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The Ubyssey Mar 13, 1990

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Array the Ubyssey
Founded in 1918
Vancouver, Tuesday, March 13,1990
Vol 72, No 43
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Because this edition of the
paper deals with women's issues,
it has been put together by women
Deciding to have a production
night solely with women was alienating to some staffers. It is unprecedented. And yet, at the end of
the debate, the need to make this
happen was stronger than ever —
we realised we were facing the
same issues we had carefully distanced ourselves from while writing about them.
At last count, there are only
18 women on our staff of 48. There
are only two women out of seven
running for next year's editorial
positions, and on a press night,
there are repeatedly fewer women
than men.
With this issue, the women at
The Ubyssey have proven to themselves that they can put out the
paper. Alone.
Reverse   sexism?   Who   in
vented that phrase anyway?
The fact is there is a gap between the sexes.
Women and men perceive the
world differently. But typically,
women have not enjoyed the freedom to express their personal vision. In a culture where men represent buying power, and buying
power represents profit potential,
and profit potential represents the
nitty gritty reality of our way of
life, there is no ear poised to hear
the whispers of the women's
struggle for equality. Many
women have chosen to shout.
Others have lowered their voices
and bought briefcases. Some have
lowered their necklines. And the
rest remain silent.
This issue is about shouting,
whispering, and speaking in a
woman's voice — reclaiming the
muted tongues of a culture gagging on cold cash and warm beer.
Yet, some women do not want
to have any part of the feminist
movement. Perhaps because the
''feminist movement" has been
tagged with so many meanings,
most of them negative, that
women may feel a feminist is a
dyke, a bra-burner, a commie, a
man-hater, an extremist, or even
a terrorist. These are all labels
which men have placed on people
who do not subscribe to the
status quo.
The status quo is where men
make on the average $10,000
more per year, and have seventy
per cent of the country's management positions, according to Statistics Canada. People who challenge these statistics need to be
put in their place — on the sidelines, without any cheeleaders.
And so, this is a cheer for
women. And this is also a cheer
for men. In understanding ourselves, hopefully we can understand each other.
March 13,1990
THE UBYSSEY/3 Dykes Unlimited:
Chosen family.
Over tea on a Sunday morning, Mary Bryson
and Vett Lloyd, members of Dykes Unlimited,
described what this lesbian-identified
group means to lesbians on campus.
The Ubyssey: How would you
define Dykes Unlimited? As a
support group? A social
group? A political group?
Bryson: To me, D.U. means different things at different times.
It's a solace within the University,
it's a group of people I feel really
close to, it's sort of like a family in
a positive way, unlike my real fam-
It's a group of people I care
about alot, with whom I don't have
to explain myself a lot. It's being
amongst friends, except that it's
even more than friends, it's being
with my own people, and sometimes it's just that feeling of camaraderie and intimacy.
Other times I'm really in crisis over something to do with my
lesbianism, which means anything in my life. It's support, really
solid support, and other times it's
like fertile ground for exploring
ideas that have to do with my
Sometimes I need extra
sources of strength than what I
can muster, and that's what I get
from the group.
Being a lesbian has very
strong political ramifications; it
means defining myself in a way
that is exclusive of men, and that
means that there is
political baggage
that has to be dealt
Society tends to
react that way because it's kind of an
unpopular way of
life, so then there
are all kinds of issues that come out
of that. Politics is just so wrapped
up in everyday life that everything
is political.
Lloyd: The group is not overtly
politicaf in the conventional sense.
...we don't go trot up in front ofthe
AMS every month asking for
money, we are not constituted as
an AMS club, or anything of that
sort. That function is served to an
extent by GLUBC.
We do go in certain rallies as a
group, we have a banner and we go
marching and make our presence
felt. But we are not involved in
campus politics in the narrowest
definition. Just existing is a political act.
The Ubyssey: Did D.U. bring
up the issue of same sex spouse
benefits, or was it of your own
Bryson: Ifs hard to draw the
boundaries. I found the group D.U.
before I started to pursue the issue
of spousal benefits. In a way, even
though I thought that I had come
out to myself, my coming out took
off in a really important way
through D.U. My ability to define
myself as a lesbian was basically
shaped by my involvement with
D.U. I didn't really have any kind
of a lesbian community that I felt a
part of before I became a member
of this group. The effect that belonging to the group had on my self
image was a big part of what allowed me to want to claim my
rights within the University. I got
incredible support from the
women in the group. It wouldn't
have happened I don't think if I
didn't have that group of women to
align myself with when things
were really difficult and frustrating. Even if I'm not with anybody
from D.U., all the women are there
in the back of my mind. There is
just an incredible sense of being
one of many, rather than being
The Ubyssey: Who makes up
your membership?
Lloyd: It's primarily students.
Mary is our token faculty member.
There are no staff members, and
periodically we get women from off
campus. Because we meet in the
middle of the day on campus, it's
mostly students. I have wondered
why there aren't more faculty
members, and I think it has a lot to
do with risk. When you are a student you cant be fired. We are
paying for our privilege to be here.
Bryson: It's strange, I don't really
understand it because there is
some vulnerability there for sure,
and from time to time I felt very
compromised by my political existence. But in another way I still
have an incredible amount of job
security compared with a lot of
other people. ...I think every group
is vulnerable, and I really don't
know why there isn't more active
lesbian presence on the campus,
except I guess that it's a pretty
conservative work space and that
"People have this mistaken notion that
lesbianism is just about sex between
women, rather than a whole kind of
existence and way of life and way of
looking at the world."
probably has a lot to do with it.
Lloyd: There is a history of fear
there. That's a big problem—there
are certain women I know in staff
positions, and when you are the
only woman in your department,
or one among few, you are really
hesitant to be even more visible.
And of course there is the old thing
that 'women can't do math or science, but if your a lesbian, that
must be why you are doing it.' As a
student I feel a tremendous
amount of security. I can't be fired,
if it comes down to that.
The Ubyssey: If more people
claim the same sex spouse
benefits, the less gays and lesbians can be threatened or feel
threatened as a strong vocal
Bryson: That's how I organize my
life, but it's not necessarily realistic for everyone. I feel much safer
coming out and being really vocal,
because for myself I believe that if
everybody were to come out it
would be a much safer place for all
of us. And I don't like the ambiguity. I don't like my colleagues looking at me and thinking, does she
have a boyfriend? or 'Boy I'd like to
fuck her', or whatever goes
through their perverse little
minds. I would rather that my
identity be really clear. I'm a lesbian, I have a partner, and I'm a
happy, average person. Leave me
But coming out is different for
everybody, so there aren't any
kinds of formulas. There is support within the group for women at
all different stages of coming out.
Some women might feel very unsure that they could come to the
Mary, Liza, and Vett.
group. Women must be lesbian
identified. It's really positive in
that you can come as you are, at
whatever level you are at, as fits
with your life as it is. That's really
Lloyd: It's always an issue. Because every time I meet someone,
the assumption is that I am
heterosexual, so you have to go
through it with each new person in
each new situation.
Bryson: For me that has been an
important part of the group. In
terms of a University group, one of
the biggest issues is
what it is
like to
come out
in that
kind of an
environment. So
of life
saver. It must be so impossible for
straight people to understand,
just the level of oppressiveness we
have to deal with and the degree of
pain involved in coming out. Just
the implicit messages everywhere
in all aspects of life that you are
somehow deviant, not acceptable.
It's not just like any other group of
like-minded individuals, but like-
living individuals who not only
like to share in their common
experience, but who face incredible hardship and emotional turmoil and have to come face to face
with hate in so many different
forms that it makes the support in
the group that much more precious.
The Ubyssey: What kind of
problems come up?
Lloyd: In many ways we have the
same problems as everyone else,
"My God there i s a midterm tomorrow and I haven't studied." That's
stressful. In many ways it's made
a great deal worse by feeling isolated. It's the same problems, and
everyone seeks support where
they can find it.
A lot of us don't have support
from our biological families, like
have been booted out the door.
D.U. serves as a family, it's much
better than the original.
There are a lot of problems
with sexism in class. Those are my
crises. I'm just tired and frustrated of beating my dear colleagues' heads against the wall as
they insist about speaking of man
and mankind and referring to me
as girl. I come to D.U. and rant and
rave about it for ten minutes and
feel much better. That has absolutely no effect on my colleagues,
but I at least am saner for it. We
have an understanding that what
we say will not be criticized. We
can say anything we want. What
we say can be criticized, but the
person speaking cannot be
Bryson: Being a lesbian is celebrated in thist group. It's not at a
level of tolerance, or a middle-
class, liberal kind of hands-off,
'your-OK, but just don't step into
my sphere of influence.' Who we
are and how we are as a group is
totally lesbian identified. It's a
place to affirm how wonderful it is
to be a lesbian.
There are so many things that
have to be worked out for me as a
lesbian. It's hard to do that by
yourself. If I am going through a
problem, chances are a lot of other
women are going to have things to
say about it that come from their
lesbian experience and not just
their female experience. I went
through 28 years of my life not
really understanding who I was
and what I was about. It's just
incredible, it's like discovering a
treasure in a big vast industrial
parkland. It's self understanding
and self definition in a really positive way.
Lloyd: It was really amazing to
find people had had very much the
same experiences.
Bryson: People have this mistaken notion that lesbianism is
just about sex between women,
rather than a whole kind of existence and way of life and way of
looking at the world. It's an incredibly rich community for me,
The Ubyssey: How often do you
Lloyd: We meet once a week at
noon, noon being 12:30 in UBC
land. We do a round where everyone talks about what is going on in
their life, and that's how we determine what we are going to be dealing with that day. If there is someone in an emotional crisis, she
talks about what she is feeling. We
offer support and any kind of useful advice we have. It's valuable
when something is going wrong
and I feel really exposed to come
and talk among friends where I'm
not going to be challenged on any
To a large extent it's social.
But social sounds so gratuitous.
It's very important when you grow
up with the vague impression that
you are different, and somehow
your differentness is somehow so
shameful, you are going to be alone
all of your life to suddenly be in a
room full of people who are my
people, my kin, like me. So in that
sense it's an absolutely essential
social function. It supports sanity.
The Ubyssey: When did D.U.
come into existence?
Lloyd: Early Nov of 1988. It was
started by one woman who went
up to GLUBC and hung out for a
while. She realized that there
weren't too many women. She
was talking with one of the
women who had set up the Vancouver Lesbian Center where
very much the same thing happened—before the VLC was set
up it was associated with the Gay
and Lesbian Community Center
and they split up because there
weren't enough women involved.
She suggested that a separate
lesbian center be started.
So she went out and made up
about 100 posters, plastered
them all over campus, got us a
place to meet, and we just showed
up. But we spent the first year
looking for a place to meet. That
was a really terrible time. We
bounced all over campus. A lot of
the response we got was "yes you
can meet here, as long as you
don't tell anyone you are meeting
here." That makes it kind of hard
to let people know that a group is
meeting. Even at the Women's
Center at SUB there was the issue that they did not want to be
lesbian identified. It took us
about seven months to find a
place that would let us meet on a
regular basis.
It was very disturbing, and
possibly I was being slightly
naive, but I had expectations that
a university community wouldn't
have quite that problem when
you said the word lesbian. They
are fine when you phone up for a
booking, until they ask what
group itis, you say UBC Lesbians
and they say, "Oh sorry, that
room is full."
We advertise almost every
week in the Ubyssey, but we don't
always decide our topic 'till the
meeting. I poster periodically. It's
a very interesting exercise in
coming out. It's one thing to think
you are out, and another to walk
through a group of engineers with
your staple gun and a pile of little
yellow posters. It's interesting
actually. Other that a few comments and har d stares, no one has
said anything when I have ever
postered. Posters have a half life
of between an hour and a half a
day, sometimes less. They do not
stay up a long time. I have gone
past a place I had postered about
ten minutes before, and it was
gone. ...Certainly if you look at
any other gay or lesbian organization in town, vandalism isa fact of
Bryson: But it was from a poster
that I found out about the group,
so it goes to show just how important it is.
March 13,1990 feminism at
a crossroads
by Dania Sheldon
Undressing modern myths
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Men's groups: men talking to men about women
talking about men talking to women about women....
by Dania Sheldon
Men-only support groups are
eliciting mixed responses from
both men and women. Some question their potential for survival,
while others feel the groups are
indicating new directions for
men's involvement in the feminist
Geoff Farrell is a member of
one men's group that meets every
three weeks at La Quena coffee
shop on Commercial Drive. The 50
to 60 men involved discuss their
experiences as male supporters of
Formed in response to the
murders at Polytechnic in Montreal, the group has attracted men
from a variety of different ages and
backgrounds wishing to share
their personal concerns about
male sexism.
"The people who come often
are involved in various political
organizations," says Farrell, but
share the wish to address their
roles in women's oppression.
"There are a good number
who are very well-read in feminist
theory and who have obviously
spent a lot of time thinking...There
are also men who have arrived and
sort of sit there looking very tense,
and when they come around to
talk say, "I don't know how to have
women friends. I want to learn but
I don't really know where to
Ages range "from early twenties to fifties. There's certainly a
few people with grey hair," Farrell
Personal backgrounds are
also diverse, from single and married men to single parents, so the
daily challenges they face are
highly varied.
Meetings are quite informal,
with one man voicing a problem or
concern, then choosing the next
person from the group who wishes
to speak. "Discussion topics quite
often are more to do with the way
that men are conditioned to respond to their roles, and trying to
liberate themselves from those
roles, than directly dealing with
sexism at large."
Just coming out and admitting they are sexist is a very important step for men. "As long as men
don't admit that, nothing is going
to change," Farrell maintains.
"Hopefully this group provides a relaxed enough environment that men can speak without
fear of being clubbed over the head
for saying something really stupid. Because when you say something it can be addressed. If you
don't bring it out into the open,
then it just remains unchallenged."
One example of a commonly
discussed problem is being in a
group of men where sexist jokes
are being told. Some men "don't
feel comfortable with that, but
they don't feel strong enough to
respond somehow because they're
isolated within that group," says
Farrell. He feels that "if there is an
outside group that at least they
can feel there is some support
from, they'll be more likely to tum
their beliefs into actions, or at
least words."
Sharing personal experiences
such as this "gives men an idea
that someone cares about doing
this," Farrell says, "and provides
feedback on what was right and
what was wrong and what could be
done better."
After attending two meetings,
Farrell suggests that he "would
like to see more emphasis on fighting sexism...Most ofthe emphasis
has been on men coming to terms
with their emotions, what they
have repressed within themselves."
He believes this is important,
but that "dealing with issues that
face women are more pressing.
Because although men are oppressed within this society, we
still have the upper hand, still get
all the privileges of the roles we
are forced to play, whereas women
are still downtrodden."
Another man interviewed
does not attend the La Quena
group, but works on the Vancouver Rape Reliefs House Funding
Committee. This group of men, in
consultation with two women from
the Rape Relief staff, fund-raise
for rape victim housing.
He views men's support/consciousness raising groups positively, saying they are "men taking responsibility instead of being
an oppressor."
Men working on the Committee meet informally to discuss
situations they have encountered,
books they've read about sexism,
feminism, rape, prostitution, and
other women's issues.
"I like working in an affinity
group, where the men have common perspectives on what society
is like,"he says. For this reason, he
has found some of the other men's
groups he has attended too broad
in their approaches.
Women are varied in their support
of these groups, some entirely
opposed to their exclusivity and
others supporting the men-only
Jessica Jane, a member of the
Obnoxious Wimmin's Network, is
New men's support groupe challenge traditional male stereotypes
dubious about men's ability to
accurately address women's oppression without female input.
She fears such groups will "tend to
create the type of structure they're
trying to destroy."
Jane feels that "it's very difficult [for men] to overcome hasic
structural patriarchal upbringing. It takes a lot of conscious effort, real work and eye-opening
experiences. I think that there are
very, very few men who can do this
on their own without women's
She sees groups like the
House Funding Committee as "a
start in a better direction. A group
like this challenges the forefront,"
by involving men in a task traditionally delegated to women.
The whole question of credibility and trust is a significant
issue for Jane when considering
the closed nature ofthe meetings.
"If I can HEAR you say that you're
wrong, I'm going to trust you a hell
of a lot more than if you're closing
me out."
Linda Shout and Andrea
Chapman, two feminist students,
support the concept of men working together.
"It is necessary for men to
start groups of their own," says
Linda, "because women are quite
justifiably tired of doing everything. There's also the aspect of
men needing to talk with men,
getting that bond, and starting to
relate with each other."
"That's wonderful," added
Andrea, "because it's not traditionally 'male'."
Both women advocate men
calling themselves pro-feminists,
but not feminists. "They have to
realize," says Linda, "that they're
feminist SUPPORTERS, but they
aren't there to take the lead in the
They agree that these groups
should constitute an important
step by men, away from their locus
of power, "a positive way to say
that we respect your place and
your rights and integrity—and it's
your show."
March 13,1990
THE UBYSSEY/5 oppression
■* Mm*'
\!.-"     ', ,       ',7$. "I,
&tf £*::_?*:*i
te system*
Womyn faculty are concentrated
in non-tenured positions.
«• afraid to walk alone at
<oUOd panada OaY
Womyn's traditional work Is not .*:
fSSSH^dychMy or economy,,-,    ^
"' «________________■_•: !■■ ..
Womyn are battered and
sexually assualted.
Womyn are portrayed as the
sexual objects of men.
Womyn's oppression is invisible - there
are people who will read this and still
deny that womyn are oppressed.
By Abby Majendie and Andrea
Feminism is a loaded word.
Feminists define it in different ;
ways and people have many misconceptions about feminism.   We \
are writing this article to help ;
clarify some ofthe notions of femi- :
nism. Feminists all acknowledge
that discrimination of womyn on
the basis of their sex exists. Society's structures of perceived moral
and   cultural   superiority   have
come out of assumptions of biologi- I
cal   superiority:   male/female, ;
white/person of color, and hetero- j
sexual/homosexual.   These   as- ■
'sumptionsmanifestthemselvesin !
oppression ofthe so-called inferior j
groups in social, economic, cul- j
tural,   and   psychological   struc- \
tures. These invalid assumptions '
must be ended.
The following definitions of'
feminist theories are taken mostly
from a guideline Dorothy Smith, a
prominent feminist scholar at
Oise, wrote for the Womyn's Studies program at UBC. These are
meant as basic classifications that
are not all-encompassing.
Womyn's   Rights   Feminists j
believe that all people are created \
equal   and   equal   opportunity \
should be available to all.   They \
work within the present system;
although they see it necessary to
have important changes they do
not advocate radical restructuring
of society.    Instead of seeing a ,
system that is addicted to "power
over" and working to eradicate the -
power imbalances in all aspects of \
life, they wish to see womyn take
an equal place in the hierarchy of
the public arena as easily as any
other group. $
Radical   Feminists   believe'
that "male supremacy is the old-,
est, most basic form of domination.;
All other forms of oppression (racism,   capitalism,   imperialism,
etc.) are extensions of male supremacy; men dominate womyn, a
few men dominate the rest." (Red- j
stocking Manifesto) The function
of oppression of any group is for
economic and psychological gains.
For radical feminists a feminist
revolution   against   patriarchy
which is based on male privilege is
necessary to destroy sexism.
Marxist feminists believe
that sexism is a result of classism.
For Marxist feminists, womyn are
oppressed both in the "public work
world" and the "private domestic
world". The sexist ideology and
structures, such as the family,
which maintain womyn's inferior
status persist because they are an
integral part of, and perform important functions for, the capitalist system. Marxist feminists believe that a radical change in the
economic ordering of society is
necessary for psychological and
social equality. But they do not
assume that a revolution which
changes the economic basis of society in a socialist direction would
necessarity affect womyn's social
role. They think that other factors
may be involved in this oppres-,
sion: i.e. sexual, reproductive and
socialization factors over and
above objective conditions. Thus,
a cultural revolution must necessarily accompany an economic
revolution if womyn are to be fully
by Dania Sheldon
Two women who use the
Downtown Eastside Women's
Centre volunteered to speak
with me about themselves and
the Centre. For their protection, their names have been
The women's centre offers
me a place where I can have a
little bit of social contact, or if I
don't want to talk to anybody
no one bothers me. The thing I
like most about it is that it's
OUR place, it's a woman's
It's kind of like a sanctuary. I come here because it's a
place where I don't have to be
bothered by the male population. Guys assume that if
you're not attached to someone
when you come into a place
that you're available for whatever they want. They don't
seem to realize that in this day
and age, as a woman, as a person, my personal private view
is that my body is private property on the same terms as your
home, your apartment, your
car, your clothes.
There's a lot of things we
share here that men and a lot 01"
other people wouldn't really
understand where we're coming from and why we're talking
about certain things. If I have
something in the way of a personal problem, there's always
two or three women here that I
can talk to.
...The money I get, I live on
okay because there's clothes
here, there's a hot meal here,
there's coffee here, there's tobacco here. If this place wasn't
here, what I get I couldn't make
it from cheque day to cheque
Their [the government's]
March 13,1990 J's
■JI r r •*;
Feds favour fireworks over feminism
by Dania
Fireworks and balloons are more important to the
federal government than women's centres and publications, according to women's groups after reviewing the
recently released" federal budget.
The same amount slashed from these areas found its way into an
increased budget for Canada Day celebrations. "So what does that say?"
asks Karen Tully, co-ordinator of the Downtown Eastside Women's
Centre. "That the government has a greater appreciation for firecrackers
than they do for women."
The Centre faces an uncertain future in light ofthe federal government's proposed $1.4 million cut to women's programs.
"Directly it's not affecting us right now, because at present we don't
get much money from the feds," says Tully.
But the cuts will force the closure of 80 women's centres across
Canada, possibly 33 in B.C. alone, significantly increasing the pressure
upon remaining centres that are already stretched far beyond their capacities.
In aletter to the editor ofthe Globe and Mail, March 3, boardmember
Maureen Rivington wrote: "Women's centres provide the taxpayer with
crucial social services for a bargain basement price...Over the next few
months we will see women's centres across the country disappearing, but
the social problems with which they have dealt so effectively and
inexpensively will remain."
In their confined space on East Cordova, the Downtown Eastside
Women's Centre bears witness to the dire need for services. Sparse
furnishings, a small play area for children, a smaller room for a washer
and dryer, a bathroom and shower, basic kitchen facilities where soup-
and-bannock is served twice a week. The space is cluttered, but it's a
warm escape from dank, roach-infested hotel rooms, or a battering man,
or the street.
Originally a Native Women's Centre in 1976, it widened its mandate
toinclude all downtown eastside women in 1978. Its constitution outlines
the centre's mandate to provide comfort, recreation, self-help programs,
referrals and social contact for approximately 1600 women and children
every month.
From 11am and 5pm, Monday to Friday, between 60 and 120 women
walk through its doors every day—"and that's a loose statistic," says
Tully, "[because] not everyone signs in."
Kairn Mladenovic, another employee at the centre, sees tired,
hungry and demoralized 'statistics' every day. "Feminists have established the need for women's programming, for safe-houses, for transition
houses, for rape crisis centres, anti-sexist work, anti-racist work...we
don't need any more research."
"We get a variety of people here, from all over," said one woman,
unidentified to protect her safety. She enjoys the chance to meet and talk
with women of different backgrounds and ethnicities. Yet all seek shelter from two common and compounding evils: poverty and violence.
In a 1987 report titled Progress Against Poverty, the National
Council of Welfare found that six in ten low-income persons between 16
and 64 years of age are women, and that women constitute 82.7% ofthe
unattached aged with low incomes.
"There's no way anyone can survive on a welfare cheque. It's
impossible." UBC Social Work student Susan Hodgkinson shakes her
head. "The services down here are simply trying to patch up what the
larger services can't or won't do. So, when the money runs out, the
services down here have to feed them, because they're hungry."
Often, working leads to a worse state of living, especially for single
mothers. Low-wage jobs increase gross income only marginally, medical
and dental plans are no longer provided, and transportation and daycare
become added costs, not to mention the stress of trying to provide loving
care and attention to children after an exhausting day of work. A 1985
study out of Victoria says that "67 per cent of minimum wage workers in
Canada are women. In British Columbia, all these workers live below the
Statistics Canada poverty line."
Tully says she believes the number of women living in poverty is increasing, estimating that 30 per cent of the downtown eastside population are women.
"Inadequate jobs that pay only minimum wage, single mothers who
have no choice but to raise their children on welfare, disabled women, ex-
psychiatric patients" are some ofthe reasons for the numbers. According
to a 1987 article in the Vancouver Sun, women working full-time
averaged 66 per cent of men's full-time earnings; part-time averaged 63
per cent of men's earnings.
"Because of racism a lot of native women and other women of colour
cannot get employment at a decent wage," so Karen is also concerned that
funding cuts in native programming will further exacerbate many
women's situations.
Rising rents are forcing many women, single and with children, to
move from houses or apartments into small
downtown hotel rooms. Welfare rates have not risen to compensate for
the increase, and there are "no other options to take," says Tully.
The lack of financial alternatives places women in situations where
violence is a daily threat.
"We still make 57 cents to every dollar that men make," Karen
points out. "The repercussions of that are that there are many women
who cannot leave a battering husband or boyfriend because they have no
money backing them."
Assault and rape outside of the home are ongoing threats for the
single woman anyway. "I think that the root of that sort of violence is
long-established sexism in our society," Karen says. Raising boys to
believe that derogatory remarks about women and their bodies are
acceptable fosters "the same mentality that later on encourages men to
The low conviction rate for sexual assault in Canada — less than 1
per cent—is a negligible deterrent. "What does that say? It only encourages men that Tou can get away with raping women'."
Empowering women to leave abusive circumstances requires financial security. This means that pay inequity must be a primary focus for
change. Men "need to start lobbying for affirmative action from the
governments to raise women's income," says Mladenovic. "So men who
are interested in balancing some of the inequities could start sharing
their money with women who make less than them."
Both women have plenty of suggestions for men who want to take
action against these problems.
Tully says "I think men who want to change should start by reading
books by feminists about sexual assault and battering; start listening to
the women i n their lives; start challenging their own behaviour. Men can
educate themselves about this and learn to listen to women. And they
have to believe us when we say sexism exists and violence against women
Mladenovic agrees, and adds that men "can income share, they can
do childcare, they can definitely hold each other to account. They can
form support groups for each other rather than coming to women for
support in changing their behaviour. It's not a woman's place to do that.
We're overworked enough."
So what does this mean for those of us who can read this over a
coffee, or have a pint before going home to a warm, roach-free house or
apartment? "I think for university students," says Karen, "it's important
to remembe r that there's a large population of poor people in Vancouver."
UBC students in particular can "educate themselves about that
reality," she says.
Mladenovic emphasizes the importance of reading "books that have
been written by women who've had the experience, rather than an
academic who's studying them. Because we are the authority on our own
Better than books, "come down here and just go sit in a coffee shop
or sit in one ofthe bars and have a beer," suggests Tully. This can alter
a person's outlook on the poor, helping them to "make small changes like
learning not to make derogatory remarks about poor people or native
Univeririty students can use their most valuable possession, education, to move beyond band-aid solutions toward legislated changes.
Writing letters is a big help. "The government knows that each letter
(from an individual) represents probably a thousand people who feel the
same way but never sat down to write," says Tully.
"University students in particular have access to verbal skills, as
well as money for paper and typewriters. People in the downtown
eastside may not have the same level of literacy or writing skills or
knowledge to be able to lobby the government."
term for shelter and food is no
better than caging a rabbit and
giving it half a head of lettuce
every day, and a little bowl of
water. I'm not an ANIMAL, Fm
a human being. I need more
than just shelter and food. I
need to be able to go in and buy
a brand new bottle of perfume,
that hasn't been handled by all
the Jane Doe's before me, a new
pair of shoes...five or ten dollars that I don't HAVE to spend
to make my groceries stretch.
People out there need to
know that WE NEED THIS
PLACE! We need it because it
keeps us out of their way and it
keeps them out of our way. It's
like being born on the wrong
side of the tracks: "We won't
come uptown and bother you."
Not everyone is innocent
and not everyone is guilty as far
as a system works. You can't
label a whole group of people
because you get a small trickle
of people in there who just don't
care, who don't have the capacity to. But there's a lot of us that
do care. So we're more careful
and more reserved about being
forceful or really helpful out in
any direction. We don't want to
get hurt again. We don't want
to be abused and used.
Since I've been here, I've
seen that this place is a good
place, and we need more.
I came here three years ago,
when they first opened.
This place is a HAVEN for
me, you understand me? My
roommates threw me out and I
had no place to go. They helped
me down here. I'd never be able
to repay them. 'Cause I lost everything. 'Cause I was afraid to
go back. I was living with a man
and was afraid he'd beat me.
I found security here, and I
found that women come here
from all backgrounds, all cultures and all colours. So I get
along fantastic with them.
I was going to commit suicide, [but] they talked to me
here, some of them counselled
me. Then I started to know a
few ladies I could talk with, I
could cry with, you know. So
that means a whole lot. And I
was going to go back to Montreal you know, but now I
changed my mind. I met some
good friends here, fantastic.
There was a lady here yesterday who was dead broke, and
she passed me ten bucks.
[The people here] need the
whole world to know what this
place is like. I can't say enough
about this place, you know, I
really can't. If I'm not down
here by a certain time, the ladies down here come up and
check on me. What do you think
about that? You can't find
friends like this.
This has made life worth
living for me. That's the whole
thing in a nutshell. It's made
me realize, you know, it's a
better world out there.
I can't praise it enough. It's
a haven here.-.not only for me,
for everybody.
March 13,1990
Htupcrstar / UBC
Remember Last Year?
It Just Keeps Getting Better!!!
Door Crashers
UBC Sale
Tretorn Pro Court           (M)    $50.00
Converse Jack Purcell   (M)    $50.00
Converse ERX 200 Low (M)    $85.00
10 1/2-13
Rockport Pro Walker       (L)    $110.00
(Discontinued Model)
UBC Sale
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Air Stab (L/M
Air Challenge Court (M/L
Air Solo Flight Hi Top (M
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Air Span (M
Son of Lara Dome (M
Gel Runner       (L)    $100.00       $59.99
Gel 101 (M)    $115.00       $69.99
Extender Plus  (M)     $80.00       $39.99
UBC Sale
Pro Ace (M)     $95.00        $54.99
Pro Club        (M/L)     $80.00        $49.99
plus other shoes by:
Reebok • Adidas • Puma • etc.
UBC Sale
Track Pants
$33.00       $19.99
your purchase helps out UBC Intramurals
March 14, 15, 16 10 AM - 4 PM
Plaza South, Lower SUB Concourse
March 13,1990 Listen up:
by Carol Hui
I am yellow. Please don't ever forget that. I'm talking
to you, my feminist friends. But sometimes I am silent
because you don't see my yellow skin. I don't quite understand your outrage at women being portrayed as beautiful.
Asian women have never been goddesses. Barbie dolls,
Charlie's Angels were the only notions of beauty I grew up
with. The first time I saw a beautiful Asian woman on the
video screen, I felt proud that not all that is desirable is
white, blonde and big breasted.
Why don't more women of colour join the feminist
movement? I am here yet I don't feel as if I belong. I think
of those aunties in Chinatown bending over hot irons,
straining their backs carrying bundles of sweatshirts when
you are disgusted with birth control methods that are only
97 per cent foolproof. I know women in abusive relationships that cannot leave because they don't speak enough
English to use services, and I hear you correct men on
gender-specific language.
Black, brown, red and yellow women aren't in your
movement because they don't give a damn whether female
professors make $60,000 when men make $70,000. They
are too busy working, making $5/hr. because their black,
brown, red and yellow husbands do not make enough for
their families to get by.
Besides, we have to drive grandmother to the doctor.
She is scared to take the bus because once a busdriver kept
yelling things to her she didn't understand. She cried as she
walkedhome and equates riding the bus with being humiliated and feeling ignorant.
Do you realize that the Women's Studies courses you
are so adamantly fighting for in fact marginalize my
people? Works of coloured feminists are peripheral in the
program. "We didn't have time this year. They may be
added on next year," I was told. Tokenism is no substitute
for recognizing that not all women are white.
I cannot ever share the deep sense of indignation at
sexual inequality with you, my white friends. My rage is
divided. It erupts just as fiercely from being mistreated
when people look at my skin colour. But don't ever feel sorry
for me, my friends. For I laugh at jokes in three languages
and know of cultures better than any textbook you can read.
My culture is the source of my pride, racism is the problem
of your people.
"Oh, you poor, oppressed, coloured women," as you
address us, the white women's burden. You come to my
people and say,"Listen to me and I will unbind your deformed feet." But when you unwrap the bandages, do you
know that you also throw out my childhood heroines? You
take away my Taoist warrior women and replace them with
a white, middle class housewife named Betty Friedan. Did
you even know we have ancient Chinese goddesses and
heroines? Betty is your mother, don't take mine away.
My feminists friends, I admire you for the work you
have done. But please don't ask me or my sisters to join you
in improving your conditions. We have our own goals to
My good friends, I hope you are not upset I have never
told you this before. I don't know how to tell you to stop
treating me as if I am white. I don't want to be a token
Asian. I don't want honourary white status. By treating me
as an equal, you are denying that I suffer from racial oppression. "What can I do then?" you ask. Find out what it
feels like to be a woman of colour. Help us in our struggle,
not to attain the privileges of men. Many of us can't even
look that far. Help us in gaining privileges that you, white
middle class women, take for granted.
AMS Art Gallery Committee
Applications are now being accepted by the
AMS Art Gallery Committee for Exhibitions in
the 1990/91 school season in the AMS Art Gallery
in SUB. Shows range a week in length and applicants must submit ten slides of current work, a
small explanation of their work and a twenty-five
dollar deposit with their application. Applications
are available from the AMS Executive Secretary
in SUB Room 238 and must be returned by 4 p.m.,
Friday, March 23rd., 1990. UBC students are
given priority but all applications are considered.
10th and Alma Location Only
3665 WEST 10™ AVE.
PHONE 736-5669
March 13,1990
»-;':. ,'.t' v.-£-<vi CLOSEST BYCYCLE SHOP TO UBC
4387 West 10th Avenue
THB fli&r YEfiK
is looking for
For 1990-91
Ifyou are active, involved
and care about the future
of U.B.C, look us up.
Box 113 SUB, Office 216A
Return all applications by
Tuesday, March 20th, 1990.
Every Wednesday is Student Night
free admission to the club with student ID
932 GRANVILLE 684-7699 doors open 7pm, get here early
Make money and have fun. If you want to raise
money for your club, charity or team, the Roxy
has a great idea.
Call Blaine at 684-7699
Struggling within patriarchy
by Andrea Chapman
and Linda Shout
"Behind us lies the patriarchal
system; the private house, with its
nullity, its immorality, its hypocrisy, servility. Before us lies the
public world, the professional system, - possessiveness, jealousy,
pugnacity, greed."
—Virginia Woolf
Although many would find
this statement too cynical, it aptly
describes the patriarchal society
in which we all play a part.
Man, in his domination, has
created a world in which womyn
are oppressed, children are silenced, and targeted groups are
subordinated. We open our eyes
and see that the environment is
threatened, war and violence are
everywhere, and hatred and fear
penetrate our daily life.
Our society is addicted to a
dualistic way of thinking: superior
and inferior, right and wrong, good
and bad, white and black. This
dualistic thinking manifests itself
in "power over" relations of oppressor and oppressed, abuser and
Given that every institution
in our society is patriarchal and
the relations within such systems
are unequal, how do we, as feminists, maintain our feministideals
without adopting the abuse of
First, we must recognize and
name the patriarchal structures
that permeate every aspect of our
lives. We must acknowledge that
whatever we do impacts on the
rest of society: there is no separation between the private and the
public. Our knowledge of the
destructiveness of traditional
male power has taught us to be
aware of power relationships, and
not to abuse any privileges we may
have or gain.
Second, we must keep constantly in contact with people who
recognize that oppression is institutionalized in patriarchal structures. Forming a support network
validates our experiences and ideals: working together, womyn rethink traditional perspectives and
actively integrate the private and
public realms—we are attempting
to bridge the perceived gap between the personal and the political. Support networks also provide
a focus for action—action that
challenges all facets of existing
By challenging these structures, we begin to subvert them. In
the words of Margaret Fulton, former Dean of Women at UBC and
current sessional lecturer in
Women's Studies, "to be subversive is to never remain silent in the
face of any kind of injustice."
Change can be accomplished
through pressure from outside the
institutions or from within, in everyday living and specific political
If we merely work for social
equality without challenging the
exisiting power imbalance, however, then we have accomplished
nothing. It is important for us to
be aware of current power relations in our lives, naming existing power relations as unacceptable, rejecting the abusive privilege they offer, and creating new
systems that all people can work
within on an equal basis.
Awareness, then, leads to
challenge; challenge leads to action. Womyn must speak of their
experiences, not only to change
society, but also to validate the
realities of other womyn.
"Raise your voice! Womyn
have had no voice for generations," states Fulton. "If your
consciousness has once been
raised to the position of womyn in
our global society, you never see
the world in the same way again.
You see injustice and oppression
for what it is. How can you accept
the status quo?"
We have been told that:
feminists are sexists
Feminism is not
reverse sexism. It is about
womyn speaking out and
naming sexism. Womyn
must lead their own liberation movement on their own
feminists are male-haters
Feminism is not about
hatred of individual men. It
is about dismantling the
traditional male power
structures that implicate
men by virtue of their socialization.
feminists want power
Feminism is about
naming power imbalances
and rejecting the abuse of
power in our society.
Feminists do not seek
a role reversal: they seek
to create structures that
employ empowerment
rather than "power over."
feminists are extremists
Any action that challenges established ideologies
is seen as "extreme."
(including V_size)
□ TAN GREASY       7/J99
Add S8 Postage 8 Handling
DR 99-PO BOX 1057
' 1
CALL TOLL FREE 1-800-361-1983
March 13,1990 Cosmic threads
SHE met a man travelling
'tween Venus and Mars;
she had just come from
one, he the other. They were
tentative enemies, at first. His
hair was black but, coincidentally, so was hers, so that it was
impossible to tell the difference
between them at a distance
(which there is plenty of
between their planets). She was
unsure that he would let her
pass - he had that look about
him - and so she caught a
passing meteor and perched
upon it, bending its path into a
cautious semi-circle, swaying.
He didn't stir.
His demeanor became an
annoyance: she dug her nails
into the flesh ofthe rock; she
swirled its pools of dust and
plucked its shiny veins - but
when he saw all that glitter, the
man leaped forward, twitched
the rock from beneath her, held
it above his open mouth and
squeezed out its blood in a
shimmering trickle. He
crumbled its bones to dust and
gazed at her, glowing, smiling.
She was bewildered, but unimpressed. She raised an eyebrow. She drifted a bit, pondering. She decided to sing of her
journey, assert her existence in
fine speech. As she wove her
tale, however, he stretched out
long fingers and plucked each
word from her throat and
rearranged the utterances into a
mass of stillborn sound that
gaggled and screeched horribly,
but obviously pleased his own
sense of harmony.
She grew angry at his audacity, his grave satisfaction, his
smirk. Her every motion was
precluded by the solid unforgiving fact of his presence.
You see (he was saying),
this is the way it ought to be,
after all.
She recognized the truth,
however; she could name her
burden: from her soul she
scooped worms of wriggling
doubt and fractured inconsistencies, soaked up her blood with
rags of unnecessary humility,
caught the last stray bits of
injustice and rolled them all up
into a ball twisted with frayed
strings of guts.    1 frazzled
nerves and she tnrew it at her
adversary and he caught it and
swallowed it whole.
He smiled in satisfaction,
smug in her dismay. He
stretched out his arms, he
engulfed her, he laughed and
laughed and laughed and
suddenly he noticed that his foot
was missing. He looked again. It
was definitely gone. And when
he checked for the other, it was
gone, too. Horrors! His leg was
beginning to disappear - both
legs! He let go of her, quite
absorbed in his own demise; she
watched in fascination as he
flailed about on smoky tendrils of
fading skin and bones. His eyes
danced a jig of- hate? or merely
thwarted pride? as he was
swallowed in his own nothingness - and then there was no
more to see.
Out ofthe rather pleasingly
empty void, a tiny speck quivered and danced; rolled its uncertain shape about and hovered, shimmering. Suddenly
forward it hurtled, bounced,
zoomed and rattled: it came to
a shivery rest before her unblinking eyes. It was her
collection of experience, her
little fretted ball of woven spite
and strength and remembrance, her prickled tapestry of
one two three and more than
What to do? She caught it
in her hand, felt its weight;
tossed it, tested it as an object
of sport - but that last use, it
seemed, had become obsolete.
At last, seeing one sorry end
peeking out amidst the bewildering tangle, she poked, and
tugged, and fussed, and began
to unravel.
On she walked, and every
few steps a shower of sparkling
barbs or iridescent clusters of
tough pearly teardrops would
go twirling out to light the
growing path in her wake. An
explosion of green, or red; the
emergence of an eye, glassy,
reproachful; a tongue flapping;
a razor fingertip; a burning ear;
a biting wit; a thimble full to
the brim with courage. Down
and spinning, from among the
knots the objects fell; each from
their place, to their place, with
their place, until the skein,
unwound, stretched forever,
and she couldn't see the ending
of it.
Sunday. March 18 10am -2pm
At the Heritage Hall 15th and Main.
Phone 872-7858 for more information.
Performance extravaganza with
Jazz, Contemporary
and Ballet
WEDNESDAY, March 21st, 1990
7 pm in SUB Ballroom
ONLY $2.00
Snacks, coffee, drinks available
Tickets A\ailahli'in SI It 2(18
and WIS U«>\ Office.
Ph: 872-4780
"The average
university student
today student today
H-  is faced by an
"indeterminate or open-ended
future and the lack of a
binding past Consequently,
"they can be anything they
want to be, but they have no
particular reason to want to
be, anything in particular."
(Allan Bloom,
The Closing the American Mind, p 87)
University Hill Congregation
Ph 224-7011
United Church Campus Ministry
Ph 224-3722
Parts TMxaaxa&tA, 7:00 pm
'i$<0^^'^^§isw^?-. m.
_->"        LU
_jo        =>
—r- ____ «__.    ^*-*
8 PM ALL SEATS $3.50
All AMS Clubs and Service Organizations
may apply for the above in the Student
Union Building. Application forms and
information available at SUB 238.
Deadline: Friday, March 30,1990.
Due to limited space,
late applications will
not be accepted.
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March 13,1990
THE UBYSSEY/11 Challenging
bimbo stereotypes
Jewish women fight tradition
by Rebecca Bishop
Women are making
inroads to the music business. Sandy Scofield and, as
requested, an accompanying
band of women, were hired
by the Office For Women
Students to play the SUB
concourse during Open
House in celebration of
International Women's Day.
Not exactly your ideal mainstream venue, but ifyou
have to buy groceries...
In an interview between
sets, Scofield described the
music scene and what it's
like for a female musician
trying to make it.
"There is a
houses, ifyou were a
woman it was automatically
assumed that you were a
singer, or ifyou played
something it was the piano."
"It's getting to be a lot
easier now, though. I'm
coming across more women.
They are becoming more
visible. I mean, let's face it,
the chick singer still exists
in Las Vegas, but that's all
changing. I think the public
likes female energy on stage
because they are sick of
male posturing. For me it's
exciting to see a really hot
gal up there on stage."
"I go outside of Vancouver and do what I call
my shmengy gigs to pay
the rent, singing songs
like Proud Mary in
pubs and lounges. I do
gigs around the Island
and in the Okanagan.
You go
generation of
women coming
that are younger
than I am who are just beginning to become visible.
There isn't an over-abundance of women instrumentalists, but that is all a part
of this business, which is
male dominated.
"Give it five or ten years
though, and all-women
bands won't be unusual.
Women that are 25 and
under are of a generation
that may have been encouraged to pick up the drums
when they were twelve or
pick up the electric guitar
and become a soloist.
"You know when I first
started playing coffee-
outside of
Vancouver, and
its super-duper
macho hoser redneck. I'm constantly
asked "are you married?" "Are you
single?" I've had to
come up with some
creative responses
when you get stuff
like "take your
clothes off."
"I've learned how to
handle it, I try to be
witty and constructive
about it rather than alienate the audience. If
they laugh then there is
no antagonism. It's totally
defeating to get angry about
it. I feel I have the opportunity to be a positive image
up there playing if I hold
my own. Fm strong at what
I do, and yet I can be feminine and not have to comply
with that crap. I respond in
a way that says that's not
cool with me, but gets them
on my side so they can say
'Hey, she's okay'."
Scofield is more than
okay. She describes her
music as "kinda rootsy, folk-
rock." Her songs are danceable roots tunes with humour and bite, sung with a
powerful voice. She covers
her own material on acoustic guitar.
Check her out at the
Railway March 23 and 24,
where she will be doing a
record company showcase.
She will be fronting a five-
piece band, accordion
by Michele Worth
CANADIAN filmmaker
Francine Zuckerman has
touched on an issue that speaks
to many women today—the
rethinking of our role within
religion. Her documentary "Half
the Kingdom" looks at a group of
Jewish women who are challenging elements of inflexibility with
Judaism—and confronts the
denial of women's experience in
all western religion. The film
reflects the need to start listening to women's voices within
traditions that now only seem to
perpetuate the rejection and degeneration of women who wish to
exist independent of the respected roles of mother or wife.
Though the seven women
interviewed do not address Judaism from the same perspective
(some strive for internal change,
while others have gone outside of
Judaism), all face the challenges
of not merely coping with their
role as Jewish feminists but of
actually making changes. They
all strive to bring to life a 4000-
year-old tradition that will speak
authentically to a community of
Zuckerman effectively shows
us the conviction and strength of
those interviewed. The interview
footage is deeply expressive and
strikes an often angry, often sad
chord. The film offers an inspirational glimpse of women participating in ceremonies which have
traditionally been relegated to
males. Prayer is one such
example. Not only are women
divided from the men by a
curtain, the rabbi only addresses
the men.
Half the Kingdom
A co-production of Kol Ishah
Productions Inc.
and the National Film Board
of Canada, Studio D.
Directed by Francine Zuckerman and Roushell Goldstein.
Zuckerman has not excluded
men from the film. Many are
husbands of the interviewees,
and are shown as important
participants who support the
integrity ofthe women. The
message is not of "women-only"
traditions, but of healthy and
revitalized traditions that embrace the whole of human
Personally, I
see the
film as
therapeutic. Although the
focuses on
women within
Judaism, the
film reaffirms
the need to have
women remembering and
celebrating other
Schlondorff s Tale of a Handmaid
by Carla Maftechuk
IT is possible, despite obvious
difficulties, to successfully
translate a novel into film.
Harold Pinter's version of
Margaret Atwood's The Handmaid's Tale, however, fails in its
The Handmaid's Tale
Opened Friday
Atwood's plot is an interesting one. In the not-so-distant future, right-wing fundamentalists
drastically change the structure
of American society. Women
become classified according to
their function in society and
dress in the colour-coded uniforms specific to their duty.
One of these acceptable
fuctions is to force women who
are physically able to bear
children. Sex becomes a regulated and ritualized form of rape,
and the women assigned to this
role, the 'handmaids', are valued
only for their birth-giving
Kate, (Natasha Richardson)
is a fertile woman who has been
placed in a Commander's home.
Both he and his wife use Kate to
achieve their own desires in
ways that are illegal in this
Orwellian society. The Commander instructs Kate to meet
him privately and be his compan
ion, and Serena Joy, his wife who
will take ownership of any child
that Kate might bear, wants her
to become pregnant at any cost.
The basic plot of the book
and the film are similar, yet
much of what was created in the
novel has been lost. The complete loss of freedom depicted by
Atwood is not evident. Nothing is
left for the women in Atwood's
Gilead, right down to their hair
being cut off so they lose their
individuality in every possible
way. In the film, the handmaid
Kate has her hair long and wears
makeup, strictly forbidden in the
world created by Atwood.
The handmaids in the novel
are not permitted to communicate with each other beyond
authorized praise and prayers,
and a system of acceptable
handsignals. On the screen, Kate
and her friend Moira talk about
how the society is driving them
crazy when they are sitting
within a few feet of an Aunt, one
ofthe women in charge of
training them and keeping order.
The reader of Atwood's novel
is aware that anyone who does
the wrong thing will suffer
unspeakable physical torture,
while the viewer ofthe film is
not given a true picture ofthe
absolute control that society has
imposed upon all of its people.
The world that director
Volker Schlondorff attempts to
create does not work. Some
scenes are too absurd to be be
lievable, and lose all of
the irony that should
accompany them.
Furthermore, quick cuts
between scenes do not
allow their implications to
be fully realized.
Instead of exploring the
ways in which this oppressive
society operates, the film
merely exploits certain aspects
of it.
During a scene in the illegal
'Jezebel's', a combination nightclub and brothel in which women
are displayed for men's pleasure,
the camera focuses only on the
women's bodies. They are objectified by the movie as much as
women were in the Gileadean
When the occasional bomb
falls in the street, the camera
moves in on the injured men
rather than providing an explanation. After one man has been
killed with a knife, the viewer
gets a long look at the blood
pooling beneath him rather than
at any action which happens to be
taking place elsewhere. When
treated in this way, such images
are meaningless.
The end of the film finds Kate
gazing into the sunset, musing
over what the future will hold.
Somehow this does not seem to be
a plausible response for someone
who has succeedingly lost her
husband, her child, and her
freedom, and strips Atwood's
novel of its ominous ending.
March 13,1990 by Kirstin Evenden
WHY is a feminist artist
painting pictures of
men? The Politics of Power, an
exhibition of recent work by
Vancouver painter and feminist
Lil Chrzan provokes this question, and provides some penetrating and unsettling clues to
the answer.
At issue is institutionalized
power, expressed here by sexual
domination. And the site for such
discussion is a series of male
body images—rubbery and
yellowish against a variety of
looming, swirling, dripping dark
The exhibition consists of
four large-scale canvasses which
surround the viewer as s/he
moves within the exhibition
space. Reminiscent of a medieval
Christian triptych, these paintings tell a story. The story is
about power and it's told through
the manipulation of the male
body—bound or naked, vulnerable or threatening.
The paintings
confront certain
ast week
during the early morning
hours of production at The
Ubyssey, when the flats were going
into the box to be sent off to the printers,
a male staffer pointed out an ad to us.
He thought it might be offensive to
women. He consulted us, the only female
editors, and the only women still remaining at 6:30 a.m.
We agreed—it was a sexist ad. This
meant that, according to Ubyssey policy,
we shouldn't run it—the staff are
committed to boycotting ads that are
racist, sexist or homophobic.
We hesitated, though. At a quick
glance we simply see a man holding a
woman in his arms, and after all, there is
little wrong with that. The males aren't
ogling the woman, nor does there seem to
be evidence of any violence.
But there was something about the
ad that just wasn't right.
It is rare for The Ubyssey to pull an
ad, and neither of us had ever pulled one
off the flats before. Pulling an ad is a very
big step, one that is not taken lightly.
There were half a dozen men in the
newsroom—they were supportive, but determined the decision would ultimately
be ours.
We had a closer look.
The man in the ad is holding the
woman. He is dressed in a tuxedo, a man
of society, yet she is naked (the dress
certainly is token). Her naked back, so
vulnerable, so unprotected, is held by the
omnipotent man who claims her with his
hands—typical of a society that allows
men to direct action, and females to be
directed. His touch is one of possession, a
touch that reinforces the man as protector of women. His power is asserted, but
hers seems stripped.
The closer
we look, the more
the woman looks uncomfortable in his arms. Is she
trying to get away?
credits at the bottom of the ad there
is no mention of her name, just her
two male acting colleagues, and the
male directors, producers, writers,
cinematographers, etc. Even the
photo was taken by a man.
What then, is she doing here?
And why is she turned away from us?
In essence she has become no more
than a nameless, faceless woman
whose body is being used to sell a
male product. It seems her body has
more value than her face or her
name—she has become objectified.
The lettering above her head
says "bad influence." This is, of
course, the title ofthe film, but it also
serves as a convenient title for the
photograph. Is she being labelled a
bad influence? It's unlikely the men
are the bad influences; they look respectable, and are fully clothed. The
man who's holding her has all the
trappings of power and social acceptability—a nice suit, glasses
(tokens of intelligence) and an
expensive-looking watch. She, in her
nudity, seems to be the temptress,
the femme-fatale, the bad girl, the
sexual woman who, ever since Eve,
has been blamed for most of the
world's evils.
We didn't want to be forced to
boycott an ad. We kept staring at it,
hoping that somehow her name
would mysteriously appear in the
credits, or that she would turn to face
us, or that the male figure would
relax his hold on her, or that we
could somehow pencil in the bare
back that is using her body to sell a
But the advertisers gave us no
Franka Cordua-von Specht
Nadene Rehnby
that have recently been become
public knowledge. We Would
Never Expose You, painted after
the media coverage of the Mount
Cashell Orphanage incident in
Newfoundland, portrays a
Catholic priest, his pants down,
facing the viewer while his back
is turned on a naked and bound
Chrzan's symbols are rich in
meaning: a purple candle at the
priest's left refers to Catholic
votive candles.Also, the colour
purple is traditionally a regal
and pious colour, worn by kings
and religious figures alike—a
colour of patriarchal power. The
upside-down crucifix in the
priest's left hand might represent the recent public exposure
of the previously quiescent
history of the Catholic orphanage.
"We Would Never Throw
The First Stones At You (the
return ofthe Christian Crusaders)" depicts two men: one wears
a black mask and is poised ready
to strike the other man, who lies
vulnerable and cowering on the
This painting was created in
response to a newspaper advertisement taken out in the
Province by a Burnaby
Christian group to protest
the Gay Games to be held in
Vancouver this summer. Says
Chrzan, "The painting is about a
Christian man versus a homosexual. I wanted to delve into
that area and ask why a certain
group feels they are superior."
(See: The Politics of Power, an
interview with Lil Chrzan, grunt
gallery, Vancouver, 1990).
All these works portray
power relationships—between
heterosexual and homosexual (We
Would Never Expose You);
between religious figure and
young boy (We Would Never
Throw The First Stone); between
older man and small girl (You
Would Never Hurt Us (would
you?)). Thus the politics of power.
And thus a feminist artist
painting pictures of men.
The paintings don't portray
women because they depict a
society in which many kinds of
power (political, economic,
institutionalized) have traditionally been male prerogatives.
But something else is
happening here. Under these
confronting and arresting images
another kind of power is being
wielded. The use of We', Tou',
and TJs' in the titles of these
works produces an interesting
dilemma. It forces involvement on
a more personal level. What has
sexual intimidation got to do with
Me? You? Us? Using personal
pronouns in the titles of these
works compels us to re-examine,
close-up, incidents which had
previously entered our lives by
way of television or newspaper,
which allow a comfortable
distance. Thus these issues of
power are being challenged more
directly: you thought you weren't
By displaying power as male
perogative, these paintings are all
about women. They are the
testimony of a woman exploring a
masculine world in which power
is wielded according to gender
and sexual orientation. The
Politics of Power, recent work by
Lil Chrzan at the grunt gallery,
209 East 6th Ave until March
17th, 1990 Phone: 875-9516
March 13,1990
THE UBYSSEY/13 Wimmin taking to the streets, $ taking the streets
by Linda Shout
and Andrea Chapman
Womyn took the streets last
Saturday for the annual International Womyn's Day march and
rally. The theme—"Raging Resisting Rejoicing"—aptly described
the atmosphere as hundreds of
womyn with banners and placards, children on tricycles, a mobile rhythm band and a significant
number of dogs marched in solidarity to assert and recognize the
existence of womyn everywhere.
Marchers sang, chanted and
, OH SALS so*
danced their way from Oppenheimer Park through downtown
on their way to the Vancouver Art
Gallery. Male police officers adequately embodied the patriarchy
as they circled the crowd on their
motorcycles, sirens occasionally
wailing, in an attempt to contain
the marchers within pre-arranged
boundaries. Upon reaching Howe
Street, however, the womyn succeeded in taking over all six car
lanes, effectively stopping traffic
as we threaded our way to the IWD
The rally itself was only
momentarily marred by the
shouts of one man in the crowd,
who repeatedly bellowed "What
are you rejoicing?" and demanded
"I want to speak! I have a right to
speak!" until he was quietly removed by rally marshals, and
never heard of again.
The rally continued with
music and speeches from the steps
ofthe gallery, before a backdrop of
banners from WAVAW (Womyn
Against Violence Against
Womyn), Vancouver Rape Relief,
UBC Students for Choice, SFU
Feminist Action, and others.
Representatives from
womyn's organizations discussed
the issues of sexism and racism as
manifestations of one oppressive
patriarchal system.
Celeste George of AWARE
(Alliance of Womyn Against Racism Etc.) stressed the importance
of alliance building as a necessary
supportive reaction to institutionalized racism in the form of funding cuts to Native communication
Speakers from WAVAW and
Lower Mainland Womyn's
Centres also stated the devastating effect that funding cuts will
have on support services for
womyn across the country (core
funding has been cut to 85
womyn's centres nationwide, 25 of
those in B.C.).
Womyn raged, but we also
voiced our resistance, and rejoiced
in our survival, our unity, and our
strength in solidarity with each
Who's university
is it anyway?
by Carta Maftechuk
"Take Back the University" is
not a cry issuing from hassled
students, nor is it the call of the
three walking letters that have
been seen around the campus
Eating the perfect body
by Esther Besel
Sexist advertising. You see it
in beer commercials, ads for
household products, designer
clothes, soft drinks, and so on.
Big deal, you say.
It is a big deal. Sexist advertising and the images it sends out
belittle women and send out unrealistic expectations of how women
are supposed to look, dress, and
This is a problem. When
people are faced with unrealistic
expectations, they do drastic
things. When women see the "perfect body" image, they try to
achieve that perfect body.
Some exercise. Some eat less.
Some develop eating disorders.
Dr. Goldner, an eating disorder specialist at St. Paul's Hospital, sees the impact ofthe "perfect
body" image as a factor in many
eating disorders. "There's already
been many connections made to
the emphasis in the media (and
eating disorders). I think it is very
clear in our society."
Goldner said that children 6-7
years of age shown silhouettes of
body shapes see the ones that are
overweight as having something
wrong with them. "To be successful you have to be slim in the
Joanne Pohn, Communications Officer at Media Watch,
agrees that the "perfect body"
image in our society is a factor in
eating disorders. "Links have been
made. There is an ideal body image perpetuating in our society—
it is a factor."
"April", a UBC student, has
been struggling with anorexia for
seven years. She agrees that the
media and advertising images
play a role in anorexia and other
eating disorders.
"For me, starting to get sick
had a lot to do with my peer group
and that is directly connected to
the media and the way girls are
seen to be desirable and undesirable based on physical appear
ance. I felt like I wasn't part ofthe
"in" group, and the first thing I
looked at was my physical appearance. I think that is the way it is for
most women."
"I have been hospitalized a
couple of times," said April. "I don't
think women realize when they
start starving or binging-and-
purging that they are killing
themselves. Even ifyou recover, it
takes off years of your life."
April said that eating disorders are not missing from UBC. "I
walk around campus and I see
five, six, or eight people (with eating disorders)."
April does not think the media
is doing enough to change the
"perfect body" image. "I thought it
was changing for a little while—
there were more full-bodied
women in Vogue but then I picked
up a Canadian magazine and they
were all too thin."
"I don't think it will change—
I think people are obsessed with
their weights. I don't think well go
back to the Marilyn Monroe days.
I wish—I would love to see it happen."
April sees a discrepancy between the "perfect body" image
perpetuated by the media and
what most people see as being
desirable. "I don't think most men
like really skinny women. I don't
know why it is presented that way
because most men I know don't
like it." She said that appearance
is largely dictated by males, but
that something has been lost along
the way.
She sees the answer to ending
anorexia as changing attitudes
about women. "I think women
have to feel confident about themselves and their own lives so they
don't feel they have to measure up
to socially acceptable appearances."
April said that eating disorders are spread widely along the
age scale. Tve met people from
ages 12-13 (that's when I started)
all the way to late 30's."
"They're not horrible people
either. They're attractive, they're
skilled, and intelligent. Alotof itis
the desire to be absolutely perfect.
They think (eating disorders) are a
great answer to control their
April stressed that eating
disorders are not the answer.
"People can lose their families—
they just can't take it. I lost a year
of school."
April is lucky—some women
lose their lives from heart attacks
or heart failure from the severe
undernutrition the disorders
Dr. Goldner said the cure rate
is good—if the disorder is treated
early on. "It depends on how long it
has been going on and what the
underlying difficulties are, and
whether they have minor or major
Goldner said treatment is
usually multi-dimensional. "One
part is helping people to recover a
normal eating pattern."
Goldner said images in the
media are just one factor in eating
disorders. "All women are subjected to them, and not all develop
anorexia nervosa."
"People who have anorexia
have had some kind of emotional
difficulty or problem. It's been
found that many have been sexually abused," said Dr. Goldner.
"Psychological or emotional problems can predispose you to anorexia."
Dr. Goldner said that studies
are underway connecting eating
disorders to biological and physiological factors. "Lots of biological
research is going on connecting it
to minor neurochemical upsets in
the brain."
"When women diet, their bodies undergo many chemical and
metabolical changes," said Goldner.
Goldner said serotonin and
noradrenalin may play a key role
in anorexia, but at this point, they
are all just theories.
Instead, it is the rallying cry
behind UBC's International
Women's Week in their efforts to
call attention to the various problems faced by today's female university students.
Linda Shout, representing
the Women's Centre, commented
that the idea, which initially included groups such as Amnesty
International and Gays and Lesbi -
ans, arose from the desire to "connect up with some ofthe groups on
campus who we feel isolated from,
but who we feel have some of the
same concerns and interests that
we do."
"International Women's Day
came up as an obvious time to do
it." The purpose was to recognize
the "oppressive atmosphere on
this campus" and "to cut down on
some of the isolation that we all
"The reason that name came
to mind was because ofthe image
that it evokes of 'Take Back the
Night,'" said Linda.
"Take Back the Night" is the
name of a walk around the city at
night, organized to make the
statement that women have the
right to be safe wherever and
whenever they choose to move.
The walk is for women only, in
order to affirm the fact that men
are not and should not be needed
for protection.
"That sort of march is a challenge and an affirmation of
women's autonomy. They are challenging the existing system that is
in place that says 'If you walk
around alone at night you are
going to be attacked. If you go
where you're not supposed to go,
this is the mechanism that will
prevent you from doing that,""
explained Linda.
"There's a definite system of
oppression going on, where
women are not permitted to do
certain things. If they do certain
things, there are consequences—
they are going to be attacked."
UBC's Take Back the University reflects this type of walk, facilitating the expression "that as
women from every walk of life we
exist as independent persons in
solidarity with each other," Linda
Women's Week is also "a challenge and an affirmation. It's an
affirmation that we're here; it's
also a challenge to the existing
system," said Linda, citing examples of oppression from rapes
on campus to the under-represen-
tation of female faculty members
at UBC. "That sort of oppression is
not acceptable."
The name for the Week indicates the attitude of those involved, which is not one of passivity: "Take" is a challenge.
"We don't want it given to us.
We don't want to be necessarily at
the mercy of the administration
and the powers that be. We want
people to recognize that we have
been at the university for a long
March 13, 1990 Contraceptive hell: Endless risks
by Nadene Rehnby
"...and because we still can't get an
adequate safe contraceptive but
men can walk on the moon..."
It's 1990 and women still
don't have a safe, effective method
of birth control.
Women chance, health risks
or an unwanted pregnancy every
time they have intercourse, an
issue that neither our government
or health care professionals are
addressing. And women are still
carrying most ofthe responsibility
of birth control and the burden of
unwanted pregnancy alone.
When is this society going to
accept that the pill is inadequate
as a contraceptive? Women risk
their health, even their lives, to
use     it, t       and  even
then  the ^^H ! jl pill is not
100    per ^^^B J n  cent effective—1 to ^^B ' I   8 in every
1    0    . ^_ ,B
women__^^^p^f"",'|     \
using it   f^ ^  -**— »    -
p r e g -
And even when women do
take the pill, an archaic "big
brother" method of distribution
has women forced to go through
the discomfort and embarrassment ofbeing propped up on an examination table before being 'permitted' a year's prescription. You
can bet that men would never be
asked to spend half an hour in an
assembly line-like waiting room,
in bare-backed hospital smocks
and polyester robes, waiting to put
their feet into metal stirrups and
have a cold six-inch metal
probe forced into their bod
Pelvic examinations
are an important part
of       preventative
health   care,   but
are we forced to
dergo a painful
u   n   -
and  embarrassing    -jf~^   examination   be-    s-SjfsJ   fore   being
eligible    ( _*4ps   f°r    birth
con-      J     Y J   tro-?   What
about   s-)    Afi   our rights to
choose over
KjJ / \        our own bod
ies? Imagine
if   men    required the same
examination   before they could buy
condoms. Imagine if
condoms   were   only
available through a physician, requiring a $17 charge if
you can't afford medical, and $20
to a pharmacist for a month's
supply. Lovers do occasionally
offer to split, or gosh, actually
pay, for the pill, but more often
the cost becomes yet another
responsibility  for  women.
Wouldn't it be nice if our
provincial    government
stopped spending money on
full   page  anti-choice  ads
and started providing funding to make birth control accessible to all women?
Okay,  there  are  other
methods: diaphragms, caps,
sponges,    spermi-
"Corporations? Research male contraceptives?
Not until we know we can make profits..."
cides, jellies, foams—none of these
exactly spontaneous or pleasant to
use, and most of them with an up
to 30 per cent failure rate.
IUD's are more effective, with
failure rates of only 1 to 5 for every
100 users, but again, the risks, especially with the high rate of Pelvic Inflammatory Disease, range
anywhere from sterility to death.
Condoms fail in 3 to 15 cases
out of 100, but at least death isn't
a side effect. Still, it's hardly a
great choice for either sex. And
can't you just see your lover's eyes
light up when you tell him you
want to switch to condoms?
There is rhythm, fine if you
don't mind giving up sex for up to
ten days out of every month, and
even then risking a possible 30 per
cent failure rate. But still women
are left with the responsibility.
How many men are going to carry
around your biological calendar,
or roll over and say "not tonight
honey, you're on your fourteenth
Failing all ofthe above, there
is always the Morning After Ril,
available from your doctor or on
campus at student health. But
don't let your method fail on a
week-end—you could wind up at
UBC Hospital's emergency, where
the waiting and embarrassment
you could be put through by a condescending nurse can be worse
then the nauseating side effects,
never mind the health risks. Bring
your pen, you'll be asked to sign
your name to a statement that the
effects ofthe MAP on the embryo,
should the method fail, are "unknown", despite the fact that the
MAP has been around for years.
The lowest failure rate comes
from sterility, effective but in most
cases irreversible, and not exactly
a realistic proposition for female
students who intend to have children some day.
Some would say that women
can always have an abortion. Well,
abortion is not a method of birth
control—its effects on a woman,
both physically and mentally, are
cruel. And for many women, an
abortion is not an option under
any circumstances, so failure of
any of the above results in bringing to term an unwanted child.
There have been sadly few
advances in contraception over
the years. Apparently France has
put on the market a pill that is
taken to terminate a pregnancy in
its first trimester, and there is
some talk that it has been made
available over the counter in
France. But as long as politicians
like Bill Vander Zalm battle for
control over women's bodies, we
can bet that France's pill will be a
long time in arriving in B.C. The
sponge, for instance, has been
available in the United States for
years, but is still unavailable in
Canada, despite intensive medical
research that shows its health
risks are no worse than similar
methods. Why should our male-
dominated government concern
themselves with another method
of birth control for women anyway?
Where the hell is that "birth
control pill for men" we've been
hearing about since the '70s? Per
haps it has occurred to pharmaceutical companies that a cancer-
causing pill with hazardous side
effects is not going to sell as big
with men as it does with women
more afraid of an unwanted pregnancy than they are of cancer.
Birth control for women in the
1990's is pretty bleak—about as
bleak as it was 21 years ago when
men put themselves on the moon.
You can bet thatif men were forced
to endure the present methods of
birth control, the contraceptive
mess of our current health system
would have been met a very long
time ago.
So, in case you think that
women's lack of equality ends with
the fact that the dweeb who borrowed your notes all year will
probably wind up being paid 34
per cent more than you will, have
a look at our male-dominated
world and what it is asking you to
do with your body.
UBC students demand a freedom of choice
by Carla Maftechuk
Balloon-wielding students
drew stares and comments as they
marched through Sedgewick Library and Buchanan A-Wing
chanting in favour of freedom of
choice on abortion.
A rally organized by UBC
Students for Choice to celebrate
International Women's Day
raised $91.50 to be donated to the
Everywoman's Health Clinic,
Vancouver's only abortion clinic.
The 30 supporters had
doubled in number by the time
everyone arrived to rally at the
Student Union Building.
Several speakers braved
Wednesday's downpour to cover a
variety of topics.
"Choice is a women's issue,"
stated UBC Students for Choice
representative Kelly Ollivier. "It
is important to gain reproductive
The emphasis ofthe rally was
celebration. The presence of a
singer and brightly coloured balloons (which were not released
into the environment) created a
festive atmosphere.
The event was timely, as the
proposed bill concerning abortion
could be passed this month.
Currently, there is no law
restricting abortion. Bill C-43, a
proposed amendment to the crimi
nal code, requires that the permission of a doctor be obtained before
a woman can choose to have an
abortion. Such permission could
only legally be given if a woman
could not bear a child due to physical or emotional factors.
According to Hilda Thomas of
the   Everywoman's   Health
Clinic, restricting access to
abortion is an example of
the oppression of women.
"The responsibility
for childcare, not only
in our society but in
most societies
throughout most of
history, has fallen
to women. When a
woman has a child,
it really does have
a profound impact
on a woman's life,
not just in the short
run but for a whole
generation of time."
Often when a
woman puts her education and career on
hold to have a child, her
knowledge or skills become
obsolete because of fast-paced
technological advances. Men
who have not had to be absent for
such a significant amount of time
will continue to move forward
while women struggle.
"The other form of oppression
is in the withholding of information. This is true of very young
women, women in their early- and
mid-teens, who know nothing
about their bodies."
astonishing to me that in 1990
there should be 15-and 16-year-
old girls who don't actually know
what the process of ovulation is.
They dor.'t know when you are
likely to get pregnant," stated Thomas. "Young women are at terrific
"Lack of choice about when
and whether to have children is
one   cf  the   ways  in   which
women are oppressed."
Existing options
are not available to everyone. The methods
of birth control accessible today are
not       adequate
enough to ensure
safe   prevention
of pregnancy.
The Birth Control Pill, which is
the safest
method,.   puts
certain women at
risk of heart attacks or strokes.
For those women
not in such danger
there are still side effects to be suffered, including   severe   headaches, tissue swelling, and
weight gain.
Another obstacle is the price
tag; not everyone can afford the
This  method  is  limited  to
women above a certain age. "Any
13-year-old (can use the Pill) provided her doctor will prescribe it
for her and her parents don't object. And that's true up to 14, 15,
16," explained Thomas.
Other forms of birth control
are not 100 per cent safe, either in
terms of pregnancy prevention or
health. "The only relatively safe
form next to the Pill is the condom.
But condoms can break or be defective."
Bill C-43 has other implications. "The proposal to recriminal-
ize abortion shows a deep disrespect for women and a deep fear of
women's sexuality," observed
Thomas finds the argument
that one has the choice of whether
or not to have sex unrealistic. "If
you get hit by a drunk driver, you
could have chosen not to get into
your car. You could have chosen
not to drive, you could have chosen
another route. But that's not the
way life works."
"These people who treat abortion as if it were some dreadful
problem: 40,000 children die everyday in this world from malnutrition and disease, or have bombs
dropped on their heads. And we
should focus our attention on a
fertilized egg?" stated Thomas.
"This does not make sense to me."
March 13,1990
THE UBYSSEY/15 "Before independence, an African woman remained a
minor from birth to death. We had no rights of our own.
Even when we [were] educated and working, we had no
maternity leave. We were not even employed on a permanent basis. You could not inherit anything or receive even
a parcel in your name, you had to get someone to bring it
to you."
■Lydia Chikwavaire,
Director ofthe Zimbabwe Women's Bureau
Women's struggle in Zimbabwe
by Effie Pow
This was the situation of
women in Zimbabwe before its
independence in 1980. Lydia
Chikwavaire, an oppressed
woman ofthe time, now continues
the struggle in her native country
for women's rights.
Established in 1972, the Zimbabwe Women's Bureau organizes
lectures and conferences throughout the country, making women
aware of their rights.
"Our aims and objectives are
for the advancement of women
economically, legally and socially.
In 1980 after independence, we
conducted a survey and produced
a report [entitled] "We Carry a
Heavy Load, Zimbabwe Women
Speak Out."
In the past, the lower status of
women perpetuated a system
where some parents chose to educate their sons instead of their
daughters. This choice was made
because woman generally married, left the house and became
part ofthe husband's property.
According   to   Chikwavaire,
culture can no longer be the
blanket explanation for the
^injustices     faced    by
was really
\ua\ with your man-visions'
■A . .men propose to reject them all.
,ii:d   begin   to  dream   dreams   for
Susan H   Anthony. l.s7 1
"We feel it is an
empowerment of
women if we can
make them literate."
Feminism as a movement to end
sexist oppression directs our attention to systems of domination
and the inter-relatedness of sex,
race, and class oppression.
-Bell Hooks, 1984
system at the time. We don't blame
either our parents or the culture as
such because culture is not static.
Because after independence, we
saw that this culture died out."
She relates a Zimbabwean
teacher's experience.
"I was always of the opinion
that my culture says I should sit
down, look down and talk, and not
stand where there are men. But
now I'm surprised that since independence, I am an adult teacher at
my church, that I teach while Fm
standing. Why does that culture
tell me not to sit down now?"
This year the Women's Bureau is focusing on education and
"We should educate women
about their consumer rights,
about their legal rights, land
rights and all issues that are not
on their side. And hence adult literacy is one ofthe things we should
address very strongly," she says.
Funding from Canadian
Catholic Organization for Development and Peace has given the
Bureau funds to organize literacy
classes, income-generating projects, she says. "We feel itis an empowerment of women if we can
make them literate."
Primarily, the group tries to
build awareness among grassroots women. These are the people
that are truly oppressed by the
blanket of culture, according to
Chikwavaire. She stresses the
importance of working directly
with the people to come up with
"We are nationally represented, a voluntary organization.
We have staff scattered around
the country. They stay there, they
are part of the community."
Literature is also part of the
vital communication with women
in rural areas. Newsletters and
organizations like the Women's
Action Group have been set up to
expose and inform women in these
"In the past [because of] culture. It [was] okay if a husband
beat his wife, but nowadays it is
respected that we are equal before
the law and ifs an assault. Women
need to know that they should not
be beaten and keep quiet because
it's an assault. This is the sort of
way of educating grassroot
women." A follow-up survey is in
the works.
Zimbabwe has achieved a
great deal, but Chikwavaire acknowledges that equality for
women in Zimbabwe is still yet to
be fully realized.
"After ten years of independence, we want to discuss, "What
next?' and what it is that has not
been achieved and how are we
going to achieve it. What strategies should we use?"
Reflecting on Zimbabwe's ten
years of independence,
Chikwavaire sees her country as a
role model for other South African
countries. Only with harmony can
there be growth, says
Chikwavaire, as she echoes her
host organization's title and mandate: "Where there is peace there
is development."
Chikwavaire is optimistic
about the future of Zimbabwean
politics and the representation of
women in future policies.
"Now in Zimbabwe, we are
taking a very strong line of encouraging youths, young women to
take up into politics, 'We are voting you into power' so that you
become not only parliament ministers but members of parliament
where the decisions are made and
then we can be represented well.
Because we feel itis only when you
say, "Doctor, it is here that I feel
pain' that the doctor can help you
or cure you."
And does feminism have a role
in all this? It seems for now, the
answer is no. The Women's
Bureau's search for equality and
justice does not stem from ideology*
"Zimbabwe's Women's Bureau is not a feminist organization—we work through the family
set-up. But we have the
Women's Action Group. The
group addresses itself very
strongly to women's
issues. Issues that
affect every
Foi- a woman to be a lesbian m a
male-supremacist, capitalist, im
perialist   culture,    such   that   of
North America, w an act of resi-
Chikwavaire sees her
country as a role
model for other South
African countries.
Feminism is the political theory
and practice to free all women:
women of colour, working-class
women, physically challenged
women, lesbians, old women, as
well as white econmically privileged heterosexual women. Anything less than this is not feminism, but merely female self-aggrandisement.
-Barbara Smith, 1979
March 13 ,1990
Y a..', i-',1 .;' Women rewrite Jhfe* story
"chairperson" not "chairman"
"sales clerk" not "sales lady"
■refer to tbe work performed,
not the gender
by Joanne Neilson
A study of the English language found there were 220
words to describe a sexually
promiscuous female but only 20
words used for the male counterpart.
Yet linguists have found
more words are used for males,
and more words to describe
males positively than those for
"This would seem to indicate that the language—as a
system—embodies sexual inequality," writes Dale Snider in
her book, Man Made Language.
Such inequalities are generated by a language that is created and dominated by males.
Historically, men have written the grammatical rules. At
the time, it was believed that
being literate was not necessary
for mothering or domestic duties. As a result, our language
formed according to men, carrying with it such hierarchies as
writing man before woman in a
Analysts of this problem see
male gender dominance in our
language as a way for men to exercise control over women.
This concept is evident in
the use of the terms "he" or
"man" to represent both females
and males. 'Females understand that they are not represented in he/man usage," writes
Spender. She also states that
studies showed males used the
term "man" more often than
females and females used "man"
only because they thought it was
grammatically correct.
"Males can construct language so that it provides positive
reinforcement of their own iden
tity while requiring females to
accommodate and transform
those usages...As members of
the dominant group, having ascertained that their male identity is constant, males are not
required to modify their understandings: they are never referred to as she/woman," writes
Another issue in our language is the use of Miss, Mrs, or
Ms. Before the nineteenth century, Miss was used for young
women while Mrs. designated
mature women—marital status
played no role.
Since, Mrs. has come to represent a married woman. "It
labels women for the convenience of men," writes Spender.
She explains that the term Mrs.
gives women a title in our patriarchal society and labels them
as property of a male.
At UBC, Nancy Sheehan,
the dean ofthe faculty of education, wants the university to
adopt a gender inclusive language policy.
Such a policy would "encourage the use of gender inclusive language in all documents
and include suggestions of how
to use the language in such a
way that it is gender free," said
She hopes the policy will
filter down to professors using
non-discriminatory language in
the classrooms and in their
course outlines.
The policy has to be passed
at a meeting of faculty members.
"It's obviously not going to happen overnight, but I think it
would be a good beginning," said
"Jane Doe, secretary to Dr. Emerit." not
"Dr. Emerit's secretary."
■identify by full names and title
where required, marital
status should not be used
"people" not "mankind"
-avoid the use of "man" in making
general references
"Directors should prepare theirbudgets."
not "Each director should prepare his/
her budget."
-delete unnecessary use of personal
pronouns, use the plural
wherever possible
"women and men"
-the male sex should not always be
mentioned first
"The men and women from the office."
not "The men and the girls from the
-use consistent and parallel
treatment for both sexes
Th* IdM, Frans Maserwl
"well-mannered" not "ladylike"
"women" not "ladies" or "girls"
-avoid judgmental or belittling
expressions which are linked to
stereotyped sex characters
1 990
MARCH 14, 15, 16 ,17 at 7:30pm
MARCH 17, 18 at 2:00pm
Dorothy Somerset Studio
INFO 255-7280
(1 wmk delrvery on stock items)
* T-SHIRTS    7.35 EACH
(Based on 25 units per styie/destgn)
PRICE INCLUDES: 1 colour print, garments, set
up. screen & artwork .... puff printing & flash cure-
tng (.33 extra).... solid coloured fabrics may vary
in price .... additional colour printing by quotation.
Call: (Ask for Kenneth) 875-6879
Monday - Saturday    .'...« __...   «**..
Open Saturdays/Sundays/Evenings by appointment
It's Just an Introduction
The rest is up to you!
Thanks to Friends, I met
someone very special."
VIDEOS     -k-J
Come in
and talk to
us* Tell us
what you
think of
this issue ♦♦♦
and write
for us*  9
Reid's Art Materials Ltd.
Everything for the Artist
25% off catalogue prices on GRUMBACHER. HYPLAR.
ACRYLICS and Pre Tested OILS, small tubes andlarpe
tubes; to March 31st.
Also 25% off Selected Grumbacher Brushes.
10% DISCOUNT for Students on purchases of supplies.
5847 Victoria Drive (at 43rd. Ave.)
Vancouver                         321-9615
Editorial Elections
Polling Times:
Wed. 12:30-4:30
Thurs. 12:30-8:00
(yeah one of those)
2 bands
The Evaporators
with Nardwar the
Human Serviette
and The Guests.
5:00 pm on Friday
Are you confused?
Do you eat
on the run?
Learn healthy
food choices
at the SUB
main concourse
fees i&9'
March 14 • 11 am -1:30 pm
sponsored by: Student Health OUTREACH, FNS,
UBC & AMS Food Services. Beef Information Centre, Western Foods,
BC Vegetable Marketing Commission, Lucerne, Sunkist,
Sunrise Market, the BC <_. Yukon Heart Foundation and others
NUTRITION   WEEK    •   MARCH   12- 16
March 13,1990
FULL-TIME 1989/1990 (By Faculty)
As Of September, 1989
s °\ ' open
' ■!! I   'i l-V '■'.,, _QO,
III III1'!! I'M ,,,. 4.d*>
. V; .■■ l,lS hisc
March 13,1990 _ ecause woman's work is never
done and is underpaid or unpaid or boring
or repetitious and we're the first to get
the sack and what we look like is
more important than what we do and
if we get raped it's our fault and if
we get bashed we must have provoked
it and if we raise our voices we're
nagging bitches and if we enjoy sex
we're nymphos and if we don't
we're frigid and if we love women
it's because we can't get a "teal"
man and if we ask our doctor too many
questions we're neurotic and/or pushy
and if we expect community care for
children we're selfish and if we
stand up for our rights we're aggressive
and "unfeminine" and if we don't
we're typical weak females and if we
want to get married we're out to
trap a man and if we don't we're
unnatural and because we still
can't get an adequate safe
contraceptive but men can walk on
the moon and if we can't cope or don't
want a pregnancy we're made to
feel guilty about abortion and _ _ _
for lots and lots of other
reasons we are part of the
women's liberation movement.
March 13,1990
THE UBYSSEY/19 Womyn's books
A selected list of feminist literature
Compiled by Dania Sheldon
Beyond Power
by Marilyn French
Outrageous Acts and Everyday Rebellion
by Gloria Steinem
More Depth
Feminist Thought
by Rosemarie Tong
Looks at different schools of feminism,
from Marxist, liberal, radical, to postmodern.
Sisterhood is Global
ed. Robin Morgan
An anthology of international
Canadian Perspectives
Feminism: From Pressure to Politics
4ay Angela Miles and Geraldine Finn
Fairly academic and theoretical.
No Way to Live: Poor Women Speak Out
by Sheila Baxter
Written by a welfare advocacy worker,
this book is a collection of her interviews
with women from Vancouver's Downtown
Eastside, with current statistics about
poverty in the lower mainland, B.C. and
Canada in general.
Activist Perspective
Still Ain't Satisfied
ed. Maureen Fitzgerald, Connie
Guberman, Margie Wolfe
Collection of essays from the Women's
Press, Toronto.
A History of Their Own
by Bonnie Anderson and Susan Zinsser
Two volumes; on women's presence in
history, from pre-hi story to the current
Violence/Abuse Against Women
The Courage to Heal
by Ellen Bass and Laura Davis
Highly acclaimed guide to recovery from
physical and sexual abuse. A workbook to
accompany the book has just been
Don't: A Woman's Word
by Elly Danica
Kairn Mladenovic at the Downtown
Eastside Women's Centre said this is "one
of the best books I've read on incest."
Lesbian Literature
Lesbian Psychologies: Explorations and
ed. Boston Lesbian Psychology Collective
Lesbian Ethics
by Sara Hoaglund
Art History
"Why Have There Been No Great Women
Artists?" in Art and Sexual Politics
ed. B. Hess and E. Baher
One of the first studies to address the
question of how and why women painters
and sculptors had been excluded from the
histories of "masters" and "master-works".
Women Artists 1550-1950
by Linda Nochlins and Ann Sutherland
Attempt to "retrieve" women artists left
out of art history. Provides a survey of
women artists.
No Man's Land
by Sandra M. Gilbert and Susan Gubar
An significant two-part overview of
women's world literature.
Amazing Space
ed. Shirley Neuman and Samaro
ed. Barbara Goddard
Both are collections of fairly radical
feminist essays on women's writing.
Home Girls
by Barbara Smith
An anthology of black women's writings.
This Bridge Called My Back
ed. Cherrie Moraga and Gloria Anzaldua
Writings by radical women of colour.
Religious Studies
Sexism and God-Talk: Towards a
Feminist Theology
by Rosemarie Ruether
A Christian perspective.
When God Was a Woman
by Merlin Stone
A non-Christian, deistic perspective.
The majority of these titles were provided
by Margo Dunn of Ariel Books for Women
on W. 4th Ave. References and write-ups
on Art History, Art Today and Film
Theory were helpfully supplied by
Maureen Ryan, Fine Arts. Most titles are
available in UBC libraries (there are 217
references under "Feminism" alone!) Or
ask a professor in your department for
other specific references
Photograph by Anne Fer ran
Artist lecture: March 28. 7p.m.
Women in Focus Gallery
March 13,1990 NIWS/SPORTS
Female engineers to battle sexism
by Padraic Brake
HALIFAX (CUP) — A new organization of female engineers met for
the first time in Ottawa last week to
plot inroads for women into the
traditionally male bastion.
"We have to deal with the sexist
attitudes and sexist acts of students
within engineering," said Monique
Frize, an engineering professor at
the University of New Brunswick in
Frize is the chair of the National Committee on the Environment for Women in Engineering.
"Until it stops, women will not
go into engineering," she said.
The committee will examine the
barriers and attitudes which women
face when they are aspiring to be
Frize said there are many reasons why women do not chose to be
engineers, among them a lack of role
models, lack of science within our
culture, stereotypingof careers, and
the lack of incentive given to women
when they are in high school.
One person who has beaten the
odds is Heather Johnston. She is a
Masters of Engineering student at
the Technical University of Nova
Scotia in Halifax.
"I was never given the option to
become a engineer when I was high
school," she said. "I don't think it's a
field of study that is presented to
many women."
Frize is also Women In Engineering Chair at the UNB, the only
position of its kind in Canada.
"Half of my job (at UNB) is
academically related,"she said. The
other 50 per cent is to find some
means to increase the enrolment of
women in engineering."
Frize said there is a special
need to go to junior high schools and
upper elementary schools to tell
students about engineering. "When
I go to these schools I always bring
along female and male engineering
students to provide those role models."
"I have taken the long-term approach, especially when I go to elementary schools" she said. "But the
time will come when there are as
many women in engineering as there
are in business, law or medicine."
Harassing Dean resigns
TORONTO (CUP) — The Dean of
Divinty at the University of
Toronto's Trinity College resigned
after a report said he was hostile to
a female professor's appointment
to a tenure stream position.
Peter Slater helped produce a
"poisonous political climate," which
led to professor Marsha Hewitt filing a complaint of gender disrimi-
nation, according to the report.
U of Ts grievance review panel
ruled in favour of Hewitt. The ruling stated Slater had "expressed
such determined hostility to Professor Hewitt's candidacy before
the search began that he ought not
to have been a member of the sear ch
"Some ofthe Dean's comments
to Professor Hewitt border on gen
der harassment. It is abundantly
clear, however, that the Dean contributed to the poisonous political
climate that enveloped the search
process," it said.
Trinity provost Robert Painter
recently released a statement stating Slater's resignation would best
serve the interests of the college.
"I think the dean simply felt
that given the judgement of the
(grievance) review panel it would
be appropriate for him to step
aside," said Painter.
Slater would not comment on
his resignation or the ruling ofthe
grievance panel.
"I believe there are people
trying to work out a statement that
would be acceptable all around,
and I don't want to queery that."
T-Bird athletes stake hold at CIAU championships
by John Newtands
Two of four CIAU records were
spun off the charts by UBC athletes
at the CIAU track and field championships in Winnipeg last weekend.
UBC's Allan Klassen toppled
one ofthe four CIAU records with a
stunning last kick to win one ofthe
glamour events, the 1500m.
Klassen won in a photo-finish,
eclipsing Manitoba's Brendon Mat-
thtias at the wire with a time of 3
minutes 46.85 seconds. Matthias
finished one-hundredth of a second
behind Klassen. UBC's Shane Bilodeau finished fifth.
The bulk ofthe UBC women's
point total came from high flying
Erica Forster.
Forster scored seven points and
set a new CIAU record in the triple
jump with a leap of 12.36m. For-
stei^s winning leap was more than
half a meter better than her nearest
The competition, however, was
a notch or two higher than the
Canada West meet and the UBC
men had to settle for a fifth place
finish while the women placed tenth.
The men finished with 32
points, well back of University of
Toronto and University of Manitoba who tied for first with 58 points.
The women's team faced
equally tough competition all weekend in a meet dominated by
Toronto's York University.
The York squad scored 60 points, 16
ahead of 2nd place Manitoba's 44
points. UBC claimed tenth spot with
13 points.
"It was an exciting and highly
competitive meet," said UBC men's
coach Marek Jedrejek.
UBCs middle distance team
again were strong in the 1000m
race with Bilodeau finishing third
wi tha timeof2:24.9.Klassen placed
fifth in the event.
The triple jump event was
another area of strength for UBC as
Derek Hansen managed to finish
third with a leap of 14.48m followed
by teammate Byron Jack in fifth at
The expected strong UBC performance in the high jump failed to
materialize as Andrew McFarlane
finished tied for third place at 2.0m,
far below his personal best.
Men's coach Marek Jedrejek
said that to win the national championship, a team had to be well
rounded in the jumps, sprints and
middle distance disciplines.
The T-Bird effort, relied on the
middle distance group to score 20 of
it's 32 points.
Volley 'Birds take 5th
by Wayne King
The UBC women's volleyball
team were caught in the fog at the
CIAU women's national championships and never emerged.
The T-Birds finished in fifth
place after dropping a crucial
quarter final game to York University.
The University of Manitoba
Bisons captured the national
crown while UBC's provincial rivals, the University of Victoria
Vikettes, were runners-up for the
second consecutive year.
UBC, playing in their first
national championship in over ten
years, fell 3-2 to York in Thursday's crucial quarterfinal match.
The match was a real battle as
UBC overcame a two game deficit
to tie the match at 2-2 with 15-8
and 15-10 victories.
The T-Birds then succumbed
in the final match 15-9. York, who
ended the tournament with the
bronze medal, advanced to the
semi-final against Victoria.
Second year middle blocker
Sarah Cepeliauskas led the T-Bird
attack registering 18 kills and 6
stuff blocks while offside hitter
Sonya Wachowski led the T-Birds
defensively with 28 digs.
The loss to York eliminated
the T-Birds from the medal hunt
and the best UBC could finish was
fifth. In their next game, the T-
Birds soundly defeated the University  of Windsor  Lancers  in
straight games and advanced to
play Laval University for fifth
Cepeliauskas led the 'Birds to
a 15-3 15-6 15-5 victory over the
Lancers with 9 kills and three
stuff blocks. Power hitter Sheilagh
Gillespie chipped in with 7 kills.
Laval was no match for the T-
Birds as UBC swept the match in
straight games. The Rouge et Or
fell 15-8 15-13 15-11 as Wachowski recorded 13 kills and 4 stuff
blocks and power hitter Gwen
Parker added 8 kills to pace the T-
In the championship game,
the Canada West conference representatives from UVic were upset
by the University of Manitoba
UVic had been ranked as the
top team in Canada since overtaking UBC back in late January and
were heavily favored to win this
year's championship.
Manitoba, however, ignored
the rankings and knocked off the
Vikettes 3-2 in the CIAU finale.
The fifth place finish was the
best showing by a UBC women's
volleyball team since they won the
Canada West championship in
The fact the *Birds were one of
the youngest teams at the championships with most of the players
being in only their second or third
year of eligibility bodes well for
UBC volleyball in the future.
March 13,1990
THE UBYSSEY/21 Letters
The Ubyssey welcomes letters on any issue. Letters which are not typed will
not be accepted. Letters over 200 words may be edited for brevity. Please be
concise. Content which Is libelous, slanderous, racist, sexist, homophobic or
otherwise unift for publication will not be published. Please bring letters, with
identification, to our editorial office, Room 241K, SUB. Letters must Include
name, faculty or department, year of study and signature.
Wi' therefore with all irreverence
and serious intention, in our own
names, make a public statement:
that because global patriarchy
brings destruction and misery to
all in this city and this planet -
especially women and children -
we therefore forbid it to continue.
So cut it out, right now.
-women of Kinesis newspaper,
March 13, 1990
The Ubyssey is published Tuesdays and Fridays throughout the academic year by the
Alma Mater Society of the University of British Columbia. Editorial opinions are those of
the staff and not necessarily those ofthe university administration, or ofthe sponsor. The
Ubyssey is published with the proud support ofthe Alumni Association. The Ubyssey is
a member of Canadian University Press. The editorial office is Rm. 241k ofthe Student
Union Building. Editorial Department, phone 228-2301; advertising, 228-3977;
FAX# 228-6093
Nadene Rehnby sighed and said, "Oh, well. You're just going to have to trust me, Franka." Franka Cordua-von Specht
was ready to hit the beach after forty-eight hours and Michele Worth, Kirstin Evenden and Linda Shout packed a picnic
basket. "But the sun hasn't come up yet," warned Andrea Chapman and Dania Sheldon, who cooked some chicken
noodle soup for Heather Segal and Laurie Newell. "Geez, don't just stand there, it's dunking donuts time, not noodles!"
Ellen Pond shouted to the wind and Carla Maftechuk. Esther Besel and Abby Marjorie grinned and twacked sunshine
forsythia at Joanne Neilson who was chopping up the three-pack Twinkies she bought from Elaine Griffith. Anna mixed
swirls and curls of spring colours and painted the sky green for Laura Busheiken and Corinne Bjorge. "Hey what about
avacado green?" queeried Rebecca Bishop to Nancy Horsman, who was wise. But their feet were numb. Forty-eight
hours is a long time. "This hell feels like shit on stick if you ask me," fizzled Katherine Monk, with her infinite wisdom.
Carol Hui made all the eggbeaters and doormats stop and think about what they were doing and why. Lyanne Evans
kicked up her heels and zipped off to Clear Nail Lacquer Land and Alexandra Johnson put it all in one bucket and took
us home. Effie Pow stuck it out the whole way through and wore Franka's grey sweater...all in forty-eight hours of
production, with red wine, Chinese food, endless cigarettes and coffee, sharing, debating, agreeing to disagree, helping
and caring—wanting it to happen.
To Ted Aussem, Ernie Stelzer, Michael Booth, Joe Altwasser, Wayne King, Hao Li, Chung Wong, Matt from the Other
Press, John Newlands, and especially to Paul Dayson, thanks for being there when we needed you. And to all the guys
who understood, giving us our space while leaving behind their support, thank you for letting us do this on our own.
Joe Altwasser
Nadene Rehnby
Franka Cordua-von Specht
Chung Wong •  Keith Leung
Down with plastic and coffee
I would like to comment on
Susan Rechel's " Buy a Mug"
campaign. ( March 2/90 )
I too, am equally surprised
at the amount of wastage on
our campus; styrofoam cups
being only the tip ofthe iceberg of problems. Although
Susan's desire to help our
ever-growing environmental problems shows
admirable spirit, her strategy to accomplish this
shows gross ignorance.
Susan's suggestion of purchasing a plastic mug to
reuse with subsequent purchases of coffee is no less
faulty than using styrofoam
cups. The principle of Supply and Demand dictates
that as consumers purchase
more plastic mugs, producers will manufacture more
What we need is a REDUCTION in the manufacturing of plastic goods to
start making a difference to
our already failing biosphere. Why not use a ceramic mug, which can usually be found in large numbers of any home. The cost
to use it— free. To make a
difference now for our
planet, we have to use efficiently what we already
have, and restrain from
pumping more money into
the manufacturing of luxury or unnecessary goods.
However, if one wants to
courageously face the heart
ofthe matter, if people could
overcome their addiction of
coffee altogether, not only
would they be much healthier and not risk contributing
to the ever growing mountain of used styrofoam cups,
but they would at the same
time be doing without one
small unnecessary luxury,
which are the root causes for
our present environmental
Readers may feel I'm a
little crazy, but tell me that
choosing our little luxuries
over our planet is not crazy.
Welcoming comments,
Murray Carter
Agricultural Sciences 1
Read yer...
readings Ed!
So, Ed Hewlett, you
would like your English
professor to grant you the
freedom not to read, eh?
("Student Ponders Assigned
Readings" March 6) Well, I
think that's reasonable. I
don't think, however, this
freedom should be entrenched in English Dep.
policy as you suggest. It
must be up to the professor
whether to allow you to read
something more to your
"moral appetite".
I am always amazed
when I come across someone
so unwilling to consider new
ideas. I respect your religion and can understand
your objection to "sexual
immorality" (although the
phrase does scream
ear); but do you really object
to reading!? Why? Are you
afraid you will identify with
a protagonist who does BAD
things? English profs don't
generally assign trash: how
do you know youll object to a
T>ook you haven't read?
Remember what they told
youingrade 12: "University
broadens the mind". Why
are you committing yourself
to ignorance?
I don't mean to ridicule
you, Ed. There is an unwillingness to rethink things in
all of us. Allowing new ideas
to stir up even my most basic
assumptions is a scary process, but it's the only way to
evolve and allows me (perhaps) to shake off some of
the programming I picked
up as a kid. And when the
dust settles, Ed, if your beliefs are real and truly your
own, they will remain—altered slightly, but intact.
And shit, youll feel good.
James Rowley
Sciences 2
Be fair to
I am writing this letter
in response to the article on
Howard Eaton's attempt to
receive a second language
exemption. I support his
request for establishing an
advisory board to hear his
case and those of other "disabled" students. An educated advisory board would
ensure fair and equal treatment for all students. It is
not possible to make a just
decision until all the facts
are know, and this will only
occur when a board is established that knows the abilities and characteristics of
the many learning disabilities that affect 10% of our
population. It is surprising
that the Arts Faculty can
make a biased, uneducated
decision when UBC is striving to improve education
accessibility for disabled
Lisa Marie Fletcher
Arts 3
Milton would
smack Ed
If your tongue is not in
your cheek, Ed Hewlett, I
would like to answer your
letter (Student ponders assigned readings, March 6)
as follows.
Your professor probably assigned you Milton's
Areopagitica so that you
could read the famous passage "I cannot praise a fugitive and cloistered virtue...
that never sallies out and
sees her adversary, but
slinks out of the race. . . ."
and apply it to yourself, before you opt out of reading
that naughty Canadian literature which you will have
to teach your students anyhow, if you follow through
with your goal to become an
English teacher.
Regan Dixon
Arts 4 (English)
Freedom goes
so far
Unfortunately, in his letter of Feb. 23, Patrick Hajek
makes a sweeping statement which provides a
simple, albeit potentially
harmful, solution to the issue of censorship. He states
that, "censorship of any
kind is unacceptable" and
that freedom of expression
has been compromised in
the Lady Godiva affair.
I would like to ask Mr.
Hajek this: Who's freedoms
have been compromised?
Who's rights have been
threatened?   For there are
two sides in this issue and
simply to argue that in a
democratic society, we all
have the right to do or say
whatever we wish, shows
naivety in the extreme.
The feminist movement
at UBC has done a great
deal to make the students
here aware of sexual inequalities, stereotypes
against women and outright
misogyny. To continue the
seemingly harmless Lady
Godiva ride only serves to
perpetuate the denigration
of women and to negate any
gains which feminists have
made in this regard.
Therefore, in a situation
such as this where the fundamental hu.-nan rights of
one group, be it of gender,
ethnicity or sexual preference, are threatened due to
prejudice, stereotyping or
hate, measures must be
taken to defend the rights of
that group. The concept of
freedom of expression does
not license actions or statements which are injurious
to these groups.
The espousal of hatred by
such people as Ernst Zundel
does not benefit anyone, and
actions such as his, actions
which promote and legitimize prejudice against targeted groups, must be prevented. In calling off the
Lady Godiva ride, the EUS
should be applauded for it is
only through measures such
as this that true human
equality within our society
will be reached.
Phillip Maerov
Science 3
AMS spending
too much
Money has never been a
problem for the AMS.
Maybe it should be. In outfitting itself with $33,000
worth of computer and then
telling itself that it did the
thrifty thing, the AMS has
shed any last vestige it had
of being a council that represents students who are financially hard pressed.
Despite Kurt Preinsperg's
latest exercise in sophistry,
the fact remains that the
AMS has just bought top of
the line computers. When
you consider that these
machines will be used
mostly for typing letters (at
least, that's the hope), it
represents a massive waste
of money. But then, that's
one of the hallmarks of the
AMS, isn't it? When the
Graduate Student Society
recently bought a new computer for our Society Coordinator, it was an IBM compatible that does everything
aMacSE/30 does, and it cost
only half as much. Harder to
use? For spreadsheets?
Depends on ifyou need help
getting dressed or not. Unlike the AMS, the GSS
doesn't have any money to
burn. In fact, even though
the GSS represents almost
5,000 students, what the
AMS just spent on computers represents most of our
working budget. Your average graduate student is getting tired of watching the
AMS making money grabs,
and then reading about how
its feathering its own nest.
Isn't it about time that the
AMS started putting the
students first instead of itself?
Chris Homes
Thinking about science
Looking through the UBC
calendar, it becomes clear that the
undergraduate science and engineering programs are monopolized by required, specialized
courses. This is hardly surprising
as program directors are faced
with the difficult task of preparing
students for professional school or
graduate school in a mere four
years. What is unfortunate however, is that the programs are so
rigid that they do not allow students to learn about what science
is, howit developed and where it is
now. In my experience very few
science students
actually understand what they are doing when
they practice science. So difficult
is it to keep up with the assigned
material, and the new concepts
that the new broader questions of
scientific intent and method of
inquiry are never really pursued,
and when they are it is usually
only at the student's initiative.
This is unfortunate because many
science students do not appreciate
the richness of their discipline and
also because many are prone to exaggerating its importance.
In thinking about these question myself, I have come to the
conclusion that science does not
determine reality. In fact, science
can only provide repeatedly tested
hypotheses known as theories.
These scientific theories do have
predictive power and this is what
differentiates science from other
disciplines and makes it seem real.
However predictability merely
implies constancy or self-consistency and not reality. Unfortunately, students seem to be getting
the opposite message, as many
emerge from university with a
strong deterministic bias. Furthermore, these same students
often profess a strong belief in the
detachedness, impartiality, and
rationality of the scientific mind.
This belief is equally unfounded:
all scientists approach their work
with preconceived notions of what
it will show and how their results
will tie in with existing theory as
well as with cultural and social
biases which they may or may not
be aware of.
But is science cannot claim to
be laying down atomistic principles which determine the evolution of the universe, what can it
claim? What are we doing when
we do science? In my view we are
creating, not unlike the artist who
creates with brush and canvas.
How can science be an art when it
involves the application of the
rigid and passionless scientific method?
Answer: not all
science is done according to set
rules, just as not all art is done by
applying textbook principles, to
come alive, both science and art
rely on a creative spark, a vision of
form and symmetry and even
beauty in our surroundings. The
true masters of these disciplines
did not apply machinery to nature,
instead they captured with their
minds a pattern in nature. Who
could listen to the debates between Einstein and Bohr and say
that these were not passionate
men? Who could look at the picture of symmetry in elementary
particle physics and not be impressed by its aesthetic quality?
Who could look at the works of Da
Vinci and say this was science and
this was art? No one, I would hope.
In a nutshell, I believe that
science is an art. It is a perspective, a way of looking at the world,
but certainly not the only way.
Science may require different
mental or physical tools, and it
may use and judge its creation in a
different light, but itis still fundamentally an art, a product of the
mind seeking to understand itself
and its surroundings.
These parallels between science and art do not end on the
philosophical level, and if we look
tot he daily lives of scientists and
artists, we see other congruences.
Both populations face a continual
. —-
The Committee provides an opportunity for UBC student artists to display their work and to bring UBC
students in contact with contemporary Canadian works
of art. The purpose of the Committee is to ensure that the
AMS Art Collection is properly maintained, and utilized,
and that Art Gallery policies are implemented.
These positions are open to UBC students. Application forms are now available from the AMS Executive
Secretary in SUB room 238.
Applications must be returned by
4p.m., Friday, March 23,1990.
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struggle for recognition and funding, and they are forced to compete
for funds within a highly nepotis-
tic environment. In addition, both
the scientist and the artist tend to
practise with an eye towards their
understanding and not towards
application, and as such their
endeavours often appear esoteric
to the outside observer. Finally,
within the scientific and artistic
communities, one can make a
common distinction between Cartesian thinkers who methodically
apply the tried and true and 'other'
who operate more on creative insight and non-linear thinking.
The analogy does break down
at a certain point of course. For
one thing, science tends to be rig
idly hierarchical, with all present
work built on previously established theories and this is probably less true of art. Secondly, the
scientific community requires
that theories make experimentally testable predictions. The
artistic community operates under no such constraint, for in my
understanding art seeks to reveal
rather than predict. However this
is not to say that art does not rely
on experiment, since the artist's
vision surely arises from life experience, such experience certainly
constituting an experiment of sort.
Thirdly, art speaks in a more
common language and is thus
more universally accessible than
science which requires its own
specialist vocabulary and a certain amount of time to master the
concepts behind the vocabulary.
Finally, had this been written by
an artists, it would have looked
and sounded quite differently.
Just as one would not expect Einstein to compose a symphony 9or
Mozart to quantify gravity, I cannot be expected to write as well as
one with more practise. I would be
willing to bet however, that I am
the more proficient one when it
comes to quantum mechanics.
Our tools may differ, but the motivation and the process is fundamentally the same.
Don Mathewson
B.Ed Secondary
The University of British Columbia
FRIDAY, MARCH 16, 1990
From 6:00 p.m. to 8:30 p.m.
Rooms open at approximately 5:45 p.m.
Report to the room according to your surname:
CSCI   200
Lo -Mit
CSCI   201
HENN 200
MATH 100
You must bring O.B.C. identification with you to the test,
and you must write in rooms assigned by the registrar.
All students must buy a fee-paid sticker ($10.00) from the Department of Finance,
3rd. Floor, Administration Building. You are eligible to write this test if you have
credit for E_nglish 100 or its equivalent, or are currently enrolled in English 100.
Results for this test will be available from Faculty Offices in early May.
The next writing of the E.C.T. (after March) will be
Friday evening, July 13, 1990,
7:00 - 9:30 p.m.
You should consult the O.B.C. Calendar for information on the E.C.T. completion
as a requirement for promotion and graduation in your particular Faculty.
March 13,1990
THE UBYSSEY/23 Men, men and
by Heather N. Segal
Can a man be a feminist?
This is not an unusual question. The answer depends, essentially, on how one defines feminism.
There is a school of thought
that believes feminism, in its most
basic form, is an awareness and
admonishment of inequality and
oppression against anyone in our
society (in particular, women).
Consequently, anyone who defines oneself as a feminist will
challenge sexism, racism, anti-
semitism, homophobia, etc.
Another school of thought
exists that believes there is something more to feminism, that in
order for one to be a feminist one
must experience the particular
form of oppression that only a
woman can. In other words, one
can only be a feminist if one is
female, because only a woman
experiences the fear of rape when
walking alone at night, the subtle
(and not so subtle) objectification
of women by the media, the constant position of inferiority in patriarchal society, and the sexism
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directed toward women in everyday life.
A woman understands feminism in a different way than a
man, simply because she does not
hold a position of power in the
dominant culture. She experiences feminism. She lives it from
minute to minute, in her thoughts,
feelings and experiences, in a radically different way than a man
who considers himself a feminist.
If a man cannot be a feminist,
what, then, can a man who empathizes with women's oppression
be? (Analogous to this is a white
woman's concern for black
women's oppression.)
A man can play one of three
roles: First, there is the man who is
unaware of feminism, women's
oppression and inequality in our
society. If this is the case, he is not
relevant to my theory or discussion.
Second, there is the man who
calls himself a feminist. He says
things like, "Oh yeah, I love
women, I'm all for feminism." Or,
"I think it's terrible what men do to
women, but I'm not going to stop
making jokes—humour is different." They hold very paternalistic
attitudes and do not actually listen to women's voices.
These men believe that
women are unequal, oppressed
and will condemn this inequality
to the nth degree; but ask them to
give up privileges bestowed upon
them by patriarchal society and
they have every excuse in the book
as to why they should not. Suddenly feminists are "going too far".
I call these men feminist theorists.
That is, in theory feminism is
great and these men support it, in
reality they are not about to sacrifice anything for the cause. (Of
course there is a range of perspectives and attitudes within this
category of men.)
The third position a man may
take is one in which he actually
gives up his privileged status.
What this means is that he becomes responsible equally for all
domestic chores; he condemns any
sort of sexism (be it through jokes,
the media, literature, etc...). This
man attempts to make close emotional connections with other men
and not does just rely upon women
for his emotional outlet.
He is not the man who surrounds himself with only women
and calls out for equality. Rather,
he is a man whose subtle, internal
consciousness provokes him to
change his ways. It is not his concerns with being politically correct; rather, it is his desire to have
integrity to his own convictions,
that are incompatible with sexism. He, therefore, combats sexism in every part of his life. I call
this man a feminist activist, because he is actually doing something concrete against sexism in
our society and not telling the
world about it.
The word feminist encompasses too wide a spectrum. That
is, the word feminist embodies too
many ideas. A feminist is one who
believes in equality for all individuals; a woman or a man can
believe in the eradication of oppression. A feminist is also a
woman who lives her everyday life
conscious of sexism and feels oppressed herself by patriarchal
society.   A  man   cannot  feel   a
woman s oppression as a woman
Feminism is an ideology, a
man can embrace it and therefore
one may call him a feminist. How
does one, then, categorize a man
who supports feminism but whose
experience must be distinguished
from women's?
I think we need to create some
new vocabulary for men and
women who are supporters of
feminism, words that help promote the recognition of men's and
women's radically different experience of feminism. (Just as black
women, to combat racism amongst
white feminists, created the word
"womanist" to distinguish their
experience of feminism from white
women's experience.)
The vocabulary of the feminist movement needs to be enriched. Terms are required to help
differentiate the male and female
experience, to define exactly who
supports it and from whence they
come. It is in this way that greater
clarity will emerge and the experience of feminists will be more easily conveyed.
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March 13,1990


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