Sf^ipiffii f^S J>^^  Episiotomies Ipfe ■'''  Episiotomies, a surgical procedure where  the perineal muscle around the vagina is  cut just before the baby is born, are  still done to 80% - 90% of birthing women  in North America. They became the norm in  the 20's and 30's, and were 'necessary'  due to the position of birth, and the ■  interventions a woman.was obliged to  experience as part of.normal hospital  procedure.  In cases where rapid emergency delivery .  is required, or where there is an extreme  tearing (extremely rare) an episiotomy  could be required. Otherwise, I see it  as an archaic, dangerous, and violent  act on a woman's genitals.  I can see where the idea of birth as being  a bloody experience comes from. Women  lose a lot of blood with an episiotomy.  The average loss with an intact perineum  is 250cc's, or 1 cup. The biggest reason  given for the need of episiotomies is  that the woman might tear, and yet the  only 3rd and 4th degree tears (into the  anal canal and possibly rectum) I have  ever seen have been with an episiotomy-.  And as.any experienced surgeon knows,  a cut does not heal as easily as a tear.  Episiotomies can be and are avoided by  skilled birth attendants. Midwives work  with a woman throughout the second stage  of labour (full dilation of the cervix  to the birth of the baby) helping her  tissues to thin and stretch by applying  hot compresses to the perineum, by doing  perineal massage, supporting the perineum  when the head is coming out, and by keeping the baby's head flexed towards its  chin to allow for the smallest diameter  passing through the vagina.  They also help the woman to stop pushing  and start blowing when she feels a burn  ing sensation of'her tissues due to the  stretching; Midwives use natural:oils  around' the vagina to help stretch the  tissues' and keep them supple for extra lubrication. By encouraging the woman to .  reach.down and feel the.head crowning for  .herself, the midwife helps the woman feel  what is happening and instinctively she  stops bearing down.. This allows her uterus  'alone to slowly ease the baby.out. Lastly,  by allowing the woman to birth in the  position that is.most comfortable allows  her'to be as relaxed as possible and not  . holding tension in her bottom. Most positions can also use the extremely useful  forces of gravity.     '•   ^ '" ■**  Conclusion  I am always touched to see a woman's  mother .attending her daughter's birth. A  lot of the women of this generation have  never even seen a birth, having been  knocked out cold just before their own  children were born. They are healed to  see how birth can be, and is.  Midwifery is a resurge of traditionally  feminine skills and knowledge. It is  a powerful experience for a woman to  be supported, by another woman in.such an  important life event as childbirth:  In her book Childbirth With Insight,   Elizabeth Nobel puts it this way: "A couple's  ability to discover and seek their own  style of birth is limited when prescribed  behaviour restricts spontaneity and  creates anxiety about performing to an  observer's standards. Human response is  more creative than ideas of certainty  and predictability permit. By giving  birth normally, without interference,  a couple greatly increases their self-  esteem and sense of individual power and  independence. Such a foundation is invaluable for healthy and happy childrearing.  Parents who are in touch with themselves  and their bodies are able to raise  children with trust, respect, and close  physical contact, thus nurturing individuals who will bring joy and peace to our  troubled and violent world." Childless by choice  May TO Kinesis 25  by Jan DeGrass  The central issue underlying abortion  rights has not much to do with babies.  The key word in choice on abortion is  'choice' or 'control'. We've spent the  greater part of a decade in the women's  movement singing, shouting, writing  - about, and demanding the right to the  control of our own bodies.  We've expended much energy fighting the  forces that say we can't determine for  ourselves whether or not we want children.  But the pressures exerted on a woman  who chooses not to have children do not  always come from the anti-abortionist's  camp. They come from our parents, our  partners and, worse, from other feminists,  just as if feminists didn't truly understand what choice or control is all about.  The complex forces that urge women to  have children come from all sides: from  our mom's expectations for grandchildren j  and the conventional life; from our own  insecurities about being left lonely in  .,  old age; from a 'biological imperative'  which (whether you believe such a thing  exists or not) has become an accepted  concept in our society and makes us think  we want children whether we do or not. It  also comes from our own peer group - our  friends, the feminist moms who are working  to weave child-bearing into the fabric  of feminism.  Many mothers have rejected the feminist  movement because they believe it has  rejected them - that feminists don't  regard mother's work as important. Yet we  all do regard mothering as important,  even those of us who have not made it  a personal priority.  Surely not all of us have to bear children  to prove that we regard mothering as important. As a childless-by-choice feminist  (there's not even a word to describe us:  "childless" is so negative, the biblical  "barren" is imprecise) I've made a  decision not to have children though I'm  biologically able. These are the reasons  that led to my decision:  Surely not all of us have to bear  children to prove that we regard  mothering as important. As a  childless-by-choice feminist I've  made a decision not to have  children though I'm biologically  able.  I lived with a child for a year. The  experience was distressing and provided  little personal return.  I've observed families vacationing with  children and noted the lack of privacy.  There was no time for reflection, insteai  the parents were in a state of constant  reaction to their children.  There was the unremitting responsibility  of caring for a child every day of every  year.  There was the loneliness and intellectual  isolation experienced by many mothers who  had neither the time nor money to take a  break.  Finally, there was the overall lack of  freedom; there was no liberty to pursue  a new job or to travel when and where I  wanted.  It took a long time to make the decision  not to have children. I had some specific  doubts: what if my lover left me because  he wanted children? What if somehow I  would regret it later when I was past  child-bearing age? What if I had 'ncbody'?  Although I wasn't quite sure what I  meant by that.  I also had a vague feeling that if thousands of people enjoyed having children  then there must be something in it that  I was missing. Eventually I came to the  conclusion that thousands of people had  enjoyed watching Raiders of the Lost Ark,  too, and I hadn't shared that opinion  either.  Finally the positive aspects of childless-  by-choice outweighed 'the doubts and the  decision was made, just in time for the  1981/82 baby boomlet - a spate of feminist friends all pregnant within a year of  each other.  I haven't talked much with feminist  mothers on the subject of my choice, but  maybe I should have, because my choice is  usually considered strange. I'm certain  in myself that I've made a thoughtful  and wise personal choice, but I don't  always feel the support of my friends for  that choice. In fact, I hear very little  discussion on the subject of my choice,  and there are some issues around mothering that nag at me and bear discussion,  no matter how difficult it might be.  In becoming feminist my friends have rejected many other traditional values:  they don't expect to lose their careers  forever just because they have kids; they  don't expect to do all the child care if  a partner is present; they don't expect  that their kids will grow up sexist or  violent. But, in other ways, by having  children many have donned traditional  safe and secure values almost all of which  are condoned by the system they reject.  Having a baby has made it okay to have  someone else (generally the father) working for a salary on their behalf because  now there' s a child to. support. It' s now  okay to back out of other political and  organizing activity because they have to  get home and take care of the kid. And  it's now okay to use a child as an acceptable excuse for never going any place  or getting anything else done.  . Sometimes it seems that having children  requires total absorption to the cause,  rendering the parent unwilling or unable  to grow personally. I'm acquainted with  mothers whose fine minds have turned to  something resembling the mush they feed  their toddler. All feminists desperately  need to reduce the isolation that leads  to this state and prevent it from occur-  - ing.  | This, of course, is where the childless  feminist should come into the.picture.  We should help you, stimulate you, provide  some childcare when needed. But we don't  always do it. And you don't always have  the energy (after a hard day keeping  track of baby) to push us into it. We've  tried to distract you by talking about all  the issues we're currently involved in,  but you're only half-listening because you  have one-ear tuned to the child. The net  result is that you think we're hounding  you about not remaining involved in activities and you feel guilty and defensive.  The defensiveness occurs on our part too  and gives rise to a number of problems  which for some reason never get aired between feminist parents and unparents.  Here are two of them: A mother may feel  some uneasiness about leaving her child  in the care of someone who vows never to  have children and who hints that perhaps  she's making too big a fuss of mothering.  It seems that even feminist mothers are  rarely liberated from society's strictures  enough to reject society's conception of  a 'good' mother.  Often you're acting out an obsolete guilt  trip that says that a 'good' mother must  not leave her children with those who are  not designated caregivers and that you  must fuss over the child or apologize for  the child when the baby is in someone  else's arms.  Surely we're all beyond this. Contrary to  popular belief many childless-by-choice  women do not find babies yucky. They are  quite happy to spend a few hours with one  - just not 25 years.  But this is a minor issue compared to  another worry 1 have. When you brought  another being into the world, apart from  fulfilling an act of biology there was a  tremendous emotional gratification, and  now you're prepared to do everything for  your child.  It doesn't require a child to be the recipient of love, care and attention. We  all need it. While you're busy lavishing  it on your children (who spend a large  portion of their early years being ungrateful for the attention) your friends are  wasting away. They need some attention  from you, too, and in the long run, they  are at least as important. There's no .  guarantee your child will be someone you  really want to live with for X years. But  you've selected your friends, and you know  you want to stay with them.  Your friends may also be the best bet to  take care of you in your old age, not your  children. Remember, they're the same age  too, and deserve some nurturing after  working for a better world for themselves  and those future generations we're trying  to raise. 26 Kinesis May TO  A daughter's story  by Gail Buente  "Sometimes, when you tell a story," say  Rose Chernin, "even the dead ones come  alive again."  In My Mother's House.   By Kim Chernin.  Harper Colophon Book; Harper & Row, N.Y.  1984. 307 pp. $8.95.  Rose's daughter Kim has a talent for  telling a story like this - a talent she  has.inherited from Rose. Her book, In My  Mother's House,  draws the reader in,  pacing the telling perfectly so that you  feel that you're not reading the book,  but living it along with her.  At the core of the book are two entwined,  overlapping stories. The first begins  when Kim and her 11-year-old daughter  visit Rose, and Rose asks Kim to write  her life story. At first Kim resists;  she and her mother have not been close  since she chose to become a writer and  rejected the.Communism that has been her  mother's lifework. But she realizes after  some thought, "It is a story that will  die with her generation. How could I have  imagined that I, who am one of the few  who could translate her memory of the  world into the language of the printed  page, had some more important work to  do?"  And so the book's parallel story begins -  the story of Rose's life. The two women  spend long days and late nights talking  and transcribing the tales of Rose's  childhood in Russia and New York, of her  days of organizing with the unemployed in  the depression, of her  the Communist Party and imprisonment during  the McCarthy era.  As the second story unfolds, the first  evolves. As the book grows, the mother  and daughter develop a growing understanding and acceptance of their differences,  and rediscover their deep love for each  other.  Seven years in the writing, In My Mother's  House  is, in reality, many stories layered,  one upon another. It's a fascinating  account of the Communist Party in the  United States, told from the emotionally  charged viewpoint of a daughter who grows  through and away from the party her  mother is so passionately involved in. It  manages to remain an intimate honoring of  the women of one family, while at the  same time conveying an overview of historical events.  The characters possess an heroic universality that made me really care about Rose  and her family, and feel that I really  knew them. And the author is somehow  able to do all this without becoming  maudlin or overly nostalgic. She has a  clear eye, a strong voice, and an ear  finely tuned to the cadence of her mother's  Yiddish/Russian/American speech. It's a  complex, poetic work that I found reminiscent of Joy Kogawa's Obasan.  I have two criticisms of the book, both  minor. The first, coming out of my own  love for visual images, is that I kept  wishing there were some photographs to  illustrate the text. Second, the author  has a penchant for sudden profound realizations, mystical revelations, ghosts, and  meaningful looks which is at times irritating. An example: "There is that piercing  quality in her gaze which makes you feel  you have been seen more deeply, more knowingly than ever before in your life..."  Luckily, there are very few such sentences  in the book - not enough to interfere  with the flow of the story. In fact, once  you pick up In My Mother's House,   it's  impossible to put it down, even affpr vmt  finish reading it; the people and ideas  stay alive and linger in your mind. As  Rose explains it, "A mother and a daughter.  So much in this."  Dream Babies looks at parenting history  by Janie Newton-Moss  "The opening words of William Cadogan's  Essay on Nursing (1748), placed him firmly  in the line of men who felt they knew more  about babies than women. The line, although  occasionally weakening, stretches unbroken  to the present day when one can read that  'it is taken for granted' that the new  mother 'will have the advice of experts and  will not have to rely on the advice of her  own mother. The previous generation of  mothers may not be the best advisors of the  present generation'."  Bream Babies,  by Christina Hardyment,  Oxford University Press, 1984, $12.50  Christina Hardyment's historical survey of  advice to new mothers is a welcome guide to  the overwhelming variety of literature -that  is available on childcare. Masculine author  ities on child rearing, like chefs, have  carved for themselves a particular niche in  an arena dominated by women on a day to day  basis.  There are some notable exceptions, such as  the eighteenth century diarist Hester Thrale  "She was a close friend of Dr. Johnson, well  read, and a business woman in her own right.  Yet she found time to record immensely  detailed observations on her thirteen children and clearly found them fascinating—  in a much more objective, guilt-free way  than most parents manage today. She liked  some, loathed others, and accepted their  differences philosophically, all within, the  umbrella of her general caring."  Hardyment sees such advisors as popularising  theories of psychology, philosophy and even  anthropology that dominate their era. From  INA DENNEKAMP  Piano Tuning and Repairs  854 East 12th Avenue  Vancouver, B.C. V5T2J3  876-9698  a site specific installation by  INGRID YUILLE  Guest curated by Jill Pollack  MAYO TO 18  PITT INTERNATIONAL GALLERIES  36 Powell St. Vancouver  VANCOUVER  WOMEN'S BOOKSTORE  Open 11 a.m. to 5:30 p.m.  Monday through Saturday  Mail orders welcome.  V,  WE  315 Cambie Street  Vancouver, B.C.  V6B 2N4 Ph: 684-0523  the 1700s-onward, the parents' role has  fluctuated between gardener, animal trainer  and anthropologist, their offspring regarded  as plants, savages and at time a different  species.  She effectively links ideology  and childrearing to illustrate how trends  evolve, disappear and re-evolve. Post-war  America saw an upsurge in professional  advice to mothers, not all of which was  original. "A marked interest began to be  shown in how other societies (non Communist,  of course) organised themselves domestically.  In an effort to resurrect submerged maternal  instincts, the popularizers cited Trobriand  islanders or Samoan adolescents as possible  models. 'New' ideas on bringing up babies  have included slinging babies on parents'  backs or 'fronts, premasticating first solids,  family beds, prolonged breastfeeding, and  even recently, swaddling."  It is interesting to learn that the debate  of scheduled or demand feeding for an infant';  first few weeks was being discussed in the  eighteenth century, and not first introduces in Dr. Spock's "Common Sense Book of  Baby and ChildCare." By demonstrating that  new mothers face the same dilemmas as their  earlier counterparts, Hardyment has done a  great service in breaking down the isolation  and bewilderment that often accompanies  parenthood.  Her book is dedicated to her four daughters.  She states in her introduction that the  aim "is to counter the barrage of information with information of a different kind.  If we can understand why babycare manuals  were first written and how they came to  exceed their original brief, then we  can confine them to their proper province.  If it can be made clear that, while babies  and mothers remain constants, advice on  the former to the latter veers with the  winds of social, philosophical change,  then we can see the advice in the books  we use today as a temporary crutch, not  eternal verity." May ^5 Kinesis 27  ARTS  Artists  with children  by Jill Pollack  ...this is what I want an office for  (I  said to my husband):  to write in.  I  was at once aware that it sounded like  a finicky requirement,  a piece of rare  self-indulgence.  To write, as everyone  knows,  you need a typewriter,  or at  least a pencil,  some paper, a table  and chair;  I have all these things in  a corner of my bedroom.   But now I want  an office as well.  And I was not even  sure that I was going to write in it...  It was really the sound of the word  'office' that I liked...A house is all  right for a man to work in.   He brings  his work into the house,  a place is  cleared for it;  the house rearranges  itself as best it can around him. ..a  house is not the same for a woman.  She  is not someone who walks into the house  to make use of it,  and will walk out  again.  She  is the house;  there is no  separation possible...  -Alice Munro, The Office  Kathe Kollwitz's father held the position  that for a woman to be an artist, she  must be unwed. Luckily, she ignored his  advice when she got married and went on  to become one of the best respected woman  artists of the 20th century.  But Kollwitz's father's attitude is still  quite prevalent. How does the responsibility of being married, and further, being  a parent, affect the work done by a woman  who is an artist? Many women are finding  themselves in this position, refusing to  give up one for another. I spoke with  artist Bonnie Campbell about her situation  and how she deals with it.        ^;3|¬£^|^  Historically,   there has been a bias  against treating women who are artists  and mothers with validity.  I can understand that point of view. It's  like holding two jobs. Certainly, in my  experience, the time in the beginning,  when my kids were younger, my work didn't  have the depth. There's a lot more to my  work now that they are older.  Because you can spend more time with it?  I don't have as much distraction, although  the distraction is still there. But I have  a lot more time to concentrate and focus  my energies on my projects. I did a lot  of decorative work (when my kids were  young). Now it is getting less and less  decorative. I have two children, Gardie  is eight and Jasmine is five.  Bid you make art before you had children?  Yes. Always. I've always made art and  known I was an artist.  Was it sculptural?  No, I painted when I was younger, and  drew. And I've done animation and filmmaking. Somehow that's always been present.  I married a filmmaker, lived with him and  was a filmmaker.  You knew you wanted to have children?  Yes. I also thought that I would be able  to manage it and in fact have been able  to manage it, through sheer determination.  Were there times when you couldn't make  art?  I've never stopped. I was doing textiles  and fibre work when Gardie was born. I  was quilting and making tabric wall-hang--  ings - stuff that was related to being  pregnant.  Bo you find that your work has changed  since before you had children and after?  My imagery'has definitely changed. Actually.  I've gone through a whole lot of changes  from when Gardie was born. I was using  soft materials and doing fabric sculpture  and that kind of thing. Then I started  doing masks and more three-dimensional  work.  But for one thing, my husband was not  around most of the time so I was experiencing what it was like to be a single  mother. He was out of town a great deal  when I was pregnant and when Gardie was  I have to do what I'm doing.  Its my way of finding out who  I am... My whole way of being  with my art is like being with  my kids.  born. And Gardie was sick the whole first  year. I was still doing fabric art - real  'baby' kinds of things.  As Gardie grew up, and Fitch (my husband-)  was still away a lot, I had to adjust to  that. He would be there and then he was  gone. I started to do costumes and went  with him to the movie set as a wardrobe  assistant. That whole time I had my kids  with me. It was hard and yet I look back  on that time now and I know that I could  do it, and do that with ease now.  As Gardie got older, I started to do  real carnival-type work, really playful  stuff. The masks were glittery and colourful and had a lot to do with kids. Then  they were very decorative for a time. Now  I see them as having more emotion and  being less decorative.  Making art is the most fun and challenging  way of expressing myself.  Boes the fact that you were making smaller,  more   'portable ' art,  that could easily  be left and picked up later,  reflect the  other responsibilities you had?  For sure. It's still like that, although  not as much. There is still a distraction  but I can now reason with the kids and  say, 'No, you cannot talk to me now. I'll  take care of that in a few minutes' and  they can understand that. But you can't  do that with a young baby.  I had a studio for a couple of years, that  several other women worked in. I had my  kids with me in that space all the time.  It was really trying for me. Just talking  on the phone was the worst of it.  I was thinking about how much easier it  is now. I'm not up all night. I'm not as  tired. It's not like the distraction is  just there, there constantly. That's what  my main focus always was.  It sounds like you were and are the sole  caretaker of your children.  I am. My husband still goes away a lot. -  When he does have time:off does he take  of the children?  He's pretty typical. I have to organ-  No.  ize that for him. He's getting better,  but two years ago I was very resentful and  angry at men in general and my situation  in particular. I could not believe that  I did not have the support that I gave him.  And there came a point where I just stopped  giving it. Now, I am less self-sacrificing  than I was in the beginning.  If I was a single mother, I would have a  steady support system set up. But I am  part of a couple who is only a couple  part-time. I have to set it up and then  set it up again. I have a difficult time  with that. I would like to be able to  count on him more, but I have an acceptance  of the situation being what it is and  working within that.  I have to do what I'm doing. It's my way  of finding out who I am. I learnt I  didn't have to be SuperMom. I can take  care of all my own needs and that allows  me to take better care of others. My kids  are pretty young and can't help around  the house but now I just let it all fall  apart. You make the support or you don't.  My work is so much like my kids. My whole  way of being with my art is like being  with my kids. The whole thing of managing  it. Letting go and yet directing it.  Directing my kids so that they become happy  and responsible people and yet letting go  so they express themselves.  I see my kids as being able and see them  as being happy and they are.  When I see myself in that same way, it  comes through in my art.  Just like the woman in the end of the Alice  Munro story,  Campbell now works at home.  Her husband is helping more and so are  the kids.  But she is still the main  caretaker and housekeeper. At the same  time,  she has two shows on in May:' one  at the Grunt Gallery   ('False Fronts')  and one at Isadora's Restaurant on Granville Island. 28 Kinesis May ^5  AT THE MOVIES?}  Desperately Seeking Susan:  b> Pat Fcindel  If you do your best shopping in secondhand  stores, you'll like Besperately Seeking '; ',  Susan.  With, its affectionate attention to  recycled styles of the early sixties arid ' -;  seedier versions of humdrum settings, the  film is a visual delight. A comic adventure  set primarily in a down-and-out side of  New York City, it offers a light-hearted  diversion that speaks through contemporary  pop culture with wry vitality. Combining  '-.^'.'•.exuberant sense of the ridiculous with  JJI^teiric dashes of suspense and romance,  -the predominantly female production crew  has provided not only good entertainment,  but an up-beat tribute to women's strength,  wit, and resourcefulness.  Directed by Susan Seidelman and written by  Leora Barish, the story involves two  women - one "straight" and one "street",  who seek adventure. Roberta reads the personal want ads to spice up the banality \*  of her affluent New Jersey marriage. Susan'  played surprisingly well by rock star  Madonna lives high and with style at  no fixed address on wits, moxie, and^jgun'kr--.  tough sex appeal. Her adventures';£^^i^>^  primarily in the realms of pleasure, scams,  and a never-ending quest for the* petf&€%  addition to her wardrobe.  Susan's roving musician boyfrppa1p,itmV~  attempts to arrange meetings witH,p^5;*f|f  through personal want ads identifietHby*''-"  the phrase "desperately seeking Susan".  Meanwhile, Roberta feeds a limited fantasy  life by following the newsprint itinerary  of their true romance.  The action begins when Roberta decides to  observe the lovebirds in person by showing  up at their next rendezvous. Overcome by  curiosity after observing the meeting,  Roberta follows Susan to a secondhand  clothing store and buys the unusual jacket  The storyline is highly contrived and deliberately transparent, but acts  as a vehicle for the filmmakers' camp sense of parody and for the  women characters to keep up a steady stream of memorable one-liners  and wacky stunts.  ling attempts to find his wife while his  sister seizes ever\ opportunity to highlight his incompetence as a husband. The  storyline is highly contrived and deliberately transparent, but acts as a vehicle  for the'filmmakers' camp sense of parody  and for the women characters to keep up  a steady stream of memorable one-liners  and wacky stunts.  Seidelman also has plenty of fun with f^lm  cliches and character types like the .  spy-like sinister skulker, the aue-old  device of amnesia and switched identities*  a dark alley chase scene with a difference,  and the locker key opening up a new-'life* .  for Roberta. There are several repeat  scenes where Roberta and Susan exchange  places, bringing their decidedly different  personalities into play - modelling the  fancy bathtub at Gary's, spending the  night in jail, and hanging around Susan's  favourite tacky bar, the Magic Club. The  editing frequently adds its own touch of.  humour to these parallels by cutting on  sitniliar images that carry over from one  scene to Liu. other.  'Qa.ts&e( whole, this film is a highly  enjoyable entertainment that leaves one's  feminist sensibilities relatively intact.  ^^^^Hlly enlivened by pop selections  I throughout and visually enriched by the  filmmakers' obvious weakness for dated  fashion paraphernalia, it is feisty,  fresh and fun.  OF DIFFERENCE LOST  AND RETRIEVED           |  i...  SBrar Tm  Silver prints by Cheryl Sourkes  May 2 to June 2,1985  opening reception May 2, 7:30-10  Presentation House Gallery  333 Chesterfield St.  North Vancouver BC  V7M 3G9               986-1351  Guest curated Jill Pollack  Susan has just exchanged for a more enticing pair of glittery boots.  On returning home, Roberta finds a lockgfe^;  key in the jacket pocket, and herself  arranges a meeting with Susan through j3&$$SS  personal ads. Complications arise when^yjsj*  the appointed time and place, Roberta hgmj^f  her head, suffers amnesia and begins to  think she is Susan.  A complex plot builds around the double  identities of Susan, the key to the locker  containing Susan's clothes, and a murder  in Atlantic City of an ex-lover of Susan's.  We follow a chain of "desperate seekers"  through increasingly ironic escapades.  Roberta's hot-tub salesman husband, Gary,  tries to find his wife. A sinister unnamed  thug follows and threatens Roberta, thinking she is Susan. The real Susan wants to  get her clothes back, and Jim (Susan's  boyfriend) is trying to figure out who  else is desperately seeking Susan in the  personal ads. Mean^^||;^»^Roberta (alias  Susan) has taken up with a .friend of  Jim's named De.s (who thinks he is taking"  up with Susan)-, and found that life without Gary can be fun and interesting.  In an escalating-series of missed meetings,  miscommunicationSjj aajd. encounters between  various combinatioris'^-.of the players, the  "key" to the confusion is found in a pair  of stolen earrings, Roberta's regained  memory, and everyone finding whom they are  supposed to find...almost.  The plot unfolds in a fast-paced rhythm of.  clever edits flipping between Susan's  travels, Roberta's adventures on the  seamier side of New York, and Gary's bumb-  4Kb  I EAST  END  IF®®®  x^  tA*S  m  m  One-stop shopping in a friendly,  social atmosphere at a food store  that you can own. Members can  earn discounts on groceries for  volunteer work if they wish.  Open: Tues.-Thurs. 12-7:30  Friday-Sunday 10:30-7:30  1806 Victoria Drive .411  phone 254-5044        «§8J May '95  ARTS  Remember the Witches  by Laurie Meeker  She has been called a  Witch. Once accused  she rarely escaped death.  She is considered guilty until proven innocent.  She  is not protected by the usual rights of  persons accused of crimes.  She is thrown  in prison,  deprived of sleep and food.  She is stripped naked;  her body hair is  shaved to facilitate their search for  the so-called '"devil's mark".  She is  pricked with long needles repeatedly  in the belief that the site of the mark  does not bleed,  feels no pain.  She is  humiliated and tortured.  -from Remember the Witches  The film  Remember the Witches  is a film exploring  witchcraft as a woman's crime, analyzing  the structure and history of early European societies that systematically executed  witches for several centuries. The film  investigates the lives of the women who  were persecuted, focusing on their position in society as wise-women, healers,  and counsellors, and reading between the  lines of the highly-biased records of the  inquisitors, lawmen, and church officials  of the period.  It is possible that the Christian Church  saw the important social status of these  women as a threat; the Inquisition used  fear and superstition to justify the torture and murder of an estimated nine  million persons, mostly women, over three  centuries (15th, 16th and "17th). The  Church was successful in using the power  of the witch hunt as a tool for social and  religious control.  As descendants of this Western heritage,  it is important to understand our history  and explore its meaning in the context of  women's status in contemporary society.  Many of the social and religious attitudes  about women formed during the witchburning  years have been perpetuated through the  generations and still exist today.  Remember the Witches  examines the social,  political and religious reasons for the  persecution of witches, while demonstrating the interrelatedness of past and present. It provides a. strong visual representation of the witchburning years  through the use of woodcuts, drawings and  paintings produced by Medieval and early  modern artists. These works articulated  popular fears and superstitions instrumental in spreading the terror associated  with witchcraft throughout society.  These images are interwoven with live action sequences consisting of interviews  with contemporary witches and reenactments  of rituals. In addition, the film includes  modern media images which perpetuate mass  cultural fears and myths about women  today; for example, women as agents of  evil, women as carnal objects, and so on.  The live action sequences are important in  establishing a positive, evocative tone  for the film.\ The unbearable tortures and  sadistic nature of the Inquisition is  explained in Remember the Witches  but not  emphasized. Instead the horrors of history  are offset with the positive nature of an  ancient, healing, spiritual tradition that  has survived against all odds and is being  practised today.  The theory  The filmmaking process, in the case of  Remember the Witches,  takes as its point  of departure the history of Witchcraft in  Western Europe during the Middle Ages. On  the surface the topic appears to consist  of a series of events based on historical  "facts". However, when a feminist perspective is employed, one begins to re-examine  the evidence.  Feminism, by its very nature, demands a  process of re-evaluation, a process which  questions every assumption, every political motive. Feminism constantly demands  a re-definition of its own parameters.  This self-reflexive process of development  and change is extremely useful as applied  to conventional notions about a specific  historical period, the Inquisition for  example.  Feminism challenges the dominant ideology,  the patriarchal order which has assumed  that government by the fathers is natural  and necessary. The feminist investigator  questions the historical "facts" surrounding the Witch-burning years, rejecting  the assumption that the witches were misguided or marginal old women, outcasts or  deviants, and attempts to construct a new  definition for the term "Witch".  The scriptwriting process engaged me in a  discovery of new historical possibilities:  questioning the authority of the Church  officials and Witch Hunters led to a  visualization of the Witch as Wise-woman,  healer, midwife and priestess. Her role in  society was transformed in my consciousness  from a destructive, evil force to lay  healer and spiritual counsellor. 1  In form, the filmscript itself mimics  this process of discovery. First, the  viewer is presented with the stereotypical  image of Witch as Old Hag, and then is  asked to see the stereotype for what it is:  a narrow perspective, politically and  economically motivated. To question stereotypes and assumptions is to look beyond  them, to engage in a process of critical  inquiry. The viewer is asked to accompany  the female narrator, to seek alternative  images. Once the new definition of Witch  as Healer, Midwife and/or Priestess is  postulated, the script then turns to an  analysis of the historical and political  forces which created the Inquisition as  a tool for social and religious control.  The Witches, the feminist perspective  suggests, provided important services to  their community. As midwives, women retained control over reproduction; as lay  healers they provided essential health  care for the peasants; and as priestesses  of the Old Religion, they directly challenge the authority of the Christian Church  The "authorities" (consisting of the Medieval clergy, Witch Hunters, doctors, etc.  including those who produced the historical documents and visual representations  of women as "Witch") continaully interrupt  the female narrator with Church dogma  justifying the persecution of women  called "Witches". The narrator continues to  question their authority, however, exposing their political biases and examining  the Inquisition in terms of a power struggle.  In a feminist light, the Inquisition reflects a powerful, patriarchal tradition  of misogyny. The church officials claim  that women are more carnal than men and  are therefore easily seduced by the "Devil"  Yet it is the Witch Hunters themselves who  order the women stripped naked, near death.  The same image is repeated in contemporary  pornography, proving visually (in the  final version of the film) that the same  attitudes about woman as evil Witch, temptress, she-devil, etc. accompanied by the  fetishization of violence and death, are  mainstays of the Western patriarchal mind,  demonstrating the consistency of. misogyny  in patriarchy throughout history.  The necessity of connecting past and present, the personal to the political, has  been the project of feminism for many  years. Individual women, partriarchal  history admits, may have been persecuted  by the Inquisition. But feminism requires  that sexism and misogyny be examined in  its specificity, in a social/historical  context that has bearing on the present.  In writing the script for Remember the  Witches,   feminism provided the impetus  for a precise ordering of information  which leads the reader of the script and  eventually the viewer of the film through  a feminist redefinition of patriarchal  terms, parallelling the feminist project  of consciousness-raising.  ll am indebted to Andrea Dworkin and Mary  Daly for this progression of knowledge.  Their work on a feminist analysis of the  history of Witchcraft shaped both the  script and the film. See Andrea Dworkin,  Woman Hating  (New York:.E.P. Dutton,  1974), especially Chapter Seven, "Gyno-  cide: The Witches". See also Mary Daly,  Gyn/Ecology  (Boston: Beacon Press, 1978),  especially Chapter Six, "European Witch-  burnings: Purifying the Body of Christ".  The World Premiere of Remember the Witches  by Laurie Meeker will take place on May  24 at the N.F.B.  Theatre  (1161 West Georgia).  The  7:30 and 9:30 showings will  include Meeker's earlier films,  Footbind-  ing (1978) and Night Without Fear (1984);  the filmmaker will be in attendance.  Sponsored by Women In Focus. 30 Kinesis May ^5  by Pat Feindel  Like many feminists active in B.C.'s anti-  pornography organizing during the last  few years, I must confess to having been  snagged on the fence of the censorship  debate for some time. On the one hand,  restrictions imposed by decidedly sexist  governments seem highly questionable as a  "solution" to the problem. And yet, having  viewed several samplings of the diet  offered by Red Hot Video, I could hardly  stomach defending the lofty ideal of  "freedom of expression" if its price is  accepting the depictions of unrestrained  attacks on women that are standard video  fare. So it was with some eagerness that  I looked forward to reading the collection  of essays edited by Varda Burstyn in Women  Against Censorship.  Women Against Censorship.  Edited by Varda  Burstyn, Vancouver: Douglas & Mclntyre  Ltd. 1985.  Burstyn herself has conscientiously  struggled with the issue of pornography  and censorship over the last few years,  publishing her analysis in the pages of  FUSE magazine. Hers has seemed to be one  of the few voices attempting to grapple  with the conflicting values converging  on this issue: a concern for protecting  the rights of sexual minorities and  political dissidents and the simultaneous  abhorrence of what is being said in pornography.  What I found in the collection of essays,  however, was not the clarity I hoped for,  but a frustratingly mixed bag of views  that required a good deal of sifting.  Some of the pieces are thought-provoking  and convincing; others are inaccurate,  personally indulgent and confused; and  some are downright offensive to feminists  working on the issue of violence against  There are fourteen contributors to this  volume, most of whom come from artistic  or academic communities. The glue that  clearly binds them together is their  unanimous opposition to censorship as an  appropriate strategy for combatting pornography. A further glue appears to be  their predominantly eastern, Toronto-  based perspective. Eight of the fourteen  contributors are from Toronto, four are  from the eastern U.S., and the two remaining are from B.C. and Alberta.  Beyond these points, their views tend to  diverge and at times even contradict each  other. Nevertheless, the cumulative patchwork of their arguments focuses on three  main areas: censorship laws, pornography's  relationship to violence, and strategies  to fight the real causes of women's oppression.  The discussion of censorship laws offers  the most concrete and practical information and analysis. In a comprehensive  introductory essay Burstyn deals with the  relationship of censorship laws to the  state and to right-wing repressive objectives, and cautions against attempting to  "use the controlling, punitive and top-  down structures of the state to mend and  reweave the delicate fabric of sexual  life."  Two further essays convincingly address  the practical problems of developing legal  controls that address feminist concerns.  Toronto lawyer Lynn King analyzes various  Canadian laws proposed by anti-pornograph-  ers. Lisa Duggan, Nan Hunter and Carole  Vance address the Minneapolis Ordinance .  developed by Andrea Dworkin and Catherine  McKinnon (from which there are excerpts in  an appendix).  Unfortunately, factual and historical  information about censorship comes predominantly from the perspective of Ontario  - one of the most restrictive provinces in  Canada in terms of censors.  Book is  exasperating  This may be useful in terms of illustrating  the worst possible scenarios of censorship.  It does not address differences in legal  controls and variations in the pornography  industry that occur in provinces other  than Ontario.  In an essay on civil liberties, June Call-  wood relies on Ontario law enforcement  agencies' claim that there have been  no "Snuff" films found in North America.  Yet in the summer of 1982, Women Against  Pornography (Victoria, B.C.) published  information about their discovery and  subsequent public destruction of three  copies of the film "Snuff" in Victoria.  On the question of pornography's relationship to violence against women, the authors  tend to minimize, discount or entirely  dismiss the effects of pornography. By  implication, they portray the anti-pornography movement as a misguided, even  simple-minded, group of single-issue zealots. Callwood goes so far as to deride  feminists for protesting Playboy  magazine  which she claims "rarely features depictions of cruelty to women", and refers  to women's "obsession with protecting our  bodies" as if it is some sort of disease.  This approach appears to be a reaction  to what the writers perceive the anti-  pornography movement to be saying: that  pornography is the major cause of violence  against women, and that censorship will  cure society of misogynist violence.  While I would not disagree that there are  some participants in the movement who  believe in this simplistic solution - and  they are often the ones with a high media  profile - this is hardly a fair or  accurate representation of what the feminist anti-pornography movement is saying.  This misrepresentation exposes a serious  failure on the part of Burstyn to speak  directly to anti-pornography activists  and to verify the claims of her contributors.  Whatever their rationale, the opinions  expressed on pornography and violence  left me nothing less than stupefied.  Although several of the authors have no  quarrel with the notion that media in general have a profound impact on all of  us - in fact, so much so that more than one  writer suggests women demand a T.V. station  of our own - they all balk at the idea  that pornography could have a similarly  profound effect on its viewers. Burstyn  herself admits to pornography's "harmful"  effects, but never describes them.  The stronger message is stridently and  repeatedly voiced throughout the book:  pornography is not the cause of violence  against women, there is no conclusive  proof of any link between violent images  and violent bahaviour and therefore,  pornography is a red herring issue. Now,  while it seems obviously absurd to identify pornography as the sole "cause" of  violence against women, it seems' equally  ridiculous to claim that pornography has  little or no influence on behaviour and  attitudes, while other media do.  In her essay "Pornography: Image and  Reality", Sara Diamond points to social  conditions as the real cause of violence  against women, and sees the media as  "reinforcing existing social structures".  She provides a valuable critique of  pornography, while trying to examine the  varied functions and effects of sexual  imagery and the complex relationship  between images, reality and behaviour.  Unfortunately her analysis situates the  media's influence somewhere outside of  and separate from "existing social structures".  Meanwhile, Lisa Steele dismisses the entire  question of sexually explicit imagery  and postulates that mainstream sexist  media and capitalist patriarchal institutions (notably conservative Churches) are  far more damaging to women than pornography  could ever be. Anna Gronau warns that  censoring pronography will "hide the  evidence of sexism, silencing those who  try to confront it".  Ann Snitow, injecting an Amerikan point  of view, claims the women's movement  has paid undue attention to the entire  issue of violence against women. She  suggests women have distorted the dimensions  of the problem and as a result are acting  out of fear, a sense of defeat, and a  failure to recognize our victories. My head  begins to spin from these outlandish and  distorted messages.  Despite its weaknesses in other areas, the  book offers some useful perspective on  strategies. While some suggestions are  put forward by contributors such as Diamond  and Steele, the main emphasis on strategy  comes from Burstyn herself, in her opening and closing essays. She situates the  issue of pornography within a broader  historical and political context of women's  oppression, and raised the crucial issues  of sexuality, sexual politics, and sexual  representation.  She offers a wide-ranging set of strategies  that address the dilemma of unequal and  often destructive sexual relations that  predominate in our culture. And she cautions-, wisely I think, against the seductively easy remedy of censorship, which  does little in the end to promote equal-  rights for women.  It is simply unfortunate that these ideas  are presented as foreign to the anti-  pornography movement, when, in fact, at  least  two groups from B.C. (Women Against  Pornography and Vancouver Status of Women)  presented briefs to the Fraser Committee  proposing many of the strategies Burstyn  outlines. Indeed, it would have been  useful to hear from a group such as Women  Against Pornography in this collection,  since their position includes an anti-  censorship stance that has evolved out of  their practical experience with anti-pornography work.  In many ways this is an ambitious book,  fraught with the difficulties of taking  on a complex and polarized issue. While  it is an attempt to extricate pornography  from a single-issue framework into a  broader political context, it suffers  from serious distortions caused by a narrow  choice of contributors. There are valuable  ideas worth examining here, though most  are not new to the anti-pornography movement. And for feminists snagged on the  fence of this debate, Women Against Censorship  will undoubtedly prove more exasperating than it proves helpful. May TC Kinesis 31  ARTS  Sex and Love a brave attempt  by Dorothy Kidd  Tina Turner is not the only one asking  what love has to do with it. In the last  couple of years, there's been an outpouring .of feminist writing about it, from  both sides of the Atlantic. While the Americans seem to want to talk about the rough  and dirty of it, from erotic fantasies to  S&M, to porn, the British seem more content to look at the history and politics  of sex and love.  Sex and Love: New thoughts on old contradictions.   Edited by Sue Cartledge and  Joanna Ryan. 1983. The Women's Press.  London. 237p. $13.25(Can.).  That's what a new anthology from England  suggests. Sex and Love: New thoughts on  old contradictions  has the requisite  variety of personal viewpoints you might  expect from any feminist collection.  There are articles by single lesbians",  lesbian mothers, heterosexual mothers,  bisexuals and women living alone. While  many of these articles begin with the  premise that the personal is political,  . the accent is definitely on the political,  with a strong theoretical lilt.  The book begins and ends with articles  that review the history of feminist and  mainstream ideas about sex. They also  suggest new ways of looking at the major  social and economic trends of this century  that have affected women's sexuality. The  editors call this social construction of  sexuality the main theme of the book, "the  intricate and multiple ways in which emotions, desires and relationships are shaped  by the society in which we live."  It's not an easy book to read. The style  of language means that you have to take  your time. But it is worth it, for the  historical perspective often lacking in  North American writing, and for the provocative ideas.  The ideas sometimes challenge the hold on  your fondest emotions. In "Really Being In  Love Means Wanting to Live In a Different  World", Lucy Goodison writes from personal  experience and a review of theory. Unhappy  with seeing falling in love as "an inevitable part of human nature" or a "capitalist  con", she has set herself a third path.  It's a path that involves looking at the  experience in detail and grappling with its  processes. The grappling is not easy.  Goodison writes of the pain involved in  recognizing that romantic love represents  the "worst stereotypes of how women are  meant to be: dependent, empty, passive,  waiting, pleading". She challenges the  reader to question whether we fall in love  as a result of rebounding from another  relationship, projecting our own needs and  inadequacies onto another person, looking  for that lost infant love or purely as a  result of two energy fields meeting.  This much analysis can feel like a cold  Vancouver shower on a gloomy day, but  Goodison is not trying to dampen anyone's  ardour. She wants us to understand what  we're going through, not to stop it, so  we might use it to strengthen all the other  experiences in our lives. "Falling in love  is not unfathomable: the fathoms are ours,  and we can learn to swim in our own depths  without diminishing their power and beauty."  In a different vein, Lucy Bland wants us  to look at our history to better understand  and control our sexual lives now. She  begins by saying that there has never been  a language that allowed us to think about  and define women's sexuality. We are still  operating from a definition of sex "based  on a male hydraulic model: sex as a natural  energy or force needing release or control,  basically seen as male (penetrative) and  heterosexual..."  Bland suggests that the language of debate  between women has not changed much either.  In the late nineteenth century, the social  purity feminists argued for the right of  all women to reject unsolicited male advances. But this concern was double-edged,  "sometimes taking the form of active  supervision and control of women's sexuality". They were the forerunners of. the  prohibitionists and by implication, today's  anti-porn gorups.  The new moralists argued for women's right  to be sexual, but they too dictated the  standard, ridiculing the spinsters (who  may have been celibate or lesbian). Bland  suggests that today's feminists learn  from the past and develop a language that  leaves out all judgements of other women's  sexual codes, whether heterosexual or  lesbian, sexually active with a partner or  not.  The irritating problem with Bland's argument, and those of some of the other  articles, is that it remains at the level  of the debate among feminists and what a  very reserved debate it seems. It never  moves into the way that debate affects  the wider public or how explosive the argument can get. Bland tells some of the story  behind the feminist campaigns around birth  control, prostitution, venereal disease  and censorship, but she does not deal  directly with those conflicts, conflicts  which have greatly affected the success  of both waves of feminism.  Lynne Segal comes a little closer to looking at one of the contemporary conflicts,  lesbian separatism, in "Sensual Uncertainty,  or why the clitoris is not enough".. She  argues against the analysis which says that  women have a natural or authentic female  sexuality, only waiting to be discovered.  This behaviourist approach that suggests  orgasm as the route to "greater confidence  and power in the world" is naive and individualistic, according to Segal. It  doesn't look at the other partner in the  relationship, especially if he's male, or  other social factors that make good sex  hard to find.  Bland is also concerned that this analysis  doesn't deal with the masochistic fantasies  that many, many women still have, or those  unfeminist feelings of guilt, hostility  and envy. Perhaps too much emphasis is  still placed on sex. "What is wrong with  our lives is perhaps not so much the lack  of orgasm as our perpetual craving for that  orgasm, which can obliterate the isolation  and emptiness we feel in the rest of our  lives."  Sex and Love is a brave attempt. It goes  beyond the individual to include analysis  of how the wider world shapes our sexual  relationships. It gives a new understanding  of the role the unconscious and feminist  therapy on personal change. And it begins  to look at the history of the conflicts  between feminists over these issues.  But the perspective of the book is limited  by its own social frame. By their own  admission, it does not include the specific  experiences of Black women, of women with  disabilities, or of young women. It does not  deal directly with S&M and power relations  between women. Personal and political  conflicts between women are instead represented in a very calm, reserved way. Coming  from the English white professional Women's  Liberation movement, perhaps it suffers  from some of its own contradictions.  Reclaiming from page 13  institutions of the state must not be  done at the expense of our organizing  work with women, or we will lose not only  our capacity to resist co-optation, but  also the impetus and base for independent  action. We must take the initiative, and  not be. constantly locked into the timetable and the agenda of the state.  We are calling for a reclaiming of a feminist voice. It is not the voice of one  woman, but of many women doing many kinds  of work. It is a voice which does not  hesitate to express the breadth of women's  experience, the depth of women's subordination, the height of women's creativity,  and the power of women's rage. It is the  voice not of 6ne organization, but of the  work of many women and many women's groups.  It is not a voice situated only in central  Canada, at the door of the government,  but in many communities across the country  It is a voice which must be reclaimed if  we are to succeed in our struggle to end  women's oppression.  To reclaim our feminist voice means recognizing that feminism and feminist work  is the basis on which the Women's Liberation Movement has been built, the grounding  that has made the Movement relevant,  dynamic, and effective. This is no time for  revisionism, no time to deny our roots or  compromise our strength.  Reclaiming our feminist voice means defining and describing women's issues not  from a theoretical or legislative perspective but from the perspective of women. It  means speaking out as feminists, taking  every opportunity to put women first and  to tell the truth about women's experience  - in the media, in our own communities,  in meetings and conferences and workshops,  in feminist publications, in public and  in private. It means we must analyze and  debate the issues and resist attempts to  short circuit that process.  Reclaiming our feminist voice means continuing to build our analysis of the state  and political theories - based on our own  experience - to inform our strategies  and actions. It means saying no to demands  for simplistic solutions to the complexities of women's subordination. It means  demanding what women need, not what the  state or our potential allies will accept.  Reclaiming our feminist voice means  continuing to work for and with women  and it means respecting the expertise we  have gained through that work in women's  centres, rape crisis centres, transition  houses, and countless other feminist  organizations. It means setting our own  priorities, strategies, and timetables  for participating in legislative reform  efforts. As feminists in the 80's we must  - as we did in the 60's'and early 70's -  name our experience, define our issues  ourselves, and we must dare to express  our commitment and our rage. As feminists  we must and we will regain the initiative  from the forces that would limit and  control us.  Footnotes:  l"The Liberal Takeover of Women's Liberation", Feminist Revolution,  New York:  Redstockings, 1975, p. 127.  2Catharine A. MacKinnon, "Feminist,  Marxism, Method, and the State: Toward  Feminist Jurisprudence". Signs,   Summer  1983, Vol. 8, No. 4, p. 643.  B.C.'s only unionized travel agency.  7/7  TRAVEL UNLIMITED  ELLEN FRANK 32 Kinesis May TC  ARTS  1  by Essence  A large cake sits on the table at the  entrance to the reception for Jeannie  Kamins. A bubbling woman walks over and  taking a slice speaks her feelings freely.  "I want a good slice of the bust. Jeannie  baked it herself. Isn't she wonderful?"  Images of The Edible Woman.   Jeannie Kamins  has baked a cake resembling herself hard  at work creating fabric work and her  admirers are gaily gobbling her up. It  is Jeannie Kamins' art show The Fabric of  Life  at the Vancouver Jewish Community  Centre.  Her show consists of nine fabric pieces  with numerous drawings. Postcard copies  of Jeannie's work are available and  include her painting The Pied Piper,   a  political critique of Heinrich's educational policies.  Jeannie employs the technique of fabric  applique to create vivid images of  everyday life. Women and children form'  central themes and their activities are  real vignettes of life. The significance  of women in the Jewish culture assumes a  warm presence. We are invited to share in  th'f 'mystique" of "mother-hood and sisterly '  friendship.  The traditon of women working with fabric  is long and powerful. Since Paleolithic  times we have been identified as spinners,  weavers and pictorial artists of cloth.  Many myths connect the early female  Dieties with spinning and weaving. From  the beginning of time portrayals of women  as spinners were related with images of  life-giving qualities.  Native women in many countries continue  to work fabric in ancient loving ways.  The Hopi Indians connect embroidery with  "Grandmother Spider" the supreme artist  who transmits her creations through  dreams. ■ jsj^iSs  In Central America the Mayan Indians use  the backstrap loom to weave cloth in much  the same way that Salish women do on the  west coast of B.C. A typical Salish design  shows the triangular power of women and  the butterfly as a symbol of everlasting  life.  During the time of the witch hunts, from  the 13th to the 17th century, images of  women changed dramatically. Weavers were  depicted as hags with supernatural powers  capable of luring men towards their destruction. Caricatures of women as disfigured and evil bodies bent over spinning  wheels effectively mythologized women as •  less than human and prepared the way for  the great genocide.  It is important to remember that the witch  hunts did not occur as the result of hysterical mob rule, but as an organized  plan of the church and the state. Eighty  percent of the witches were women and  most were artists of cloth and healers.  Up to the 13th century textile art was ;  mostly in the hands of women and fabric art  was valued as equal or superior to painting  But with the rise of capitalist society, g  Our  hystory  as weavers  textile art was commercialized and men became the dominant artists employing women  as embroiderers in sweatshops.  By the end of the 1800's textile art.had  become an idle pursuit of privileged women.  As subjects, within the patriarchal family,  women dutifully churned out monotonous  repetitive decorative art, spending endless  time covering household items in needlework.  The changing role of women, as extensions  of men, was reflected in their artwork.  The reclaiming of textile art is centered  in the traditon we as women share. The   .  Binner Party  by Judy Chicago stands as  such an historical commemoration of the  struggle of women through pictorial art.  The series of sculptures by Persimmon  Blackridge entitled Still Sane  is a deeply  moving aesthetic experience that merges the  world of political art with the meaning  of women's oppression. Their work is both a  definitive statement on the victimization  of women in state mental institutions and  the overcoming of powerlessness as resistance, struggle and joyful celebration. Art -  is capable of building a sense of community - building an agenda of meaningful  , dialogue-- of challenging the power of  'the church/state to-control-visual language.  Recently the arts community has experienced  drastic cutbacks by both the Federal and  Provincial governments. The Socred government is implementing a right wing pedagogy  in the schools that obliterates the importance of art in the school cirriculum. The  closing down of The Kootenay School Of  Fine Arts directly affects the lives of  innumerable women artists. The withdrawal  of federal support in the form of Canada  Council grants and training programmes  is threatening the survival and the development of many alternative artists and  galleries. Women In Focus has yet to  learn whether the 3.5 million cut in Canada  Council funds will affect their 1985 budget,  but already the cutting of staffing and programmes is causing them difficulties.  But the conservative new right has an  agenda that goes far beyond cutbacks and  restraint. In their opinion art which does  not serve the profit system as a commodity  should not exist. Alternative art forms  which are not commercialized, and which  oppose the system of profit should neither  be supported nor tolerated by the State.  The work of artists who depict women as  creative subjects controlling their history  in the community represents an overt threat.  The new right is profoundly misogynistic  and homophobic and philosophically opposed  to the freedom of women.  As the new right emerges as a force capable  of resurrecting the witch hunts, we must  unite as feminists in community to resist  and expose their lies.  Through our artistic forms we can give new  meaning to art as a social commentary.  There is a great urgency for women artists-,  to initiate an understanding of their  power to counter the influence of the  new right. In the interests of bur own  survival it is time that we reclaimed art  as the power of women to reclaim their  lives from the domination of a sex/class  system.  Kamins creates fabric magic  by Sima Elizabeth Shefrin  Jeannie Kamins' Fabric of Life,  which  was showing until April 14 at the Shalom  Gallery at the Jewish Community Centre,  consists of pictures composed of pieces  of fabric, which depict the every day  ins and outs and special occasions of  Jewish life.  The exhibit is made up of nine large  machine-stitched fabric applique collages  and a number of smaller ink and water  colour drawings. The individuals in her  pictures are almost all real people -  often recognizable protraits, but they  are involved in ordinary activities  common to many people's domestic lives.  The pictures show old and young people,  women, children and men, leading their  lives. Some of the pictures such as  "The Hora" or "Latkes" show traditional  Jewish celebrations. One scene reminds  us that we can take our traditions on  our own terms. A young boy in a skull cap  is lighting Sabbath candles, a task  usually done by women.  Other pictures show scenes between  friends and family members, having conversations, singing together, going for walks,  playing with toys, showing off the new  baby. I liked the series of drawings  entitled "Growing Old Together". Not  without the infirmities of aging, each  person is a warm and caring individual.  One picture shows an old man playing  tenderly with a strand of an old woman's  hair, while she reclines, holding flowers.  In one of the.fabric pieces, four older  women, grandmothers or great aunts by  now, are shown playing mah jong with  beautifully sequinned mah jong pieces.  While they concentrate on the game we  can observe their faces, almost read  their thoughts.  Jeannie's pictures are spontaneous and  direct. One of her skills lies in selecting exactly the right piece of fabric  for someone's clothes, skin, environment,  personality. Sometimes the choices are  surprising, but they work. Flowered  drapery material might be just right for  a little girl's curly hair. The ice-bound  river beside which a woman and boy stroll  on a winter walk is done with a piece of  blue and white Indonesian batik, with  the crackle in the batik perfect for the  cracking of ice. Kamins cuts her fabric  into the shape she wants and stitches it  with black zigzag machine stitching,  creating black outlines around the colours  and textrues. Then she stretches the  piece taut over a frame.  In some of her watercolour and ink drawings  Kamins has incorporated bits of wallpaper-  into a cup, or a man's tie, - producing  similar effects to the fabric, though in  this case the textured patterned material  is used only for emphasis. Sometimes she  paints the faces in her pictures; sometimes  she draws them directly with the sewing  machine. In either case, if she has  chosen to depict a particualr person, the  likeness is unmistakeable.  Jeannie works hard and has produced a  large body of work. The mother of three  children, she once attended a workshop in  which Judy Chicago, the well known creator  of the Dinner Party stated that it was  impossible to raise children and be a serious artist.  Jeannie has studied art at the University  of California, Emily Carr and Langara.  She has participated in an impressive  forty-two group shows and nineteen one-  person shows. She is currently the recipient of a Canada Council Grant. May ^5 Kinesis 33  Pictures.   By Lois Simmie. 169 pages. Saskatoon: Fifth House, 1984.  A little  night reading  by Cy-Thea Sand  Murder In The Collective.  By Barbara  Wilson. 181 pages. Seattle: The Seal Press,  1984.  You know that a book is absorbing when you  risk being caught reading on the job to  finish it. Barbara Wilson has used her  talent - evidenced in her previous works  like Walking On The Moon  and Ambitious Women  to create a murder mystery, lesbian  coming out story and a political consciousness raiser all in one. When two printing  collectives propose to amalgamate much  more than personal and political differer-  ences erupt.  Much less preachy than Amanda Cross, Barbara Wilson combines her humour and political seriousness to make entertainment to  learn by. This is the first book in a planned series of feminist mysteries featuring  Pam Nilsen, the central protagonist in  Murder In The Collective.  The book has been  critized for emoting too much white,  middle-class guilt, having a weak resolution, and reflecting a superficial analysis  of alcoholism. Oh well, no one's perfect  ...but Wilson may just take up the challenge .  The Book Of Fears.   By Susan Kerslake.  125 pages. Charlottetown: Ragweed Press,  1984.  As its title may suggest, this collection  of stories may have the reader anxiously  looking over her left shoulder. Not so  much for sinister surprises but for the  reflections of other people's obsessive  personalities which define so many of Kerslake 's characters. Most of the characters  in The Book Of Fears  are lost within their  own minds and do not correalate to the outside world. A heavy sense of isolation and  loneliness infuse these pages, relentlessly so, and in terms of craft are successfully realized. Murder, insanity and illness seem to intrigue Kerslake and for  page after page we are witness to the  paranoia of the powerlessness. Many of her  readers may well say "enough", because most  of the victims are women.  It is difficult to choose a favorite story  when the subjects are so gloomy but the  last one, entitled 'Skye', tells of a  Native Indian ritual with respectful grace.  The natural world moves with the young  boy and becomes the catalyst for his  transcendence of his physical body. At  least one of Kerslake's characters finds  the longed for release that so many others  in this collection seem to be struggling  towards.  Lois Simmie has a talent for making one  feel good about being in the world because  other people are too. She has a loving  curiosity about people, a curiosity that  she shares with novelists like Anne Tyler  (who could possibly consider any human  boring after reading Anne Tyler?). Lois  Simmie is funny, warm and a great story  teller. She has the type of curiosity which  Joan Nestle has defined as "the respect  one life pays to another".  The characters in this collection share with  each other - everything from contest: trips  to sexual joy - and they move in relation  to their community rather than in opposition to it (as in Susan Kerslake's work).  Her middle-aged and elderly women are  adventurous and energetic in the main  although the occasional solitary or brooding one is equally memorable.  The childhood stories are as strong as the  -adult tales. 'Emily' is a poignant glimpse  at the hazards of being both female and  disabled. The bemused and lonely office  worker in 'In The Valley Of The Kings' is  so convincingly portrayed that I wanted  to reach into her world and help change  it. Children, alcoholics, office workers  and elderly people all have their intra-  cacies and Simmie embraces them all with  an optimistic and excited hug.  New Lesbian Writing.   Edited by Margaret  Cruikshank. 200 pages. San Francisco:  Grey Fox Press, 1984.  For readers who are avid followers of  the latest in lesbian literature, some  of the material in this volume will be  familiar - the work of Jane Rule, Mary  Meigs and Elsa Gidlow has all been previously published, for example. But as  Marg Cruikshank explains in her introduction, she uses the word new to mean  "writing by women who have not appeared  in print before and who are not yet well  known, unpublished work by established  writers, and work from other countries  new to American readers". Cruikshank is  interested in makeing sure that lesbian  studies classes have access to anthologies which cover a range of lesbian perspectives and concerns, and with this  latest anthology her purpose is well  served.  I was especially interested in the critical article by Pam Annas on the poetry  of Judy Grahn and Pat Parker from a  working class perspective and Linda Jean  Brown's Black English short story 'jazz  dancin wif mama'. Beth Brant's 'A Simple  Act' is a testament to the incredible  psychic dance women must do to be true to  themselves and their birth cultures.  Doris Davenport's poetry is as hard hitting as ever.  The introduction also refers to the fact  that lesbian literature is much less  concerned with explicit sexual themes than  gay male literature and I for one wish  that wasn't so true. Some writers approach  the subject then back off suddenly as  in Caroline Overman's 'The Backrub'.  Why are lesbian writers so shy? I just  hope Overman and others will pick up their  pens to do it and say it...more often.  Knowledge Reconsidered: A Feminist Over-  view/Le savoir en question:  Vue d'ensemble  feministe.   Canadian Research Institue for  the Advancement of Women (CRIAW)  child." Dorothy Smith's vision of the  women's movement is one of the most inspired statements in this collection of  papers presented at the seventh annual  general meeting of CRIAW. Technology,  Philosphy, Literature, History and Sociology are all discussed in terms of the  shifts or tremors feminist thought has  made in their masculinist foundations. All  of the essays -are straightforward and  clear. For readers interested in women's  studies and the impact of feminism on  intellectual history, this bilingual  anthology can serve as a record of concerns for feminist educators as well as  providing outlines of the work still to  be done.  As I am particularily concerned with  literary criticism, Andrea Lebowitz' essay  on the directions and pitfalls of our  feminist version of that discipline is  of special interest. Andrea is a great  lecturer - an intellectual with a keen  wit and ability to engage students in a  political and aesthetic appreciation of  literature. Her concern is that theoretical discussions of women's literature  not lose its grassroots source in the real  everyday lives of most women. I think her  essay will be informative for both general  readers and students of literature and  women's studies.  HOT OFF THE PRESSES...  The Naiad Press: Lesbian Nuns: Breaking  Silence.   Edited by Rosemary Curb & Nancy  VLanahan./Inland Passage.   By Jane Rule./  The Washbuckler.  By Lee Lynch./Misfortune's  Friend.  By Sarah Aldridge.I Sex Variant  Women In Literature.  By Jeannette H.  Foster.IA Studio Of One's Own.  By Ann  Stokes. Edited by Colores Klaich.  Spinsters Ink: Lesbian Sex.   By JoAnn Loulan.  The Seal Press: Norwegian Women's Fiction.  Edited by Katherine Hanson.  BECKWOMAKP5  STORE fRONT ART 5>TUDl0 -&(fT SHOP  **'? CAKD5 +CRtVrXS  VST       EA* rifitflHk*JD.+fcffiK  Helium Balloons  WDMEK'6   3//V\6oL rfeWELLEM TM  ffc£E LANCE  ART  WofcK-     ,  ANVTHINI/ MADE IN CLAV-afeH to M>TH£fl  1  BOOK  AND ART  EMPORIUM  Featuring the largest selection of  lesbian literature in Western  Canada.  A few of our many new  spring arrivals  Lesbian Nuns: Breaking Silence  Sex Variant Women in Literature  Misfortune's Friend — by Sarah Aldridge  A Hot-eyed Mode  The. S washbucklei  e—by Jane Ru  by Lee Lynch  PHONE: (604) 669-1753  1221 THURLOWST., VANCOUVER, B.C. V6E 1X4  "I am here; I speak for myself; I am black.  I am Cree or Mohawk or Tlingit, I am old,  I am young, I am working class, I am  lesbian, I am straight, I am mother, I am * Kinesis May ^5  RU6YMUSIC  Composing for  the New Age  by Connie Smith  Marcia Meyer's commitment to music goes  back to fourth grade, when she begged  her parents to rent her a piano. And if  you count the YWCA coffee houses in  Winnipeg where Marcia used to sing, her  career is' almost 20 years old.  After receiving two degrees, one in  social work and the other in music, she  moved to Vancouver. She studied record  production at Bullfrog Studios, and in  1982 released her first album, Phases,   a  project which angered some reviewers. Her  second album, Oregon Summer,  released in  early 1984, received a decidedly different  reaction.  Marcia is a classically trained composer  working in what has become known as the  New Age idiom. She is also a one-woman  operation. She writes, records, and promotes her own work, while teaching piano  lessons out of her home. Our conversation  took place on April 16, 1985.  Bid the politics of the 60's affect you  in any way?  No. I was kind of asleep in the 60's. I  was going to a girls' private school, and  I sort of knew all about the things that  were happening,- but it didn't really  involve me all that much. I didn't begin  to open my little eyes until I got into  social work and started to get introduced  to feminism. And even that didn't fully  open my eyes. I didn't completely open  my eyes to feminism until I moved to  Vancouver. And then they were opened wide  wide wide. My whole world toppled over.  Tell me about your private girls' school.  It was kind of interesting. There were  some things I got out of it that I will  remember for the rest of my life. The  really beautiful women that taught me.  Nuns. Very knowledgeable. Very sensitive.  On the other hand, I've had to relearn a  lot of the stuff I learned at private  school. You don't become outspoken. You  don't become aggressive. You volunteer  your services.  Everything they taught me would be fine if  I wanted to be barefoot and pregnant and  in the kitchen. But I think I have more  to do with my life at this point. Not  that I denounce any woman who wants to get  married. If it's her choice, it's fine.  But we don't all want to choose that. And  we should respect that we all have our  different choices.  But there are some wonderful things that  I learned about friendship and what friendship means. And loyalty. I met some really  good friends then that really helped me  out. Supported me. I still really appreciate what I got from them, and what I  gave to them. But like I said, a lot of.  it is just erasing the tapes and starting  over again. '  ^^^^S  Some of the nuns were just absolutely  wonderful and some of them were right off  the deep end. They'd been locked up too  long.' fySJK^  When you were studying to get your degree  in music,  did they teach you about women?  No. It was vary male dominated. Male-oriented.  Bid you know at that time,   or suspect  that there were women composers that you  weren't being taught about?  I knew that there were some, like Clara  Weik Schumann. It never really dawned on  me. I guess I never stopped to think about  it. Now when I think back, it infuriates  me. And it infuriates me that I was so  asleep during that time, too.  I think I could tell that my professors  were pretty involved with themselves and  their attitudes towards music. I just  gritted my teeth and did the best I could.  I kept telling myself, I'm here to develop  skills and I've got to keep those goals  in mind, otherewise I'll go crazy.  Bid your music change once you moved to  Vancouver?  Yes. It changed a lot. It became more imr  pressionistic. More indicative of the  environment around here. Much more lush  in its melodies and harmonies. My compositions became a little more complex.  Bescribe your music.  It's hard to describe. I find it very  evocative, that it induces a lot of images.  It's very visual music. It's very melodic.  And it's very rich in its harmonies. It's  very pleasing and I think it's very calming, too.  Boes it have emotions?  Yes, it has emotions. It has some sad  emotions. Sometimes my music is very  plaintive - that is, it is sad but it is  always hopeful. I'm not really upbeat, so  some people think my music is very sad.  But I find it more contemplative than sad.  Is it personal?  I think so, because a lot of times pieces  come out of me because of certain experiences I've been through, and I'm sure that  if I hadn't had those experiences, the  piece wouldn't come out of me. But  right now I'm doing a spring project and  instead of writing as a reaction, I'm  writing to an actual idea. So it's a  new challenge for me.   Women's programming on CFRO  In 1975 The Canadian Radio, Television  and Telecommunications Commission took a  step toward democratizing Canadian radio.  They granted a licence for FM broadcasting  to a group of community and radio activists  in Vancouver, who had impressed on the  Commission the need for a radio station  responsive and open to the needs of the  listening community.  Now, 10 years later, Vancouver Co-operative  Radio is still proving what it outlined  for the Commission: that radio has to be  responsive to the people who listen to it.  The people who, in Co-op Radio's case,  support it through memberships and donations,  One important point in Co-op Radio's development has been the continuing policy of  non-sexist programming. Women's issues and  news have been a mainstay of Co-op's programme schedule, as have women's music  programmes.  This year marks the station's tenth birthday and a milestone as stations around  North America succumb to New Right pressure  and financial catastrophe. Co-op Radio  counts on memberships and donations to  keep on the air, and each year devotes 10  days of its programming to raise money.  Thought this year might be an exception,  did you?  Beginning May 3, Co-op Radio launches Ten  Days to start a Second Decade. Ten days  of special programming. Prominent among  that programme schedule are a number of  shows highlighting women in news, music,  politics and development. A quick rundown  of the schedule includes:  •Friday, May 3 - 12:00 noon.  Dub poet Lillian Allen,   recorded at last  January's performance at Western Front.  •Tuesday, May'8 9:00-ll:00p.m.  Right Wing Women - Andrea Dworkin  Dworkin's speech last March in Vancouver  raised discussion and debate. Co-op Radio  is in negotiation with the UBC Women's  Centre to present Dworkin's speech in  its uncut entirety. Stay tuned to Co-op  for details.  •Wednesday, May 9 7:30-8:00p.m.  Nightwatch presents an interview with  Angela Bavis,  who spoke in March in  Toronto.  •Friday, May 10 7:30-9:00p.m.  Girls Just Wanna Have Fun.  Women do too. An hour and a half, of new  women's music - requests? Call 684-7561  and pledge to play.  ©Sunday, May 12 3:00-4:00p.m.  Angela Bavis  - Angela spoke in Toronto  in March. Thanks to the Development Education Centre Co-op is proud to present her  talk.  •Sunday, May 5 Noon to 1p.m.  The New Right -  Beyond Ridicule and Fear  The aim of this special one hour program  is to encourage a sober consideration  and study of the Canadian new right. It  is vital to move beyond ridicule and  fear.  Tune into individual programmes for more  special women's programming. 'Womanvision'  Mondays at 7:30 p.m. and 'The Lesbian  Show' Thursdays at 8:30 p.m.  Help keep community radio alive and on the  air for another decade!  Co-op Radio  102.7 FM  Ten Special Days to Start  Our Second Decade  SPECIAL WOMEN'S PROGRAMMING  E0R THE CO-OP RADIO MARATHON  May 3-May 12  - Women and Direct Action: The Roots of Direct Action  Within Women's Organizing in Canada.  luesday. May 7. 5:00 - 7:00 p.m.  - Right Wing Women were the subject ot.a talk by feminist writer and  activist Andrea Dworkin at the University of B.C in March. On Tuesday, Ma  from 9:00 -11:00 p.m. well broadcast her entire presentation.  A Co-op Radio exclusive.  - Changing the Pictures: Strategies for Fighting Pornography.  Is censorship the answer? If not, what? Is opposing censorship the ultimate  liberalism? A panel discussion plus a chance for you to phone in — 684-75E  Sunday, May 12. 1:00 p.m.  - The Decade in Women's Music. With hosts Connie Smith and  - Women Writers of the Middle East. Voices of modem women wi  feminist poets, novelists and literary critics, all from the Middle East.  Wednesday, May 8. 12:00 noon.  TUNE IN AND BECOME A MEMBER OF CFRO,  YOUR COMMUNITY RADIO STATION  684-8494 May "85 Kinesis 35  Bo you think there 's such a thing as a  feminist instrumental,  or a women-oriented  instrumental?  Well, I think that just by the very fact  that I'm a woman - I have different influences in my background and I've reacted  to life in a different way than a man  would - my music comes out differently.  The fact that I'm a woman affects my  music, but I wouldn't go so far as to say  that I'm a feminist instrumentalist. That  would be a little far-fetched. But certainly, there are certain experiences I've  'ñ† had as a woman that are going to come out  in my music.  In the reviews of Oregon Summer., you were  compared to Bebussy and Satie.   Why?  The French impressionism in my music. A  lot of augmented chords. A lot of ninths.  And this kind of open sound that's very  indicative of impressionism. Impressionism  had to do with creating visions from  nature and depicting that in the music,  and that's what my music is all about.  Many of my harmonies are prevalent in the  impressionistic composers.  They also compare you to George Winston.  Bo you see a similarity?  I can't really hear myself in him. But it  doesn't insult me. I find it quite nice  that they want to compare me to George  Winston.  Bo you every wonder why they don 't compare  you to a woman?  Probably because they don't know about the  women. Pure and simple.  I get the feeling that the press overreacted to your first album,  Phases. What  were some of their criticisms?  The naivete. That it was too self-indulgent.  That it was enigmatic and inane.  What was the quote about the daffodils?  Oh yeah. The reviewer wrote, "I hate to  put on Bover boots and kick over daffodils,  but kick them I must." I felt like writing  him back and saying that if more men would  take off their Bover boots and quit kicking daffodils, the world would be a better  place.  JL felt like writing him back and  saying if more men would take off  their Bover boots and quit  kicking daffodils, the world would  be a better place.  To me, music is transcendent. It's beautiful. You know, the world is horrible, so  let's escape to this place. I'm only bound  by the limits of my imagination. And in  my imagination, I can do anything. I can  create what is beautiful and makes me feel  beautiful and makes people around me feel  beautiful. I think it is something we need,  because the city is too much with us.  Bo you think of yourself as a lyricist?  Well, every once in a while, I come out  with lyrics. But again with my lyrics,  rather than getting into the nitty gritty  of reality, I go off into my sort of fantasy realm. If I do make a statement, it's  usually more personal about my emotions,  like on the Phases  album, with Moods I.  Tell me about Moods I.  Moods I  is in two parts. The second part  of the song I composed when I was about  17, and I had gone to Europe with this tour  from Toronto. We were, in Paris one night,  strolling around, and when it came time  to take the bus back to our hotel, I said  to the group of kids I was with, just wait  a minute, I have to go get change for the  bus. Wait here for me.  So I went and got change and by the time I  got back everybody had taken off. I didn't  know where I was, and I can't speak French.  So I didn't know how' I was going to get  back to my hotel. When I finally found my  way back, I was a bit pissed off about the  whole situation so I went up and wrote  the part of the song that talks about  fickle humans. So that was a little song  that I had stored away in my drawer for  years.  The rest of the song came about when I  moved out here and went to see Meg Christian. I didn't know anything about Meg,  and somebody said, come and hear this  woman, and dragged me out to the concert.  Within the first moments of the concert,  she really inspired me. And she opened up  a whole can of worms inside of me. I mean,  it was just like being back in the teenage  years and going through all sorts of these  weird emotions.  I remember after the concert, I drove in  my car all over Vancouver. I went out to  Richmond, down to the ferries, way out to  New Westminster. I just drove around. I  couldn't go back home and sit. And when  I finally got back home, I composed the  first part of the piece. And I feel that  it came out of watching Meg Christian.  And the  lyrics?  The lyrics are about feeling alone and  being all,turned head over heels with  this new emotion. Is it love? What is it?  Is it healthy to be totally bumped upside  down?  So basically it was those kinds of feelings  that the reviewers called naive?  Yes. I think what the press was getting  at was they seemed to think that I had  some naive outlook on life and that I  really didn't think the world was the  kind of shoddy place it can be - which  wasn't the case. I just didn't want to  dwell on that. I think there are enough  people who sing about that and they do it  well. I don't need to try to do better  than them. That's not where I'm at.  Besides, if I actually sat down and wrote  about how I really feel about things, it  would be so obnoxious nobody would want  to listen to it. And I'm not that naive.  I'm really quite bitter about the way  things have gone down.  Bo you think being your own manager holds  you back?  I think so. I find it really frustrating.  There-are people who help me out, but if  I do it myself, it usually gets done fast-  Most agents are really caught up in the  commercial scene and they think my record  won't make money because it's not Doug  and the Slugs. So even though I'm up at  a professional level, they don't seem to  want to touch me.  But when all is said and done,  is it better  to be an independent producer?  Yes and no. When you are independent, you  can do what you want. I like that I can  do my own thing. I would expect that if  I am put on a record contract, I would have  to give up some of my independence. But  without a contract, you give up the fact  that you don't have all that support behind you. You know, people who know how  to handle the advertising properly, ect.  So there's pros and cons. What I would  like is to be able to keep on doing this  independently until I finally make a dent.  Like a tortoise, slow and steady in the  race. But if somebody came along and  offered me a record contract, with a nice  sum of money, I probably would jump at it.  Bo you think your music is in the least"  bit commercial?  No, not really. I try to put in one piece  that is a bit more commercial than the  rest. For instance, Street Strut  on Phases,  and Calypso del Sol  on Oregon Summer.  But  they are just barely creeping over the  edge of commercialism. They're out there  on the outer limits.  Tell me about Ladyslipper (an international women's record distributor). What have  they offered you?  They've sold quite a few records for me  already. And they have just suggested that  they put me on contract to do a sub-distribution to the new age distributors. I'm  really looking forward to that. It seems  that I might be thinking of re-pressing  my album soon, which is beyond my wildest dreams.  What are your wildest dreams?  My wildest dreams are to be able to have  a comfortable lifestyle and to also be  able to start something where I could be  creating jobs for other women and helping  them to learn skills in the recording industry.  My dream is to start a women's recording  company where women learn skills in all  aspects of the business: distribution,  production, engineering. Women could come  in and work to the level that they wanted  to. As much as they're willing to put in,  they will get out. And then if they wanted to go off and work in other fields,  or go on and work with other people,  that would be great. So the company would  be constantly turning over people. Women  would become more a part of the recording  industry. Women would be coming in, learning skills, then going out into the world. 36 Kinesis May 95  Conception from page 18  This problem can be partially solved by  having a go-between who has information  about the donor, possibly even a picture  of him. The child will then be able to  know about her/his father's race and  ethnic and cultural background, the work  he does, his talents, interests, and,  possibly, his reasons for making this  "gift" to the woman or women who will  raise the child. Some of us wanted the  go-between to maintain access to the donor  so that the child could contact him in  12 to 18 years, if he agreed to this.  After hours of discussion on the topic of  donors, it has finally become clear to us  that there is no "right" way to proceed.  We have sensed in ourselves the concern  that we have to create the perfect situation for our children from conception onwards. Some of that comes from a deeply  internalized oppression as lesbians,  that we are doing something wrong or very  difficult by wanting to have children,  and that we have to be perfect to compensate for that. But even on a conscious  level we do not look forward to, and are  trying to prepare ourselves for, the  difficulties our children will- have to  face as the children of lesbian parents.  All this talk about what we would like for  a donor situation has had to be balanced  very heavily in favour of what is available.  Some lesbians do not know any men. It takes  time and energy to make contacts with  men who are willing to become donors,  and who are willing to stay donors for as  long as it takes for a woman to get pregnant. And it takes time and energy to do  the actual insemination.  Because of the AIDS risk (we have heard  that one child has been born with AIDS  through alternate insemination), we have  decided only to use gay men who have been  monogamous for three years. The other  options are heterosexual or celibate men,  who could have more power to challenge  our rights as lesbian mothers in the future.  Also, as Susan Wilkes says in "Lesbians  trying to get pregnant" (Rites, March 1985),  "straight men, like straight women, take  parenting for granted, and haven't gone  through any sort of personal process at  all." We haven't found this true for all  heterosexual men, but "the point is well  taken.  We have had many concerns besides the  issue of anonymity, including race,  ethnic background (some women wanted a  donor of the same racial or ethnic background as themselves or their lover),  health, previous children, and so on.  These are all personal preferences.  We haven't had an unending variety of  donors to choose from. All of us have had  to .decide what are the most important  factors for each of us and what we are  willing to compromise on. We know of  some situations where the same donors have  been used for more than one woman, but we  have wanted to avoid that if possible.  Apart from concerns about incest, in one  situation two children with the same  father went to the same daycare, thought  of themselves as siblings, and played at  each other's houses often on the weekends.  This was fine until the adults had a  falling out and the children no longer  saw each other regularly. The parents had  to contend with the sadness and anger of  their children.  One thing we are all agreed upon is that  if you are a lesbian who wants to have a  child, there is hard work involved. But  the Lavendar Conception Conspiracy has  offered tremendous support for everyone in  the group. Women who joined not knowing if  they wanted children for sure were able  to make decisions. Women who are trying  to become pregnant get emotional and  technical support. Information sharing has  expanded everyone's consciousness. No  one's questions have been the same, but  with our range of lesbian experience we  all are feeling positive about our approach.  More information and resources are available at the Vancouver Women's Health  Collective, 888 Burrard St., Vancovuer,  B.C. V6Z 1X9 (682-1633). Other reading,  available at the Health Collective includes:  Lesbian Health Matters,   Santa Cruz Women's  Health Center, 250 Locust St., Santa  Cruz, CA' 950601 Self'-Insemination,   Feminist  Self-Insemination Group, Box, 190 Upper  Street, London N 1, U.K./The  Ovulation  Method: Cycles of Fertility,   Denise Guren  and Ne'aly Gillette.  This article is also appearing in  Angles  (May issue) and  Broadside (May issue).  Assault from page 6  The criminal injuries compensation board  does provide the possibility of getting  some financial compensation for assault,  although there is often a maximum ceiling.  3. For the few men who are caught (and  there 's no way to hide it) - privatize,  treat and abandon.  The criminal courts "are being used to  strongarm a confession from the accused •  man, who is then diverted from prison to  mandatory treatment. The kinds of treatment available range from chemical and  electric shock "therapy" to what is called  "boredom therapy" where men are required  to repeat and repeat the description of  their behavior towards children in the  hope that they will literally become bored  with their own behavior.  It was useful to learn that there was  general agreement that money was not  available from anywhere  to:  a) do treatment follow-up (support the  change in behavior continuing).  b) count accurately the number of men  actually attending treatment programs at  any one time or over a period of time  (that is, to expose the number of men who  the court knows assault children and have  allowed in the community whether or not  they are accountable to anyone for their  behavior).  c) evaluate the effectiveness of the  treatment (that is, they are unwilling to  find out whether or not he stopped assaulting) .  At the same time, there seemed to be  general agreement that the longer men  sexually assault children, the more likely  they are to contine. Also, that if a man  is confronted and he repeats his behavior,  he is more likely to continue after another  confrontation.  What does seem to work - that is, to ensure that men who sexually assault women  and children are safer to have among us -  is what feminists have long been"doing and  calling for and what men in power and men  generally have been actively refusing:  public exposure of the man's behavior -  social sanction and social accountability  of the man. Tell everyone he knows and  don't let him be alone with children.  LAWYER  Susan Richter  B.Sc. L.L.B.  Preferred Areas of Practice  Family Law  Employment Law  Commercial Law  Civil & Criminal Litigation  Languages Spoken —  German & English  Free Initial Consultation  in Association with  DeBou, Wood, Wexler & Maerov  687-0545  500 - 845 Cambie St.  Vancouver, B.C. V6B 2P4  ANARCHISM • FEMINISM  SOCIALISM • THIRD WORLD  PRISONS • LABOUR HISTORY  ART • LITERATURE  LESBIAN  INFORMATION LINE  Need Information?  Want to Talk?  Contact LI.L(604) 875-6963  Thurs. & Sun. 7-10 p.m.  or write 400A W. 5th Ave.  ■Ise fails,  blame and punish  4. If all  the mom.  Louise Armstrong..."How did we get from  the starting point of a society's most  dreaded "taboo" to the point where a  mother, worn-out, beaten-down, defeated,  says, 'The court just gave my baby to a  rapist I'?  The woman who chances to find herself  mother of a child-victim is apt to lose  her child to the custody of the state."  We went to the conference with two main  agendas: to meet with women from other  rape crisis centres, to re-group and  hopefully re-unite a country wide association; and to examine what is going on  across the country in response to child  sexual assault.  We will continue to have more to write as  we examine the calls we get from women,  as we read, and as we continue to think  about and discuss the conference.  Women are welcome to drop by to hear tapes,  and get copies of articles at Vancovuer  Rape Relief & Women's Shelter, 77 E. 20th  Ave., Vancouver. 872-8212.  Available at Rape Relief are: Workshop  Tapes: 'Historical & Sociological Perspectives on Child Sexual Abuse' - Florence Rush; 'The Fruedian Cover-up' -  Florence Rush, Louise Armstrong; 'The  New Understanding: With Malice Towards  Mums' - Armstrong. Order Fdrms for All  Workshop Tapes. Articles: 'Daddy Dearest'  - Louise Armstrong, Jan. '84.. and 'Making  An Issue of Incest', Feb. '85. L. Armstrong.  UPRISING  DREADS  BAKERY  Vancouver's Best  Wholegrain Breads  1697VENABLESST.  VANCOUVER, BC  V5L2H1 (604)254-5635 May TO Kinesis 37  LETTERS / BULLETIN BOARD  "Pro-lifers" go  witch hunting  Kinesis:  I would like to thank the fanatics who  crowded outside John Oliver School in  Vancouver on Saturday night prior to the  meeting of Dr. Morgentaler for the taste  of 'witch-hunting' delirium.  The hateful, violent ignorance of this  misguided group is frightening indeed.  Comments such as 'We're peaceful, yeah,  we'll tear you to peaces (sic) in the  name of Jesus Christ", "Hey, you fuckin'  hippie.'" and "Come here, we'll show you  what it (peace) is all about" brought me  to the realization that Anti-choice does  not equate Pro-life.  I'm furious and indignant at the violation  of my basic right to access to a public  meeting and will not tolerate physical or  verbal abuse from those who laud "rights  of the unborn" while infringing upon the  rights of their neighbours.  Abortion is not being pushed on anyone,  particularly this loud and aggressive  mob comprised of the same people (predominantly white male adolescents) who defy  society to take choice from them.  It is the peaceful few who demonstrated  that I thank for sincere expression of  their own individual preference. I urge  you to become aware of the actions and  threats of those who I sincerely believe  misrepresent citizens whose consciences  prohibit the CHOICE of abortion.  Meredith B. (Burnaby, B.C.)  Requesting help  for Nigerian women  Kinesis:  We are a Christian Feminist Centre founded  by the Church women of the Christian  Assembly of Nigeria, a small church body  in Nigeria. We care for orphans, abandoned  children, battered women, and- destitute  women of over forty years. We provide  education' to our women to create an  awareness in them for the realization of  oppression, domination, and exploitation  of women by men in religious, politicial,  economic and social perspectives. We are  a women's communication and information  centre. We provide vocational training  to our women to enable them to be on  their own in due course. We support  oppressed women worldwide.  In a society such as ours where polygamy  is culturally and traditionally accepted,'  women who cannot compete favorably with  other wives of the husband's wedlock to  maintain the love of their -husbands are  often maltreated, battered, and divorced.  Some of them out of frustration may go  into prostitution to make ends meet, and  are subsequently severely harassed by the  law enforcement agents who go about  collecting heavy taxes from their prostitution. Sometimes they are arrested, manhandled, and detained by these agents,  on the allegation of harbouring undesirable elements of the society. As a feminist centre we cannot remain indifferent  when our womenfolk are subjected to such  inhuman treatment, hence we have to  accept these victims at our centre.  Another attendant problem here is that  some of these women may unwantedly be  pregnant and Nigeria abortion law is too  severe on women. As these women may not  have the resources to maintain their  children, they often abandon them at  night on roadsides and dustbins. These  are the babies we care.  In a country such as we are where no  social legislation is made for orphans,  handicapped or old people, such responsibilities are borne by voluntary groups,  religious and church bodies, aid and  charitable agencies. The basis of such  funding is through gifts and donations.  In a country of poor and battered economy  such as ours, depressed and worst hit by  drought, famine, and crop failure, our  . women are so poor that nothing is derived  here at the centre as gift, hence we  lack the needed funds of caring for our  inmates.  Moreover, inflation in Nigeria has reached 500%. A 50 kilo bag of America long  grain rice that cost $30 in 1982 now  costs $450. Nigeria's commonest cooking  oil (palm oil) which cost $20 per 18  litres tin in 1982, now costs $400. Our  inmates now depend on one kind of foodstuff (cassava) which produces carbohydrates for the body and sometimes they  are forced to eat food prepared without  cooking oil because of its expensiveness.  Imagine their health.  We came across your listing in the women's  directory and we hereby appeal to you to  help us by making our plight known to  your readers, and call upon them to come  to our aid by way of gifts and donations.  Women the world over are noted for their  sympathy towards one another hence we  hope there may be one to help us.  We shall accept personal cheques, cash,  bankdraft, International postal/money-  orders, and International Reply Coupons.  We shall accept material gifts such as  clothing, books, etc., but the packages  containing such goods must be conspicuously marked 'Charity Goods/Not for sale/  Church Property' so that we may not be  heavily taxed on delivery.  We solicit your cooperation in serving  the less privileged.  In sisterhood,  Hannah Edemikpong, for Christian Assembly  of Nigerial Women's Centre, P.O. Box 185,  Eket, Cross River State, Nigeria,  West Africa.  Say no to  Star Wars  Kinesis:  The Federal Government is now going  through the motions of examining the  question of whether or not Canada will  participate in the research and development of the Star Wars Project.  Women who oppose: the destabilization of  the arms race; the expenditure of billions  that could be used to meet social needs;  and the radical alteration of the nature  of Canadian science, should immediately  write to: Prime Minister Brian Mulroney,  House of Commons, Ottawa, Ontario K1A 0A6,  and send copies to Joe Clark, Minister of  External Affairs, Erik Neilsen, Minister  of National Defense, John Turner, Ed  Broadbent, and their Member of Parliament.  There is no time to lose.  Maureen Moore (Vancouver  NOMINATIONS are now being accepted for the  executive of the Vancouver Status of  Women.   In order to run for the executive,  you must have been a member of VSW in  good standing for at least six months.  If interested, send your name and phone  number by May 31, 1985 to Vancouver  Status of Women, 400A W 5th Ave., Van.,  BC, V5Y 1J8; Attn: Nominations Cmtee.  EVENTS  A SPRING FEVER DANCE - for women only,  presented by Group Six Productions  featuring 'Gettin' Off Easy' May 10,  8p.m. at the Edge, 1225 Homer St.,  tickets $10 advance, $12 at the door.  Advance tickets available at Little  Sisters.  SEEDS FOR EL SALVADOR BENEFIT - Dance to  Communique and Cracked Maria, Sat.,  May 25, Britannia High School, 8p.m.  tickets sliding scale at the usual outlets.  MIREYA LUCERO, a representative of the  Salvadorean Women's Association (AMES)  will speak on May 10th, 7:30p.m. at  First United Church, 320 E. Hastings,  as part of her visit (May 7-12) to  Vancouver. Admission is $2 and includes  El Salvadorean music and dance.  STARHAWK RETURNS - author of The Spiral  Dance  and Dreaming The Dark    for  Sacred Sites: Sacred Earth slide show,  and ritual. Mon., May 27, 7:30p.m. at  Grad. Centre Ballroom (U.B.C.). $5 unemployed/^ employed, tickets: Ariel,  Women's Bookstore, Octopus East, Banyon,  Norris's.  DANCE IS FREE with Frannie Ruvinsky at  the Downtown Eastside Women's Centre.  Classes every Mon., Tues. & Wed.7p.m.  Wild West is an  all-women collective,  selling bulk organic  produce, yogurt, and  juices, for the health of  you and your family.  For a free catalog, call  or write:  WILD WEST ORGANIC  HARVEST CO-OP  2471 SIMPSON RD, RICHMOND BC V6X2R2 'ñ° (604)276-2411  OCTOPUS,  BOOKS  INEXPENSIVE QUALITY BOOKS  HARD TO GET ART, SOCIAL 1  LITERARY MAGAZINES  & JOURNALS  QDEGQN (SUMMED  Marcia Meyer  WOMAN'S BOOKSTORE  KELLV'S (GRANVILLE MALL)  ARIEL BOOKS  SAM THE RECORD MAN BULLEHN BOARD  WOMEN IN FOCUS Arts and Media Centre at  204, 456 W. Braodway, is hosting a  V'^apro-ng Programme of Theatre Performance,  _ SjSEuS&c and Poetry and Film .and Video  Exhibition from April 17-May 22.  The Film and Video Exhibition  Series is every Wednesday night at 8p.m.  and features the May 22 premiere of  Still Sane,  the videotape. For more info  contact Gillean Chase or Brenda Ingratta  at 872-2250.  CO-OP RADIO Special Marathon Programming  May 4-11. See article, p. 34 for more,  info.  SPRING DANCE - Fri., May 17, 8p.m.-la.m.  Capri Hall, 3925 Fraser St., Women Only.  Off-site childcare. Shuttle at 9p.m./  10p.m. Alcoholic & non-alcoholic Bar.  Music by Jennine. Tickets in advance:  Ariel, Women's Bookstore, Octopus East,  and Little Sisters.  DAYCARE BENEFIT DANCE - Boat Daycare -  South Van Legion (727 E. 49th Ave., at  Fraser, Vancouver) Fri., May 10, 9-la.m  Dance to Communique. Tickets $6. For  info, tickets, or if you require childcare for the dance, call 872-8065.  MISSA GAIA EARTH MASS - the Paul Winter  Consort. May 24-8:30p.m. at St. Andrew's  Wesley Church, 1012 Nelson (at Burrard)  Van., B.C. Tickets $15 available from  VTC/CBO & the SEVA office.  SIDE EFFECTS - a play about women and  pharmaceuticals. May 31, 1985, 8p.m.  at Kitsilano Secondary School. Phone  254-0101 for more info.  A FEMINIST MOTHER'S DAY Slide/talk on  Judy Chicago's: The Birth Project, from  a stitcher's perspective. On Sun., May  12, 2-4p.m. at Women In Focus, 204-456  W. Braodway, co-sponsored by V.S.W.  For info call 873-5925. Bring a mum.  Goodies, etc.  FROM WHERE WE SIT - a chair show by  Anne Beesack at the Grunt Gallery,  209 .E. 6th Ave., Vancouver. April 30-  May 11. Wed. - Sat. 12-6p.m. Opening  is April 30 at 8p.m. Everyone welcome.  CLASSES/WOR$^HOPS  LINKING WOMEN in British Columbia with  Women in the Third World, a workshop  series, begins May 1 at the Unitarian  Church, 949 W. 49 (at Oak). Workshops  start at 7:30p.m. No admission charge,  donations appreciated. Free onsite childcare provided to those who pre-register  by the Friday preceding the workshop.  Phone Gayle at 224-4266.  MAKING SENSE OF CHANGE - Transition  Between Two Economies - Conference of  the Social Planning and Review Council  of B.C. J[une 7-8, Douglas College,  New Westminster. Including workshop on  Creating Economic Alternatives for  Women. To register contact: SPARC -  736-4367.  WOMEN AND IMAGE - Image Development with  Video. May 3-5, Fri., 7:30-10:30p.m.,  Sat. & Sun. 9a.m.-6p.m. Fee: $125 at  The Granville Island Barge, 1295 Johnston St., Vancouver. To register: call  (604) 688-7148.  WOMEN'S HEALTH - a workshop series -  May 9, Sexually Transmitted Diseases,  including herpes, gonorrhea and chlamydia and their complications like pelvic  inflammatory disease, vaginal infection.  May 30 - Getting Good Medical Care - a  workshop about how to choose a health  practitioner. What are your rights as a  patient and how to get good information  about treatment alternatives.  RITES OF PASSAGE: A Workshop. Sat. and  Sun., May 25 & 26, 1985 at Aldergrove,  B.C. Maximum: 25 participants.  Open to men and women - part of the time,  we will meet in separate women's and  men's circles. Fee: $60-$80 (self-determined sliding scale). Full payment due  by May 15. Send registration fee with  name, address and phone number to:  Patricia Hogan, 1937 W. 2nd Ave., Vancouver, B.C. V6J 1J2 or call 732-5153.  CONFERENCES  WOMEN - FIGHT BACK TO END VIOLENCE AGAINST  Women. Join us the second Friday evening  of each month for a presentation and  discussion leading up to Take Back the  Night march on Sept. 20. Place: Women In  Focus at 456 West Broadway, 7:30p.m.-  10p.m. Women Only! Childcare at your  request off-site. Please preregister.  Fri., May 10 - Women Fight Back in B.C.  in 1984 (multi-slide show)/Fri., June 14  Rape Face to Fact (Video). Organized by  Vancovuer Rape Relief & Women's Shelter  872-8212.  THEIR LAWS, OUR LIVES - An International  Conference on Lesbian and'Gay History,  July 3-6, 1985 at the University of  Toronto, Toronto, Ontario, Canada.  In conjunction with International Gay  Association Conference, July 1-7. To  register contact: Canadian Gay Archives,  P.O. Box 639, Station A, Toronto, Ont.  Canada, M5W 1G2. (416) 364-2759.  WOMEN'S ALTERNATIVES FOR NEGOTIATING  Peace - B.C. & Yukon Regional Conference. May 10-12, 1985 at The University  of Victoria, Victoria, B.C. Registration: P.O. Box 853 Stn. E, Victoria,  B.C. V8W 2R9. 384-3262.  CANADIAN ASSOCIATION FOR THE ADVANCEMENT  of Women and Sport (CAAW&S). June 14,  15, & 16, Vancouver, B.C. 'Sport and  Politics, Playing the Game' 1985 National Conference. To register, contact:  CAAW&S, 888 Burrard Street, Van., B.C.  . EXPLORING COMMUNAL AND COLLECTIVE Working  and Living, at home, at work, and in  your neighbourhood. Fri., May 31,  7p.m. to 10p.m., and Sat., June 1, 9a.m.  to 5p.m. Teachers Centre, 123 E. 6th  Ave. (between Main and Quebec). Endorsed  by Members of Community Alternatives  Society and Juniper Co-op Community  Housing Society. Registration employed  $10-$15; unemployed $5. For more info:  Wayne 738-1753; Lyn 733-2448, Patricia  732-5153.  THE SPIRIT OF SERVICE CONFERENCE - An  International Symposium on Service  sponsored by SEVA, May 24-26, 1985.  University of B.C., Vancovuer, Canada.  P.O. Box 33807, Station 'D', Van., B.C.  Canada, V6J 3E0 (604) 733-4284.  MISCELLANEOUS  CANVASSERS NEEDED! - for medical aid to  El Salvador Campaign (Bombs that Burn),  to take place in June, 1985. For more  info call 251-7064.  EL SALVADOR LIBRE newspaper can be ordered  ($12/yr; $6/six months) by writing:  2 Bloor St. W., 100 Box 197, Toronto,  M4W 3E2.  Feminist Mother's Day  Judy Chicago's  The Birth Project  from a stitcher's perspective  A slide talk by Ann Gibson  Sunday May 12th 2-4 p'm  #204-456 W. Broadway  refreshments: goodies donated by Uprising Breads  co-sponsored by Women in Focus and  The Vancouver Status of Women  for info call. 873-1427 or 872-2250 May ^5 Kinesis 39  BULLETIN BOARD  THE VANCOUVER WOMEN IN TRADES Association  is seeking names of women in trades-related non-traditional work. We receive  requests for tradeswomen from the general  public. Please call 876-0922 if- you  would like to be on our referral list.  PRESS GANG PUBLISHERS announce the fall  publication of Still Sane,  a book of  writings and photographs based on the  sculpture series by'Persimmon Blackbridge  and Sheila Gilhooly. Any women interested  in helping with fundraising or research  for this project, please phone Barb at^&i  253-2537.  WANTED: VOLUNTEER READERS to read Kinesis  on tape each month for women with sight  impairments and reading difficulties.  We'll supply the tapes, CFRO (Co-op)  will supply the recording equipment,  you supply the voice. We're looking for  a few hours commitment. Call Emma at  873-5925.  GROUPS  SUBMISSIONS  SINGLE PARENT DROP-IN aM-rInformation  Centre at 180-6th St£&ej|§".JIiw Uestminste:  Tues., Wed., and Thurs., 9:30a.m. to  2:30p.m. Besides coffee and conversation  we offer Free Services such as: 1) peer  counselling, 2) resource information,  3) lending library, 4) life skill course  etc. Call Diane Edmondson for further  info (526-2485 -local 72).  SIDE BY SIDE: Feminist Resources Inc. is  currently organizing a feminist conference in Toronto for Oct. 1985 entitled 'Coming Together: A Women's Sexuality Conference', Please forward your  proopsals/ suggestions by June 1st  to: Natalie Zlodre, Side By Side:  Feminist Resources Inc., 382 Dovercourt  Rd., Apt. 33, Toronto, Ontario M6J 2E6  THE BOARD OF THE GAY LIBRARY feels our  name implies some gender exclusiveness.  To remedy this we are having a contest  to change our name to one which will  reflect both gay male and lesbian  interests. The winner will receive a  3 year membership in the library. Mail  entries by June 15, 1985 to: Gay Library,  #4-1170 Bute St., Vancovuer, B.C.  A CALL FOR WRITINGS For An Important Book.  Will the Circle Be Unbroken: Women  Healing the Trauma of Family Abuse. This  anthology, scheduled for publication  in Spring 1986, will present the writings  of therapists and of survivors of  family abuse working on a wide range of  recovery issues. Send letters of intent  as soon as possible, manuscripts, due  by August 15) and inquiries to Liz Raymer,  P.O. Box 85, Albion, CA. 95410 Phone:  (707) 937-0912.  • • THEATRE • •  For the best in Foreign Films  and Independent Quality Films   ■  Non-Sexist, Coffee Bar, Crying Room for parents  with small children  16th and ARBUTUS STREET  Phone 738-6311  $2.99 on Tuesday $4 Students with valid cards  JOBS  PART-TIME BOOKKEEPING JOB at Battered  Women's Support Services. Resumes by  May 15 to B.W.S.S. To start June 1,  $250/month.  CALL FOR SUBMISSIONS! Prairie Fire,  A  Manitoba Literary Review, in co-operation  with Winnipeg's Women and Words/Les  femmes et les mots, is planning a  special issue for Summer of '86 to  celebrate Canadian women's writing. We  welcome submissions, in English or  French, by and/or about Canadian wromen  writers. Payment will be upon publication.  Send us poems, songs, stories, drama and  visual art. Query first for essays,  articles, reports, reviews and interviews.  Please include a S.A.S.E. with all  correspondence. Submit before Oct. 31,  1985 to: Prairie Fire,   3rd Floor, 374  Donald Street, Winnipeg, Manitoba R3B 2J2.  CLEANING JOBS WANTED - call Maura 872-4251.  CLASSIFIED  FOR SALE - 5 acres on Galiano, two miles  from ferry, 438-7092.  WOMAN WANTS TO RELOCATE TO THE GULF  Islands or Denman Island in June. Let  me know of any places for rent or sublet (with running water and electricity)  Also any informjation concerning employ-(  ment. Leslie-7315-9932. S  ARE YOU INTERESTED IN LIVING C0-0PERA-  tively? We are 43 resident and 12  non-resident members (ages lh -to  70 years) living together in a cooperative community in Vancouver and  Aldergrove. We're looking for new  resident members for Our^Vancouver  housing co-operative and ask that  interested -.people cfentact us at the  address below. Some of our interests  are: alternate family;'groupings, .  community scale economics, community  living, appropriate technology. We.  practice consensus decision-making,  and we are striving toward an egalitarian life style, working for social  change, developing intensive farming  (permaculture model) on our 10-acre  farm. If any or all of this appeals to  you, please leave a message for  Community Alternatives at 732-5153 or  write: Community Alternatives, 1937  W. 2nd. Ave., Van., B.C. V6J 1J2.  Ariel  Books  Hours: 10 am to 6 pm Monday to Saturday  1 pm to 5 pm Sundays  2766 W. 4th Ave.  733-3511       gg£<  SHORT-TERM SUBLET, pleasant one bedroom  apartment in East Vancouver available  May 21 -. July 6 to non-smoking cat-lover,  $205 a month, call Sandy. 876-7853.  WOMAN IN COMMITTED RELATIONSHIP looking  for Jewish man willing to donate sperm  on a regular ba^.Si All replies confidential. Write P.S., P.O. Box 46381, n  Station G, Vancouver, BC, V6R 4G6.  . AWARD WINNING CHILDREN'S CASSETTES -  songs, stories, -imphasize co-operation,  equality, fifti. Artists include Cathy  Winter, Betsy Rose, Ruth Pelham. Ideal  for quiet times, travel, gifts. Free  catalogue 'A Gentle Wind' Box 381,  Sydenham, Ontario K0H 2T0.  WANTED TO SUBLET BEAUTIFUL EAST END VILLA  for July and August - non-smoking woman  to live with three other women. $150  month plus utilities. Phone Rivka, 255-  3031 or 294-0616.  BASS PLAYER NEEDED FOR COMMUNIQUE. Must  be experienced, versatile and willing  to do benefits for community and progressive political groups. Little  money but very rewarding. 255-7276 or  253-6222.  ASTROLOGICAL CHARTS FROM A FEMINIST,  choice-centered perspective. Yearly  Progressions and cycles. Information  and counselling. Ani 274-0293.  FOR SALE - TWO BEAUTIFUL SCULTURES by  Vancouver artist Persimmon Blackbridge.  The first piece, a single figure of  raku clay, is one of Persimmon's  earliest works, done in 1977. It is a  serene statement of a pregnant woman's  sense of autonomy. The second piece  was part of the World of Clay Show at  the Surrey Art Gallery in 1980. There  are two raku clay figures, one woman  joyously and effortlessly supporting  the other. It is entitled 'The Acrobats'  For more information or to arrange a  viewing contact Louise at 685-1695.  MECHANICAL THERAPY  We'll make you and your bike both feel better  1$W.2ndAvcL,\bncoaver. BC.V5Y1B1,Canada   (  REPAIRS. ACCESSORIES. MACHINING  Ken Botbam Alice Macpherson  C   O-O   P     LtSTrtUMINT  • Eggs Benedict at Brunch  • Delicious Beef, Veggie and  Fish Burgers  • Caesar & Seafood Salads  • Fresh B.C. Salmon  • Children's Menu  • Vegetarian Selections  MAY 5-Musical Folly: Carolyn Bell,  Colleen Savage, David Schendlinger  MAY 12—David Campbell: Man of Many  Colours  SUNDAY EVENINGS AT 8:30  GRANVILLE ISLAND    681-8816 11111MK  V.C.C. Library  100 W. 49th Avenue  Vancouver, B.C.  V5Y 2Z6 §0186  SwSlffii  di  Ql  Z I  O i  U I  w [  Published 10 times a year  by Vancouver Status of Women  400 A West 5th Ave., Vancouver, B.C. V5Y 1J8  □ VSW Membership - $23 (or what you can afford)  - Includes Kinesis subscription ''-"flPfcV  D Kinesis subscription only - $15  D Institutions - $40 D Sustainers - $75  D   Bill me □ Here's my cheque  □ New □  Renewal  D  Gift subscription for a friend  Name j


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