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This could be a full linked open date URI or an internal identifier"}],"FileFormat":[{"label":"File Format","value":"application\/pdf","attrs":{"lang":"en","ns":"http:\/\/purl.org\/dc\/elements\/1.1\/format","classmap":"edm:WebResource","property":"dc:format"},"iri":"http:\/\/purl.org\/dc\/elements\/1.1\/format","explain":"A Dublin Core Elements Property; The file format, physical medium, or dimensions of the resource.; Examples of dimensions include size and duration. Recommended best practice is to use a controlled vocabulary such as the list of Internet Media Types [MIME]."}],"FullText":[{"label":"Full Text","value":" 3*\u00ab^&fecticmaSMfal i*s issuer, i's issuerwrtv. l\"S IJ5SUI5rv\\TIV\/t5 . i's issuewTive morn en's issuerwrtve worn jisrvs issLusrwrtve morn wr-tve luornerYs issuerwrive ujorn \"rive ujornervs issu^wnve ujony -> rive luornen's issuevaive morn jerwrive ujornen's issuerwm\/e luorn Rr Fax (604) 822-4835 >r E-mail elaine@cchs.ubcc; ; WOMEN'S DEC\/JAN 2000 KINESIS from SEX TRADE page 21 The services that exist now are largely directed toward helping women exit the sex trade. Many women can only find help if they are willing to become \"good,\" moral citizens. More services must be made available to women who are in situations of violence, need help with substance abuse, dealing with police or the law, health issues, housing, familial issues, and other problems, regardless of how they are making money to feed their families and themselves. Aboriginal women should have the option of using services which are specifically designed to meet the needs of Aboriginal women, using culturally-appropriate programs. The programs should ideally be run by former sex trade workers, to ensure that the people who are running the programs have experiential knowledge of facing the dangers of working in prostitution, dealing with the police, and living with the 'whore' stigma on a daily basis. Additionally, programs need to be established in non-urban Aboriginal communities to address the reasons why women flee these communities and migrate to urban areas to work in the very dangerous street-level sex trade. It is necessary to establish programs designed to support women who have experienced sexual or physical abuse, who are in violent relationships, need help with employment, skill development, substance abuse, health issues, and the many other conditions of colonization, in order to prevent women from ending up with no choice but to leave their homes and work as prostitutes in the city. It is necessary for Aboriginal women to have more options available to them, and to be supported in their communities to prevent them from becoming isolated in urban centres, working under very dangerous conditions. The prostitution laws which currently exist in Canada only serve to make problems worse for sex trade workers, especially street workers, and are in need of some serious reformation. John Lowman has the following suggestion for change: \" As long as prostitution is legal\u2014and there is every reason to believe that criminalization would only make matters worse\u2014Canadian politicians ought to decide where and under what circumstances prostitutes can meet their customers.\" By changing the laws to reflect the fact that sex work is indeed legal, we can focus on situations of abuse or misuse of power, and sex workers can finally have the same rights as any other worker, as any other human being. We must strive to make it easier to prosecute abusers and leave those women in consensual situations alone. We need to work to ensure that sex trade workers can maintain a sense of dignity and that their lives are valued as much as any other woman on this earth. Women must ultimately have control over what they do with their bodies, and how they use them to make money\u2014whether they be using their hands, eyes, minds, mouths, or vaginas. Education must happen on all levels, including with the public and with those people whose voices are heard in our communities, includingAboriginal leaders. We must break down the virgin-whore dichotomy, refusing to be pitted against each other. Solidarity work between women working in the sex trade and women not working in the trade is crucial, and is a revolutionary act in and of itself. Aboriginal leaders must also make the concerns of the women in our communities a priority, to ensure that women are not forced into prostitution as a result of being chased off reserves by situations of abuse. We must be able to talk openly about prostitution, recognizing the large numbers of Aboriginal women who are working on the streets, and we must make it our concern, honouring the women who fight for their lives every day. Large numbers of Aboriginal women will continue to choose to work in the sex trade, until Aboriginal communities make substantial jumps in their path toward healing and putting back together the fragments of our communities which have been blown apart by the forces of colonization. Aboriginal women residing in urban areas need activism around obliterating poverty, sexual abuse, child abuse, violence, and other forms of continuing the legacy of colonization. Ideally, Aboriginal women should not have to go into prostitution out of a place of desperation. But until those forces which shape our lives, whether in the city or on the reserve, are themselves abolished, sex work will continue to be a reality for women in our community. We need to work to ensure that sex trade workers can maintain a sense of dignity and that their lives are valued as much as any other woman on this earth. We need to ensure that sex trade workers have access to services if they have been raped or physically beaten, if they have been robbed or kicked out of their homes, and if they still see prostitution as the best way to make their living. We need to work to create options for Aboriginal women so that they can choose to make a living for themselves and their families in other ways if they desire to do Sarah Hunt is a mixed-blood woman from the Kwagulth Band of the Kwakwaka' wakw Nation. She is an activist, writer, and lover of the color pink. vera m. wabegijig is anishnawbe:kwe from Ontario, vera is a member of the bear clan and the writing community, currently, vera is overcoming her educational barriers at the university of victoria where she hopes to achieve success in a writing and a women studies degree, all the while being a single mother, if she can do it; anybody can. go out and test your limits, break the boundaries. wUSSuJJmmmhSmJU i found Coyote on pembroke & douglas she faces towards the north star her lips slightly apart while traces of steam escape from her hot salmon breath Coyote's long red trenchcoat loosely hangs around his lean muscular shoulders he waits. she waits, not for Raven not for me but for a trick to pay rent for her fuckin' pimp who slaps her around, who points a gun to her head while he rapes every sign of dignity out of her leaving her body a barren wasteland. Coyote's eyes no longer reflect any signs of her creation her job disposed of over five hundred years Coyote is no longer the trickster of the west coast, east coast and in all points in between. Coyote is only myth, a legend, even a cliche. Coyote in her wispy breath calls to me while she wraps one arm around a lamp post, offers me a cigarette as she sucks back hers there is no traffic, no intruding voices of people passing by, just the spotlight above us, casting a blue light i inhale the tobacco smoke, it is harsh & stings my throat, it's smoke hangs heavy in my lungs Coyote tells me he found them late last night beside a drunk beat- up body they're re-rolled from collected butts Coyote pulls up her fish nets, adjusts her breasts, adds a dab of rich wine lipstick a white caddy slowly comes to a halt on I Coyote's corner at pembroke & douglas i wait to see if Coyote will transform p but all he does is slide into the passenger side rolls down the window and tosses out the butt j it lands at my feet, embers glowing e with red lipstick tracks i return to pembroke & douglas I no sign of Coyote 8 but Coyote's name I scratched into the empty sidewalk. DEC\/JAN 2000 Filmmaker Alanis Obomsawin: 25 years in the making by Abby Cote Alanis Obomsawin is a member of the Abenaki First Nation from the Odanak reserve in Quebec. A proud Anishinabekwe (Aboriginal woman in the Algonkian dialect) she has dedicated her life to making films that focus on Native peoples, their cultures and issues. Obomsawin's career in filmmaking was showcased in the Retrospective of Native Filmmaker Alanis Obomsawin's 25- Year Career at the Reel Aboriginal Film Series that ran throughout the six-day Aboriginal Voices Festival in Toronto in June of this year. The event included rare screenings, film discussions and premises of some of the director's work. Obomsawin was on hand during the Festival. Obomsawin is a board member with the newly developed APTN (the Aboriginal Peoples Television Network), a national television station that went on air across Canada on September 1st, 1999 as part of basic cable packages. She has also been involved for years as a member of the Board of Directors of the National Film Board of Canada which also sponsors the making of her films. Obomsawin is \"well versed in Mohawk history\", having made several films that focus on Mohawk history. Among these are, My Name Is Kahentiiosta (Behind the Scenes of the Kanehsatake Crisis) and her most recently released film, titled, Spudwrench about one of the warriors who was at Kanehsatake who is also an iron worker. Spudwrench premiered in Brittany in late 1997 and was aired this past summer in Toronto at The Aboriginal Voices Festival. Obomsawin has also documented some of her many travels to the James Bay region of Canada which she has presented as a slide show, titled The Travels of Alanis. This slide show was filmed in Moose Factory and Alanis considers it \"a children's film and the backbone of her film, Christmas in Moose Factory.\" During the slide presentation of The Travels of Alanis, Obomsawin provides the audio commentary, making reference to the wrongs done to Aboriginal people as a result of residential schools. The period of time during which Obomsawin was making this slide show, 1966 through to 1968, \"was the tail end of the residential school system and the eight or so former residen- The Canadian government setting up the reservation system and placing Native people on those reservations was all about the possession of tial schools had been converted into residences for children who for the most part lived at and were attending school in Moose Factory.\" Obomsawin feels that her visits to Moose Factory influenced further film making in the north. \"It was difficult being both a woman and a Native when I started working to bring the plight of children to the forefront more than thirty-six years ago, but I feel that I helped to pave the way for the Native filmmakers of today.\" Obomsawin was fortunate to be able to document the events at Oka on film, thus allowing the rest of Canada and the world to view the happenings there, however making the films was an extremely challenging process. \"In July of 1990 the police blockaded the village and journalists were given special accreditation. At that time I had two crews with me and one time the crews were allowed in but I was not. I ended up staying there instead of trying to go home to sleep. The outcome of this situation gave me further insight into some of the repercussions of the police blockade. \"I spent time talking with some of the police officers and arm)' personnel and they were just like people everywhere, some were real bullies and used their power on the people and some were just doing their job and may not have wanted to be there anymore than we did. \"It was quite a schooling for me. I was worried about whether my equipment would be confiscated. I finally came out in October of 1990.1 felt as though I'd gained ten years and three months during the occupation.\" Commenting on the political state of things in Oka all these years later, Obomsawin says, \"There are still problems in the State of Oka, still a lot of problems. Although the golf course expansion and the building of the condominiums were stopped, some of the underlying issues still remain.\" \"The Canadian government setting up the reservation system and placing Native people on those reservations was all about the possession of land. Oka may have occurred in 1990, but the issues behind the occupation have been going on for generations and could be considered the basis for Native land issues across this country. The reason that Oka brought the issue to the forefront was because it was all so highly publicised and because the army was brought in, therefore, making it the most publicised Native occupation in Canada up until that point.\" H o w - ever, Oka changed all of that, now maybe the country is more aware of the significance and outcome of Native blockades and oc- cupations. Aboriginal people learned some valuable lessons from Oka about effective and in effective media coverage. We are now trying to ensure that our side is effectively heard and seen. By utilizing Native press coverage and by having Native producers and directors like Obomsawin present, our side of the land issue is being more fairly represented to the rest of the world. Obomsawin has been directing films about Canadian Aboriginal history for more than 25 years now. \"I am happy to be able to make these documentaries that are seen all over the world, I am happy about that for future generations. The next seven generations need to be taught the ways of our people. It is the responsibility of all of us to care for this world. The youth of today are the future leaders, so we need to show them by example to do something good for our country.\" Aside from making films, Obomsawin is an accomplished writer. She has done many presentations of her written work including reading her poems and singing songs she has written while accompanying herself on her hand drum. During her presentations she reminds us that, \"The rule of law in this country is to suppress our rights. We need to find our way back from the road of broken dreams, and the way to do that is to listen to the spirit within ourselves.\" Obomsawin stated, \"I've never actually said this before, but I encourage all Native people to find a way to document their local, community histories to enrich our young people. Through educating our young people of today with our own teach- Image from Kanehsatake: 270Years of Resistance ings we are building stronger communities for tomorrow. I support and encourage the video and tape recording of our Elders so that we have access to their knowledge. I believe that we are gaining control over how our histories and teachings are being recorded and this is no longer done in a disrespectful and exploitative way. Now we have the tools to record our histories in a good way and to utilize them for the good of our communities.\" Obomsawin is always busy writing or working on a current film project. She is also the author of numerous poems and songs and has a cassette tape available that was produced in 1988 titled, Bush Lady. Many of Obomsawin's films are available at public libraries across Canada. For more information or to purchase her work contact the National Film Board of Canada. Obomsawin is well known internationally as a producer, director, writer, singer and songwriter. She has toured Canada, the United States and Europe as a singer, teacher, speaker and film maker and intends to \"keep on making films that speak out about Native heritage, culture and issues as long as there are films to be made\". Abby Cote is a freelance writer and photographer with the Anishnabek News, which is published monthly by the Union of Ontario Indians. She is of Metis descent and grew up in Toronto, but now lives in North Bay, Ontario with her two-year old daughter Shaiyena and her partner Lindsay Cote. DEC\/JAN 2000 KINESIS SNEAK PREVIEW a recognition of being: Women's role in politics by Kim Anderson my forthcoming book, Recognition of Being: Reconstructing Na- leased by Second Story Press i the Spring of 2000. ibused. After listening to their ttories, I needed to find hope for ap out a path of of something bet- A Recognition of Be women across Canada. In it, I discuss how women resist negative experiences, reclaim Native tradition, construct tradition into their modern lives, and act on their responsibilities. It is about the magnificence of being a Native woman, as reflected by all the aunties and grannies I spoke with in the inter- Background material in the book includes a look at the traditional position of women in a number of Indigenous societies across the Americas. Prior to interference from the colonizer nations, Native wo spect, and a place of honour in our communities. The excerpt demonstrates women's traditionalpoliti- '\"Where are your women?\" The speaker is Attakullakulla, a Cherokee Chief renowned for his shrewd and effective diplomacy. He has come to negotiate a treaty with the whites. Among his delegation are women \"as famous in war, as powerful in the council.\" Implicit in the Chief's question, \"Where are your women?\" the Cherokee hear, \"Where is your balance? What is your intent?\"They see balance is absent and are wary of the white man's motives. They intuit the mentality of destruction. \"I turn to my own time. I look at the Congress, the Joint Chiefs of Staff, the Nuclear Regulatory Commission... to the hierarchies of my church, my university, my city, my children's school. \"Where are your women?\" I ask. M a r i I o u Awiakta, Cherokee\/ Appalachian1 \"The Elder women were the ones to hold M a r i 1 o u Awiakta clearly demonstrates the contrast between Z> western and Indigenous political systems. Native women were not tradition- c\u00a3 ally excluded from decision making, as has been the case for women in western politics. Native women had political authority because our nations recognized the value of having input from all members of society. The inclusion of women in decisions was critical for the security of the nation. Like her Cherokee ancestors, Awiakta points to the mentality of destruction, which sees nothing wrong with excluding 50 percent of the population from positions that are politically powerful within the nation, the community, the church, and school. There are a number of ways that our women traditionally exercised political power. Any one of our Iroquois sisters and brothers can attest to the fact that their women had (and still have, albeit to a much lesser degree) political power, and there are a number of written works that confirm this.2 Iroquois women had a role as leaders vis-a-vis the outside world, as is evident in their role in negotiating some treaties.3 In traditional Iroquois systems of governance, women's political authority extended to choosing and deposing the chiefs.4 Chieftainships were determined and managed by matrons of certain families who held meetings with other clan women to make these decisions. Iroquois women also exercised their political authority through participation in community meetings. \"[Iroquois] women often addressed councils; their opinion was asked and places in council and to guide the men...\" heeded. When tribal or village decisions had to be made, both men and women attended a meeting. Though the chiefs normally did the public speaking, women at times stepped up and, by their authority as owners of the land and their concern for the future of their children, took an active part in telling sachems (chiefs) what they should do.\"5 The Mohawks also had a women's council that would bring their issues to the Grand Council or to all of the people, if necessary. According to Sylvia Maracle, a women's council still operates. It travels between various Mohawk communities to hold public meetings. Although these women may have some influence on the modern-day political system, they no longer hold the official status or authority they did before the introduction of an elected chief and council. Other Native societies had similar political systems that ensured the participation and influence of women. Sto:lo Elder Dorris Peters recalls her grandmother telling her \"women were able to choose the chiefs, and women were able to fire the chiefs.\" Like the Iroquois, the Cherokee had women's councils whereby women had direct input into political decisions.6 Some nations had Elders' councils that were comprised of men and women. Simona Arnatsiaq, co-ordinator of the Women's Program for the Qiqiktani Inuit Association, points out that traditional Inuit politics were dealt with by both female and male Elders who would discuss and decide matters pertaining to the community. She confirmed that informal leadership of this nature is still operating in many Inuit communities today. Monica Ittusardjuat is an Inuk currently living in Iqaluit, Nunavut. She describes how women were generally called upon to deal with matters related to community harmony and wellness, but qualifies, \"there was no rule that said it had to be a woman. It was according to ability and what people did.\" Some societies had both male and female chiefs. Wet'suwet'en chieftainships, which are still in place today, are hereditary. Leadership positions can fall on a male or a female child, and everyone takes direction from the wisest and the eldest (male or female) chief. In Plateau societies, both women and men filled the role of chief. The wives of male chiefs also served as advisors, or as chiefs in the case of a husband's absence or death.7 The Algonkian and the Sioux had similar practices.8 see ANDERSON page 27 kSJSi IS DEC\/JAN 2000 SNEAK PREVIEW from ANDERSON page 26 If formal political systems did not include women's voices, then women found the authority to voice their opinions through the influence they exercised over their male partners. This type of indirect evidence has been noted among the Blackfoot and the Sioux.9 Be-te Paul points out that in Maliseet society, \"The elder women were the ones to hold places in council and to guide the men.. .We had chiefs, but the elder women were behind the men; they were listened to and held in high respect.\"10 Inuit women also influenced politics by stating their opinions to their husbands. These opinions were taken seriously, as they were a way of accessing the collective opinion of the women of the community. In public gatherings, older women were likely to voice opinions about policy decisions. Their status as Elders secured their authority, as it still does today: \"Position in the age hierarchy protects old women from recrimination and retaliation so that they are in a position to insinuate the 'women's vote' into what would otherwise be an all-male 'caucus'.\"11 It may seem incredible that this territory we know as Canada once hosted societies that afforded significant political power to those currently most marginalized: older women. Yet in \"Indian country,\" the political authority of older women is not so far in the past. Many contemporary women can describe the political authority their grandmothers held in their families and societies, even after the introduction of western political systems. Jeannette Armstrong (Okanagan) recalls how, \"it was traditionally always women who made decisions about re- who made decisions about the wealth, and who carefully constructed a balance of power in the family, and a balance of work and task making and so on.\" Armstrong grew up in a family where her grandmother played the role of decision-maker. Maria Campbell's great-grandmother held a similar role. Campbell points out that the authority of her grandmother was based on her relationship to the children. \"My great-grandmother was the head of our family. No decision was made without her first giving her blessing. My uncles would sit down and talk to her when they were going to do something. If she said no, nobody questioned it. She would tell them why, and they trusted her, because her primary responsibility to the community was to the children. Her decisions were based completely on the children. They didn't question that.\" It becomes clear when we listen to these women that their societies understood the significant roles, responsibilities and skills involved in being the primary caregivers of children. Their societies upheld the people who held these roles and gave them the power to make decisions about their families, communities and nations. In spite of the fact that many families and societies held on to traditional female political authority, Native women on the whole experienced a tremendous loss with the introduction of European political systems. The severest blow to their status came with the introduction of the Indian Act in 1876, which defined who was an Indian and what Indians could and could not do. The Act legally took away long-established rights for Native women, and left them with fewer rights than Indian men. Native women were categorically denied the right to vote in band elections. They could not hold political office, nor could they speak at public meetings.12 The Act also prevented Native women from voting on issues of band territory. It was not until the 1950s that Native women regained the right to participate in these public and political affairs.13 Revisions to the Indian Act gave status Indian women the right to vote in band elections, but they were not permitted to vote in provincial or federal elections in Canada until the 1960s. The Indian Act not only dispossessed women of community\/communal authority, it severely dismantled their authority within the family through the imposition of patriarchal marriage and property rights. The Act decreed that Native women who married non-Native men lost their status, and that Native women who married Native men from other bands lost their rights in their home communities. Kathleen Jamieson, who has written extensively about the losses Native women experienced, wrote the following passage in 1978. In it she points to the inequities that time. \"The woman, on marriage, must leave her parents'home and her reserve. She may not own property on the reserve and must dispose of any property she does hold. She may be prevented from inheriting property left to her by her parents. She cannot take any further part in band business. Her children are not recognized as Indian and are therefore denied access to cultural and social amenities of the Indian community. And, most punitive of all, she may be prevented from returning to live with her family on the reserve, even if she is in dire need, very ill, a widow, divorced or separated. Finally, her body may not be buried on the reserve with those of her forebears.\"14 These laws were not repealed until 1985. For over a century, Native women were shut out of their communities and families. Women who kept their status were shut out of political and economic decisionmaking because they were restricted from owning property. Even on the death of their husbands, they had no inheritance rights: \"On the death of an Indian, his 'goods and chattels' and land rights were to be passed to his children. The wife was excluded, her maintenance being the responsibility of the children.\"15 Cathy Martin, a Mi'kmaq from Nova Scotia, points out that the removal of women from the political process was part of a deliberate dismantling of the culture overall. When the colonizers came, she says, \"they saw a society where women were respected and children were respected, and this was very much against the colonialist or the patriarchal world that they came from.\" The Indian Act banished Native women who married white men, while at the same time awarding Indian \"In order to break down and destroy a culture, you have to get to the root of it The heart of Aboriginal cultures is the women \" status to white women who married Native men. Martin comments on how this may have been part of an assimilation strategy \"In order to break down and destroy a culture, you have to get to the root of it. The heart of Aboriginal cultures is the women. So it makes sense to start making policies that would banish the women, the givers of the language, the culture, and life. The ones who brought in the Native children and made them Native. It made sense to make that policy so that white women could come in and take over that role and start teaching the white ways.\" Whatever the intent, the patriarchal provisions of the Indian Act removed Native women from their roles as decisionmakers and teachers, and robbed them of their voice in community affairs. Once active participants in the management of community affairs, they were forced into positions that held little power. This deliberate state action imposed on Native women the devalued position of women in western society. White women had no power to vote, they did not hold in decision-making on matters ranging from the family, to community, to nation. Native women who held political power were a threat to this kind of a system. They could effectively be put in their place through assimilation, or by making them the same as white women, as Janice Acoose explains. \"Indigenous women's political powers (including and especially the freedom to exercise control over their bodies and relations with others) were almost completely eradicated while their energies were channeled into less threatening activities, such as ladies'auxiliary groups, church rituals (marriage, baptism, confession, communion, confirmations and funerals), as well as far less important social activities such as church sponsored teas, bake sales and bazaars.\"16 For the first time in our history, our women found themselves on the margins, in the ghettoes of the evolving culture. The exclusion of our women from decisionmaking in important political and community matters not only disempowered the women, it also disempowered Indigenous cultures. 1 Marilou Awiakta, Selu: Seeking the Corn Mother's Wisdom (Golden, CO: Fulcrum Publishing, 1993), 9. 2 See W G. Spittal, ed., Iroquois Women, An Anthology (Oshweken, ON: Iroqrafts Ltd., 1990). 3 Sally Roesch Wagner, \"The Iroquois Confederacy: ANativeAmerican Model for Non-sexist Men,\" in W G. Spittal, ed., Iroquois Women, An Anthology (Oshweken, ON: Iroqrafts Ltd., 1990), 220. 4 These traditional political systems still exist among the Iroquois, but they do not hold the same political power that tiiey once did. Elected band councils now hold the official authority for community governance. I use the past tense in this section to refer to a time when the traditional Iroquois system was the only means of governance. 5 Cyndy Baskin, \"Women in Iroquois Society,\" Canadian Woman Studies 4, no. 2, (1982), 43. 6 See Marilou Awiakta, Selu: Seeking the Corn Mother's Wisdom, 38,119; Paula Gunn Allen, The Sacred Hoop: Recovering the Feminine in American Indian Tradition (Boston: Beacon Press, 1986), 36; and Wilma Mankiller and Michael Wallis, Mankiller: A Chief and Her People (New York: St. Martin's Press, 1993), 19. 7 Lillian Ackerman, \"Complementary But Equal: Gender Status in the Plateau,\"in Laura F. Klein and Lillian Ackerman, eds. Women and Power in Native North America (Norman, OK: 1995), 88-89. \"Robert Stephen Grumet, \"Sunsksquaws, Shamans and Tradeswomen: Middle Atlantic Coastal Algonkian Women During the 17th and 18th Centuries,\" in Eleanor Leacock, ed., Women and Colonization: Anthropological Perspectives (New York: Praeger Publishers, 1980), 49; Carolyn Reyner, Cante ohitika Win (Brave-hearted Women): Images of Lakota Women from the Pine Ridge Reservation, South Dakota (Vermillion, University of South Dakota Press, 1991), 5. 9 Beverly Hungry Wolf, The Ways of My Grandmothers (New York: William Morrow and Company, 1980); Maria Powers, Oglala Women: Myth, Ritual, and Reality (Chicago: University of Chicago Press, 1986). 10 In Janet Silman, Enough is Enough: Aboriginal Women Speak Out (Toronto: The Women's Press, 1987), 226. 11 Lee Guemple, \"Gender in Inuit Soci- Ackerman, eds., Women and Power in Native North America (Norman, OK: University of Oklahoma Press, 1995) 25. 12 Joanne Fiske, \"Child of the State, Mother of the Nation: Aboriginal Women and the Ideology of Motherhood,\" Culture 12, no. 1 (1993), 20. 13 Although some gains were made as a result of the 1951 revisions, Native widows of white men had previously been allowed to return to their communities upon the death of their husband. After 1951 they were no longer allowed to do so. 14 Kathleen Jamieson, Indian Women and the Law in Canada: Citizens Minus (Ottawa: Advisory Council on the Status of Women, 1978), 1. 15 Ibid. 16 Janice Acoose, Iskwewak. Kah'Ki Yaw Ni Wahkomakanak: Neither Indian Princesses nor Easy Squaws (Toronto: Women's Press, 1995), 47. ^n*\"**^ P.O. BOX 868,268 Main St. Ucluelet, B.C.V0R3A0 Phone: 250-726-2343 Fax: 250-726-2353 E-mail: westwomn@cedar.alberni.net Bringing our voices to the big screen: T'lina: a celebration of tradition by Lynda Gray a catch of eulachon' T'\u00a3INA: THE RENDERING OF WEALTH written and directed by Barb Cranmer produced by Barb Cranmer and Cari Green Nimpkish Wind Productions, Vancouver, BC, 1999 'Namgjs filmmaker Barb Cranmer has garnered yet another award for her work in bringing First Nation voices and concerns to the big screen. T'lina: The Rendering of Wealth won the best short documentary award this year at the American Indian Film Festival in San Francisco. Each of the three films she has submitted to the film festival over the last four years has earned her the best documentary award. Since its sold out world premiere at the Vancouver International Film Festival, the film has gained much attention for its con tribution to raising the public consciousness about First Nations' modern day issues. T'lina: The Rendering of Wealth highlights the importance of recognizing and celebrating traditional activities, regardless of how few people possess the knowledge or practice them in their communities. The significance of this film was indicated by the attendance of 50 or so members of her home community of Alert Bay, who travelled to Vancouver to attend the premier. Not only did they show their support by attending, they also sang feast songs with her after the audience had a first hand chance to taste the precious t'lina (pronounced gleet-na) that was offered along with other food after the screening. This act of celebrating in a traditional manner while in a modern setting is indicative of the film itself. The balancing of cultures is played out as Cranmer smoothly works the archival clips of her people celebrating the production of t'lina and the voice of her deceased grandfather into this modern day way of recounting our history. Although Cranmer uses modern technology to document our histories, she honours the importance of continuing in our oral traditions by letting the voices of the people who know our truths be heard. T'lina is commonly thought of as just a traditional food staple, but Cranmer shares with us the many issues that are raised when speaking of t'lina. These include the traditional grease trails used for trading, its importance in the potlatch system, the rituals that are practised when gathering and processing the eulachons (the fish from which t'lina is extracted), the destruction of the environment that is causing the stocks to dwindle, and the importance of passing on the knowledge to younger generations so that this age old practice will not be forgotten. One of the most important points of the film is that the gathering of eulachons and the continuation of producing t'lina is being threatened not only by the destructive logging practices in the region, but also by the loss of knowledge of our people. But the young faces of those in the film who are pulling in the nets, standing under the falls, tending to the simmering fish, gathering the cedar bark, and celebrating in the Bighouse along with the Elders gives us hope that this irreplaceable aspect of the culture will be carried on as long as there are still fish to catch. Currently, Cranmer is working on I'tusto: To Rise Again which documents the rebuilding of the Bighouse in Alert Bay , destroyed by an act of arson in August of 1997, as well as We Weave Our History which tells the stories of six weavers working to bring traditional chilkat and geometrical weaving back to coastal First Nations communities. Nimpkish Wind Productions has also recently branched out into interactive media technologies. For more information about films produced by Barb Cranmer and Nimpkish Winds Production, contact them at 107-2772 Spruce St, Vancouver, BC, V6H 2R2; tel: (604) 731- 8044; fax: (604) 731-8011. ground work for resistance by Dian Leclair and Audrey Huntley RED POWER WOMEN produced by Cleo Reece Vancouver, BC, 1999 Red Power Women is a must-see video created by Cleo Reece, a member of the Vancouver-based Indigenous Media Arts Group (IMAG). Her docu-drama is a personal account of the coming-of-age and political development of young radical Native women in the late 1960s and early 70s. Reece takes viewers back to when she came to Vancouver following the death of her 18-year old brother. They were the children of a Cree family from Alberta who were placed in foster care. In her search for identity, Reece found the Native Alliance for Red Power (NARP). There, she met other 'red power women,' three of whom she interviews for her video: Ginger Adams, Joan Phillip and Lee Maracle. These women relate the events which led to their politicization and their experiences in the growing Red Power movement of this time. Ginger Ambers goes back to her time at a residential school. She talks about how the resistance she was involved in then, laid the groundwork for her later political work. When older siblings learned that many of the young boys staying at the school were being sexually abused, they organized a petition expressing their anger and demanding to speak with the administration. Although, they were initially refused a meeting, the students' resolve was so great that the staff soon initiated a reform: new supervisors were hired for the younger boys and powdered milk was replaced with fresh milk. This was Amber's first lesson in political organization and it taught her that \"When people come together, they can make change!\" NARP was borne out of this self-empowerment and resistance. The trigger behind the group's first meeting was the murder of a Native woman in Williams Lake, BC. She was tortured to death, then thrown in the garbage. For this crime, only one of the two men responsible was fined\u2014 $200: the equivalent to hunting moose out of season. The other man was acquitted. In developing their analysis, members of NARP drew on the influence of the civil rights movement in the United States and from the writings of revolutionary thinkers such as Lenin, Mao Tse-tung and Frantz Fanon. A study group about colonization was set up to help the activists develop their politics and their radicalism. With the help of a dictionary, even those with a Grade 4 reading level could make it through the lessons of these legends of revolution. An important aspect of the struggle for members of NARP was the cultural importance of language and tradition. Internalized racism was responsible for the deep sense of shame that many Native people felt with respect to their identity, but a shift in the way the movement saw itself had begun. Travelling south of the border in support of a struggle around fishing rights\u2014 which drew tribes from all over Turtle Island\u2014NARP members were, for the first time, exposed to a traditionalist path. People began to identify with their ancestors and to be proud of who they were. They realized they had much to heal from, and that 'the hangover of racism'\u2014violence and addictions\u2014was at the source of much of their pain. The women in NARP had to stand together and fight for their place beside the men. As women, they developed a sense of togetherness, and over time, love for each other as brother and sister as they grew in the struggle for sovreignty. Lee Maracle characterizes the first few years of NARP as a journey of discovery\u2014 of self, of activism, and of community. The goal, she says, is to develop the power within and to engage in the decolonizing work which will lead to a culture of healing. To do that, Maracle adds, it is critical that Native peoples regain their land base. Some of the younger women who speak towards the end of the film underline the importance of spirituality. They believe their mothers and grandmothers have uncovered the truths. It is important to tap into this but now, they feel, it is time to move to the source and begin healing on a deeper more spiritual level. Skeena Reece, Cleo's daughter, is shown speaking at a demonstration in November 1997, when leaders of 19 nations converged on Vancouver for the Leader's Summit of APEC (the Asia-Pacific Economic Cooperation). She states that the likes of APEC are not new to Native people who have lived with genocide for so long. She adds that, \"the Creator put us here for a reason\u2014to make a stand for the air, water and land\u2014not just for our own children, but for all humankind.\" Reece's film spans the past, present and future. She was inspired by many women, and she thanks those who came before and those who will come after. \"Being a part of the struggle is a responsibility that never ends, not as long as a colonial government exists.\" DEC\/JAN 2000 Bulletin Board Bulletin Board listings have a maximum of 50 words. Groups, organizations and individuals eligible for free space in the Bulletin Board must be, or have, non-profit objectives. Other free notices will be items of general public interest and will appear at the discretion ot Kinesis. Classifieds are $8 {+$0.56 GST) for the first 50 words or portion thereof, $4 (+$0.28 GST) for each additional 25 words or portion thereof and must be prepaid. Deadline for all submissions is the I 8th of the month preceding publication. Note: Kinesis is published ten times a year. Jul\/Aug and Dec\/Jan are double issues. All submissions should include a contact name and telephone number for any clarification that may be required. Listings will not be accepted over the telephone. Kinesis encourages readers to research the goods and services advertised in Bulletin Board. Kinesis cannot guarantee the accuracy of the information provided or the safety and effectiveness of the services and products listed. Send submissions to Kinesis, #309-877 E. Hastings Street, Vancouver, BC, V6A 3YI, fax: (604) 255-7508, or email: kinesis@web.net. For more information call (604) 255-5499. NVOLVEMENX INQUIRING MINDS WANTTO KNOW! Do you ever wonder how the pages of text in the newspaper you're holding get lined up so neatly? Want to know the fastest way to get wax off your hands? How about all the cool things you can do with a scanner? Does thinking about the right dot pattern keep you up at night? Or do visions of rubylith enter into your dreams? If so, then you definitely need to come down and help put Kinesis together. Just drop by during our next production dates and help us design and lay out Canada's national feminist newspaper, and all your questions will be answered. Come and join us. No experience is necessary. Training and support will be provided. If this notice intrigues you, call us at (604) 255-5499. Childcare and travel subsidies available. m J* J Book & j %r Art Emporium NVOLVEMENX WANNA GET INVOLVED? With Kinesis? We want to get involved with you too. Help plan our next issue. All women interested in what goes into Kinesis\u2014 whether it's news, features or arts\u2014are invited to our Story Meetings held on the first Tuesday of every month at 7pm at our office, 309-877 E. Hastings St. For more information or if you can't make the meeting but still want to find out how to contribute to the content of Kinesis, give Agnes a call at (604) 255-5499. New and experienced writers are welcome. Childcare and travel subsidies available. VSW IS LOOKING FOR YOU! If you want to learn to do referral and peer counselling work, at VSW we are offering a great opportunity to women interested in volunteer work during the day. Come answer the phone lines, talk to women who drop in, and help connect them with the community resources they need. For more information call (604) 255-6554. Childcare and travel subsidies available. FEMINIST FUNDRAISERS WANTED VSW is seeking enthusiastic, energetic and creative women to join the Finance and Fundraising Committee. If you enjoy raising money for a great cause, organizing events, or just want to have fun, call Audrey at (604) 255-6554 today! VOLUNTEER NEWSLETTER Are you a volunteer at VSW or Kinesis? If yes, please feel free to make contributions to our monthly \"Volunteer Newsletter.\" The newsletter is for us\u2014for all VSW\/Kinesis volunteers\u2014and will be a place for updates on committee work, gossip, recipes, things for sale\/barter, a calendar of events, and whatever else volunteers want to put in. There's a box at #309-877 E. Hastings St just waiting for your submissions. If you want more info contact Amal at (604) 255-5499 or the VSW Volunteer Development Committee at (604) 255- 6554. KINESIS MARKETING GANG Interested in being on the hottest commit- . tee at VSW? Then check out the Kinesis Marketing Gang. We're looking for women who have experience or are interested in advertising and marketing. The Marketing Gang works as a collective to strategize on innovative ways to promote and raise the profile of Kinesis. The gang meets monthly. Training and support will be provided by Kinesis marketing coordinator Jenn Lo. Call her at (604) 255-5499. EVENTS THE CANNIBAL'S WIFE The North Shore Women's Centre invites you to a book reading and presentation by Yvonne Maes, author of The Cannibal's Wife. The reading will take place on Fri Dec 3 at 10:30am at the Women's Centre, 944 W. 16th St, North Vancouver. The event is free and open to all women, but registration is required. For more info call (604) 984-6009. Y2GAY IN SONG The Vancouver Lesbian and Gay choir, the Sapphic Song Weavers and Betty greet the year 2000 with confident delivery of a song list that should banish anyone's Christmas blues. If you're downtown Sat Dec 4, plan to stay for the 7:30 opening of the doors at St. John's United Church, Comox and Broughton. Rest your feet and please your ears, then meet the choir and guest artists at the end of the show. LET'S VEG! An informative workshop on vegetarianism and women will be held on Thurs Dec 2 at 7pm at the North Shore Women's Centre, 944 W. 16th St, North Vancouver. Topics to be covered will focus on the health issues most important to women. Hosted by Earth Save Canada and presented by Sally Errey, Holistic Nutrition Consultant. This workshop is free and open to all women. Pre-registration is required. For more info or to register, call (604) 984-6009. ' WOMEN OF SUBSTANCE The North Shore Women's Centre would like to invite you to an art opening and reception on Wed Dec 8 from 4-7pm. The art opening will showcase the work of Sharalee Regehr and will commemorate the National Day of Remembrance and Action on Violence Against Women. The opening will be held at the North Shore Women's Centre at 944 W. 16th St in North Vancouver. For more info call (604) 984- 6009. PURPLE ROSE CAMPAIGN The Philippine Women Centre will be launching its new campaign to end the trafficking of Filipino women on Sat Dec 4 at the Roundhouse Community Centre, 181 Roundhouse Mews, starting at 7pm. It will be an evening of exciting performers and artists, including Katari Taiko and Alvin Tolentino. The event will also feature an art auction of works donated by local artists. Tickets are $10. For more info, tickets or to volunteer, call Marilou or Ning at (604) 215- 1103. Western Canada's Lesbian & Gay Bookstore Open Daily 10am to 1 lpm Our Books\/Our Issues Gay Fiction Lesbian Fiction Our Magazines & Journals AIDS\/Health Humour Erotica Queer Theory Feminist Theory Biographies, Essays, Poetry Religion & Spirituality Art & Photography Community Little Sister's Book & Art Emporium 1238 Davie Street, Vancouver, B.C. V6E 1N4 (604) 669-1753 Phone Orders 1-800-567-1662 Internet Address: http:\/\/www.lsisters.com Paula Clancy, b.a. Certified General Accountant Auditing Accounting Financial Planning Income Tax Services for Organizations Small Businesses and Individuals Tel: (604)215-1720 Fax:(604)215-1750 pclancy @bc.sympatico.ca CANDLELIGHT VIGIL Douglas College Women's Centre and Student Union invite you to commemorate the 14 women murdered at Montreal Lecole Polytechnique on Dec 6, 12:15 pm at the Atrium, David Lam Campus, 1250 Pinetree Way, Coquitlam. CDWCR'S 7TH ANNIVERSARY You are invited to a party! It's for members and friends of the Committee for Domestic Workers' and Caregivers Rights (CDWCR). And it's on Sat Dec 11 from 3-8pm. There'll be music, a craft fair, games, dancing and potluck dinner. Where: Mount Pleasant Neighbourhood House, 800 E. Broadway, Vancouver. See you there! For more info call 874-0469. CHILD POVERTY Linda Moreau of End Legislated Poverty is January's featured speaker at the Richmond Women's Centre's monthly tea-party, held on Jan 20, 1:00-3:00 pm. All women welcome. For location and other info, call Terrie at (604) 279-7060. THE COLOR OFVIOLENCE The Color of Violence: Violence Against Women of Color conference will take place on Apr 28-29, 2000 at the University of California, Santa Cruz. The conference will bring together Indigenous women and women of color to explore and strategize around the relationships among racism, colonialism, and gender violence in the lives and histories of women of color and Indigenous women. Angela Davis and Haunani Kay Trask will be the keynote presenters. For full details, visit the conference website at: www2.ucsc.edu\/people\/ andysm\/ To receive registration materials, contact Andrea Smith at #4-3 Felix St, Santa Cruz, CA, 95060; tel: (831) 460- 1856; fax: (831) 459-3733; or email: andysm@cats.ucsc.edu. ALTERNATIVE THERAPIES The Vancouver Women's Health Collective is hosting a series of education sessions on body-focused alternative therapies. The workshops will be held on the first Thursday of the month from 6:30-8:30 pm at the collective, 219-1675 W. 8th Ave. The next session on Jan 13 will focus on Feldenkrais, the Alexander technique. A $3 sliding scale donation is requested. Seating is limited, so please register by calling (604) 736-5262. GOOD AD, GREAT DEAL, RIGHT PRICE EIGHT DOLLARS (PLUS G.S.T.) FOR THE FIRST FIFTY WORDS LEGAL REPRESENTATION AND MEDIATION SERVICES in: labour and employment law human rights civil litigation public interest advocacy MUNRO \u2022 PARFITT LAWYERS Melinda Munro and Clea Parfitt 401-825 granville street Vancouver, b.c. v6z1k9 689-7778 (tel) 689-5572 (fax) quality legal services woman friendly atmosphere DEC\/JAN 2000 KINESIS Bulletin Board GROUPS GROUPS GROUPS SUBMISSIONS OTTAWA RCC The Ottawa Rape Crisis Centre is looking for committed volunteers to work on its crisis line, or Public Education and Fundraising program. Ottawa RCC is a volunteer-based organization which relies on over 8,000 volunteer hours a year. Volunteering can and often does lead to paid work. As part of the Centre's diversity plan, priority will be given to women from diverse ethno-racial\/cultural backgrounds. If you would like to join the Ottawa RCC in building a fully inclusive anti-racist service, call (613) 562-2334, ext 24 for an information package. SURVIVORS FOR SURVIVORS Survivors for Survivors, a self-help group run by and for women survivors of childhood sexual abuse, offers referrals and weekly support meetings. The group aims to maintain a warm, safe and judgement- free environment in which women can speak about their lives, be heard by open ears, and move towards healing. Meetings take place in the North Vancouver area. For meeting dates or more info call Maya at (604) 987-6486. All calls held in strictest confidence. JAPANESE QUEER GROUP A new group has started up in Vancouver for lesbians, bisexual women and transgendered women of Japanese heritage. Meetings will be every third Thursday. We will provide you with a safe and joyful place to meet others. For location and more info call Tomiye at (604) 728-0097; or contact Aki on her pager at (604) 708-6867 or by email at akingl 976 @ hotmail.com BI-WOMEN'S GET-TOGETHER A bisexual women's get-together in Vancouver is being held once a month for conversation, munchies, laughs and the occasional bi-related movie. For more info and to get on the email list, call (604) 734- 9407 or email Liane at angelbum@netcom.ca. NAC YOUNG WOMEN'S CAUCUS The National Action Committee on the Status of Women presents its Young Women's Caucus for women between the ages of 16 and 30. It is imperative that young women have space where their voices are validated, celebrated and honoured. The NAC Young Women's Caucus is committed to providing that space, as well as demanding it! Please join in the struggle. For more info contact Rachel at (416) 755-9605, email: thedivas@pathcom.com; or Kelly at (905) 525-0629, email: hwetl-pr@interlynx.net. PRIDELINE The Centre's Prideline offers information, referrals, and peer support to lesbian, gay, transgendered and bisexual people 7 days a week from 7-1 Opm. In the Lower Mainland call (604) 684-6869. Elsewhere in BC call 1-800-566-1170. BWSS SUPPORT GROUPS Battered Women's Support Services in Vancouver offers a range of support groups for women who are in or who have been in abusive intimate relationships. Women meet to share common experiences and to receive emotional support, information and practical help on resources. BWSS has various drop-in groups, including a custody and access support group, a group for Japanese women, a group run through the Downtown Eastside Women's Centre, and 10-week groups. Bus tickets and onsite childcare or childcare subsidies are available. Call (604) 687-1867 for more info. SATRANG If you are into drama, theatre sports, et cetera, and feel strongly about issues affecting South Asian women, come and check out the South Asian Theatre and Networking Group. Satrang is about enthusiasm and having fun with your creativity in a positive scene. Meetings are every Monday from 3:30-5pm at the South Asian Women's Centre, 8163 Main Street, Vancouver. For more info call Anu at (604) 592-0013 or Sonia at (604) 325-6637. MENOPAUSE AWARENESS GROUP The Surrey Women's Centre is sponsoring a Menopause Awareness Group which meets the 4th Monday of each month for informal discussions around menopause issues. The group starts at 7:30pm and will be held at the centre. For location or more info call Janet or Sharon at (604) 589- 1868. BUILDING BLOCKS Building Blocks Vancouver offers information and support for Spanish-speaking, Vietnamese and Aboriginal women living in the Grandview Woodland area expecting their first baby or with newborns under three-months old. The program has a great team of Home Visitors to assist women. For more info call Mosaic at (604) 254-9626 or the Vancouver Aboriginal Family and Child Services at (604) 251-4844, local 311. WOMEN ABUSE SUPPORT GROUP Battered Women's Support Services in Vancouver is offering a support group for women who are in or have been in abusive intimate relationships with women. The group provides emotional support, legal information and advocacy, safety planning, and referrals. The group is free and confidential. Bus tickets and childcare subsidies are available. For more info (604) 687-1867. COMPULSIVE EATING SUPPORT A drop-in support group for women with issues of compulsive eating is held twice a month at the Eating Disorder Resource Centre of BC, St. Paul's Hospital, Room 2C-213, 1081 Burrard St, Vancouver. Drop- in times are 7:30 - 9pm every 1st and 3rd Wednesday of the month. Facilitated by Colleen Hyland and Cynthia Johnston. For more info call (604) 631-5313. RAPE RELIEF VOLUNTEERS Vancouver Rape Relief and Women's Shelter needs women who are interested in volunteering for their 24-hour crisis line and transition house for women and children. Volunteer training sessions are held Tuesday evenings. For more info and a training interview call (604) 872-8212. SHAKTI Shakti (meaning \"strength\") is a self-help group in Vancouver for South Asian women who have experienced the psychiatric system. The group meets every 1 st and 3rd Saturday of the month 1-3pm at South Vancouver Neighbourhood House, 6470 Victoria Dr. Join the group for outings, discoveries, peer support, and relaxing massage. Participation is free. For more info call Helen (604) 733-5570 (for English); or (604) 682-3269 box 8144 (for Punjabi, Hindi and Urdu). Sponsored by the Vancouver\/Richmond Mental Health Network. LESBIAN SOCIAL GROUP In the Company of Women, a social group for lesbians in the Lower Fraser Valley meets one Friday every month in the Surrey\/Langley area to plan social activities. For more info call Jill at (604) 576- 8107. ALLIESTO FIRST NATIONS WOMEN \"Allies to First Nations Women,\" a subcommittee of the National Action Committee on the Status of Women-BC region, has been re-activated. The subcommittee works in solidarity with Aboriginal women, particularly in the areas of research, proposal writing and organizing. Any woman wishing to join is welcome. For more info call Jenea at (604) 294-8092. MOTHERS INTRANSITION Mothers in Transition Support Group holds regular coffee meetings for mothers who have lost custody of their offspring due to mental illness. Come meet other moms of like mind and situations. Share experiences and interests. We hope together to lessen the burden of living without our offspring. We create friendship. Private meetings with Dawn are also available. For more info, contact Dawn at (604) 871-0151. FIRST NATIONS SUPPORT GROUP A new social support group of Adult First Nations (Native) Former Foster Care and Adoptee members will be meeting on Tuesday Nov 30, Dec 14, and Jan 18, 2000. The meetings will be at #425-380 W. 1st, Vancouver, BC. For more info call George at (604) 871-0909 or Joyce at (604)709-8164. SUBMISSIONS SURVEY ON WOMEN WITH DISABILTIES A survey on the midlife needs of women with disabilities is being organsized by Pacific DAWN (DisAbled Women's Network) and the BC Centre of Excellence for Women's Health. For the first time, someone is asking women with disabilities about their mid-life changes. If you are 35 years of age or older and are willing to share your midlife experiences with us, please phone (604) 875-2280, press 4 and leave your name and phone number. Please phone as soon as possible as we must complete this part of the survey by Dec 17, 1999. CALLING ALL QUEER PINAYS If you are a Filipina and identify as queer, lesbian, bisexual, transgender, tibo... If you have stories, essays, poetry, journal writings, drawings, photos, comics, recipes... Sa PinayKa, A Pinay lesbian group in Toronto, would like to hear from you. This is your last chance to be a part of this ground-breaking work, A Queer Pinay Anthology. Final deadline Jan 31,2000. Send submissions to SisterVision Press, c\/ o Pinay, PO Box 217, Stn E, Toronto, ON, M6H 4E2; or by email to bengg@hotmail.com. GENDER AND GLOBALIZATION The Journal for Gender Studies is publishing a special issue on \"Gender and Globalization\" in September 2000. A broad spectrum of articles representing feminist perspectives on gender and globalization from all parts of the world are being sought. Themes may include: the feminization of labour and the gender of labour markets; transnationalization of identity politics (youth culture, gender, sexuality); effects on Indigenous peoples and nationalist movements, et cetera. Submissions may be in the form of academic articles, poetry, photographs, artwork, and so on. Send submissions to: The Editors, The Journal of Gender Studies, CASS, University of Hull, Hull, HU6 7RX, England. For more info email: journal-gender-studies@cas.hull.ac.uk. Deadline is Jan 30. CHILD CARE ADVOCACY Dr. Susan Prentice, a professor in the Department of Sociology at the University of Manitoba, is seeking submissions for an edited text on the history, politics and practice of child care in Canada from 1945- 1995. The aim of the anthology is to identify the particular ways that child care mobilization has contributed to the development of policy and services in Canada. For suggested topic ideas or if you wish to submit a paper, contact Susan Prentice, Department of Sociology, University of Manitoba, Winnipeg, Manitoba, R3R 2N2; tel: (204) 474-6726 (call collect); fax: (204) 261-1216; e-mail: sprenti@cc.umanitoba.ca. The submission deadline is June 2000, but is flexible. PHOTOS OF GAY AND LESBIAN FAMILIES A Safer World, a National Film Board documentary\/animation project, is looking for a diverse array of out gay couples and their families to share their photos or to be photographed. For more info or to make a submission, call Chris at (604) 255-0057. ART SHOW SPACE The Vancouver Women's Health Collective has opened its space to women artists. Shows will run for 4-6 weeks under contract guidelines. The Collective will host an opening, and provide some advertising as well as hanging materials. For details, leave a message for Christine Campbell or Tamara Flick-Parker at (604) 736-4234. BLACK GIRLHOOD Contributions are sought for a proposed anthology on the topic of girlhood in African American and Diasporic African Women's Fiction and Autobiography. Essays which explore girlhood and coming-of-age as themes within Black women's literature are welcome. Send double spaced manuscripts (between 25-30 pages) in hard copy, a brief biographical statement, and a stamped self-addressed envelope to the address below. Preliminary deadline for book proposal package is Dec 15,1999. For all other contributions, the deadline is Jan 31, 2000. For questions, please contact Gabrie'l Atchison via email: atchison71 @aol. HEALTH NETWORK The Canadian Women's Health Network invites submissions for its quarterly newsletter, Network. If you'd like to contribute or wish to suggest a topic we should cover, please email the editor at news@cwhn.ca. Or contact her at CWHN Network, 203-419 Graham Ave, Winnipeg, MB, R3C 0M3, or visit the CWHN website at www.cwhn.ca. RIDETHEWIND Ride the Wind is collecting submissions for an Anthology on women's experiences in the workplace. Poetry and personal essays of approx. 10-pages max, typewritten. Submissions should focus on the difficulties women have working in the labour market, how these difficulties have been coped with, or resolved, and also what successes the author enjoyed. Pseudonyms required for co-workers and companies, and may also be used for writer. Deadline Dec 31. Send to Ride the Wind, PO Box 965 Stn. A. Campbell River, BC.V9W 6Y4, fax (250)923-0541, email ridewind @ angelfire.com Got Something to say? Classify it! DEC\/JAN 2000 Bulletin Board gjCLASSIFIEDS OCEAN FRONT CABIN Charming, secluded, ocean front cabin, Roberts Creek, Sunshine Coast. Two bedrooms, full bath, kitchen with all amenities. Relax in picturesque setting. Ideal for cycling, hiking, swimming, kayaking. Children welcome. Friendly, trained outdoor felines OK. Smoke free indoors. Weekly $350. Group retreat rates. Weekend rates. Available from May\/99. (250) 352-3609 or hgh@netidea.com WOMEN'S SELF-DEFENSE Women Educating in Self-defense Training (WEST) teaches Wenlido. In Basic classes, you learn how to make the most of mental, physical and verbal skills to get away from assault situations. Continuing training builds on basic techniques to improve physical and mental strength. By women, for women. For info, call (604) 876-6390. CITYVIEW CO-OP Cityview Housing Co-op is accepting applications for its waitlist for one, two and three bedroom suites ($565, $696, $795 per month and refundable share purchase). Carpets, blinds, appliances, parking and laundry room. Children and small pets welcome. Participation required. Please send a business size SASE to Membership Committee, Cityview Housing Co-op, 108- 1885 E. Pender St, Vancouver, BC, V5L 1W6. WOMEN IN PRINT BOOKS & OTHER MEDIA Discountsfor book clubs \u2666 Special orders SEXUAL ASSAULT Published by the Montreal Health Press, a women's collective, producing quality books on health and sexuality for 30 The most up-to-date information on sexual assault: how to handle an assault, prevention, the social context. 1997 EDITION New information on: \u2666 Pregnancy and STDs resulting from an assault \u2666 Partner assault \u2666 Dating violence \u2666 Abuse of people with disabilities No other resource offers the combination of personal and practical information, an understanding of why sexual assault happens and ways to work for positivechange Send $5.00 (cheque or money order) to: Montreal Health Press Inc. P.O. Box 1000 Station Place du Pare Montreal (Quebec) Canada H2W 2N1 Tel.: (514) 282-1171 Fax: (514) 282-0262 E-mail: mhpmontreal@msn.com CLASSIFIEDS VOLUNTEERS NEEDED Empower your community while developing job skills.The British Columbia Persons with AIDS Society needs volunteers. There are opportunities for all interests and skills. Particularly needed now are people with law, administrative, research or data entry skills. For more information, contact Gillian Barber at (604) 893-2298. MINDFULNESS-BASED STRESS REDUCTION FOR WOMEN This meditative approach to working with stress, pain and illness is offered in introductory classes, eight week courses or individual sessions. For more info call Deborah Prieur at (604) 733-6136. ROOMMATE WANTED Hey there women! I need you and you may need me! I'm looking for a roommate for Feb 1 or Mar 1, and this time my roommate is really moving out! I live in a sunny breezy top floor, two-bedroom suite in an East Vancouver co-op close to the Drive. Underground parking and laundry facilities on site. I am looking for a non-smoker, gay- friendly, tidy, responsible, easygoing woman to share my plant-iful apartment. No pets please, I'm allergic. You would pay $348 per month plus share deposit. Call me, Lisa, at (604) 253-1827. ? CONGRATULATIONS ABORIGINAL WOMEN'S ACTION NETWORK (AWAN)!!! On the success of your Bill C-31 project North Shore Women's Centre 944 West 16th Street, North Vancouver, B.C. V7P 1K5 Tel: 984-6009 Fax: 980-4661 E-mail: nswc@direct.ca URL: www.nscweb.org\/nswc CORRINE HUNT SPECIALIZING IN KWAKIUTL JEWLLERY 501-3600 WINDCREST DR. NORTH VANCOUVER, B.C. V7G 2S5 T:(604) 924-0273 F:(604) 924-0243 EMAIL: CORRINEHUNT@HOTMAIL.COM For info on how to advertise in Kinesis call jenn @ (604) 255-5499 tEMmmsmm Massage Therapy Craniosacral Therapy 736-1910 315-2150 West Broadway, V\u00abK 4L9 Vancouver, BC Angela Povis Vancouver Status of Women is pleased to announce that prominent scholar, author and social activist, Angela Davis, will speak at a fundraising event for the Vancouver Status of Women on Saturday, February 12, 2000 @ 8:00 pm. The event at the Vogue Theatre (918 Granville St.) will be one of the highlights of the first Black History Month of the new millennium. Davis gained international attention in 1969 for her membership in the U.S. Communist Party and for her activism in the civil rights movement. In 1970 she was placed on the FBI's Ten Most Wanted List and was eventually incarcerated for eighteen months on false charges. A massive international \"Free Angela Davis\" campaign led to her acquittal in 1972. During the last 25 years, Davis has been active as a student, teacher, writer and continues to be an outspoken activist and organizer on issues of race, gender and class. Tickets for this exciting event are $35 each ($25 for students & seniors) on sale now at all TicketMaster outlets or Charge-By-Phone @ 280-4444 DEC\/JAN 2000 3\\A1\u00bb sfrerflc>uJ 3K\/rr, -101 ^s: -ft slcernouJ gvrr-vm. es> -J p'rHrnooi gv\/rr^neussi uj 3v\/\u00bbt\/m^ijssi s'r^moui 3v\/rrysrm IK 3v\/rT\/^r0LJB2l S'r0ft1CJai 3v\/rr\/*r0U_ ~ 10001 avrryvmjsgi \u25a0 M3v\/rr^rSUBSl 13v\/rr\/V^USSl \" I S'rWJ^v\/rfWHlJBgl b'rernoiii 3v\/rr^r0uissi srernajj \u25a0 2'nernouJ 3^\/rr\/v-Buesi g'rernouJ gv.. fe'rwioiu 3v\/ir^rBue^i ^'rernoui 3\\\/rrv s'rBrnoai avrryveuesi s'remcjuj ^\/ha s'remoai ^v\/rr\/trsuesi s'rernpuj ^v\/it\/v . s'nBmouJ 3v\/rr\/veuesi sT&flom ^K\/rrysna B'nsmcJiu 3v\/it\/mt0ubsi sTemoui pvfPArtii s'nancjui \u25a03sjnt><&03&\\ s'rHrnoui 3\\\/r D Bill me D New \u25a1 Renewal One year \u25a1$20 + $1.40 GST Two years \u25a1$36 + $2.52 GST Institutions\/Groups \u25a1 Gift \u25a1$45 + $3.15 GST \u25a1 Donation \u25a1 Visa \u25a1 Mastercard Card#: Name Address Country Telephone E-mail \u25a1 Cheque enclosed For individuals who can't afford the full amount 3 for Kinesis subscription, send what you can. Free to women prisoners. Orders outside Canada add $8. Vancouver Status of Women Membership (includes Kinesis subscription) \u25a1$30+$1.40 GST Expiry date: Postal code. Fax Published ten times a year by the Vancouver Status of Women #309-877 E. Hastings St., Vancouver, BC V6A 3Y1","attrs":{"lang":"en","ns":"http:\/\/www.w3.org\/2009\/08\/skos-reference\/skos.html#note","classmap":"oc:AnnotationContainer"},"iri":"http:\/\/www.w3.org\/2009\/08\/skos-reference\/skos.html#note","explain":"Simple Knowledge Organisation System; Notes are used to provide information relating to SKOS concepts. 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Rare Books and Special Collections. HQ1101.V24 N49","attrs":{"lang":"en","ns":"http:\/\/purl.org\/dc\/terms\/source","classmap":"oc:SourceResource","property":"dcterms:source"},"iri":"http:\/\/purl.org\/dc\/terms\/source","explain":"A Dublin Core Terms Property; A related resource from which the described resource is derived.; The described resource may be derived from the related resource in whole or in part. Recommended best practice is to identify the related resource by means of a string conforming to a formal identification system."}],"Subject":[{"label":"Subject","value":"Women--Social and moral questions","attrs":{"lang":"en","ns":"http:\/\/purl.org\/dc\/terms\/subject","classmap":"dpla:SourceResource","property":"dcterms:subject"},"iri":"http:\/\/purl.org\/dc\/terms\/subject","explain":"A Dublin Core Terms Property; The topic of the resource.; Typically, the subject will be represented using keywords, key phrases, or classification codes. 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