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The Ubyssey Mar 19, 1999

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Array rFRIDWMARCIH[1?J999 • VQUJMfeSO ISSUE 42
«=5>«B5»!iB|
# ubyssey s^^al issue
.MmMKm
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■^.'/•"V.itowww ;
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%mw- ■■•■*■*
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a   AflHHbVaW   • StSSBB
k T.Sijv- ■*■■•»
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history
Canadian history
Canadian content
1605—Samuel de Champlain
sitting in class soaking this in
70 students believing
not questioning
history and eurstory not
Mystory or
OURstory
nor
HERstory
profs eyes sliding   ;
over
me us them
MYstory OURstory
HERstory
THI ,
negated
erased
ignored
whitewashed
eurstory serving as
whiteout for
OURstory
iflitlf
^^^^^^^^^^B-
so Black history vuent by
Congrats to you for renting
Malcolm X and
Amistad
-not good enough by far
maybe if you were lucky
.    some prof devoted a lecture to
Black history
;.  though 1 highly doubt it
chances are eurstory was what was
taught
for those of you in classes
v :       learning about
>.'<«* MYstory
maybe you're learning
though it must be hard to read when
your eyes fill with
tears of .misguided
ill:
ami
failing
his/euri
I write
Mattiel^Da
besl|e^60
in
speaking up
fighting for
MYstory
OURstory
HERstory
THEIRstory
TRUEstory and
PROPERs
you all sti||
don't get 'K
Pat yourseJ
Febr
so has Blac
what did
Martin
That 3. ___
Malcolm XI
The Black Panthers?    ","".>■*>
Really, what have you~le|imed?^
The 2 or 3 great bfack Inventors?
whatsernames? - •*"• '■- .   :%.;
what about that great I
composer who turned out"to!f*ei\
iliiPMi IP/
didn't that just rock your world/
? ,m§? £ ■•
Kt^Mh^npm your reaction) this/*
|n^^Mp^;pojia|i!^M,if<
I |§h^0^ibat^ real!
bedti|
in
the back
come and gone
stoiy
n?
;§l|||||||^^g
ivm.fi ..5." ."» ii A^jj.:-£am!'.    :i«S"$l
■lift
dJM
What ti^%j/^
Canadian, ' hlstoiyk,: >\>j^.5*fev; ?. a
look
not mu^iii|8|ill^'i'" '      """' "*
i «<<
'    r
(self) pity
it must be hard to hear when
\     you're all screaming and
wailing about how you're not
sj** - responsible
~*^ how we should move on
«C \ »v^--'t^       .. .   mo.wel?i,
§ ', ...,,.i""':::      pull ourselves by our
if«-'^ bootstraps
forgpve and|fl»rget
, H must be hard to understand
now
■ it'-.since you don't understand
s^^^^^^^^^^^^^lBll^^^^^^st
let me tell you
^P^^ '■ we can't move on
111 - when we're
held back
we can't move up
when we're
beat down
we cant pull ourselves up
t-.-^imm^^^^^:^- fey our bootstraps
r^WHEIU WE HAVE *IO BOOTS
. t wonft forgive—till you admit
,   '      .tlf^lljp full responsibility
. ?and|pnip t forget when what
■  JP* ^§^^.:;-r. >.'•. .        you've done
* -v-i-. -.; fc 'i \. • c - V' last week
1     ?*s$r ,as* year
 *aSSI^   •     las* 3O0+ years;
\, ..   ... -   -is done to me
«f lh mm,        ' ■ today
It must be hard to
pat yourself on the back
when you're trying to
"Waf'tne oh the back
m 'ati^iie same time
DOMOTTOUCHME
if privilege
HI you see
Tfou learn
ill eurstory
tell you
_____^ MYstory
., her
You let Black hii and go—
.:...    \x ^f   '   NtommZtt is coming
hJR \    C''    N^  '    .?1-^iuiveyouaclue?
r what March 21st is? you don't eh?
oh sure Ifs the Day for the Elimination of Racism
■^^%^       v ^^     *V   "m ? but it's a lot more
i -^ J^      Still don't know?
'■'■'-tysS**?'• '■■ Do you understand now?
minie Desil
\&^>.'*%&v*f%i
__^gi':
ii^ia
3*rf
EMkd
w*^
/
■ *&z^Mfa?!&d&£.
^-^
^S^c^i^VS^ 2%UB#l^n^||iAH 19,1999
CLASSIFIEDS
TRAVEL - TEACH ENGLISH: 5 Day/40
Hour (June 23-27) TESOL teacher certification
course (or by correspondence). 1000's of jobs
available NOW. FREE information package,
toll free 1-888-270-2941.
PARTNERS WANTED. Ehtrepeneurial minded individuals, business background helps but
not necessary. Will provide free training and
support, make up to $I,000/weck. Part time or
full time. Call 618-8807 for more information.
TEACH ENGLISH TO
CHILDREN IN JAPAN
Chuo Publishing, one of Japans leading
educational corporations, seeks native
English speakers to teach at an extensive
network of children's conversation classrooms in Japan. Many positions are
available for a variety or starting rimes.
Pay is sufficiently high to save money or
pay student loans. Information seminar
and interviews wilt be held at the Hotel
Vancouver in April. To attend or receive
more information, please send your
resume by fax or email to:
Jayson Lavergne
Peppy Kids Club
Fax:001-81-52-773-5514
Email: peppy@chuoh.co.jp
Web site: www.chuoh.co.jp/peppy
LOST: BROWN BARDOUR JACKET. Please
call 822-2561. Glen Peterson, Faculty
(History).
innotincemeni
NEXT MEETING OF THE MARXIST-
LENINIST STUDY GROUP is Thursday,
March 25, 4:30-5:30 in Buchanan B226.
Topic: "Modern Communism". Also Annual
General Membership Meeting.
iccomoaauon
HOUSE FOR RENT. Spacious, executive
space on a cul-de-sac near UBC. Five bedrooms, three bathrooms, den and family room,
security system. $2700. Available April 1st.
780-437-0635.
iervices
TYPING SERVICE. $8.00/pg dbl spaced/student rate $6.50/pg. Accuracy and speed gtd.
Call Patty at 466-1896.
RESUME RELAY SERVICE TAKES THE
STRESS OUT OF FINDING WORK! We
use our extensive Human Resources database to
fax your resume to hundreds of companies anywhere in Canada in minutes. l-(800)-545-
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volunteer
Opportunities
GOT A STEPFATHER? 17-23 yrs old? Love
him, hate him or indifferent, you qualify... $10
for 30 minutes. Anonymous questionnaire.
Student or non-student. Mailed survey. Contact
Susan at 822^919 or
gamache@interchange.ubc.ca.
iiscenaneous
PLEDGE AND DIDN'T LIKE IT? START
YOUR OWN FRATERNITY! Zeta Beta Tau is
looking for men to start a new Chapter If you
are interested in academic success and an
opportunity to make friends in a non-pledging
brothethood, e-mail zbt@zbtnational.org or cat!
LOOKING FOR EMPLOYMENT?
KEEP AN EYE OUT FOR OUR
//JOBS
all
Mike Simon at (317) 334-1898.
PERSON WITH DISABILITY NEEDS
OLD NOTEBOOK OR POWERBOOK -
486 or, preferably, early Pentiom, with modem.
Will consider barter or services or trade. Call
733-8782.
BE FLEXIBLE... HAWAII $129 o/w (US
Currency). Travel anytime in 1999'. Cheap
fares worldwide!!! Call: 415-834-9192.
www.airhitch.org
MJBC Food Services hus
student positions available
May to September
International students are encouraged to apply. The rate of pay is
$8.00 per hour, without meals. Experience in handling cash is
mandatory for some positions, and experience in the hospitality
industry is preferred.
To apply, please come to the Ponderosa Building (2071 West Mall)
and ask to fill out a Student Application form. Only students that are
currently enrolled in courses may apply. Please bring your schedule
when applying, and if you are an international student, a copy of
your Student Visa and Social Insurance Number is required. (If you
do not have a Social Insurance Number, please bring proof of your
application to obtain one.
Management Positions at STAPLES®
We're planning to open more than 20 outlets this year alone!
There are no boundaries when it comes to the attributes that make you perfect for a
career at STAPLES®: leadership, initiative, a drive for results and motivation, to name
a few. Not to mention your integrity, open-mindedness and the way you challenge
others to achieve their best by constantly improving yourself.
If you are a recent or upcoming graduate looking for a rewarding career,
send your resume to:
STAPl£S®, Lynn Wright
4265 Lougheed Highway
Burnaby, British Columbia V5C 3Y6
Fax: (604) 298-3481
Email: careers@staples-canacla.com
Website: www.staplescanada.com
Please apply to posting # UBC031699
WEEN
HUMAN ARTS FOR HUMAN
RIGHTS
Watch out for some good music
emanating from the Gallery Pub
next week—UBC's Amnesty
International group is holding a
coffee hous fundraiser there on
Thursday, March 25th. $3 cover
gets you into a night of terrific
talent and supports Amnesty's
human rights work.
THRUS MARCH 25
$3 COVER CHARGE
DOCTORS WITHOUT
BORDERS
Presents a slide show and discussion with field worker
Michelle Crosby, RN, who
worked in Sudan for 9 months.
TUES MARCH 30
7:00pm
VANCOUVER GENERAL
HOSPITAL, NURSES RESI-
DENTCE
call 732-0673
everyone welcome
MARXIST LENINIST
Next biweekly meeting of the
Marxist Leninist study group
will continue on the topic "modern communism". Also, the
annual general meeting.
THURS MARCH 25TH
4:30-5:30pm
BUCH B 226
Sponsored by
Z^ THE UBYSSEY » FRIDAY, MARCH 19.1999 3
"We are all racist."
-fcfce ulysiey
Racism...something about the name
Racism is an ideological defense of specific
social and political relations of domination, subordination and privilege. So the next time this
claim is madc.check yourself. The issue of privilege is something that has to be taken into consideration before one goes off on a tirade about
equal opportunity for all. Examining the societal
dissemination of power reveals apparent concentrations and monopolies by some folks in
this false-democracy state. This is a precursor
that must be acknowledged before anyone says
that we are all equal.
Who controls the media and the power of
representation? Who makes the final call on
what is the "official curriculum"? Who is the
market that buys up the commodities known as
our culture? Whose tradition is the staple of this
liberal-occupied land? Who has the power to
establish profiles of alleged criminals? Who has
the power to invisibilise the rich legacies of
ourstoriesl
Some of us can't be as at ease as others in
society because some of us must deal with more
impediments in our attempt to live our lives.
Respecting our words and voices is something
that doesn't happen in our rights-riddled world.
Look at the words of our people. Listen to the
voices of our people! Policies aren't worth the
paper they are written on if they have no material support. Tradition cannot be a scapegoat for
continuing with business as usual. Change only
comes with change. As it stands now things are
pretty stagnant, so spare the contemporary
"achievement of equality" rhetoric.
The area of land we call UBC is stolen territory: eighty-plus years of "tradition" based
on squatting. The Musqueam Nation of
Coast Salish territory are the rightful proprietors of this land to whom this institution of
higher learning is indebted. We must
[un] learn those a lesson who feel otherwise.
Our realities persist with or without rose-
coloured lenses. Equality of condition is not
a fact with respect to our reality. Figured into
any analysis must be reality...*
is the  issue
a uhyney special inw>
umia
An interview with the
Vancouver Coalition to Save Mumia
East of what?
.. ~;    Exa of language
~:\yr\    ofteriia&m for granted
icra
^bnanda Orcan Memorial Fund on the
way—news from the Women
WmColour Network
Wolverine
, "■;   fflteprc&stat&nent he released
.itpWi£cUit%aitt.ofjail
Black Face
llj   Wm\td Udkiando's story on Showboat
and thc iisue of ethnic makeup
International
Top lOdntetpretntions of an
K!:    IntenifOipial syymbol
FRIDAY MARCH 19,1999
VOLUME 80 ISSUE 42
EDITORIAL BOARD
SPECIAL ISSUE COORDINATOR
Colour Connected
COORDINATING EDITOR
Federico Barahona
NEWS
Sarah Galashan and Douglas Quan
CULTURE
John Zaozirny
SPORTS
Bruce Arthur
NATIONAL/FEATURES
Dale Lum
PHOTO
Richard Lam
PRODUCTION
Todd Silver
COORDINATORS
CUP Cynthia Lee WEB Ronald Nurwisah
VOLUNTEERS Jaime Tong
The Ubyssey is the official student newspaper
of the University of British Columbia. It is published every Tuesday and Friday by The
Ubyssey Publications Society.
We are an autonomous, democratically run
student organisation, and all students are
encouraged to participate.
Editorials are chosen and written by the
Ubyssey staff. They are the expressed opinion
of the staff, and do not necessarily reflect the
views of The Ubyssey Publications Society or
the University of British Columbia.
The Ubyssey is a founding member of
Canadian University Press (CUP) and firmly
adheres to CUP'S guiding principles.
All editorial content appearing in The Ubyssey
is the property of The Ubyssey Publications
Society. Stories, opinions, photographs and
artwork contained herein cannot be reproduced without the expressed, written permission of The Ubyssey Publications Society.
Letters to the editor must be under
300 words. Please include your phone number, student number and signature (not for
publication) as well as your year and faculty
with all submissions. ID will be checked when
submissions are dropped off at the editorial
office of The Ubyssey, otherwise verification
will be done by phone.
"Perspectives" are opinion pieces over 300
words but under 750 words and are run
according to space.
"Freestyles" are opinion pieces written by
Ubyssey staff members. Priority will be given to
letters and perspectives over freestyles unless the
latter is time senstitive. Opinion pieces will not
be run until the identity of the writer has been
verified.
It is agreed by all persons placing display or classified advertising that if the Ubyssey Publications
Society fails to publish an advertisement or if an
error in the ad occurs, the liability of the UPS will
not be greater than the price paid for the ad.
The UPS shall not be responsible for slight
changes or typographical errors that do not
lessen the value or the impact of the ad.
EDITORIAL OFFICE
Room 241K, Student Union Building,
6138 Student Union Boulevard,
Vancouver, BC. V6T 1Z1
tel: (604) 822-2301 fax: (604) 822-9279
email: feedback@ubyssey.bc.ca
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Room 245, Student Union Building
advertising: (604) 822-1654
business office: (604) 822-6681
fax:(604)822-1658
BUSINESS MANAGER
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AD DESIGN
Shalene Takara
Awright, nuws tha time to call our shoutouts, pay respects to tha
people who built this house. I'm gonna call up to tha mic tha
Krew. Queen o' bass: Sarah Galashan, Beats Bambaataa: Douglas
Quan, Suga Daddy: John Zaozirny, Masta Rex: Bnice Arthur, Wax
Pocta: Todd Silver, Styles Busta: Cynthia Lee, Sure Beets: Ronald
Nurwisah, Supafly: Jaime Tong, Killa MC Kara Mosher, On tha
wheels o' steel: Gurpreet Singh, DJ skills: Chris Nolan, Maestro:
Dale Laum, Big Daddy: Federico Barahona, Masta Rhymes: Jose
Velazquez, Jam Masta: Richard Lam, S5W Benita Bunjun, Bomb
Squad: Emmanuel Adjer-Achampong, Rhythm: Rupinder Sohal,
Surprise MC: Beatrice Achampong, Diva of Soul: Sarah Maxwell,
Stage Rippah: Mwalu teeters, Rhymes Busta: Kyra Pretzer, Man
with the Flava: David Nandi Odhiambo, Ttacks Layah: Junie Desil,
ReadyCrew I: DionneVVbodwaid, Ready Crew 2: Irfan Dhalla, On
tha automatic lndy Batth, RAW.: Marcy Moore, Uptown Posse:
Zo# Bridgeman, Peggy Lee and May Farrales, Microphone
Commando: Lyeen, Steady Beats: Eva Marimea, Electronica:
Ullrich Rauch, Scratch Patrol: Begum Veijee.
Canada Post Publications Sales Agreement Number 0732141 4 THE UBYSSSY * FRIDAY, MARCH 19,1999
Statement from
£•/   l!ll!!i»!.,»«",,,"""Wi»MS»»#Jl»#4I^T#*l»J"/J»«»»»^|_^iIM">|»«»#|»f/afiiSlF«i!ir.i/   /•>
SCI-Greene, Waf
by Mumia Abu-Jamal
mesburg, PA October 31st 1998
Once again, Pen
shown us the be
Order of Police]
reason, their ow
tal justice, they 1
hold of death. Ir
logic of Judge All
a striking fidelity
Ifitisfairtoh
admittedly paid
iiictir**.!. **rl-ir»  r*f3n
judge the next in
is just as empty
phrase Judge St
feeling."
In   recent
Supreme Court 1
cases where an
scripts or plead
affirmation all
sylvania's highest court has
t justice that FOP [Fraternal
oney can buy. Ignoring right
precedent, and fundamen-
ve returned to the strangle-
their echoes of the tortured
ert Sabo, they have reflected
to the DA's office,
ve a tribunal who are in part
y the FOP—and at least one
ouble as DA one day and a
the same case—then fairness
a word as "justice." To para-
bo, it is "just an emotional
onths the Pennsylvania
as upheld death sentences in
impartial reading of tran-
ngs would make an honest
ut impossible.   They have
ignored all evidence of innocence, overlooked
clear instances of jury taint, and cast a dead
eye on defense attorneys' ineffectiveness.
What they have done in my case is par for
the course. This is a political decision, paid for
by the FOP on the eve of the election. It is a
Mischief Night gift from a court that has a talent for the macabre.
I am sorry that this court did not ride on the
right side of the story. But I am not surprised.
Every time our nation has come to a fork in the
road with regard to race, it has chosen to take
the path of compromise and betrayal. On
October 29, 1998, the Pennsylvania Supreme
Court committed a collective crime: It
damned due process, strangled the fair trial,
and raped justice.
Even after this legal ledgerdemain [sleight
of hand] I remain innocent. A court cannot
make an innocent man guilty. Any ruling
founded on injustice is not justice. The righteous fight for life, liberty, and for justice can
only continue. ♦
1 j There exists such beauty
to this struggle,
we call life.
For those that choose
to live, _
[J they must be burdened
with a horrid sun
that constantly changes its colours.
For those that choose
death,
they must endure
a peaceful world
that desires such a sun.
—B.A
Colour Connected
"Oh Canada
My home and native land
True patriot love, you cannot command from
me
With my own eyes, I see the truth
Reserves on Native land
From far and wide
Oh Canada
"Let's blame minorities!"
"Strained services...stealing our jobs!"
Oh Canada, here's my REALITY
why blame yourself, it's easy to blame
me."
—Penny Lee
-the year in review
by Chris Nolan
As the 98/99 school year winds down,
and before the final crunch overshadows us
and things get too hectic around here, I'd
like to review some of what Colour
Connected Against Racism has done this
year. As a resource group, we have continued to provide educational resources for
anyone wishing to acknowledge and inform
themselves about race issues, as well as
helping people who are looking to learn
and/or teach themselves how to deal with
race issues.
In line with these concerns, we have had a
number of events this year.
On October 22, we celebrated the
International Day of Protest to Stop Police
Brutality. Mwalu Peters, Naela Aslam, Molly
McDonough, and myself created a board
which listed just a small sampling of alleged
incidents of Canadian police brutality in the
1990s upon people of colour.
We held an information booth in the SUB
to inform and alert people to the problems
we are facing. We wore black to show solidar
ity in our refusal to accept the status quo of
harassment, assault and murder which has
gone on and continues to go unchecked in
the police system. We handed out black arm
bands to those who wished to join us in that
solidarity.
We also used the day to raise awareness of
the most widespread and uninvestigated acts
of violence against First Nations people and
communities. We acknowledged that while
the pepper-spraying at the APEC protest has
gained public awareness, violations of the
rights of First Nations protesters has gone
largely without such awareness.
It is exacdy this public awareness which
gets political gears moving in the direction of
justice. However, few people are aware of the
Gustafsen Lake standoff, whereby unarmed
protesters were confronted by more of the
Canadian Armed Forces than were sent to the
GulfWar!
We noted the public outcry regarding such
incidents (or, rather, the lack thereof) is,in
large part a symptom of systemic racism and
classism. These are systems which focus on
the problems of the white-skinned middle-to-
upper-classed at the expense of justice for
people of colour. In order to address such
issues, we had petitions and informed people
of such violations by the police and military
which go largely unreported or are presented
with bias by the mainstream media
On February 11, we had a film screening
for Black History Month, and showed The
Road Taken, created by Selwyn Jacob, a local
black filmmaker. Thefilm covered the history
of the Canadian railway giants CP and CN
and their virtually exclusive employment of
black men as sleeping car porters until the
late 1960s. This was a rare opportunity to see
a Canadian perspective on black experiences
by chronicling a major phenomenon in the
social and economic realities of black families in Canada for more than half a century.
Those in attendance obtained a richer
understanding of aspects of black men's lives
which were unknown even to their own families. They walked away with a deeper understanding of the dynamics of family life, as
these men worked for long periods of time
away from their families as the only way to
continue surviving amidst the racist employ
ment practices in Canada at the time.
We launched our student newspaper,
Connections, this year. With a little perseverance, it should get bigger and better with the
years. Our newspaper gives a space for members of Colour Connected to express themselves, share feelings and ideas, get informed,
become aware of upcoming events, practice
their writing styles, and take part in the production of a paper.
Finally, we had several social activities,
including a few birthday celebrations and
more than enough dining out to sink a student budget quicker than lead. All said, this
has been a great year. We've all learned a great
deal about ourselves, each other and each
other's culture, things which aren't taught
within the education system with any consis:
tency.
I look forward to seeing how Colour
Connected develops in the ensuing years
and I encourage anyone interested in
informing themselves beyond what UBC
aims to teach us about our histories, to stop
by our office (if you can find it!), 111C in the
SUB.* I recently had the opportunity to talk to a relatively new organisation on campus
mer Black Panther and award-winning radio journalist convicted and sent to deat
that he had an unfair trial. The Vancouver Coalition is just one of many groups thi
The following is an excerpt from an interview with Coalition spokesperson Drew
by Chris Nolan
group
been the effect in t
demonstrations an
supportr
THE UBYSSEY • FRIDAY, MARCH 19,1993 5
Vancouver Coalition To Save Mumia. Mumia Abu-Jamal is the for-
is for murdering a white Philadelphia police officer: But many feel
promote awareness about Mumia's case and its present urgency
9 did your
• It came together in early December. There was a
demonstration at the Peace Arch, and on the way
back a car full of people were talking about how to
extend this, because this is obviously a very significant year for Mumia. <
The closest example is that
Mumia is still alive. He was slated
for execution in '95. When he was
granted a stay of execution, three
days before he was supposed to be
executed, that wasn't because the
government suddenly had a
change of heart. That was because
the government realised that if
they did kill him—there was
enough attention to it already
based on the work of activists like
what we're doing here—people
would be very displeased, to put it
mildly. So the fact that Mumia is
still alive speaks to the fact that this
. type of mobilisation works and is
pretty much the only venue left
because the government is really
not complying.
ha
pu
JUSTICE
MUMIA
at has
PEATH PENALTY
So this
ftd&?
is pre
Well, of co
the legal side
it to the fedei
was new legis
ly reducing th
federal appea
or call for a in
that since thi
political cas
involvement. 1
going to be a
government
people takin;
hands and sp
much THE
way
to
you have go
The organising campaign is workin]
Gallery [on a Saturday]. That's Mumia's 1
that are going on that day. In the mean
ing one at Harbour Centre SFU at 6pn
There's a third one at UBC April 7 at 12
s April 24 v
irthday and it's also
ime we're obviously
on the 26th of Mai
30 in SUB 209.<-
se, they have to proceed on
d they're going to try to get
jal Supreme Court, but there
ation passed in '96 drastical-
chances that he'll ever get a
or a federal panel to oversee
w trial. So, we can't count on
is, many people believe, a
based on Mumia's past
iut [freeing Mumia] is only
olitical consideration if the
respond. That includes
their rights into their own
Tp What evei
in the near
hich is Millions for Mumia at noon at the
in concert internationally with a bunch of dei
tabling a lot, we're going to be showing films,
ch. That would be Mumia: A Case For Reason
ure
icouver Art
onstrations
.Ve're show-
able Doubt.
ALLTHINGS CENSORED
1 Mumia Abu-Jamal
by Mwalu Jan Peeters
.In April 1994, the Prison Radio Project travelled
I to Huntingdon State Prison's Death Row in order
to work with prisoner of war Mumia Abu-Jamai,
land record a number of essays that were to be
'aired on National Public Radio's news program,
All Things Considered. These essays never made
lit to the public's ears. In May of 1994, as a direct
result of pressure from the Fraternal Order of
.Police and then-Senator Bob Dole, National
I Public Radio fired Mumia from his position as a
regular commentator, just hours before his first
essay was to be aired. The ten essays recorded for
the program are now locked in NPR's vaults, the
words kidnapped and held captive, much like
|the man who voiced them.
Two years later, in 1996, the Pennsylvania
•Department of Corrections banned all journal-
"ists from recording, videotaping, or photographing any inmate in a state facility—one more step
" in the march towards the complete dehumanisa-
tion of the men and women in prison. In the case
of Mumia and the other people on Death Row at
SCI-Greene, PA, the media ban is another brick
in the wall being erected between them and any
contact with the outside world.
The barriers already include a forbidding
location eight hours away from the friends and
families of most prisoners, a daily regimen that
consists of 23 hours of solitary confinement, with
one hour set aside for exercise or a shower (one
or the other—never both), and a limit of two ten
minute phone calls per month. Visits, allowed
once a week, are completely non-contact, and
are preceded and followed by a full cavity strip
search. Having already eliminated these people's
physical presence, the system now wants to take
their voices and images from us, attempting to
completely erase them from our consciousness
before murdering them in the dark
All Things Censored consists of 18 of
Mumia's essays, (one read by William Kuntsler,
eight recorded in 1993, one from the NPR sessions in 1994, and eight from 1996) recorded
before the media ban was put in place, as well
as comments from some of Mumia's supporters and loved ones. They contain poignant criticisms of the racism, classism, unchecked
materialism, and institutionalised injustice
that characterise much of the day-to-day operation of today's world. While the written script
alone is compelling, actually hearing the words
come from Mumia's lips adds a whole new
dimension to the pieces.
Right from the start, as you hear his voice echo
from the plexiglass walls of the visiting cubicle
where the recordings took place, Mumia's words
are infused with a renewed sense of urgency.
Hearing Mumia speak helps restore the person-
hood that the prison system attempts to strip away,
making the listener more cognisant of the man, the
living, breathing being behind the message. His
quiet passion and unwavering tone bespeak
tremendous strength, fortitude, courage—he continues to reveal truths while the walls around him
conspire to kill him for it His ability to stay grounded in reality, to maintain his outlook and perspective and concern, his love, in this poisonous environment amazes me. As Cornel West comments
on the CD, his soul is still intact
The fact that Mumia is able to cope with
the frustration, disgust, and rage with the system that he must be experiencing and continue to put in work should be a motivator for us
all. Not only does he maintain hope, he continues to relentlessly work to demand justice.
We must do the same. We cannot relent in our
struggle, we have to keep on pushing for freedom for Mumia, and for us all. To paraphrase
Ramona Africa's words on this CD, we're going
to fight with everything we've got to free our
brother and bring him homeland that will
only be the beginning.* 6 THE UBYSSEY « FRIDAY. MARCH 19,1999
The work of Amanda Ocran and the
.Women Students' office continues
riwvJ
by Chris Nolan
"We're organising, we're
living...we're working
towards empowerment."
Benita Bunjun
-coordinator of the Women
of Colour Mentoring Network
Amanda Ocran received her master's degree in Political
Science at the University of Guelph before moving to
the Vancouver area as a doctoral student in political science at UBC from September 1990 to April 1993. She
then worked as a PhD candidate in Geography until her
death on July 12,1998. Her studies focused on the use of
immigrant workers for cheap labour. As one of the first
people in Vancouver to do research on home workers,
she worked on exposing the appalling pervasiveness of
home workers in industry and the inhumane conditions under which they work.
Home workers are people contracted by manufacturers to perform high volume labour in their own
homes for minimal pay. Such workers are usually paid
by the piece rather than per hour, thereby circumventing minimum wage laws. Further, manufacturers are
less than accurate about reporting the use of home
workers, making it hard to ascertain the exact number
of home workers in the Vancouver area, for instance.
According to a 1996 Vancouver Courier article,
Amanda interviewed 135 home workers, and found that
only one was making the
equivalent of minimum
wage. One woman was
making only 90 cents an
hour. Further, these women
are often deceived by manufacturers into believing the
work they do does not entitle them to minimum wage
and benefits.
Many home workers are
immigrants and a large
majority are women
Amanda's work involved, in part, making connections
between these women's social and economic positions
as a result of their race and gender, and the agenda of an
industrial process which seems to take advantage of the
marginal position of women of colour in the labour
market. As Amanda said in a 1997 interview with the
Vancouver Sun, "Home work is exploitative. It grabs
female Chinese and Indian immigrants who are bursting with promise and traps them in an isolating cage
they cannot escape."
Besides her dedicated and compassionate research,
Ocran was also very active in the Graduate Students'
Society as a student counsellor.
The Amanda Ocran Memorial Fund was initiated in
December 1998 by the Women of Colour Mentoring
Network, part of the Women Students' Office, after
Amanda's death. This fund was established in memory
of Amanda's commitment to social justice and change
and will be used to provide support to women students
of colour at UBC.
After Amanda's death, when people wanted to
donate in her memory, her husband suggested that the
money be given to the Women of Colour Network. He
believes giving the money to an organisation which
reflects Amanda's interests is one way to keep Amanda's
work visible and her spirit alive. The Women of Colour
Mentoring Network is the only formal program at UBC
which offers support to women of colour on campus,
whether students, staff or faculty. Therefore, it seemed
only natural to establish the fund through them.
Begum Verjee, a counsellor at the Women Students'
Office, recalls meeting Amanda through their joint
involvement with WOCESE (Women of Colour for
Empowerment, Scholarship and Equality), a local community support group. "She had a very strong presence
here at UBC as a woman of colour. The fund particularly speaks to her experience as a black woman on campus and what that was like for her, and also as a
researcher and advocate for social justice, but the fund
also speaks to the support she provided to other students of colour and in her activism, especially in educating faculty, students and staff...so she was very
involved as an activist on this campus."
Benita Bunjun, coordinator of the Women of Colour
Mentoring Network, has a similar regard for Amanda's
commitment. "Amanda's gone and we don't want her to
be forgotten. She did a lot of work for the UBC community, and she shaped a lot of the UBC community for a
lot of women." With regard to the present political cli-
mate at UBC, Bunjun notes that
there is a lack of mentors for
women of colour on campus, and
a lack of support for the few mentors there are. Given this situation, she underlines the significance of the Women of Colour
Network.
Women of colour on campus
who wish to play a mentoring role
do so as volunteers. Their work is
completely unpaid, Bunjun
points out. This is true of mentoring at UBC and in the
community at-large. "They therefore find it very difficult to do the mentoring because of being overworked,
being already marginalised in whatever their occupation is." She also considers the difficulties these women
face taking care of themselves, combating the discrimination they experience in their own lives. "Therefore,
finding mentors in any marginal group is very difficult
because you are constantly disempowered." She asserts
that those mentoring are not able to do so in the way
they wish to because of lack of time, space and support
from the institution.
Verjee states that as a result of
the mentoring program being
run on a volunteer basis, mentors have to come in on their
own time. This makes it difficult
for mentors, for example, who
have children. Often women of
colour hold two jobs.
Accessibility issues for these
mentors, therefore, is a problem
for the program as a result of the
limited resources which necessitate the volunteer status.
Both Verjee and Bunjun speak of the significance of
spaces on campus such as the Women of Colour
Network as a place where support and strength can be
nurtured. "We're working, we're organising, we're living... we're working towards empowerment," says
Bunjun. Verjee adds, "we're sharing, we're educating,
we're getting educated... there's a lot of sharing, there's a
lot of information that's exchanged in these spaces and
it's really vital to our well being."
The mentoring program has been around for three
years. For the first two years it was funded by the
Teaching, Learning and Enhancement Fund. They didn't get funding last year but they've managed to carry on
doing the work in the space provided by the Womens'
Students' Office. Both Bunjun and Verjee mention the
difficulty in getting funding for the Women of Colour
Network. "I appreciate the Women Students' Office for
having created a space for the Women of Colour
Network to continue and that this opportunity I took
and made what I could out of the Network. It is the only
organisation that has given such a space," says Bunjun.
As for last thoughts on Amanda Ocran and other
women of colour, Bunjun says, "For women of colour who
are very active anywhere in the world, whether it be on this
campus or any countries in the world, in any other
schools, universities, villages, who struggle and fight for
their rights, for services, for respect, as we do this resistance work or fighting work, it does affect us. It affects our
well-being, whether it be our academic well-being, our
health, emotionally, physically..a prime example of that is
Amanda Ocran's death and how all of these stresses took a
toll. And we know from research that our health does get
affected as we fight any barriers in society."
There will be an event entided "A Tribute to Women of
Colour and Indigenous Women in Our Community"
which will take place on April 9 in Thea's Lounge at the
Graduate Students' Society at 7pm. It will be open mic with
music and a time to pay tribute to women in the margins
whose contributions to the UBC community are often
invisible. This event welcomes the UBC community to
honour these women. Also, there will be a workshop on
March 23 called "Mentoring For and By Women of Colour."
The hope is that this will bring an awareness to the need
for mentors.
For more information on the Women of Colour
Network, the Amanda Ocran Memorial Fund and donating to that fund, or the events on March 23 and April 9,
please contact Begum Verjee or Benita Bunjun at 822-2415
at the Women Students' Office. ♦
ElN MEMORY OF Amanda Ocran, the UBC
Women of Colour Mentoring Network
has established a memorial fund.
hen your tan
is permanent
When your tan is permanent, the checkout lady at
Safeway seems to always ask you how you enjoyed your
vacation down South.
When your tan is permanent, people around you always
compliment you on your beautiful skin colour.
When your tan is permanent, your beach volleyball partner never seems to be able to get as brown as you.
When your tan is permanent, the cold winter months of
Montreal don't seem so long.
When your tan is permanent, you don't get treated as a
lesser citizen.
When your tan is permanent, you become a spy.
When your tan is permanent, you're often mislabeled as
Spanish or Portuguese.
When your tan is permanent, the world wonders how you
could be your father's daughter.
When your tan is permanent, your black side of the family calls you a "sell out."
When your tan is permanent, you walk into a room of
black peers to only realize that their eyes are looking right
past you.
When your tan is permanent, you are privileged...
But because my tan is permanent, I am divided into two
worlds that have no room for a girl like me.
—Sarah Maxwell THE UBYSSI
by May Farrales
PPINE WOMEN
"HE FILIPINO-
WIWWW
lANADTAN YOUTH ALLIANCE. Below are excerpts from
ler recent presentation to the first Filipino-
^anadianWomeris National Consultative Forum, held in
Vancouver this March 11 to 14. May was part of the panel on
Systemic Racism and Immigration.
Along with this panel, the Forum also discussed issues
that revolved around human rights, labour and migration
and violence against women. The Forum was organised
by the PWC and it drew together over 100 delegates
from BC, Alberta, Manitoba, Ontario and Quebec.
Being a young Filipino woman in Canada can be
a Very confusing experience. Yet, while our experience puts before us many obstacles and challenges, many of us have found inspiration,
strength, true meaning in our efforts to
unravel this confusion through out true
service to our community.
As we try to comprehend the present
iituation of our community in Canada, we should realise,
hat our community cannot be separated from what is hap-
jening in the Philippines. As the economic and political cri-
iis in the Philippines intensifies, we also see the intensifica-
ion of the out-migration of millions of Filipinos. Because of
ts lack of basic industries and its backward and feudal dis-
ribution of land, the Philippines has been left fragile and too
'eeble to absorb and support its ever-expanding labour
brce. As a result, the Philippines has a long-standing practise
jf exporting its people. So, everyday, with no choice but to
jurvive, thousands of Filipinos are forced to work and live
ibroad in countries preying on the cheap labour of thousands of desperate Filipinos. Therefore, our community's
listory and its present status in Canada can be seen more
dearly in the light of what is happening in the Philippines.
As for myself, I was born in Canada and was raised here.
Vly parents migrated from the Philippines in 1973. My experience as a Filipino-Canadian youth in trying to deal with the
challenges that this has posed me echoes many of the stories
Df other young Filipinos.
On Systemic Racism
we are affected by both personal and systemic racism. as young
filipinos, we all have our own
painful Stories in which we experienced PERSONAL RACISM.
From the name-calling to being physically beaten up
because of our skin colour—we all have these kinds of personal stories.
But collectively, as a community, we also grapple with
experiences of racism. Not only do we experience personal
forms of racism, but also even more severe and harder to
grapple with is systemic racism. This is the systematised
oppression of our community embedded in Canadian institutions as perpetuated by certain policies the government
propagates. This systematised oppression invades practically every aspect of our life—economic, political, cultural and
social.
Given the harsh impacts of racism on our lives, in
Ugnayanng    Kabataang    Pilipinosa    Canada/Filipino-
Canadian Youth Alliance, we see it as our responsibility to try
to understand systemic racism and its root causes, to analyse
it for what it is and how it is affecting our community.
In the area of education, the school system proves to be a
bastion of systemic racism. We see racism existing at various
levels, as the school curriculum broadcasts Eurocentric histories and values, ignoring the contributions of the Filipino
community to the development of Canada, and the issue of
A Jarqe part qf our
anxi-racism. work also"
involves Jinking, up;;
with youth ot colour
id .trtneir   marqin-
ised
resource that allows the stories of Filipino youth and our
experiences to be heard, our analysis of racism to come
out, and provides us with a blueprint for community
action against racism. All our anti-racism work in
Ugnayan is initiated and implemented by Filipino
youth. Out of our own efforts and willingness, we have
become our own educators and our own activists
against racism and for our legitimate rights here in
Canada
_ A large part of our anti-racism work also involves
'3*01 Sn3   Vy'^jrIC   a I S-Qlinking up with youth of colour and other margin-
~ ~ alised and exploited sectors of Canadian society so
,that we may act in coordination against racism and
racist incidents. Last May 1998, 14 Filipino youth
3k 1^ £%        "TOX n ^iT ffl d r CI I n ™were brutally attacked in Squamish, BC by a group
a llC Afl      aSH-rtflT     /%,y y%|V^ S^^fJof 30 white youth. As others turned a blind eye to
_ ___TfJ>TM<i       jWf      j^^K -Vj-1    rt irmthis mcident and blamed the horrific and pre-
SGCX^Jl 5       ^JT       ^MaTl civile! II me<iitated attack on a stew of ignorance and
CAf lAflf       !Q(^%       tllSt       lllfAboredom on the part of local youth, we took
vsjyft *____«#     MfUi     ■ muy     ff\f\Yf%|M3   action and called for an immediate investi-
lllClV     Cltl     111     VW^U I llw™gation into the incident as a racist crime.
XIOQ       aCia inSX       raCISfTl     We responded immediately with
nd racist
asx. May
ruxarfy jar
quarrnsh.
statement, denouncing prominent citi
claim in Squamish that racism
as not an instigator to the heinous
attack. We were able to have the
I Imposition of Filipino youth clearly
■%ti
you
racism is not adequately addressed in the schools.
There are the painful stories of newly arrived Filipino
youth being belittled by the racism in our education system
that tells us that we're not smart enough or good enough for
Canada by not properly accrediting them for the education
that they have received in the Philippines, and bumping
them down grades upon their entry into the school system.
On Anti-racism Work
COMBATING SYSTEMIC RACISM THROUGH
EDUCATION IS ONE WAY IN WHICH WE IN
UGNAYAN ARE FIGHTING THE RACISM THAT
IS CRIPPLING OUR COMMUNITY.
We are continually engaged in educating ourselves,
other Filipino youth, and other Filipinos in our community about racism, its root causes, its impacts, its role as
a divisive measure among exploited people, and
how we can come together to fight against it We
have regular workshops and studies on systemic racism, weVe also held a conference
under the theme "Unveiling the Myths of
Racism," last May 1997 which gathered
over 30 youth of colour and challenged
us to share our experiences with
racism and to take action as marginalised youth of colour.
We've produced a facilitator's
handbook on how to conduct
anti-racism education work.
And our Youth of Colour
Combating Systemic Racism
report serves as a strong
stated as newspaper, TV and
radio media broadcasted our
position      across       the
province—as a result, the
incident could not be
easily swept under the rug.
We also brought out the reality of
racism that Filipinos face and our analysis of the issue, during last year's Communities Against Racism and Extremism
rally that mobilised a broad number of people against
racism. From this, we were able to gain support for our anti-
racism campaign from other community groups.
And finally, we launched a petition and letter writing
campaign to the Attorney General of BC who also happens to
the minister responsible for multiculturalism in BC.  Yet,
apart from contacting us, no other positive action has been
taken up by the government. We also held a youth of
colour sharing in order to address this incident and
to further deepen our analysis of racism as marginalised youth of colour. We also held a community
forum for Filipinos in Vancouver to begin discussing
the issue of systemic racism and its attacks on our community. Through all these efforts, we managed to gain
local, national and even international support for our call
for justice for the youth of colour who where attacked. While
at the same time, continually deepening our understanding
of systemic racism, our community, and how we can actively fight against it.
Through these means, we are actively engaged in encouraging the Filipino community to speak out and share their
stories and experiences, painful as they may be, for the sake
of the future of our community—it is important for us as
youth to share our stories and hear our history. It is important for us as youth to hear this history, to share our experiences, to understand our roots, to understand what our
community is going through, and to be active in changing
and improving our place in Canadian society and to move
towards our community's genuine equality in Canadian
society.*!*
o-o
f a c u 11 yiD^Mi rl
learn.
combine your university studies...
earn.
... with full-time work experiencel
Did you know that Arts is beginning a Co-op
Program that will give you hands-on, career-
related work experience with your full-time
studies? If you are starting your third year of
university in the fall of 1999, then you're
eligible to apply.
Further information and application forms are available from
Arts Advising In Buchanan A200.
Come and learn more about the Arts Co-op Program at any
of these information sessions:
Monday 22 March, 12:30 - 1:20, Buchanan A203
Tuesday 23 March, 12:30 - 1:20, Buchanan A203
Wednesday 24 March, 12:30 - 1:20, Buchanan A203
Applications are due at the Arts Advising office by 4:00 pm
on Tuesday 6 April.
m*\
RE
IMPO
RTANT!
HAVE THEM
CHECKED
Dr. Patricia Rupnow
Dr. Stephanie Brooks
Eye Care
Contact Lens Specialty
20120 Vision isn't
the only reason to
see your optometrist!
NEW!
One day disposable
contacts.
4320 W. 10th
Vancouver
Tel: 224-2322
Fax: 224-2306 . m
«
8 THE UBYSSEY » TOPAY. MARCH 19, 1999
PlayCricket?
The U.B.C. Cricket Club is
welcoming new players
for the 1999 season.
For more info call Paul
734-2759
Tuesdays and
Fridays
for three
more weeks
AIM not
YOU'RE LIVE ON
WIIISII
BOKJM
wmm
UK
UNIVEflSAL PICTURES 111 IMAGINE ENTEHTAtNMENT mat * HUM WM nillliml IV
lumn     m    met     m     m   mm   m   n warn  m
mgconaughey elfman mm vsm mm mm urn hopper wy Howard
«-= MB B GSSSa SUWDVEaElMMI ^ ROME GREEK SMIM MICIM RICHARD SADLER
HttglHF ~—«BRIAN BBAZCR RON HOWARD ■""^lOWELLGANZirllABAiJOa MANDEL A WIVHISM. PltTllRE-^S—
-"BRGNHOWAHB
www.eff-tv.com
SUBJECT TO cussncAnoN
OlIPllQ We h^ve T-Shirts and
v/praro c.aps to g^ away
TVToiY»ll   Oftttl  # you're interested,
.i.»lXUV/H   41/bll come to SUB Room 245.
"Don '-t rvViss -the
AMS
SU6> Main Corvcourse
pS5| March ZZ -to 1M>
^F 9 arvn -to 5 p.rvi
. Ult-J^Hh
sexism?... racism?...heterosexism?...classism?...ableism?...ageism?..
I still think nothing has really changed.
There are still tears in our eyes
and our hearts are still heavy with sorrows.
I know of your pains,
yet I can't fully understand it
because I haven't lived
your individual experiences,
if I ever say I do,
then, you know nothing has really changed.
And if I ever accuse you of reverse discrimination,
then you really know, nothing has really changed
fflffliliffflT
There is such pain
in my soul.
Sisters and Brothers of the same fate,
just the fact that we have survived thus far
is a tribute to our strength and love for humanity
or maybe, we just always knew that
nothing was really going to change.
Yet, I still think we're warriors.
As a matter of fact, I know we're warriors.
Because it takes
a warrior
to stand up and continue fighting,
in the face of adversity without losing their soul,
especially when nothing really changes.
Although our eyes are flowing with tears
and our hearts are heavy with fears,
our struggles will never be forgotten,
nor DENIED;
our passions
will never die.
Our fires will forever burn in the hearts of our children
and our children's children.
Sisters and Brothers,
of diverse genders, colours, creeds, sexualities, abilities, ages...
Together, we can look to our past
for courage;
approach the present
with resistance;
and continue to search for a future
ofhumane-ity.
I desire to sing
so sweetly,
that the sun would be
moved
to shed tears.
I desire to cry
so loudly,
that it would awaken
Gabriel's golden
trumpet
to sound.
And although
my voice and tears
would conspire to
open
the gates of heaven,
and destroy all that
remains
of hell,
My soul will feel
no less pain.
A South Asian Journey
by Rupinder Sohal
Once upon a time in the year 1980, South
Asian was born. Born into a free world
or, it should be said, into this free
Canadian country. This newborn babe
was not like other children or like other
South Asian children. Everyone —the Auntis, Uncles,
Nannis, Nannas, and especially Mummy and
Daddy— all said, "South Asian, you are such a good
kid." Now, South Asian was not a goody-two-shoes or
anything like that. It just happened that whatever
South Asian did always managed to make it look like a
Sadhu.
For example, in elementary school, South Asian
had no problem getting high marks. Straight A's all the
way. But South Asian never left anyone behind. South
Asian tutored anyone and everyone anytime. In fact,
South Asian would even leave aside studying for the
final exam if someone was hurt or sad. But, even then,
the marks were straight A's. (Not many knew, but
South Asian honesuy did train hard.) South Asian just
seemed to have it made. What more could anyone ask
for? This kid always wanted to do the right thing.
Didn't want much. Really only wanted one day to have
a best friend. And it didn't ever seem so at first, but
satisfying this particular want was going to be a lot
tougher that it had appeared. South Asian was to soon
find out that no one really shared it's perspective—or
even understood it
Then things changed in high school. But they
changed so slowly that South Asian almost didn't
notice. First, it started with the kids. The kids began to
ask weird questions. "Are you a boy or a girl?" Again
and again they asked. The teachers «itall»never
said anything. South Asian never responded because
the question sometimes frightened South Asian.
Sometimes, though, South Asian would come to
school wearing a T-shirt with small red printing which
read "Resist Gender Socialisation."
The teachers made it even worse. They began to
teach all the wrong things.
The peoples of South Asian descent were all called
Hindus; North America was the First World, India
third; Indian is a hard language to speak; When the
British came, they did many good things; In history, a
lot of the people that did heroic things were
European, not Bengali, Nepali, Punjabi, Sri Lankan,
Tamil, Hindu.
The kids also taught South Asian a few things: that
the South Asian peoples were called Pakis; that they
were really dumb—if only the Hindus would kill their
cows, open up a McDonald's and make their country
look cleaner. And the TV also taught South Asian that
the peoples of South Asian descent eat with their
hands; mothers threw their newborn daughters into
trash cans; India and Pakistan were both terrorist
countries that wanted to bomb each other; Sikhs were
stabbing each other with their daggers at the
Gurdwaras because the furniture didn't look right.
And there was a whole lot of other fatual information
that South Asian read, memorised and learned.
Sometimes the funny feeling came right away, but
other times it took time when it learned Africa is a
really big country. South Asian wasn't sure and didn't
say anything.
South Asian tried to research, but it was really hard
to find the right books, the right teachers, or the right
friends. Finally, one day South Asian's license plate
was changed so that it read "Beautiful British
Colonialism." Instead of eating roti, sabhji and
samosas on Multicultural Day, South Asian ate these
foods every lunch hour. South Asian tried to start up a
special week of the month to be called Eurocentricism
Awareness Week. South Asian wanted to do a whole
lot more, but it was hard and people's fear confused
South Asian.
Finally, high school graduation came and passed.
South Asian still aced the quizzes, the exams, but
somehow the marks were just a little lower. At first,
when the other students got the scholarships, awards
and bursaries, South Asian was a bit puzzled. But
soon after South Asian quickly recovered and learned.
Today, South Asian works full time in the summers
and part time during the school year to pay for tuition.
They also found more than a friendship. ♦ THF URYSSFY . FRIDAY MARCH H. 1999 9
Resource clos(ler...centre? ,denU,y in Motion
by Gurpreet Singh Johal
Colour Connected is supposed to be
a centre on campus where students
of colour, First Nations, and allies
can come together and find themselves in an atmosphere of comfort
and empowerment. Unfortunately
this is not possible given the current
size and location of the CC office.
For starters, the location of the centre is an
area of the SUB that I
never knew existed.
How is someone unfa- """"""~~
miliar with the building layout ever supposed to find it
on their own? Secondly and most
important is the size of the office. It
is approximately half the size of the
Pride office and about a quarter of
the size of the AMS Women's Centre.
So the only centre for students of
colour on the entire campus can
hold no more than five students at a
time. Comfort in a closet is not my
idea of providing a service to marginalised groups on campus.
Colour Connected has demanded a better location from the AMS
for the past three years. Yet each year
a new Director of Administration
has come in and said, "I'll look into
it." This has translated into the office
being shuffled from a small, diffi-
cult-to-find location to a two-seater-
office location and back to the small,
difficult-to-find location. Quite
frankly, we are tired of being disrespected and trivialised by being
treated on like footing with the Big
Rock Beer Gardening Club. If the
AMS council can recognise the sig-
PERSPECTIVE
 OPINION	
nificance of allocating resource
funds to resource groups to help
bolster a diversified image of itself,
why can it not get beyond the
tokenising efforts of addressing our
concerns?
The mandate of Colour
Connected cannot be effectively
utilised until the space needed for
the people it has been established to
serve is received. As the only institutional space on campus for students
of colour the AMS should be proud
of its initial efforts in allocating funds
towards our initiatives and ashamed
of current attitudes in addressing the
failed fulfillment of one of our essen-
RICHARD LAM PHOTO COLLAGE
tial objectives. UBC, in its incorporating behaviour may never provide
funding for support for an institute
for anti-racism studies and institutional space for such a centre. It is
therefore imperative that the AMS
get its act together to address the
concerns of its constituents.
Students of colour need adequate
space in the building. A room that
holds less than three percent of a resource centre's
membership is not going
to cut it. Recognition of
~~"—~~ the discrepancies that
exist between established
centres and those transient ones
such as ours is a start.
Distinguishing between not only
the needs of resource groups and
those of clubs but also the ability to
separate the two on procedural
matters is fundamental. Yet underlying any of this is the need to identify the concerns of Colour
Connected as unique and address
them without further alienation.
We, as students of colour, are
already marginalised on campus.
Current AMS efforts have only
tokenised our concerns and have
perpetuated struggles we continue
to fight every waking moment. ♦
significance i March 21
mhMw by Colour Connected
On March 21, 1960 a crowd of Africans converged on the police station at
Sharpeville near Vereeniging in the Transvaal. Other crowds were collecting around
other police stations in South Africa on the same day, which had been designated
a day of protest against the apartheid pass laws. Robert Sobukwe, president of the
Pan-Africanist Congress, had asked the members of his organisation to leave their
reference books at home and to go to police stations and risk arrest for this breach
of the law. They were told to conduct themselves quietly and to eschew violence.
There is not even proximate agreement about the size of the crowd at Sharpeville
or its intentions or its actions.
Official statements put the number of demonstrators at 15,000 to 20,000. They
allege that crowds carried firearms and other weapons and attacked the small force
of 75 policemen who were on duty. Witnesses, however, estimated the size of the
crowd at 3,000 to 4,000 and described it as good-natured, cheerful and unarmed.
They alleged the police had fired first, without a warning volley, and continued to
shoot as the crowd turned and fled.
There was a similar scene at Langa in Cape Province. Altogether that day 72
demonstrators were reported killed and 180 wounded. The government at once
promised judicial inquiries into these happenings and two judges were appointed to investigate and report. Meanwhile, Sharpeville had become a household
word in five continents.
Since 1966, the United Nations has designated March 21 as the International
Day for the Elimination of Racial Discrimination, and it commemorates those
demonstrators who
were killed and
wounded in 1960 during their protest
against apartheid. In
1989, the government
of Canada began to
support the UN declaration with its annual
March 21 campaigns.
In addition, the United
Nations has declared
the years from 1993 to
aricm & Assimilatim
I once had an accent
and then I assimilated
My point of entry
towards assimilation
began with giving up my accent;
my British accent, that is.
Fitting in; disassociating.
I was made to feel shame,
shame about my dress, food,
values and belief;
I became a racist towards
my own cultural heritage.
I tried to run away from myself;
I disassociated from my true self,
my true identity.
I altered my dress, food, lifestyle,
value, beliefs, attitudes—my culture;
I fooled myself, no one else
into believing that I was 'white'.
The racist '70s
made me feel unworthy.
The 'white reference point';
I felt I was nothing without it.
I feel lost.
No grounding in my culture;
I ran away from it, remember!
The patriarchy, the sexism.
No grounding in the white western
world;
I am not white,
No matter how I dress or talk;
No matter what I eat or believe;
The white western world
is also patriarchal and sexist;
And, it is racist.
My body,
you look but don't see
or understand or inquire;
do you care?
Based on the colour of my body,
you think, without inquiring
that I once had an accent
—ad Indian accent, you think.
Yes, I gave up an accent;
I could not have given up
an Indian accent;
I never had an Indian accent;
I cannot give up what I never had.
I gave up a British accent-
Ironic that I would give up a British accent
aren't the British the perpetrators
of the 'white reference point'?
Wouldn't my British accent
have been a 'valued' colonised
commodity?
—if only I had known!
Running away from my Indianness;
how does one run away from oneself?
I've stopped running;
the confusion has begun to settle in;
Who am I?
How did I get here?
-Indy Batth
2003   as   the   "Third
Decade to Combat Racism and Racial Discrimination."
Color Connected acknowledges the need to remember Sharpeville and the significance of March 21. However, we feel the need to create awareness year round, as our
experiences cannot be encapsuled into a one day-a-year event. March 21 should be
a time to reflect over the past year's activity of anti-racism work. It should be an
opportunity for those in power to put weight behind speeches made at marches and
rallies. We as a society cannot move forward through lip service alone; nor can we
negate international conventions that legitimise our grievances. ♦ An Abbotsford high school wanted to do Showboat, but there were no black studen
decided to do instead was paint their faces black, and get on with the show. What';
by David Nandi Odhiambo
When I was ten years old, living in
Nairobi, a production of Oliver Twist
was to be mounted by Kenya's
National Theatre Company. The
production, the brainchild of an
English expatriate,  took on added significance
because the younger characters were going to be
played by students at my elementary school. I was
I ecstatic, giddy with it, having harboured for several
I years a desire to strut my stuff up on a stage. To stir an
1 audience in the way I'd seen the Philadelphia Boys
Choir do in that theatre earlier in the year. Boys, some
of whom were African-American, whom I considered
with a certain reverence. Boys whose futures, I
believed, contained a promise of endless possibility:
travel, wealth and yes, even romance.
I think about this day now as I ponder Yale
I Secondary School's production of ShowBoat during
Black History Month. A production in which white
I students wore black make-up in order to give the
| work greater authenticity.
The African-Americans in the Philadelphia Boys'
I Choir intrigued me. Aroused in me a certain awareness of an acute similarity between myself and these
distant kin. My exposure to them, up until this
moment, confined to records and books. My closest
encounter, before this, the image on our black and
white TV of an ebullient Muhammad Ali knocking out
George Foreman. Too beautiful to watch as he floated
and stung both in and out of the ring. Acting with a
freedom I suspected, although had yet to discover,
I had something to do with me.
Ali carried himself with confidence despite the
| danger this posed to him. A danger I associated with
the assassination of Martin Luther King Ir   the
preacher whose speeches my father played on his
record player during reflective Sunday afternoons. At
times, I'd sit quietiy with him in our living room, a pall
falling over everything, listening to the trail of heartbreak and triumph which mapped out a terrain I
would get to know as the struggle for civil rights. A
journey illuminated by my awareness of the confrontation that had pitted the local black population
against white settlers in the years before I was born.
The production of Oliver Twist would give me an
opportunity to act on what I was making out of these
various associations. A chance to step up, as they had
done, unafraid, to centre stage. I began by starting to
take more seriously televised episodes of Jackson Five
cartoons. Studiously practising their mega-hit "I'll Be
There." Preparing for the moment that would catapult me into the world, I imagined them to inhabit.
Practising, in secret, to hide a discomfort with my
high falsetto. But preparing diligentiy nevertheless.
The big day was preceded by a sleepless
night. The big moment first by bafflement and then disappointment. I wasn't
allowed to audition. A decision made, I
came to understand, through tears,
because Oliver was white.
I remember all of this now. Wondering what it
must have been like for the children at Yale
Secondary. A multicultural mix of students with pretensions much like my own to act on stage before an
attentive audience. Suddenly faced with opposition
by community groups, such as the Black Cultural
Alliance and the Afro-Canadian Adoption Support
Group, on the grounds that their play was racist.
In 1976, African nations boycotted the Olympic
Games in Montreal, staying away to protest a New
Zealander rugby team touring in South Africa. A gesture made in solidarity with those supporting sanctions to bring about the end of apartheid. The following year I moved to Winnipeg—Winterpeg—
around the time Alex Haley's Roots was finishing a
successful run as a mini-series on television. Just in
time for Kunta Kinte to become a nickname I'd be
saddled with.
The months blurred into years. A period during
which I learned to insulate myself from a tumble of
confusing emotions with irony and cynicism.
Running too. Endlessly up hills, through parks and
around tracks. Trying, in my own way, to still my mind
by exhausting my body. Inadvertently constructing
another stereotype—the Kenyan track athlete.
Attempting to move, without necessarily knowing
why, towards a place I knew I'd recognise on arrival.
Eight years later I was a university student living in
Montreal. Injured. A hamstring pull which forced me
to slow down. Stop. Forcing me, for the first time, to
try and make sense of it all. This shift. One continent
to another. One frame of reference replaced by another. Reading James Baldwin and Richard Wright for the
first time. Beginning to take seriously the notion of
becoming a writer.
I went to visit my family, now living in Ontario,
during the holidays. There I spoke with my younger
sister, still in high school, about her school flag,
which, as it turned out, was also the Confederate
flag. An excruciating reminder of a not-too-distant
past—the Civil War, southern resistance to the end
of slavery.
My sister, along with a handful of like-minded others, took the issue up with the principal, only to be
dismissed. They'd somehow missed the point. The
school's use of the flag wasn't an embodiment of
racism. Rather, in its new context, a statement about
their rebel spirit. That is, after all, what the students
called themselves at pep rallies. The Eastwood
Collegiate Rebels.
It is my sister's disappointment I now remember.
The kind of disappointment, debilitating in its effect,
iiKuni
Imagine...
Walking into a room
conscious of your difference,
Living in the shadows of a
tangled web of racial stereotypes,
Reading publications knowing that
your race will not be justiy represented.
Imagine...
A lifetime of education without
the mention of your history,
Being bombarded with negative images
associated with your race,
Buying dolls, greeting cards and picture books
featuring people unlike your own.
Imagine....
Being watched and feared due to
the inaccurate suspicions of others,
Voicing your opinions and concerns
while judged by the colour of your skin,
Being told you won't succeed in the career
of your choice.
Don't deny the effects
of white privilege,
For people of colour recognise this
every day,
While living in the margins of a society
that stresses equality.
Imagine...
A community united to minimise the
stereotypes and prejudices
of today.
—Dionne Woodward
!@5S
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MASS TRANSIT: A BC Transit bus leaves the university bus loop, matt gunm/ubyssey file photo
An incident happened to me earlier this month which can be examined sociologically. This incidei
within walking distance of my house. I take the #325 bus at the same time every Tuesday and Thur
same bus driver—a white bus driver—each time, yet every so often he seems to harass me about
particular day it was my bus pass. He claimed that he could not see which zone I had scratched off
So he took the bus pass out of my hand and made me stand there for a good minute while he lee
importance of scratching off the number completely. I didn't see what the big deal was, as I rode th.
and had no complaints from other bus drivers.
I remember another incident that occurred with this same bus driver. I have a 'fast track' sticker I
through any zone at any time of the day with my one zone bus pass without having to pay extra
boarding the bus as I usually do. I showed him my bus pass, and flipped it around to show him n
which is on my student card. I must emphasise that this sticker is in clear view. After I showed him t
sticker, I kept walking. He then called me to come back to the front of the bus. He proceeded to say, THE UBYSi
INDING THAT CHILD
dents in the cast. So what they
hat's wrong with this picture?
ig a    that ultimately leads to cynicism. She'd expected
t in    more. An expectation I recognised in the collective
be    anger expressed by the aforementioned community
groups towards the Abbotsford school board. A group
ing    that responded by defending ShowBoat as unoffen-
i of    sive. Stating that the use of "ethnic make-up" was, in
sm.    their estimation, perfectly acceptable.
ind    "^T" 've tried to see things from their perspective.
ind I Perhaps some of them watched the recent pre-
■ sentation of Show Boat at the now defunct Ford
I Centre. Perhaps they left the theatre entranced
■k^L by its show-stopping tunes and lavish production value. Perhaps they were drawn to the idea of
recreating a similar experience up on the Yale secondary school stage. Perhaps.
I don't share the enthusiasm I imagine has driven
their desire to stage the musical. But this quibble
because of my own prediliction for a different esthetic, finding work by writers such as August Wilson or
Lorraine Hansberry to have more merit. A more
pressing concern, however, is the sensitivity. It is my
contention that their choice, however well inten-
tioned, divorced the use of "ethnic make-up" from its
larger context.
Painted faces—centre stage—remain for me a
poignant and painful reminder of the minstrel show.
Troupes jiving and shucking in black face during an
era of racial segregation. Playing out the myth of the
happy darkie. A mask put on to eradicate another
face. The one which denied as it jigged and clowned.
Denied. Denied to the public that anything awful was
going on.
—David Nandi Odhiambo is the author of
diss/ed banded nation, recently published by
Polestar Books. This article orignialfy appeared in
the Vancouver Sun. It's reprinted with the author's
permission.
Past present future
I take a look back and see a Little Black Boy.
I look back further in time
and finally realize the crime.
Born in a different world
filled with Afro-curls
where one has an identity
it is a lasting and beautiful entity.
The little boy smiles
for miles...and miles...
Miles and miles
he travels to a strange, stolen land
His innocence unravels
He metamorphoses
from a Little Boy
to a black boy.
Now, he lives an outside existence,
an existence
cut from his essence.
Lost in a strange, stolen land
lost in his own destiny.
Severed from his roots,
the Little Boy denies his Afrocentricism,
through years and years of tears.
With the passage of time,
he metamorphoses from a Little Black Boy
to a young Black man
He still lives a teary and weary existence,
an existence that embarks
him on a continual journey
into a whirlpool of inner tears.
Slowly and slowly, the tears start to unravel
into a stream of reflections,
reflections of the Little Boy
who smiled for miles and miles.
The young Black Man suddenly stops
and looks in the stream of reflections,
in an attempt to mimic that Little Boy's smile,
but all he could do was cry.
Smile? he asks.
Why should I?
WHY?
k(hen I am lost in this strange, stolen land,
miles and miles away from home,
miles and miles away from my Mother,
AFRICA.
—Emmanuel Adjei-Achampong
t/Mfey roroore
The doctor walks in.
She's groggy, but awake.
The doctor picks up the chart at the foot of the bed.
He looks at the chart, and then he looks at her.
He looks at the chart again. He leaves.
A different doctor walks in. Same thing:
Looks at the chart. Looks at her. Leaves.
She knows what they are thinking.
"Yes, that really is my baby" she wants to tell them.
***
It's parent-teacher interview day.
She's excited to hear about her daughter's progress.
She sits and waits for the teacher.
Looks at the pictures on the classroom wall.
The teacher walks in. A big smile immediately comes to his face.
"Mrs. Ramsay!" he exclaims.
"No, not Mrs. Ramsay!" she answers.
When she tells him who she is, he looks puzzled.
He looks at her again.
"Yes, she really is my daughter" she wants to tell him.
***
It is the week before the first year of university.
We go to the bank and wait in line.
The teller calls "next";
We walk up to the counter; I get there first, followed by my mother.
The woman looks at me. Looks at my mother.
"Excuse me ma'am, but you'll have to wait in line for the next available teller," she says.
"We are together. I am her mother, okay? She is my daughter".
This time, she says it out loud.
"Calm down, mom\" I tell her. Calm down.
***
Finally, off on my own for the first time.
Life is full of textbooks, projects, and three-hour labs.
A classmate comes by my room for some help with a lab report.
He sits on the bed, looking at my pictures on the wall.
I rustle through my binder for some papers.
As he comes across a picture of my mother,
I see his look of confusion out of the corner of my eye.
After a long, hard, look, he asks.
"That's my mom," I tell him.
He looks at the picture. He looks at me.
He looks at the picture again.
"Yes, that really is my mother," I want to tell him.
***
I regret that day at the bank, when I told my mother to "calm down";
I understand now how the world works. How people think.
Colours have to match up with colours.
Black comes from black; white comes from white.
I cause confusion.
incident actually occurred
id Thursday and I have the
about something. On this
led off to validate the pass.
. he lectured me about the
ode the bus the day before
sticker that allows me to go
y extra fare. One day I was
/ him my fast track sticker,
d him the bus pass and the
to say, "Let me have a look
at this sticker here." Once again, he took the bus pass out of my hand as if it was his. To examine the
fast track sticker he slowly pulled out his glasses. I was at the front of the bus for a good two minutes
this time. After he finished looking at it, he said to me "Make sure you turn the bus pass around slowly next time so I can see the fast track sticker." I guess I had to go slow because he's so old and he has
slow reflexes. I hate it when he holds me up like that because it's embarrassing, and it gives the impression to other passengers that I'm trying to rip him off.
From a sociological standpoint, I believe that I was harassed because the bus driver was asserting
his white privilege. He is a member of the most privileged group in society—whites. White people
define the societal norm. This bus driver relies on his privilege so that he will not be oppressed.
Because I am not privileged in this society, I am seen as the other—I am judged by the norm of whiteness, which is the
expression of white privilege. Members of the privileged group benefit by their affiliation with the dominant group.
White privilege is invisible and it derives from the power system of white supremacy.
To explain these events, I think that it is possible that this driver sees all blacks as criminals and therefore I'm trying
to rip him off. I also think that I was a victim of ideological racism because I have seen him harass other people of colour
about their fares. This type of racism functions to maintain the power and privilege of whites at the expense of people
of colour. The only white people that I have seen him bug are teenagers, when they don't show him their Go Cards.
Therefore, by harassing people of colour consistendy, he maintains his whiteness.
Because blacks are misrepresented in the media as deviants, he probably assumes that I am a deviant as well. The
driver probably feels that it is necessary to do this form of over-policing in order to intimidate me and make me feel
powerless. By making me feel powerless he becomes more powerful. It is through my oppression that his patriarchy is
sustained.^ "AS PRIME MINISTER" AWARDS
What would I do
if I had
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ju're a Cc
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If you
TELL US
he Prime Ministi
Itical vision would
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NATIONAL POST THE UBYSSEY ' FRiPAY. MARCH 13, 1999 1 3
Come.
mmmma^s^mm
See what I see,
Taste what I taste,
Listen to what I hear,
Take a whiff of what is perceived to be liberal bliss,
Feel what I feel,
Try if you may, to be what I am,
Come.
The path appears rather universal, like any other.
Soon you will realise the direction you're heading simply isn't to Rome.
Upon the first step the scenery begins to shift.
Be not afraid, there is no problem with your vision,
Directional signs do not inform you of holes in the sole.
Nor does your education let you deal with everything that's left out of the text.
I ask you if you can handle being the one,
Who must speak for all of what you are thought to be.
An expert,
The token,
An exotic,
The Spokesperson,
Mo, no you can't go back to yourself, you've just started this journey,
Solitude and silence are your only guides, but have no fear,
Come with a quickening does the corporate technology,
Commodifying your perceived essence and
by Gurpreet Singh johal
East Indian—a misnomer to say the
least. Whose identity does this term
represent? Whose reality is reproduced
every time this term is used? Some
words that are used to identify people
are hardly ever questioned. We live in a
East of
what?
society that exists within the realm of
common sense—a realm that is so
normal that it is rarely criticised.
Some people bring up the argument that it is political correctness that has led to people
being so sensitive and edgy over what they are labelled. To address this concern we must first
and foremost understand the issue of respect—respect for an individual's self-worth. If you do
not let a person solidify their personal being, how can you consider yourself respectful of
human dignity?
Second, we must have a clue in life. This is a process that many of us leave to nature to just
work itself out. Unfortunately, having a clue involves a process of education—of becoming
informed instead of simply being opinionated. Being open to constructive criticism and willing to always keeping personal channels of learning open is a necessary prerequisite for this to
work.
The term East Indian is indeed used not only by those who are perceived to be "of that type,"
but also by the public (academics and politicians included). Yet what does "East Indian" mean?
The question that beckons an answer is East of what? Britain—no spot of tea or crumpets for
making the shadows disappear.
The seduction of the fetish is something
that isn't an issue,
For only those who can afford to invest in gluttonous consumption.
But what do you feel now that you have to deal with reality,
In such an environment where stability is a scarcity,
Feeling kind of low given your material condition,
I guess it's an opportunity for you to revise your privileged education,
Having it contend with your neglected historical position.
But take a couple of more steps on the shifting plane of my domain,
How does it feel having to struggle,
To prove to everyone you are not simply mental rubble.
That othered feeling, what is it you ask?
Unsettling a little, how's your stomach feeling?
That l:oh that's called paranoia" mental instability.
It comes within streams of a fragmented identity.
The emotions are furious, they come in an instant,
Rage is what drives you to self-destruction.
Soon you'll have to recognise it before it begins to subsume.
Those shoes a little tight, your feet a little blistered?
After a while the numbness will begin to settle.
Do not become comfortable with this false satisfaction,
For the pain is still there,
The wounds still fresh,
How can they heal when they're continuously exposed to atmospheric infection?
what does "East Indian" mean?-theQuestion
that beckons an answer is. East of what?
Is your head getting dizzy, from exposure and hypersensitivity?
Your legs getting heavy from the load on your shoulders?
Well, you see, the only way you can know is if you experience,
A fraction of an instant is not enough time to realize the extent of,
Your decentered presence,
Your marginalised existence,
Your newfound invisibility,
In such a free, liberal, land of equal opportunity.
me, thank you. Britain is not the center of the universe, so why should it
be the central point of significance for East or West Indians? The Dutch
East India Company, the Dutch East and West Indies also have role a to
play in the creation of these terms. Yet, just because a Greek imperialist
named Alexander labeled the South Asian subcontinent India and some
idiot thought he was in India when he reached the Western Hemisphere
in 1492, why should we continue to reproduce historical mistakes in the
present?
Britain was a coloniser that had a significant hand in creating the
Orient—the mystical Far East. East and West Indians, Native Indians, all
are faulty labels of bad history and ignorant individuals. The lack of
recognition given to the 500 First Nations of this continent is absurd. To
call them Indians is to negate their rich, diverse national histories, and
is intellectual dumbassness. To call someone whose lineage traces back
to Pakistan, Bangladesh, Sri Lanka, Nepal, or Tibet "East Indian" is to
completely and utterly dismiss their social basis and historical background.
Can you imagine how someone with a rich German, French, or
Spanish notion of identity would feel if they were called British? The
word Indian is nation-state specific in contemporary language. Lose the
East and West prefixes because to some of us, Britain was nothing but a
bunch of looting, selfish thieves. I use harsh words because the extent
of resource extraction that occurred far exceeded resource input into
the former colonies in South Asia. Also, now that the issue has been
explored, the continued denial and refusal of returning stolen goods to
rightful owners is downright selfish.
I guess the Golden Rule is a selective practice in this case. Two examples will be sufficient to illustrate my point. The first is the flamboyancy
of British royalty to continue to parade around with the crown jewels
and never for a second hesitate to think that giving back the jewel of
India to the owners is the just thing to do. The second entails the refusal
The term "East Indian" connotes the perpetuation of a colonial men-
Streams of consciousness flowing from within TQllTy WlTn O CUrOCenTriC DO SIS.
"What about the weight of racialised tradition centering around European hegemony?"
Hush! Don't try to rock the boat of this country's fine model minority.
How come the 'West' is the cornerstone of modernity?
"Shh! Don't even try to bring in your backward Oriental fundamentals into our new identity."
How do you feel just given a glimpse,
Tidbits of oppressive sentiments,
A microcosm of an unjust existence,
The world just isn't the same when it doesn't revolve around you,
When the tides shift can you handle the truth?
The Guessing Game: A Haiku
"So, umm...what are you?
No wait, let me guess: Spanish?"
No. Thanks for playing.
Kara Mosher
So, please come again, whenever you may,
Want to ask me how does it feel,
Why am I bitter or
Do not wish to speak?
I cannot give justice to explain it in words,
They are the worst forms of communication because there are no metaphors that can illustrate my experience,
There is no written language that is not open to interpretation or subject to misrepresentation.
So when you do feel the need to probe me again,
Please,
Come.
See the world through my eyes.
— Gurpreet Singh Johal
of British museums to return human remains used as
exhibits to the Haida nation for proper burial and
respect for human life.
For these reasons I cannot be party to having "East
Indian" as a signifier for my identity. The term "East
Indian" connotes the perpetuation of a colonial mentality with a Eurocentric basis. It is based upon historical error and ignores the lived existence of millions of
South Asians who are not Indian. People of South
Asian descent can acknowledge a shared diasporic
experience with others of South Asian descent and
may not necessarily have their lineage trace back to
the same nation-state.
The use of the geographical terrain known as South
Asia is much more inclusive of the nation-states that
are found in the region. The term itself does not lend
itself to affording such a privilege to the likes of Britain.
Terms such as West Indian and Oriental must also be
addressed and debunked because they also lend
themselves to perpetuating similar forms of
Eurocentric bases of identity. While overcoming the
use of these labels will prove difficult at first, it must be
addressed in order to progress and find equal footing
in society.* 14 THE tJRY^EY«TM^D^ flARCH 19. 1999
Canadian university press
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YOU...banana
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stick together, drive obnoxious, stinking
wealthy, buy
us up,
loser, lor
so lucky to be here
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*Canadian born Chinese
— Peggy Lee
by Emmanuel Adjei-Achampong and Rupinder Sohal
"The best one yet!"
"Beautifully presented"
"Very moving"
"Thank you for sharing this beautiful work, very enlightening."
These were just a few of the comments kindly bestowed on'ART-IVISM," an independently
organised art display in the SUB Art Gallery.
Headlined by Hari Sharma, a sociology professor at Simon Fraser University, the artistry presented spanned four decades from 1958 to 1999. Sharma's photographic exhibition consists of
images taken from all four corners of India (from the northeast to Gujarat, and from the Kashmir
Valley to the deep south). These photos are divided into many thematic units and supplemented
with insightful and enlightening poetry.
"Still photography, by definition, stills the piece of reality it captures in a split-second. Plucks
away a slice and freezes it. But it is a slice from a universe in which nothing is naturally still, frozen,
stationary, quiescent; or random, unconnected," says Sharma.
"The 'still' photograph is thus more than a slice, more than a split-second. Contained in it are
elements of the universe of which it is a part. The words I write, which often read like 'poems,' are
meant to establish the link between the particularised elements and the ever-dynamic larger universe."
In addition to Sharma, other artists also contributed to the success of ART-IVISM: Kirk Moses,
Roy Husada and Raman Gill.
Moses provided the display with colourful and picturesque computer-generated images
inspired by his imagination. Husada added a beautifully-crafted painting of an angel, and Gill
donated a very thought-provoking female portrait to the display.
ART-IVISM will conclude this Friday with an hour-and-half-long fiesta of free food, music and
poetry beginning at 12:30pm. Students are invited to come out and partake in the festivities as
well as meet Sharma. ♦ THF UBYSSFV . FRIDAY. MARCH 19 1909 1 5
Words From
by Chris Nolan
The following is a press statement from Wolverine made January
28th, 1999:
"Although I am granted parole, I am not free. Shuswap
Territory is not free. Lil'wat Territory is not free. Turtle
Island is not free. Mother Earth and her peoples are not
free.
From the militarised Mayan villages of Chiapas to the
continuing cruel and inhuman imprisonment of our
brother Leonard Peltier—who was handed over to the
clutches of the FBI by British Columbia and Canada 23
years ago—to the crooked treaty theft of Nisga'a and
other lands of sovereign indigenous nations—we are still
being attacked by the coloniser. We are all still not free.
Gustafsen Lake is not over.
We stood on law—they stood on fraud, force and racist
terror. Lies told by governments, police, courts and media
must be exposed in a full and open public inquiry. Both
British Columbia and Canada have so far refused this.
With good reason—they have much to hide.
I want to thank all of those who continue to fight for
truth, justice, self-determination and our sovereign
national rights to be free peoples on free homelands.The
oppression must end.We will never forget Oka and Robert
(Lasagna) Cross; we will never forget Dudley George; we
will never forget Gustafsen Lake. The struggle will continue.
Freedom!"
Wolverine urges us to make the links; not to believe that
these injustices only happen in the United States. So examine
the case of Wolverine, of Gustafsen Lake. More Canadian forces
were sent there, to assault non-violent protesters, than were
sent to the Gulf War. 77, 000 rounds of ammunition were fired.
Tank assaults were launched against peaceful First Nations protestors. We need to hold Canada accountable for such acts.*
r^ii
■*r*^Ws
'ifcl
THE WOLVERINE was released on parole on January 28th. He is currently living in
his home in Adams Lake, dale lum photo
editors^ coora culture (2 positions),
mmeifimmm fm mim^t    features, news (2 positions), sports,
pmmuvmm IV mlffbl -    _    copy/national, photo, production
Coordinators: cup/volunteersJetteri        arch, online
©IlQlbl© tO VOte todd silver, federico barahona, Julian dowling, brucearthur, John zaozirny, sarah galashan,
richard lam, dale lum, douglas quan, jamie tong, ronald nurwisah, cynthia lee, duncan mchugh, sara newham, naomi kirn,
jo-ann chiu, lisa denton, nick bradley, vince yim, nyranne martin, daliah merzaban, michelle mossop, torn peacock
Othl        scott hayward (c), jeremy beaulihe (ccc), wolf depner (c), tara westover (ccc;mm), irfhan dhalla 1),
jamie woods (cc), janet ip (cc), megan quek (cc;m), philip lee (cc), fobert faulkner (cc;m), j (c),
nathan kennedy (c;m), mike crema (c); John alexander (mm), joe dark (mm); alan ward (m), heather kirk cc;mmm),
jason Steele (cc;mmm), andrea milek (ccc), coralee olson (c;m), george belliveau (ccc), monique steveson (c),
janet newman (cc)
c—editorial contributions • m—staff meetings attended
triday, march 19-21
all candidates forum:
Wednesday, march 24 @ 12:30
voting:
march 20- aprtt5
This list includes all of those who
have contributed to the Ubyssey
since Jan 1. If you're name does
not appear, or there is an error,
please contact Federico to clarify
any problems. In order to vote in
editorial elections you must have
contributed at least three times to
the Ubyssey and have attended
three of five consecutive staff
meetings since Jan 1. You must
also be a member of the UPS.
/ 1 6 THF UBYSSFY » FRIDAY MARCH 19. 1999
the ubyssev
New data in the affirmative action debate
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William G. Bowen and Derek Bok—The
Shape of the River: Long-Term Consequences
of Considering Race in College and University
Admissions
by Irfhan Dhalla
Ever since Abraham Lincoln signed the Emancipation
Proclamation on a cold New Year's Day in 1863, black
Americans have been advancing towards equality with
i whites. Progress has been neither constant nor comfortable, but there is no doubt that festering wounds
inflicted by centuries of enslavement are slowly healing.
Over the last three decades the proportion of black
doctors has doubled; that of lawyers and engineers has
tripled. Black representation in the US Congress has
increased tenfold, and the total number of black elected officials has multiplied 25 times. These are astounding numbers, and describe a success story worth
rejoicing. Yet equality remains beyond the horizon.
Selective universities (those where many applicants
are turned away) have been primarily responsible for
the racial diversification of the American elite. Starting
in about 1965, universities began accepting qualified
blacks even if they had lower grades and test scores
than rejected white applicants. These matriculants
have gone on to form the backbone of the black professional class.
Despite broad societal approval of racial diversity,
affirmative action has never been fully accepted.
Opposition to affirmative action in university admissions has mushroomed in the wake of Dinesh
D'Souza's 1991 bestseller The Illiberal Education.
D'Souza, a Reaganophile who moved to America from
India at the impressionable age of seventeen, has
helped convince many Americans that preferential
policies hurt blacks and whites alike.
The "reverse discrimination" cries peaked in 1996,
with California voters affirming a decision by the
University of California Regents barring admissions
officers from taking race into account. In the absence
of hard statistics, D'Souza and his ilk have been making
assertions that until now, could not be challenged:
affirmative action causes minorities to self-segregate,
exacerbating racism on campus. Beneficiaries of affirmative action often struggle in vain, ultimately failing
to meet overly ambitions standards. Preferential poli-
decided solely "on the merits" are to be sorely disappointed, lust as a basketball coach does not necessarily pick the five most gifted players for his team, a prestigious university does not always admit the highest
achieving students. Among other factors, selective universities must also consider potential for leadership or
excellence, probability of contributing to the university community, and the advantages of a diverse student
body. Only then can the university's educational and
social goals be met.
Test scores and grades are also a flawed predictor of
performance, especially in the United States where
school quality varies drastically and a stubborn black-
white gap persists in SAT (Scholastic Aptitude Test)
scores. The search for the cause of the gap has been as
successful as the Bre-X exploration of Busang—discussions of the gap usually end in a blaze of amateur sociology. Bok and Bowen argue," [These scores] are useful
measures of the ability to do good work..but they are
far from infallible indicators of other qualities...such as
a deep love of learning or a capacity for high academic
achievement."
Within the study's sample, Scholastic Aptitude Test
(SAT) scores above 1100 (out of 1600) "provide no clue
about the odds of graduating" after controlling for
external variables like parental income.
Socioeconomic status is a much larger factor, but the
most important determinant is the school's selectivity.
Blacks entering the best schools, especially the beneficiaries of preferential treatment, are much more likely
to graduate than blacks entering less selective schools,
even if test scores and grades are taken into consideration. This invalidates the argument that beneficiaries
of race-sensitive admissions policies are out of their
league, and suffer self-confidence crises as a result.
Scores of tables and graphs reinforce Bowen and
Bole's conclusion that race-sensitive policies have been
a boon to the black community. For example, blacks
who graduated from the selective institutions earn
almost twice as much as the average black university
graduate. These blacks are also far more likelyto lead
civic activites. It is no shock that blacks in the 1976
cohort are still fervent supporters of affirmative action.
What is a surprise, however, is that whites who were
rejected from their first-choice college believe in racial
diversity as much as their classmates.
Bowen and Bok also discuss whether class-sensitive
policies would be an improvement. They come to die
conclusion that they would not: blacks are more
impoverished than whites, but there are still far more
poor whites than blacks.
Many believers in affirmative action hope that it is a
temporary remedy. The theory is that the test-score
gap will eventually disappear, and preferential policies
will someday be unnecessary. Unfortunately, Bowen
and Bok do not say whether their statistics support this
claim or not and consequendy do not predict when we
can expect a level playing field. The Shape of the River
is essentially a look at the past—Bowen and Bok, perhaps afraid of taking more risk than they already have,
make no forecasts at all. This diminishes the strength
of the book.
More disappointing is that The Shape of the River
will not find the wide audience that The Illiberal
Education did. It will be read by lawmakers and university administrators, but the humourless tome is too
chock-full of statistics for it to become a New York
Times bestseller. And the public will remain, for the
time being, ignorantly opposed to race-sensitive
admissions policies.**
at thl%jp|esent day and niight
ContimieYo have faith    |^
good things come to thos| who wait
remember tjjja^gars we sh^flcf^*.
was so gk|^oumred       1
can never lepay yoi ^
.Only hopel|xan te there for you
I.You are my %ejjrj^and soul
[alking to ymfmakes me whole
|wisl| you were still a child
I%riSh you kept
that childlike smile
Remain strong and positive
and I know you'll survive
You are a sister and a best friend
til the very end.
Much love.
— Emmanuel Adjei-Achampong
Rebate. Rebate. Rebate.
Right now, you can take advantage of a $50.00 airtime credit
when you buy our dual mode PCS Sony phone. Combine
this saving with any of our affordable plans including our
unlimited local evening and weekend option and you're all
set to go wireless. This offer is valid from Feb 1 to March 31";
Pick one up at the Alma Mater Society General Store or reach
us at www.clearnet.com/student or 1-888-248-5968.
The future is friendly.
Network
technology
by
clear
Lucent Technologies
Bell Labs Innovations
pes"
:;: Must activate within 10 days. Phone must be activated for a minimum of 30 days.
" Trade-marks used under licence from Clearnet Communications Inc.
cies should use socioeconomic status rather than ethnicity as the primary criterion. These are bold, sometimes tempting claims, but difficult to rebut without
reams of data.
Well, here comes the data. Derek Bok and William
Bowen, ex-presidents of Harvard and Princeton
respectively, have undertaken a massive project:
analyse the records of sixty thousand students (half of
whom entered university in 1976, half in 1989) at 28
selective colleges and universities, and try to figure out
what the consequences have been. With the help of an
army of researchers, Bok and Bowen have published
the results of their mammoth study in The Shape of the
River.
Bowen and Bok begin by explaining how admissions decisions work: universities must "decide which
set of applicants, considered individually and collectively, will take fullest advantage" of the offered education. Those expecting admissions decisions to be
My love for you is great
Blessed with such grace
Towards you; I feefno hate
My little African Princess
I can't wait for you to blossom
already, you've grown bosoms
remember when jgpu were just a little
baby V*
You looked so happty^
The^orld has soured you
Stolerayour innocence too
retoejprliDer how you cried
when you we»*alf3ne, terril
remember al/the joy
You felt as afchild""4
Now you arelgettingpold
Ipray eveiyday^iifaaryou
Grow up strong and confident
although it is not evident THE UBYSSEY « FRIDAY. MARCH 19, 1S99 1 7
International symbol? We think
The week of March 1st to March 5th celebrated the 40th anniversary of International House. During this week, numerous     tmJL% •#%¥*
people participated in the week long festivities, discussions, and panels. An interesting image welcomed all who entered      ii^^P ^J A
the building. Below is the illustration which we have been told was the new logo for International House. After much
controversy the logo was to be redone. Yet the fact that the image was on the wall when we saw it during the Festiva
celebration makes us wonder, what does this symbol connote? The following thoughts arose in our attempt to delineate
what the folks at International House had in mind. _ ,       _ „   .
-Colour Connected
10 Post-Modern Colon]
g New Worlds...Again
Q International Rel
6 Colonial Feti
Strange Glows,!:
2 Internationalist
?jh...er...21st Century^
ie Next Generation
agiflOtus Poster
decal
and... | Here Comes Whitey—Fresh off the Boat
When love sees colour \\ |u n U.\0 :,c- o.'[..:
■i"* * i
:o:$f:o>:
:.y5:
;i::fe;
IS*
When love sees colour,
as a lonely heart travelling
have been searching everywhere.
The love, I can't find nowhere
Am I not searching for enough
The quest for love is tough
My heart has travelled through
Europe, where it was torn to
Still my broken heart continued to
reach, and my tired eyes continued
to search
until I arrived on the shores off
southeast Asia, where like two
sailing ships, my heart was once
agrijn dismissed. Thus, in a
fury of anger, I longed for
the African Queen
to unite us into one
and make my heart once again * whole,
But just like a dream she disappeared
Now as I lay
in the arms of the South Asian Queen
on my shaky knees I pray
ihajs :rdivii j.av ->i-es !„.■ i.-,.,,,...;-.
-Emmanuel Adjei-Achampong
(independant)
iHl
o
sfPgs
mi
■ •
SECOND COMING
The Second Coming
shali be at hand,
when the red rose
no longer bleeds.
And when the Lion weeps
dt ihe sight
ot d dead antelope.
-B. A. 1 8 THE UBYSSEY • FRiPAY, MARCH 19,1999
\msmmi
UPCOMING SPRING 1999
CONGREGATION EVENTS
Graduation Information Session
Wednesday, March 24,1999
Time: 1:30-2:20
Location: IRC Wood 2
Come and have all your questions about Graduation answered.
Grad Class Tree Planting Ceremony
Tuesday, March 30, 1999
Time: 12:00-12:20 pm
Location: Corner of East Mall and Thunderbird Boulevard
Support this UBC Tradition with President Piper and your Grad Class Council.
Distribution of Extra Tickets for
Spring 1999 Congregation
April 7 & 8, 1999
Time: 7:00 am-l:00 pm on both days
First come first served basis only. Please have your student card with you.
For further info: Email cmclean@devoff.ubc.ca
This award recognises a returning UBC student who
has made a significant contribution to developing and
strengthening thc sense of community at thc UBC	
campus by:
1. Organising or administering an event
2. Promoting activism and awareness in
an academic, cultural, political, recreational or social sphere.
The award is open to all
returning UBC students,
graduate, undergraduate and
unclassified and consists of a
$3,000 award to be paid in
October. Any member of the
campus may nominate a
student.
For more info contact
Fernie Pereira, Business Manager
822-6681 or fpereira@unixg.ubc.ca
The recent murder of j
„_^James Byrd Jr. is more
vp than just a brutal hate
fpB^^;;:joirrie. It also shows
-the racism inherent in the
English language.
ilMBM
A
Between
CI        CI I   I VI        at
by Eva J. M. Maximea
When we study English we study
words. We ask which words are most
effective to communicate our message, and why they are chosen. We
choose them to stimulate visual,
auditory, emotional and visceral
reactions. Before there was racism as
we know it today, we had language
and we had economics. Language
facilitates economics and without
language—well, cunency is language
too— and Africans were reduced to a
form of currency in the context of
chattel slavery.
 The powerful  dominant
group
lated as an incident, the attitudes that
make it possible are not.
In a police affidavit, Shawn Berry,
one of the accused, is characterised
as a reluctant participant in the grisly
violence. "When Berry asked King
what he was doing, King replied,
'Fixin' to scare the shit out of this nigger.'" Berry claims that King told him
'"You're just as guilty as we are.
Besides, the same thing could happen to a nigger lover...'" Herein lies
the context of this brutal slaying.
At a trading card website, the
"lolly Nigger Toy Savings Bank" trading card is depicted, and described as
"one of the most outrageous exam-
fights dirty, using tools such as racism
to maintain the status quo. There
must be an underclass, disenfranchised and ostracised, for capitalism
to function, with a small percentage
of people controlling the vast majority of the world's property and
resources. Once colonialism took
root in the colonies, the ideology of
'white' racial superiority became the
single most important shackle of the
Imperialist ideology.
lames Byrd Ir died to remind us all
that nigger is not just a nasty thing to
call someone. Nigger is the name of
the most powerless, brutally devastated human being we can't even
imagine. lames Byrd Ir died on lune
7, 1998, the victim of three white
males, of whom the first to be convicted is lohn King. King is a man
who proudly bears tattoos depicting
Nazi-type SS lightning bolts, as well
as a large patch of the Confederate
Knights of America—a white
supremacist group—on the side of
his stomach, underlined with "Aryan
Pride."
The murder of lames Byrd Ir is
euphemistically refened to by media
and popular discourse as the
'Dragging Death.' Black rights advocates have insisted on naming this
murder a "modern day lynching.'
Media coverage, while relevant,
tends to exoticise the issue at hand.
"[W]e have an isolated incident.
Guys who are not our kind of people
did some stupid stuff," said Jasper
County Sheriff Billy Rowles.
This is hardly a sensitive analysis,
but the point is that while that particular form of violence is relatively iso-
ples of nineteenth-century white
attitudes toward blacks that you'll see
on a ttade card." The fact that we are
looking at the head of a black man
caricatured and objectified as a
repository for coins goes without
comment. The objectification of
black people, especially through the
use of dehumanising, pejorative language is acutely grim at another website entided "Aherne the Nigger
Butcher." The title of the site says it
all, and it should stand testament
against those who continue to
believe that words such as nigger live
in a sterile vacuum, out of context
and without the capacity to incite
real harm.
The historical and contemporary
usage of pejorative language by the
dominant society plays an important
part in the perpetuation of racist
stereotypes and attitudes. When
racism works and exists in business
and in our institutions, it is largely
silent. When racism arises casually
between workers, school children or
pedestrians, it is usually first
expressed through pejorative language, a form of violence in itself.
The English language itself is also
culpable in Byrd's death because of
its culturally-based racial bias. If a
thing is naturally white, it can be seen
to be superficially unsullied, while a
dark, coloured object can obscure
stains. Europeans, specifically the
English, have been wont to refer to
themselves as white-skinned peoples, even outside of and prior to the
context   of  African   exploitation.
see next page THF UBYSSEY ■ FRIDAY MARCH 19. 1Qqo 1 9
a and z
CONTINUED
English has developed as a language
that associates the 'colour' white
with favo-Lrable qualities such as
innocence, virginity, purity and
honesty. Conversely, black is conceptualised as symbolic of all that is
in opposition to white. When people are conceptualised as being
opposite in their innate qualities
simply due to skin
colour, reason has
gone by the wayside.
Who benefits from
this?
The higher up the
ladder of racial privilege you travel, the
less likely you are to
have a 'colour' attributed to your skin's
complexion. Light-
skinned peoples in
conflict are said to
have ethnic differences (i.e. Semites, Croats
Serbs). The characterisations that
go along with the colours that
describe race have a significant
impact on this dynamic. It is interesting that the English speaking
Europeans found Asians to be yellow-skinned (cowardly, sickly),
Native Americans to be red-skinned
(hostile, hot-blooded, savage), and
Africans to be black-skinned (devil-
English has developed as a language
that associates the
'colour1 white with
favourable qualities
such as innocence,
virginity, purity and
honesty. Conversely,
black is all that is in
opposition to white.
and
and Marlatt's Difference (Embracing centre on a feminist analysis of
the anthropomorphization of animate and inanimate objects, and
these readings have led me to
intenogate the words 'black' and
'white.' This has been particularly
interesting in light of the visual
concepts that they represent, and
their relationship to
the literal definitions
of the words black
and white. James
Byrd Jr's murder is
only one example of
the faT-reaching
social consequences
of these pejorative
language constructions.
The oldest English
language treatises on
African-European
contacts (Thomas
lefferson's Notes on Virginia,
Winthrop Ionian's White Man's
Burden) cite the culturally based
negative associations with the
'colour' black, as fundamental to the
engendering of discriminatory
practices inflicted on African peoples by Europeans. The characterisation of African peoples as 'black-
skinned' was certainly convenient
Jar the dehumanisation of a popu-
acterised as brown-skinned, which
in reality, we are, this would have
been less effective. Brown has
earthy, productive, fertile qualities
attributed to it, and so black was a
far more effective choice for the juxtaposition of Europeans. White has
so many virtuous qualities attached
to it: clean, pure, innocent and honest. White things seem to beg
anthropomorphization.
Genetically, anatomically and
socially humans are more similar
than we are different. Capitalist
forces used language to emphasise
and embroider racial differences
into this oppositional concept in
order to facilitate the rape and
exploitation of the colony's
resources and people. They tried to
structure a society wherein the
underclasses have only token
mobility, and would remain a visibly marked, self-reproducing,
exploitable labour force.
Here we are, four hundred plus
years later, living in a society which
takes the ingrained attitude that
there is some real sense to be
made of the conception of whites
and blacks in an oppositional relationship. A relationship in which
one group is naturally innocent,
neutral and standing on a higher
ish, evil, dishonest, and opposite to
white).
Martin's The Egg and the Sperm
lation needed to labour and mine
the resources found in the colonies.
If African people had been char-
our karma as a species, this plan is
not only immoral but also
unworkable.*
My Place
I know my place
it is behind closed doors
away from the crowded room
I know my place
it is separate from others
so as to not be found a disgrace
I know my place
it is where no one goes
but it is called my home
I know my place
it is second you know
for the first one is not for me
I know my place
it is an enormous wall
built to keep me out
I know my place
it is a separate one
which divides me from the rest
I know my place
it is looking in
wondering if I shall be called
I know my place
it is knowing this
that I have no place where I belong
TheRi
the strength ti
from
in Falls
|        The rain falls
as if the world
e to an abrupt end.
eavens throw down
their spears,
as if to mock
e thunderous skies.
nd I, a mere mortal
have not,
silence these rains,
and save my soul
the clenches of hell.
Old Manl
Nature with all its
does not have the coi
to cripple an old man'
To make people obsei
longing to reach his
To make him witness,
visions nf untaintprl rpl
ty
passion,
sane legs,
e as he wheels,
I now know where nat I
strength lies.
In the weakness of her
children.
THE UNIVERSITY OF BRITISH COLUMBIA
TH/nK
About K
Public Information
Meeting
on the
Comprehensive Community Plan
UBC Campus
for the
Thursday, March 25,1999,
12:30-2pm, Ponderosa Room,
Ponderosa Building, 2071 West Mall
Tuesday, March 30, 1999,
7:30-9pm, Rooms 214-216,
Student Union Building,
6138 Student Union Blvd.
STUDENT
UNION BUS
BUILDING        Loop
The Official Community Plan (OCP) for UBC provides a vision and goals for future development
broad land use designations, and objectives for more detailed planning. The purpose of the
Comprehensive Community Planning process (called Area Planning in the OCP) is to interpret those
policies and objectives as a framework for development approval. This will be the first ofthree public
meetings and will focus on issues and options.
For further information, visit the Web site www.ocp. ubcca or call Jim Carruthers, Campus Planning
and Development 822-0469.
SANDRA
BULLOCK
BEN
AFFLECK
OPGNS MARCH OTH Chrysler can help out with your driving ambition.
As a recent graduate, you're on the road to success. We would like
to help take you the rest of the way by offering $750 towards the
purchase or lease of a new Chrysler or Jeep® vehicle* That's $750 in
addition to most current Chrysler incentives. If you finance with Chrysler
Credit Canada, we'll also defer your first three months payments!*
And with a world-class lineup of vehicles to choose from, we clearly
offer something for everyone. Whether you're looking for the off-road
excitement of a Jeep®, the rugged performance of a Dodge Truck, the
roominess of a minivan or the redesigned and refined Chrysler Neon
2000, we've got a vehicle that'll take you wherever you want to go.
What's more, you could win a $5000 travel voucher just for sharing your
smarts with us. For details, simply visit us on-line at www.chryslercanada.ca
'Excluding Prowler and Viper.  *Some restriction! apply. See your retailer for details. This $750 Grad Rebate is available to all college or university undergraduates and postgraduates who have graduated or will graduate between October I, 1996,
and September 30, 1999, and all currently enrolled master's and doctoral students, regardless of final graduation date. ® Jeep is a registered trade mark licensed to Chrysler Canada Ltd.
For more information, visit your nearest Chrysler Retailer. Or, hit www.chryslercanada.ca or call I -800-361 -3700.
CHRYSLER
CANADA

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