Mission Statement

We are a Feminist and Queer Collective working to counter misconceptions surrounding Women’s and Gender Studies through the publication of an annual Feminist and Queer review. We are increasing awareness and knowledge of Feminist and Queer issues through the voices, opinions, and experiences of University of 0DQLWRED XQGHUJUDGXDWH VWXGHQWV IURP DOO IDFXOWLHV :HÀUPO\ EHOLHYH LQ PXOWLSOLFLW\ RI  PHDQLQJ DQG ZH WKHUHIRUHUHMHFWWKHLGHDRI VLQJXODUGHÀQLWLRQV)RUWKLVUHDVRQZHDUHRIWHQOHIWZLWKPRUHTXHVWLRQVWKDQ answers. But, through our publication we strive to empower ourselves and other undergraduate students with WKHWRROVQHFHVVDU\WRDGGUHVVWKHLPSRUWDQWTXHVWLRQV

This publication will be a catalyst for change. We would like to thank the following donors for their generous support:

+ Margaret Laurence Endowment Fund + Women’s and Gender Studies Program

We would like to thank the following individuals and groups for their consideration, commitment, and generosity in the support of this publication:

+ University of Manitoba Students’ Union Womyn’s Centre + Ryan Story / graphic designer of issue + Brynn Hughes / photographer + Shawn Farrell / logo designer + Dr. Liz Millward + Dr. Shawna Ferris

We would also like to sincerely thank everyone who contributed their work to this issue. Editors’ note

This publication is the Feminist and Queer Collective’s and Gender studies. The Women’s and Gender Studies ÀIWKDQQXDO)$4UHYLHZ:RUNLQJLQDQRQKLHUDUFKDO department and faculty is multifaceted and, thus, allows manner, the members of the collective seek to provide for the interdisciplinary and personal development of its undergraduate students with an opportunity to contribute students. We, as the collective, want to shed light on the to, engage with, and participate in feminist and value of our Women’s and Gender studies degrees and the TXHHUGLVFRXUVH courses we take within the department.

7KH)$4UHYLHZVWDQGVWRDFWLYHO\FKDOOHQJHDQG We hope that this publication not only showcases feminist complicate traditional notions of “academia”; allowing DQGTXHHUYRLFHVEXWDOVRLQVSLUHVIXWXUHDQGIXUWKHUHG undergraduate students to value and draw from personal HQJDJHPHQWZLWKIHPLQLVWDQGTXHHULVVXHVDQGWKHRULHV experiences, passions, and knowledge in order to articulate :HWKDQN\RXRXUUHDGHUVIRUWDNLQJLQWHUHVWLQIHPLQLVW IHPLQLVWDQGTXHHUWRSLFVLQWHUHVWVDQGLVVXHV DQGTXHHULVVXHVDQGIRUVXSSRUWLQJWKLVGLVVHPLQDWLRQDQG ,QWKHVDPHYHLQWKH)$4FROOHFWLYHVHHNVWRGLVSHOP\WKV expansion of social and political consciousness. surrounding who and what constitutes a feminist and, by association, the individuals who engage in Women’s

Eden Friesen / Francess Amara / Alberta Johnson Rae Hutton / Jenna Modha / Charly Wreggitt

Editorial Board The opinions expressed in this publication do not necessarily UHÁHFWWKHYLHZVRIWKRVHLQYROYHGLQLWVFUHDWLRQ

Trigger Warning: this is a general trigger warning as we do not want to assume what may trigger or offend our readers. TABLE OF CONTENTS

6 8 9 12 14 16 20 GENDERED RABBIT LIVES ZOMBIES AND THERE'S NOTHING NON-INTIMATE AN EXAMINATION SEX ESTEEM VIOLENCE IN SNARE IN THE KITCHEN THE ABJECT CUTE ABOUT THE PARTNER FEMICIDE OF THE CULTURE MESS YOU LEFT AND CRIMINAL OF BICYCLE BEHIND JUSTICE MESSENGERING AS TRANSPORTATION MARCIA TOMS JENNIFER BLACK CHARLY WREGGITT CAROLYNE KROEKER PAM HADDER RAE HUTTON KAILEE TIBBS

22 26 29 30 36 39 41 WHAT IS THE WHO CONTROLS SURVIVING IN WHAT NOT LANGUAGE AND BENEFITS OF A LOST IDENTITIES DEFINITION OF THE MY BODY? BRIGHT LI(V)ES: TO WEAR LINGUISTICS ‘RACIAL VACUUM’ WORD “HOME”? GROWING IDENTITY PROJECT PROPOSAL IN SISTAH LIT FRANCESS AMARA AMANDA MIRANDA A. JENNA MODHA OWEN CAMPBELL SEGEN TABITHA FRIDFINNSON AYSANABEE ANDEMARIAM STEPHENSON

42 44 46 47 48 49 51 HARM THOUGHTS ON RIDICULOUS WOMAN BIG MOUTH BUTCH I STUDY WOMYN ARGUMENT NOTES REFLEXIVE PAPER: REDUCTION AND FEMINISM FROM AND GENDER EXPERIENCE NEOCONSERVATIVE A FEMINIST IN WITH RACISM IDEOLOGY TRAINING ALBERTA JOHNSON CHARLOTTE ALLISON AMBER LOGAN ZOË PENNER KYLE ST. GODARD FRANCESS AMARA OGAI SHERZOI

53 54 61 64 68 71 72 TOOTH AND NAIL FEMINISM 6.7 PERSONAL FEMINIST PRAXIS “ETERNAL A CONVERSATION THE PEOPLE OF THE OR HOURLY WAGE AUTOMOBILES, IN VIGILS AND SHE” FEMALE WITH THE KATTAWAPISKAK CAR CULTURE AND EMOTIONS LANDSCAPE HOMELESS RIVER SOCIAL DIFFERENCE CHANTAL SHIVANNA FAQ COLLECTIVE MARCIA TOMS CHARLY WREGGITT PAM HADDER NYLA COMEAU CHANTAL SHIVANNA RAMRAJ RAMRAJ

73 74 76 77 80 81 83 PROPOSITUM, REFLEXIVE MEMO: PRIVILEGE A REFLECTION AND VISUAL ART REVIEWING AND URBAN/REZ AEQUALITAS, SUBMISSION: CRITICAL ANALYSIS SUBMISSION DETERMINING COUNTRY: I AM LIBERTATUM OPEN YOUR HEART OF THE UNIVERSITY RISK FACTORS FOR WHAT I AM, ME CAMPUS TOUR INTIMATE PARTNER FEMICIDE JAMES TUROWSKI WINIFRED COOK JENNIFER BLACK RAE HUTTON MIKAYLA LALAMA MARCIA TOMS MIRANDA A. AYSANABEE

86 88 89 90 91 92 94 SEEKING ELIZABETH: BLACK AND BLUES ACCUMULATION AND ABORIGINALS WHAT MAKES HOME/NOT HOME TO AWAKEN A PREFERRED INCONSEQUENCE AND THE MEDIA ME A WOMAN? READING OF DIRTY GIRLS SOCIAL CLUB BY ALISA VALDES- RODRIGUEZ TRIPTI PRASAD EDEN FRIESEN KAREN HANAN FRANCESS AMARA LILLIAN SMITH REBECCA NYLA COMEAU QUINN DAVIS

THE ABOLITION OF FENCES (AND ANYTHING THAT MAY LOOK LIKE ONE)

95 SARAH-MARIE CHAILLOT

Volume 01 Issue 05 OMS T IA C MAR

GENDERED VIOLENCE IN SNARE

6 University of Manitoba Feminist and Queer Review Lisa Jackson’s (2012) film, Snare, is viewed as unworthy and second class. healing and moving on (L. Jackson, a haunting depiction of the historic Bringing in this historical idea of hunting personal communication, January and contemporary violence that reminds us of this past and brings a 29, 2012). Coming face to face with plagues Aboriginal women within focus to how these racist notions are other victims of violence could force Canada. Simple in its format, the short still present in today’s contemporary a person to think about and face their film produces startling ‘in your face’ Canadian societies. own experiences. Having a community portrayals of the racial violence faced by of supportive women, who have similar Aboriginal women, while also providing The use of this hunting technique experiences to share, is certainly one insight into the ability to move forward also works to establish a notion that potentially beneficial way of healing and and heal after violence has occurred. women are viewed within contemporary moving forward. This last portion of the societies as ‘up for grabs’ and ‘ready film is just as powerful as the preceding Jackson’s decision to initially show the for the taking’. Hunting is often viewed sections. Once again, Jackson produces women’s feet and legs (as apposed as a masculine sport that places an ‘in your face’ image that now forces to their faces) produced a powerfully emphasis on the ‘best’ catch. This people to look directly into the eyes of daunting image that worked to invoke image places women in the same space female Aboriginal ‘victims’ of violence. fear of what was going to happen. The as animals, insinuating that they are We are forced to face this issue head faceless nature of the models in the nothing more than meat that should on and see that despite what may have beginning of the film gave off a stark be captured, enjoyed, and displayed happened, these women are strong reminder that these women could be by the hunter (man). This works to enough to stand back up and start anyone; people close to the viewers, display the notion that violence occurs to heal. or the viewers themselves. As well, the because of a dehumanization of women, faceless nature reminds us that women particularly Aboriginal women. This Dominant societies ability to hide behind are targeted for violence simply because form of dehumanization, along with myths that ‘violence only happens to they are women and that “male violence societal structures in Canada that favour specific groups’ or ideas that gendered against women… [is] a global problem a patriarchal model, result in women or racialized violence is minimal, has underpinned by social structures and being viewed as ‘less then’ compared led to horrendous situations of missing cultural norms” (Johnson & Dawson, to their male counterparts; racialized and murdered women throughout our 2011). The reality is that gendered and poor women are viewed as even country. This film stands in opposition violence does not target ‘specific’ more unworthy. These tactics are to those myths. The film beautifully, individuals; this is something that could comparable to what Lowman refers to and horrifyingly, displays racialized and easily happen to any female. as the “discourse of disposal” (2000). gendered violence for its audiences. This refers to the idea that certain It clearly indicates that these forms of The use of a snare as a means for groups of people are marginalized, violence are a terrifying reality with a capturing and hanging the women viewed as societal nuisances and historical component that has been upside down is very powerful. A snare are lacking adequate protection from ingrained in social structures and is “a contrivance often consisting of a social structures (the police and the policies that still exist in present noose for entangling birds or mammals” government, as examples), to the point day Canada. (Merriam-Webster Dictionary). The that violence becomes “perpetuated and image of the snare brings about images amplified” (Lowman, 2000) because of hunting and living off the land; of a lack of fear of being reported realities of the historical livelihood or held accountable by the public. amongst many Aboriginal people. The large numbers of missing and Taking a method that was used as murdered Aboriginal women across REFERENCE LIST a means for survival and using it Canada are evidence that a ‘discourse of Jackson, L. (2012). Snare. Canada. to depict violence towards women disposal’ is representative of the images Johnson, H., & Dawson, showcases how deeply ingrained and contemporary Canadian societies hold M. (2011). Violence against women historically imbedded violence really towards this group of women. in Canada: Research and policy is. Contemporary racialized violence perspectives. Don Mills, On: was born out of notions connected to Jackson’s film comes full circle with Oxford University Press. colonization policies and practices, such the women becoming, once again, Lowman, J. (2000). Violence and the as the constructed binary of civilized up right. We view their faces and they outlaw status of (street) prostitution in Canada. , are situated in a circle facing inwards, Violence Against Women and savage, hierarchies that place white 6:9, 987-1011. or ‘light’ skinned individuals at a level towards one another. Jackson discussed above people of colour, the idea of the how this circle formation could be Snare. (n.d.). In Merriam-Webster Dictionary online. Retrieved from Indian princess who is available for the representative of a “community of http://www.merriam-webster.com/ taking, and the dirty ‘squaw’ who was women”, and that it could demonstrate dictionary/snare.

Volume 01 Issue 05 7 K C JENNIFER BLA

Rabbit Lives in the Kitchen

rabbit lives in the kitchen all the time setting the table plays butter knives between her fingers contemplating dull edges rabbit ingests cigarettes by the window pushes to yield a pane through the drapes--floral lace--spoiling brown yellow gray--like coffee and wine stained teeth chattering we listen to grumbling ghost of a rabbit grinding her wrists against pounded down batter sigh of a ticking spoon in the pot and groan of her lean on the counter we peek in the trash bin when rabbit's not looking we cradle our mugs when she is we beg scrape out our bones but don't just spread over toast our marrow consume it

8 University of Manitoba Feminist and Queer Review C HARLY WRE GG I TT

Zombies and the Abject

A REVIEW BY ‘AMAZON’ ON OTTO; OR UP WITH DEAD PEOPLE

The role of zombies within culture is one that zombie portrayals play in relation assortment of ideas and insights into the of dehumanization, fear of the Other, to larger societal issues of oppression. film and the meaning of zombies and and disgust of the abject. This is shown The main section of the paper will identity. Of course there is irony within not only through the fear of zombies analyze the comments presented by using a website such as Amazon to created through movies, books, video Amazon reviewers, tying in with theories analyze a movie like Otto. A film within a games, and other social formations, but presented by Kyle Bishop and Kelly film is taking place, and the filmmaker, through the desire and rage associated Baker. Overall, this paper will redescribe Medea Yarn, is struggling to finish her with their often violent deaths. This is a myth that is a redescription of a political film about the revolution of gay shown in the Amazon comments and larger societal myth; Otto; Or, Up with zombies. For a scene of the film, she critiques on Bruce LaBruce’s film, Dead People, is itself a critique of the takes Otto to a meat factory, followed Otto; Or, Up with Dead People. While zombie craze prevalent in society. A by a scene set at a garbage dump. Her the film is one that strays beyond the redescription of Otto requires a look at reasoning behind such spaces in the usual myths and storylines of zombie the abject state of the main character, film is to point out the filth of capitalism, films, LaBruce succeeds in portraying something shown through the customer the result of over-consumption and the Othering of zombies, and cultures’ reviews of the Amazon page for the film. waste, and the stink of the current fascination with their subjection, in materialist society. Hence, the use a way many zombie films overlook. The data for this essay is taken from of Amazon as a means of providing This paper starts by looking at the the Amazon customer review page for consumers with a variety of goods at the social formation created in Amazon’s the film Otto; or Up with Dead People, click of a button, would be something reviewers section, showing the ways as well as supporting quotes from the that would send Medea into one of her that it is a useful space for dialogue film itself. The customer reviews begin passionate rants of anti-capitalism. and conversation on the film, bringing February 7, 2009 (five months after the With this in mind, I acknowledge the together a variety of voices that may not film’s release date) and end in July 30, problematic aspect of using a website normally critique a show on a blog. It 2013. The brevity of available reviews, such as Amazon. will then look more closely at the theory thirteen in total, quantitatively provides of abject bodies to show the importance a limited view of individual reviews on A major theme running throughout and relevance to contemporary society the film, but quality-wise provides an the film, as well as the comments

Volume 01 Issue 05 9 themselves, is a feeling of continuous nature.”3 Otto’s character becomes a of oppressed groups, is interesting in disgust and intrigue into the character reminder to the still living humans that relation to Baker’s argument that, “in Otto. I identify this as abjection towards his position in society is one they could every rendering, the boundary between him, a theory helpfully aided by a line all easily fall into. His mental illnesses human and zombie becomes muddier from Medea in the film; “he looked and sexuality, on top of his zombie-ness, and muddier, as humans become as extremely abject, wearing clothes that results in him being perceived as a body unfeeling and callous as the ever- appeared to have been lived in for days, to be revolted by within a hetero-ableist hungry, never satiated monster.”7 In if not weeks, or months, which smelled patriarchy of privilege. Baker states that, LaBruce’s film, zombies are seen as like they were on the verge of rotting.”1 “Edward Ingebretsen reminds us that having more emotions and desires Abject theory analyzes the borders monsters set up the limits for humanity: than those who still live; the relation between revulsion and desire, a state of they warn us of boundaries we shouldn’t to fear of gay men and the spread of in-between that individuals fear and feel cross.”4 The boundaries Otto sets up disease brings to mind fears of zombies disgust at. The abject revolves around are not just into the land of the living- and infection. Yandle’s comment is the idea of exclusion of that which dead, but into the realm of hetero- interesting in his argument that Otto we fear and loathe. Julia Kristeva, on homosexuality, and mental wellness with needs to be an outsider in order to the subject of abject, states that “it is instability. An Amazon reviewer argues gain legitimacy as a sympathetic something rejected from which one does that, “Otto is a guy who thinks that he is character; the need to reveal the abject not part, from which one does not protect a zombie in a world that hates zombies as human. The character of Otto is oneself as from an object. Imaginary to the point of killing them in broad one where the viewer never fully knows uncanniness and real threat, it beckons daylight”.5 This comment again creates if he is actually a zombie, or only an to us and ends up engulfing us.”2 a repetition of fear and revolt of zombies; individual with a mental illness who a feeling normalized within society that has blocked out the painful memories Bruce LaBruce’s film, Otto; Or, Up is questioned in LaBruce’s film with the of his past and escaped into another with Dead People, is a useful study of seemingly humanistic nature of Otto. form of reality, creating his own myths the cultural role of zombies, not only of life. Another reviewer reinforces this through the discourse brought up in The remaking of zombies that LaBruce with his argument that, “what can be reviews, but through the redescription takes on, creates a new myth of the more destabilizing for the heterosexual of zombies that LaBruce introduces. I possibilities of zombies as sexual, normative than homosexuality taken to would like to suggest that zombies fill emotional, and politically driven beings. the extreme?, in this case, a new wave an abject position in society; satisfying This new myth resonates loudly with of gay zombies that prey upon male the role of other societal fears of abject comments around the role of zombie flesh, in a very carnal and literal way.”8 individuals, and crossing the perilous films as being driven by society’s Bishop argues this as well stating that, line of what we are and what we could fears. To combine such a variety of “regardless of the basic natures of the become. Zombies become our reminder fears into one individual, and then different zombies – enslaved or infected, of mortality, and the disgust of decay make the audience sympathize with dead or alive – the most conspicuous that we turn into in death. Otto is the what is usually cast as the antagonist, feature of zombie movies is naturally perfect example of the abject body. challenges notions of the zombie as the zombies as creatures, both what He is an individual who is homeless, driven only by hunger and rage with they are and, perhaps more importantly, unemployed, schizophrenic, vegetarian, no conscience. An Amazon reviewer what they are not”.9 The scenes where delusional, diagnosed with an eating states that, “Labruce wanted his zombie zombies are killed in the film are acts of disorder, gay, and who identifies as to be sympathetic and so he created murder committed by men who fear the a zombie. As one viewer on Amazon Otto as a rebel and outsider who has infection that the zombies are spreading. states; “[the] film is a brilliant analysis legitimacy amongst an uncaring, often The desire to kill zombies is stated in of contemporary displaced people, frosty society which shows little respect the film to increase with the realization individuals who live on the margins of for the dead nor the homosexual that this ‘new wave of zombies’ are society, groups that struggle to obtain community.”6 The connection between specifically targeting men to recruit into validation of either legal or social sexuality and the undead both as forms their undead political revolution.

1“Otto; Or, Up with Dead People”, Bruce LaBruce (Germany, Existential Crisis 4 Kelly J. Baker, “The Zombies are Coming”, (Bondfire Books, 2013), Kindle edition, 62. Production, 2008), DVD. 5 Dane E. Higbee, Amazon, http://www.amazon.com/Otto-Or-With-Dead-People 2 Julia Kristeva, trans., Leon S. Roudiez, “Powers of Horror”, (New York: Columbia 6 Brian R Yandle, Amazon, http://www.amazon.com/Otto-Or-With-Dead-People University Press, 1982), 4. 7 Kelly J. Baker, “The Zombies are Coming,” 60. 3 Arcadio, Bolanos, October 30, 2011, comment on “Customer Reviews, Otto; or, Up 8 Arcadio Bolanos, Amazon, http://www.amazon.com/Otto-Or-With-Dead-People with Dead People,” Amazon, http://www.amazon.com/Otto-Or-With-Dead-People/ productreviews/B001L1CNFC/ref=cm_cr_dp_see_all_btm?ie=UTF8&showViewpoi 9 Kyle Bishop, “Introduction - The Zombie Film and its Cycles,” in American Zombie Gothic: nts=1&sortBy=bySubmissionDateDescending The Rise and Fall (and Rise) of the Walking Dead in Popular Culture, 9-36. (Jefferson, North Carolina: McFarland and Company, 2010), 20.

10 University of Manitoba Feminist and Queer Review A comment by another reviewer is reality...by preparing to kill zombies, WORKS CITED telling of the individual experience we push onto the monster all the things Amazon. “Otto; Or, Up with Dead of being structured as abject within we hope we are not.”11 Otto takes on an People,” last modified 2013. dominant society. Dia states that, “Otto interesting shift in this form of thinking, http://www.amazon.com/Otto-Or- is the only undead boy in a living world distancing himself from the living that With-Dead-People/product-reviews/ full of people who he can’t relate to. he views as undesirable to become. He B001L1CNFC/ref=cm_cr_dp_see_ To him, the living seem to be a single creates his sense of insecurity within the all_btm?ie=UTF8&showViewpoint s=1&sortBy=bySubmissionDateDe entity – one ineffable person. And he city, as a result of the city not being a scending 'does not like that person very much'.”10 safe place for a zombie. The audience Baker, Kelly J. “The Zombies are His discomfort and dislike of others is is able to see the other structures that Coming.” Bondfire Books, 2013, apparent in his statement that he does have pushed him to the outskirts of Kindle Edition. not like the “person” that he sees in society; fear of his sexuality, mental Bishop, Kyle William. “Introduction – others. In this sense, Otto is able to instability, and homeless state. The Zombie Film and Its Cycles.” In reclaim and other the rest of society, American Zombie Gothic: The Rise choosing to isolate himself as a form of Comparing Bruce LaBruce’s film Otto; and Fall (and Rise) of the Walking , to the reviews Dead in Popular Culture, 9-36. protection. His decision at the end of or Up with Dead People Jefferson, North Carolina: McFarland the film to go North, is in part out of a of viewers on Amazon, creates a and Company, 2010. space for the redescription of zombies desire for colder weather where his flesh Kristeva, Julai. “Powers of Horror.” will preserve better and where he may as abject beings, and of human-like Trans., Leon S. Roudiez. New York: meet others like him, but mainly out of creatures from which we must distance Columbia University, 1982. a need to escape the city that he knows ourselves in order to function in society LaBruce, Bruce. “Otto; Or, Up with he is not safe in. While his decision to as accepted individuals. Examples of Dead People. (Germany, Existential leave society can be seen as further views of zombies as the “other,” are Crisis Production, 2008). DVD. proof of either his mental instability or shown as well throughout Bishop and his zombie-ness (depending on the Baker, where discussions of zombies in individual viewers’ opinion of what the relation to terrorists and societal fears, film is achieving), it reinforces his desire ties in with the living humans need to to not become the “person” that he does kill as many zombies (in as violent a way not like. Baker argues that, “the zombie as possible), as they can. The place for apocalypse appears as a meditation zombies within society is then structured about the nature of humanity in our as one on the outskirts of that society, callous and detached moment. Violent for fear not only of infection and death, fantasy becomes a method to interpret but also of the desire invoked by an equally violent but seemingly safe the abject.

10 Dia, Amazon, http://www.amazon.com/Otto-Or-With-Dead-People 11 Kelly J. Baker, “The Zombies are Coming,” 60.

Volume 01 Issue 05 11 ROEKER K CAROLYNE CAROLYNE

THERE’S NOTHING CUTE ABOUT THE MESS YOU LEFT BEHIND

My name is Carolyne and I'm a third year student at the University of Manitoba School of Art. When my peers discovered that I had been intimate with someone who was in a long-term relationship with another woman, I was relentlessly insulted and humiliated by the people I had considered close friends. I was overwhelmed by the words that were thrown at me, and by the bias that had left me to blame. I was painted as a seductress relishing the idea of tearing up a relationship, whereas the man involved was seen either as a helpless victim unable to assert himself, or a strong alpha male. This experience shaped me as a woman, and years later, I realized that I should not need to validate my personal sexual choices. I am not defined by the sex I have. I reject this idea, and I hope that those who have had similar experiences find the strength to refuse to bear this imposed guilt.

12 University of Manitoba Feminist and Queer Review Volume 01 Issue 05 13 ADDER H AM P

Non-Intimate Partner Femicide and Criminal Justice

The term femicide is used to partner femicide, but statistics collected describe the killing of women, with between 1974 and 2007 show that an understanding that gender is a non-intimate partner femicide comprises critical, defining factor in these cases about 25% of all female murders (Johnson, H., Dawson, M., 2011, pg. – that is the combined numbers of 124). Further, within the category of “stranger”, “unsolved” and “unknown” femicide, two “distinct types of woman femicide victims (Johnson, H., 2011, killing” have been identified: intimate pg. 126). Added to this disturbing partner femicide and non-intimate tally is the mounting evidence that partner femicide (Johnson, H., 2011, certain Canadian populations have pg 128). In Violence Against Women disproportionately high levels of non- in Canada, Research and Policy intimate partner femicide – for example, Perspectives, authors Johnson and Indigenous women in Canada, as Dawson focus much of their discussions reported by Amnesty International in on intimate partner femicide versus 2004 (Johnson, H., 2011, pg. 129). non-intimate partner femicide. Despite Clearly, more needs to be understood the fact that, overall, murder rates have about non-intimate partner femicide decreased and that more men are – that is, what societal and personal murdered than women, most intimate factors influence non-intimate partner murders involve female victims, partner femicide. perhaps explaining this particular focus (Johnson, H., 2011, pg.123; 129). Take for example the case of 21-year-old mother of three, Claudette Osborne, who There appears to be less established went missing on July 25, 2008 in the research relating to non-intimate area of McPhillips Street and Mountain

14 University of Manitoba Feminist and Queer Review Avenue in Winnipeg, Manitoba. murdered since 2005. Disturbingly, a recognize that I am a product of years Claudette’s common-law spouse and recent CBC report tells how the RCMP of consistent propaganda based on a their children were abruptly left without are challenging Canada’s Sisters in Spirit colonialized, patriarchal, and capitalist their loving mother’s presence in their group, alleging that the RCMP only know agenda, where women – particularly lives and with no answers to explain about 118 missing women. The RCMP Indigenous women – are considered her disappearance. Ms. Osborne was also stated that the Indigenous womens’ less-than-human and expendable. In known to have addiction problems, activist group has not fully shared their reading about Canadian femicide, I and as a result of her identified “at-risk missing women data base (Online, CBC realize that the issue is not new and that behaviour,” police were incredibly News, 2013). To this, one reader aptly racism, sexism and classism intersect slow to respond to her family’s responded, “Frankly, I'm baffled by and contribute to ongoing violence missing person report. According to this because the RCMP are basically against women. Statistics show that Ms. Osborne’s grieving partner, Matt saying 500 families didn't bother to there was awareness of femicide in the Bushby, “The stereotypical response report those missing” (CBC News, 1970s, and perhaps earlier, but no one was that ...this isn’t really an issue... online, 2013). Other readers suggested at a government level saw it as a priority two weeks went by for us” (Winnipeg that the difference in numbers is likely to focus upon (Johnson, H., 2011, pg. Free Press, online, 2013). Stories like because many of those among the 580+ 126). It is cold comfort to have both the disappearance of Claudette Osborne missing and murdered women have the words to describe gender-based are all too familiar in Canada, and too been killed (murdered category), so they murder of women (femicide) and to often the focus falls harshly upon small are no longer missing, thus lobbing the have decades of statistics to attest aspects of the victim’s life and life responsibility to apprehend murderers to the validity of the issue, when law choices, as if to seek out the victim’s and solve missing persons cases enforcement consistently washes their personal defects (victim-blaming) squarely back on law enforcement’s hands of accountability, and the media versus showing a complete and shoulders (CBC News, online, 2013). grafts onto salacious details of sexual balanced portrait of a complex human violence and perpetuates stereotypes. being. Judgement is made based on It appears that for some reason, the Biased, discriminatory responses ethnicity and this racism is fuelled by RCMP is trying to accuse Sisters in Spirit to murdered and missing Canadian sensationalized media reports – time of inflating the missing and murdered women both deter victims of violence and time again, the victim is blamed for women numbers. Perhaps years of from coming forward, and allow the her own demise, particularly if she is pressure from Indigenous womens’ underlying issues which fuel these identified as Aboriginal. groups have embarrassed the national crimes to continue. law enforcement group, and they are Matt Bushby has long since given up making excuses for their years of racial on Claudette being found alive, but he bias and inaction related to missing has been unable to find closure. It is and murdered Indigenous Canadian not surprising that since Claudette’s women. It is interesting that RCMP used disappearance, Bushby has left a female spokesperson to deliver their Winnipeg to raise their children – he denial bomb, and it is also noteworthy fears for the safety of his little ones: “I that the statement came just three days REFERENCES: can’t help but watch my kids like hawks after New York-based Human Rights (sic) ... I try to do things Claudette Watch released its scathing report Author, N. F. (February16, 2013). would have wanted us to do. I take on the force’s history of racism and “RCMP questions claim of 600 missing aboriginal women.” CBC care of them and make sure they violence toward Indigenous females to News, online version. Retrieved from have everything they need. It eases the BC government (CBC News, online, http://www.cbc.ca/news/canada/ some of the stress. They keep me 2013). Human Rights Watch researcher story/2013/02/16/rcmp-aboriginal- busy” (Winnipeg Free Press, online Meghan Rhoad “told reporters that women.html edition, 2013). Bushby’s account is researchers found levels of fear among Author, N. F. (February 13, 2013). heartbreaking and offers a valuable aboriginal women with negative stories “RCMP Accused of rape in report on B. C. aboriginal women.” CBC viewpoint, in that his story serves to about police comparable to post-conflict News, online version. Retrieved from humanize the young Indigenous women situations, like post-war Iraq" (CBC http://www.cbc.ca/news/canada/ whose lives and deaths have contributed News, online, 2013). british-columbia/story/2013/02/12/ to the appalling non-intimate partner bc-human-rights-watch-abuse- report.html femicide statistic. As a woman who was raised to believe that Canada is a tolerant and peace- Johnson, H., and Dawson, M., Claudette Osborne is one of hundreds of loving nation, and a place that embraces (2011). Violence Against Women in Canada, Research and Policy Indigenous Canadian women and girls multiculturalism, I have come to a hard Perspectives. Oxford University Press who have gone missing or have been wall at the end of a bleak road. I now Canada, Don Mills, Ontario.

Volume 01 Issue 05 15 ON HUTT AE R

AN EXAMINATION OF THE CULTURE OF BICYCLE MESSENGERING AS TRANSPORTATION

The purpose of this paper is to subjectivity, agency, and embodied and deserves a greater recognition in examine the culture associated with sensibilities that both cultures emanate. discussions of transportation. bicycle messengering as a form of This paper will analyze how the culture transportation. With the use of scholarly of bike messengering is masculine Bicycle messengers work in downtown sources, this paper will underscore dominated, and that even within cores of major metropolitan areas, the idea that bicycle messengering cultures or subcultures that distinguish many of which were developed before is more than an occupation; it is a and distance themselves from dominant the creation and influx of automobiles lifestyle that becomes an integral culture, ideologies such as patriarchy resulting in traffic congestion and part of bike messengers’ daily life continue to persist. Finally, the paper insufficient parking (Kidder, 2009, p. (Kidder, 2006, p. 46) through the will begin to question whether or not 307). Kidder (2006) explains that the style, demeanor, and social activities the culture of bicycle messengering modern bike messenger “first appeared of bike messengers. This paper will and bike messengers as a group are in New York during the late 1960s” and question whether or not engaging in socially excluded from the “normal by the early 1980s bike messengers had the culture of bicycle messengering is activities in the society in which they become a natural element of the urban one of choice or constraint. This paper are residents” (Rajé, 2009, p. 6), and landscape in many American cities (p. will compare aspects of the culture of whether they also act as an exclusive 38). A straightforward way of explaining bike messengering to the car culture culture. Overall, this paper will illustrate the job of bicycle messengers is that that dominates within North American that the transportation method of bicycle it involves picking up and delivering contexts, considering the freedom, messengering is incredibly complex packages, parcels, and letters from

16 University of Manitoba Feminist and Queer Review one place within a city to another. between the way we travel through the suggestions that “many messengers However, Kidder (2006) argues that city and the way we perceive ourselves work as couriers because they lack some messengers strongly identify (and wants others to perceive us)” other options” (Kidder, 2006, p. 46), with the occupation, suggesting that (p. 245), which emphasizes bike or additionally, when asked directly being a courier is not simply a job but a messengers’ desire for individuals to “most messengers cite money as their lifestyle (p. 46). Bicycle messengering recognize the way they travel through motivation for working” (Kidder, 2011, can be regarded as a lifestyle in relation the city and how individuals should p. 45). However, there is an interesting to a messenger’s style and demeanor, perceive them because of their relation to messenger cyclists’ term, forms of socializing for messengers, transportation method. This is further “urban cycling”, which can be and choice rather than constraint relatable to messengers’ demeanor, as characterized as a “combination of an to engage in bicycle messengering messengers purposely act rushed and ecologically minded view on alternative culture, which seem to encompass all want others to perceive them this way. transportation and an aggressive aspects of a messenger’s life. Kidder assertion of one’s sense within traffic” (2006) identifies these messengers as Kidder (2011) explains that acting (Kidder, 2011, p. 46), as a motivator “lifestyle messengers” (p. 46), which rushed is a deeply symbolic act of choosing to engage with messenger also includes messengers who continue by messengers as it “separates cycling culture, as it gives messengers to race and attend messenger parties messengers, in a specifically stylized an opportunity to cycle for a living long after they have stopped couriering way, from others, and messengers in a sustainable way. Messengers’ (p. 46). The combination of work and cherish this distinction” (p. 150). ecological-minded view on alternative leisure within a messenger’s daily life is This intentional distinction can be transportation is valuable to examine the essence of the messenger lifestyle; it recognized within forms of socializing further. According to Hanson (2010), is an embodied subjectivity that exposes that are intricately involved with the in order for transportation methods to a sense of self and a feeling of agency messenger culture, such as drinking meet sustainability, the integration of and the capacity to act (Millward, after work and racing bicycles. The environment, economic, and social lecture, March 11). Messengers not inclusion of drugs, alcohol, and party factors is necessary (p. 7). In relation, distinguishing between ‘work’ and lifestyle (Fincham, 2007, p. 195) is Butcher (2011) highlights that “road ‘leisure’ clothes, for example, illustrate also part of the messenger culture. congestion has become a major problem this embodied subjectivity. Kidder (2011) explains how the as a burgeoning middle class purchase recreational use of “alcohol, cigarettes, cars” (p. 238), which highlights the During his ethnographic research with pot, harder drugs…” are “mainstays importance of sustainable transport bicycle messengers, Kidder (2006) of any messenger gatherings” (p. methods such as bicycle messengering. explains how one woman he had a 46). The main form of social event in With the continual increase of traffic conversation with, similar to many the messenger culture is known as congestion posed by dominant car messengers, “always dresses ‘like “alleycats”; events organized around culture, bike messengering provides a courier’ – a cross between punk the thrill of urban cycling that replicate sustainable solutions within congested fashion and cycling gear – because the work day in the form of a racing cities. Fincham (2007) explains she is a courier” (p. 48). The most competition (Kidder, 2006, p. 49). In that with increasingly congested common clothing and style for bicycle relation to messengers intentionally city centers, “bicycles are used as messengers, which works to inform and distinguishing themselves from wider they are often the quickest way of distinguish insiders and outsiders of society, both “…alleycats and the parties navigating traffic” (p. 191). Kidder’s the messenger lifestyle culture, is street that surround them function as rituals (2011) suggestion that the culture of clothes that are often cut off pants or attaching messengers to the messenger bike messengering exists “because rolled at the bottom, loose fitting, often lifestyle” (Kidder, 2006, p. 49), further of the speed it can offer” (p. 32), with patches sewn on them, sometimes emphasizing the attachment and has an underlying capitalist intention cycling shorts or pants in the winter, embodiment of lifestyle messengers relating to profit for the businesses usually no helmets, and a messenger to this culture. receiving or sending deliveries, the bike bag across their shoulder (Kidder, 2011, messenger company, and the actual p. 161, 163). Kidder (2011) insists Recognizing the position that bike bike messenger. However, although that style informs; wearing messenger messengering can be viewed as there is a capitalist implication related clothes when one is not working is a lifestyle rather than simply an to bike messengering, this form of perhaps the best indicator of the lifestyle occupation, there is a multitude transportation allows for the economic messenger, as it portrays a style that is of research regarding the reasons aspect of sustainability as it incorporates neither purely work nor purely leisure (p. bicycle messengers’ work as couriers. environmental impacts of economic 163, 164). This can be further related This research leads one to question decisions (Hanson, 2010, p. 7). The to Butcher’s (2011) suggestion of Metro whether the decision to courier is recognition of bike messengering as riders in Delhi that “…there is a link a choice or a constraint. There are providing the best solutions for the

Volume 01 Issue 05 17 current traffic congestions within North p. 61), which constructs messengers’ the culture of bike messengering American contexts is also interesting to cycling as the problem, rather than is often stereotypically masculine, compare to dominant discourses relating critiquing the car culture that makes women have to adapt to be part of the to car culture. it increasingly dangerous for bike subculture (p. 67). This was illustrated messengers. Kidder (2006) explains by Kidder’s (2011) interaction with a Transportation options are dependent “taxi drivers…are known for making… messenger who explained the constant on context and the group of individuals turns without signaling or checking their inappropriate remarks made by men being discussed. The idea that cars mirrors for cyclists” (p. 40) and recounts over radios, as well as women being give an individual freedom is a North that “…being ‘doored’ is the most targets for sexual advances, especially American phenomenon (Millward, common urban cycling accident” (p. for new messengers, as they were lecture, March 15). However, bike 40), identifying the often dangerous and regarded as “fresh meat” by male messengers, underlining the fact that arbitrary environment bike messengers couriers (Kidder, 2011, p. 67). This is the type of transportation method that encounter within a car dominated relatable to Porter’s (2011) analysis of generates freedom is context specific, context. Regardless, even though cars rural women and girls in sub-Saharan challenge this idea. The suggestion that make it increasingly dangerous for bike Africa and the “…ways in which mobility cars equal freedom and the freedom messengers, safety risks and exciting intersects with patriarchal institutions, to move one’s self that implies agency adventurous encounters continue to help shape male efforts to control (Millward, lecture, March 13), is related to be an integral part of the bike female sexuality and gender divisions of to bike messenger culture that is messengering culture. labor” (p. 65). This recognition allows attracted by “…not just the freedom, but for an understanding that even within a freedom tinged with danger and social Recognizing adventure and risk as cultures or subcultures that distinguish disorganization” (Kidder, 2011, p. 40). fundamental to bike messengering and distance themselves from dominant Ideas around freedom are comparable culture, Kidder (2011) states that culture such as bicycle messengering, as both cultures identify similar feelings bike messengering is a masculine there continue to be dominant ideologies of freedom in relation to different occupation as it not only is a job of patriarchy for example, that persist transportation methods. One major overwhelmingly performed by men, and dominate throughout such cultures. difference between the two cultures is but that many of the required skills that bike messengering is sustainable, exemplify a certain kind of machoism Finally, it is interesting to consider yet automobiles and car culture largely (p. 65). While there are fewer women whether or not bike messengers who dominate throughout North American involved in bike messengering, women engage in messenger culture are, contexts. In addition, as discussed in are prominent within the occupation as a group, socially excluded. Social lecture, automobile subjectivity consists and the subculture (Kidder, 2011, p. exclusion is a process “which causes of “embodied sensibilities” (Millward, 65). Fincham’s (2007) research claims individuals or groups not to participate lecture, March 13) that relate to the that in the medium-sized city of Cardiff, in the normal activities in the society in capacity to feel emotions and sensory one in six messengers are women, and which they are residents” (Rajé, 2009, experiences while using an automobile in the larger city of London, one in four p. 6). The culture of bike messengering through one’s body and through affect. messengers are women (p. 192). While provides the opportunity for individuals taking into account that mobility patterns to live a less conventional lifestyle, if This can be compared to the subjectivity are context specific, one observation they choose, and provides a community of bike messengers, as there are that can be made is that women bike that persists outside of normative embodied sensibilities, emotions, messengers challenge Hanson’s (2010) employment (Fincham, 2007, p. 200). and sensory experiences that are suggestion that women have less mobile Kidder (2011) explains how messengers’ familiar to bike messengers, including workplaces, and women have less freedom is constantly in negotiation the recognition that “after a while extreme commuting (one-way commute with conventional society stating messengers become intimately familiar of 90 minutes or more a day) (p. 12). “messengers are continually thrust back with the layout of the city and create Women bike messengers challenge and forth between feelings of freedom mental maps of the quickest routes these facts, as their workplace is their and conformity” (p. 148), referring from place to place” (Fincham, 2007, transportation method, which is also to the fact that messengers come p. 191). Although bike messengers often incorporated in their leisure time, in contact and interact with delivery experience these feelings, the culture which leads to them being constantly locations daily. Messengers’ freedom of bicycle messengering continues to mobile. Secondly, many women bike on their bicycle becomes limited when be stigmatized by dominant culture messengers struggle, especially initially, they enter conventional buildings for and perceived as ‘dirty’, dangerous, within the masculine dominated bike deliveries. Additionally, there is also an and immoral. The culture of bike messenger culture as their sexuality and evident disgust from individuals that messengering is often negatively mobility is constantly policed by men. use bike messengers for their business portrayed in the media (Kidder, 2011, Kidder (2011) explains that because deliveries in how they act towards

18 University of Manitoba Feminist and Queer Review the messengers. This is illustrated of outsiders is viewed as problematic to REFERENCES in Kidder’s (2011) ethnographic the messenger subculture, which can be Butcher, M. (2011). Culture of research that explains how “…people seen as perpetuating their subculture Commuting: The Mobile Negotiations stood clear of me in elevators…I grew as exclusive. of Space and Subjectivity on Delhi’s Metro. (2), 237-254. accustomed to rudeness…I gave up Mobilities 6 making hopeful eyes at receptionists at This paper has examined the culture Fincham, B. (2007). ‘Generally agencies uptown…” (p. 41), which is of bicycle messengering as a form of speaking people are in it for the cycling and the beer’: Bicycle directly relatable to the aspect of social transportation, illustrating the intricate couriers, subculture and enjoyment. exclusion that causes individuals to not messenger lifestyle that many bike The Sociological Review 55(2), participate in activities in society. messengers embody. This paper 189-202. has critically questioned dominant Hanson, S. (2010). Gender and In addition, exclusionary acts are cultures continual denial and rejection mobility: new approaches for apparent in instances where it is clear of alternative and more sustainable informing sustainability. Gender, (1), 5-23. that messengers are distrustful of cultures. However, this paper has also Place and Culture 17 outsiders entering into their culture. highlighted how ideologies such as Kidder, J. L. (2006). ‘It’s the Job This is portrayed in messengers’ patriarchy that force women to adapt That I Love’: Bike Messengers and Edgework. Sociological Forum 21(1), distinguishing themselves from other within the alternative culture of bike 31-54. people, such as using the term ‘civilians’ messengering, revealing the hypocrisy Kidder, J. L. (2009). Appropriating to refer to all other people (Kidder, 2011, of a subculture that actively attempts the city: space, theory, and bike p. 152,153). Kidder (2011) explains to distance themselves from such messengers. Theory and Society 38, that by labeling individuals outside of oppressive structures. Whether or not 307-328. their culture as civilian and therefore bike messengers see their job as a Kidder, J. L. (2011). Urban Flow: denoting themselves as not civilian, courier as a lifestyle or an occupation, Bike Messengers and the City. messengers affirm that their strangeness it is clear that the culture of bicycle Ithaca, NY: Cornell University Press. 1-252. is not confined to the workday (p. messengering is much more complex 153). In addition, at the popular social than it seems at first. Millward, L. “Gender, Transport and Social Mobility”, Lecture Notes. racing event “alleycats”, the presence University of Manitoba. Winnipeg, Manitoba. 11, 13, 15 March, 2013.

Porter, G. (2011). ‘I think a woman who travels a lot is befriending other men and that’s why she travels’: mobility constraints and their implications for rural women and girls in sub-Saharan Africa. Gender, Place and Culture 18(1), 65-81.

Rajé, F. (2009). Transport, Demand Management and Social Inclusion: The Need for Ethnic Perspectives. Aldershot: Ashgate. 1-19.

Volume 01 Issue 05 19 AILEE TIBBS K

SEX ESTEEM

This piece is a self portrait that looks at the acceptance of my sexuality, using the creative process as a therapeutic venue. It explores the importance of intimately knowing and loving ourselves, particularly our sexual expression regardless of sexual orientation.

20 University of Manitoba Feminist and Queer Review Volume 01 Issue 05 21 MARA A ESS C RAN F

What is the ,MÅVQ\QWV of the Word “Home”?

22 University of Manitoba Feminist and Queer Review The word “home” does not have a very some people their native countries. that we do not fit in, which can lead to specific definition. It can be defined in a In addition, these connections may frustration and isolation. I can attest variety of ways by different people based influence whether the individual has to this because there are days when I on their beliefs, cultural traditions and a positive or negative perception of simply cannot connect with my family personal experiences. Neil Smith defines belonging or alienation. Alienation and everything I say feels forced. The “home” as a “site of personal and according to Monika Edgren (2011) “is same goes for friends and peers. There familiar reproduction which includes the term that best denotes the meaning are times when one person can feel routine acts such as sleeping, cleaning, of loss. It describes the sense of being like they do not fit in anymore with their child rearing etc.” Likewise, most people separated from one’s context, and it friends, because everyone in the group in general refer to the word “home” as has its foundation in the existential is different from what they used to be a place where we live. Even though it conditions that contribute to creating and no one really gets them. is true, there is much more meaning a sense of losing oneself” (p. 506). to “home” than just the place where “It involves a separation of humans, as In addition, belonging and alienation we live. According to Alison Blunt and self-conscious beings, from an initial is also part of human experience. Ann Varley, quoted in Johnston and situation” (Sean, Sayers, 2011, p.292). Without the experience of belonging Longhurst (2010) they defined “home” and alienation, it will be hard for an as “a space of belonging and alienation, From my understanding, the feelings individual to fully know where they stand intimacy and violence, desire and fear” of alienation influence so many of in their lives. For example, some people (p.41). In this paper, I will discuss and our activities, thoughts, and the way feel the sense of belongingness and give examples to support Blunt and we shape our lives and the manners. alienation whenever they travel to either Varly's claims that "home" is indeed a Those who fall victim to alienation their native countries, or to different space where different acts takes place. become the invisible and voiceless countries. Some of these people travel members. Alienation often goes unseen to their native countries because they Belonging generally refers to the ability but it is always there. For instance, feel the sense of belongingness there. of an individual to fit in a specified some individuals feel alienated when In the article “The VFR experience: place or environment. Every individual they are at home with their families ‘home’ away from home?” Amir Shani has their own unique perception of because every member of the family states that “It should be noted that belonging. Likewise, “home” as a is busy doing or dealing with their own occasionally the visit is an opportunity space of belonging and alienation can personal matters. Such situations can to get together with other friends and be different places to every individual cause isolation; family members will not relatives who live elsewhere” (2011, based on their various experience. For notice the isolation because they are all p.4). Amir also states that, “the return instance, some people can identify caught up with their agenda. One main visit allows the expatriates to observe “home” as a sense of belonging of problem with alienation in the family is the changes and transformations that shared experience, safety, and love. that we look to the elders for approval have taken place in their native country” This includes connections to places and appreciation when we participate (2011, p.4). such as an individual’s place in society: or achieve goals, and when they do house, work, family members and for not respond like they used to, we feel

Volume 01 Issue 05 23 Even though when an individual travels Robinsons (2004) states that “for difficult to leave include their financial back to their native country they feel the most people, the home is the place dependence on their partner, their lack sense of belonging, they can also feel where solo or mutual sexual activity of knowledge of or access to appropriate the sense of alienation. For instance, most frequently takes place” (p.422). support services to assist them or their when Africans who have lived abroad In the article, “‘Mapping’ and ‘doing’ fear of what their partner may do to travel back, they are perceived as critical geographies of home”, Katherine them if they did leave” (p.67). Murray outsiders by the residents, because of Brickell (2012) states that “the (2008) also states that, “for some the way they present themselves. Their ideological scripting of home as intimate women, leaving was not an option, for way of dressing, tone of voice, and views and safe makes violence against women the sake of the children, believing that on certain cultural rules and behaviors, difficult to see” (2012, p.234). the sense of belonging for the children, are very different from the residents. It is and their children’s relationship with very difficult for the returned residents, Violence is generally defined as an their father, were more important than because their experience of alienation extreme form of aggression, such as the violence in the home” (p.68). follows them wherever they go. assault, rape or murder. Most of these violent acts occur in the “home” and Moreover, “home” as a space can also For one, these residents are never really are referred to as domestic violence. be of desire and fear. The meaning acknowledged as a resident in their Johnston and Longhurst (2010) state of desire can be different to every adopted countries abroad, because the that “home, like many other spaces individual. From what I know, desire people there see them as “the other” is not necessarily a haven or a private is an intense want. It is the motivation from different places around the world. and secure space in which one can that lies behind every action a person So returning “home” to where the say and do exactly as one chooses” make. These actions can be the feeling people feel that they belong only to find (p.44). Domestic violence in general of love and belonging towards families, out they do not fit in anymore either is is an abusive behavior conducted by friends, children, lovers and the house very sad. I can attest to this scenario either one or both partners involved in itself where the person lives. Having because in 2011, when I want back an intimate relationship. In addition, this these feeling of completeness whenever to my home country Freetown Sierra violence can also occur within the family. they are around such motivation is a Leone, the locals there considered me “Family violence often occurs within main component that allows one to as an outsider instead of a returned the confines of the home and therefore find such “home” space as desirable resident. Despite the fact that I could tends to be considered as being outside and a special place. Johnston and speak the same local language, eat the of concerns of public bodies” (Johnston Longhurst (2010) state that “the desire same food and dress the same way, and Longhurst, 2010 p.46). These abuse to love is often translated into bounded I still felt alienated because they all includes wife or husband battering, sets of normative usually heterosexual perceived me as a Canadian instead child abuse and other abuse committed relationships and spaces because love of a Sierra Leonean. Besides my family to harm family members. “Domestic is often expressed, understood, felt and members, I did not have any one in violence continues to be understood represented as natural, essential and my age group to talk to or even as violence between intimate partners compelling” (p.57). hangout with. with both family and domestic violence recognizing the gendered nature of the Lauren Berlant (1998, 285-86) in Furthermore, “home” can also be violence. There is also an increasing Johnston and Longhurst (2010) viewed as a space of intimacy and concern about the impact of domestic Space, Place, and Sex: Geographies of violence. Intimacy is generally described and family violence on children” Sexualities states that, “intimacy is to as the close bond formed between two (Murray, Suellen. 2008, p.66). appraise who we have been and how people, who understand each other we live and how we might imagine our and have a deep connection with one Mayorga M Nóblega (2012) mentions lives that make more sense than the another. These connections can be that “according to women’s report— ones so many are living” (p.52). One's with families, friends, children and certain aggressor’s characteristics desire of belonging is also dependent lovers. When one thinks of intimacy in accompany violence, whereas women on a strong connection to a person, the “home”, the first thing that comes have less decisive role on it” (p. 3653). community or place as it enriches to mind is the sexual practices that When one wonders why the victims the experience of belonging. Without take place in the household. Johnston still stay at these homes, Johnston this sense of belonging, a devastating and Longhurst (2010) state that “the and Longhurst (2010) observes that impact may be left on an individual’s structure and layout of homes can be “it’s not always easy for women and sense of self. For example, people have seen to reflect and reinforce notions children to find a place to escape from different experiences of belonging; of hegemonic heterosexuality, nuclear family violence and sexual abuse” some of these are positive and others family, men’s, women’s and children’s (p.460). Murray (2008) also observes are negative. As discussed by Johnston gendered roles and relations” (p.43). that “reasons why women might find it and Longhurst (2010), “the dominant

24 University of Manitoba Feminist and Queer Review scripting of love has been in terms of Also, for those children who work, they REFERENCES long-term monogamous heterosexual save up for their future because they Brickell, K. (2012) “‘Mapping’ paring, which legitimized in the form do not pay many bills as compared to and ‘Doing’ Critical Geographies of marriage” (p.52). Looking at a if they were living on their own. There of Home” Progress in Human , Vol.36 (2), P.225-244. heterosexual relationship, the desire is also the security and safety of being Geography of both partners is usually present surrounded by everyone they have Edgren, M. (2011) “About Home because they feel freedom, safety, known all their lives. Despite these and Giving Voice to Experiences of Marginalization: A Feminist Reading love, and connection through their facts, children who live at “home” with of the 1970s Social Report-Books communications and sexual practices. their parents have to face the fear of about Migration Policy in Sweden” However, “love is an invention of getting kicked out of the house if they Scandinavian Journal of History, patriarchy and marriage is the bedrock do not follow the rules and regulations Vol.36 (4), P.500-516 of patriarchal domination” (Johnston made by their parents. There is also the Johnston, L., Longhurst, R.(2010) and Longhurst 2010, p.52). As a result, fear of the lack of privacy in the house, Space, Place, and Sex: Geographies of Sexualities. P.41-59 most of the partners fear the lack of because the parents still monitor their freedom and the restrictions given to children on every move that they make. Mayorga, M. N. (2012) “Risk and Protective Factors for Physical and them by their other partner who is in Emotional Intimate Partner Violence charge of the “home,” who is usually All in all, when an individual has Against Women in a Community of a male. shared desired experiences with other Lima, Peru” Journal of Interpersonal individuals, it can lead to them feeling Violence, Vol.27 (18), P.3644-3659. Fear is a feeling that is created in a strong connection with each other. Murray, S. (2008) “Why Doesn’t She response to a perceived danger. However, if an individual experiences Just Leave?: Belonging, Disruption Feelings of fear and troublesome fear towards other individuals, there is and Domestic Violence” Women’s Studies International Forum, problems are mainly dealt with in the always going to be a disconnection. Vol.31(1), pp.65-72. “home”. Some individuals feel protected In this paper, I have discussed Blunt Robinson, V., Hockey, J., Meah, from unknown things in the world A., (2004) “What I Used to Do… because home is familiar to them. and Varley 's claims and given examples On My Mother’s Settee’: Spatial and Others feel trapped because their rights of “home” as a space can be a place Emotional Aspect of Heterosexuality are been taken away from them by their of belonging and alienation. As well, in England,” Sex, place and Gender. 11.3:417-35. partners, parents or authorities. For “home” where we live with our loved instance, looking at the violence that ones can be viewed as a space of Shani, A. (2011) “The VFR experience: ‘Home’ Away From occurs in the house, the victims have intimacy and violence, and a space of Home?” Current Issues in Tourism, the desire to stay in the relationship for desire and fear. Vol.16 (1) P.1-15. the fear of what might happen when Sayers, S. (2011) “Alienation As he or she leaves. As for children who a Critical Concept” International live with their parents in the house, Critical Thought, Vol.1 (3), they have a lot of privileges that most P.287-304. children around the world do not have. For instance, some of them have loving parents who want to give them a roof over their heads and the desire to see their children out on their own as soon as they can. These parents take good care of them by the providing food, shelter, and clothes.

Volume 01 Issue 05 25 RIDFINNSON F MANDA A

WHO CONTROLS MY BODY?

This paper is a reflexive response to a National Post news article regarding pro- life activism. As part of this paper, I will provide a summary of the news article, background and context of my reaction to the topic, articulation of my value base and how this coincides with both the CASW 2005 Code of Ethics and feminist principles. This paper will also provide a reflection of how this experience will influence my practice as a social worker.

26 University of Manitoba Feminist and Queer Review THE ARTICLE to be so ignorant and stubborn that I social work code of ethics. I found that lose objectivity, nor do I want to be so my impartiality was compromised by On May 23, 2013, National Post reporter blinded by a “world revolves around my initial need for safety, but reflection Jen Gerson wrote an article called, me” mentality that I stop hearing others, allowed my anger towards the activist “Anti-abortion group uses gruesome and I do not want to be so narrow to subside. images to target ridings of MPs who minded to assume there exists only voted against pro-life motion”. The one “absolute truth”. The activist in SHARING RELEVANT INFORMATION article features an activist who went this article implies that people either door to door handing out pamphlets In bringing a political conflict to a support “pro-life” or they are, by default, that featured a local MP and the bloody person's "safe place", I feel that the in support of “murder”. I disagree with remains of an aborted 24-week fetus. pro-life activists are showing extreme this tyrannical thinking and found myself The activist asserted that the pictures disrespect for other people and families very disturbed by some people’s desire were legally acquired, and that the MP's in general. In my opinion, a family's to wield control over others in the name actions allow abortion which therefore choice to protect their children from of self-interest. makes her pamphleteering “fair”. It premature exposure to graphic images is noted in the article that the activist should be respected. I do not prefer the VALUE ARTICULATION believes that rape, incest, and severe "in your face" tactics that are used to get or fatal defects are no exception for My personal value base puts me in a attention. I find these shock value tactics choosing an abortion, and she states place where, for several reasons, I do to be just as offensive as "sex sells" and that abortion is immoral in all situations. not agree with the method and ultimate “any attention is good attention” publicity In a justifying manner, the activist goal of the activist in this news article. stunts. Although, coinciding with the highlights lives of babies that were Of the seven core code of ethics Social feminist practice principle of sharing saved as a result of her group educating Work values, the values that most align relevant information, I very greatly pregnant women. The National Post with my value base include the value of value continuing education, information (2013) completes the article by quoting respect for inherent dignity and worth sharing and helping others. Therefore, the activist as responding to negative of persons, pursuit of social justice, beyond my disappointment for the feedback by saying “people who are and integrity of professional practice. In method of delivery, I found myself even effective are rarely liked and people who addition, my response reflected four of more disappointed that any valuable are liked are rarely effective”. the seven feminist practice principles, educational content to be shared by the which included deconstructing and pro-life group was at risk of being lost in BACKGROUND AND CONTEXT sharing power, understanding privilege, the initial negative “knee jerk” response reflexive practitioner, and sharing of some pamphlet recipients. I feel that had this activist come to relevant information. my home unexpectedly, I would have UNDERSTANDING PRIVILEGE & RESPECT FOR been quickly angered. My reaction INTEGRITY OF PROFESSIONAL PRACTICE INHERENT DIGNITY AND WORTH OF PERSONS to this topic is in part because I am a & REFLEXIVE PRACTITIONER female, and as such, I have faced many As a woman in a patriarchal based instances of limiting patriarchal beliefs When I first started reading the article, society, I feel that what the activist and ideas. As a result of this, I can I immediately thought about the idea and the affiliated pro-life group are sometimes become very passionate in of a home and how most people view fighting for goes against the human situations where others express that they their home as a “safe zone”. While rights of women. My feelings on this are in some way allowed to tell others reading, what I envisioned was a person aligns with the Code of Ethics principle how they should think, feel and act. or group of people that had decided of respect for inherent dignity and Part of me is bothered by this because to force their views into mailboxes and worth of persons, which places value I can see how passionate the individual effectively violate the homes of others. on human rights, the client’s right to is about their “convictions”, yet they are In my opinion, an uninvited person make choices and self-determination. ignorant to the fact that the opposition coming to a person’s home to push Fighting for life is honorable, but with feels equally as passionate. I feel that values and offensive materials would feel the main goal of the pro-life group being this narrow-minded, egocentric and intrusive to most people. Based on the to abolish abortion, the right of women oblivious understanding of the world reflexive practitioner feminist principle, to choose what happens to their own often misleads people into assuming I understand that safety is a need that I bodies is denied. I fear the day that that they are right and any alternative must be transparent with and, as such, abortion is abolished as this would then is wrong. This news article got me to I need to be aware of how this impacts be the day that my country tells me that think about several things. After my my perceptions. My need to keep a others have more control over my body initial response passed, I evaluated my safe and peaceful home had initially and my reproductive organs than I do. internal reaction and had the following conflicted with one of the integrity of My opinion on this matter coincides thoughts and feelings: I never want professional practice principles from the with the feminist practice principle of

Volume 01 Issue 05 27 understanding privilege. With privilege INFLUENCE ON MY PRACTICE and oppression going hand in hand, AS A SOCIAL WORKER it is easy to see how oppressive it is This experience will influence me as to assume control over women by a practitioner in that despite my first slamming the door shut on the topic of reaction, I will always strive to maintain a abortion. Deconstructing the patriarchal level of neutrality that acknowledges all privilege of men has been a daunting sides of any situation, avoid egocentric and continuous battle. Therefore, thinking by using active listening, I feel that abolishing the right to choose and always keep an open mind. As a abortion will only be counter-productive result, the strategies, ideas, programs to the fight for equality, as a human right. and tools that I use in practice will reflect this influence. With respect to DECONSTRUCTING AND SHARING POWER the topic of abortion, my practice may & PURSUIT OF SOCIAL JUSTICE take the form of an all-encompassing I agree that increased education on alliance with all perspectives in order to abortion would prevent some abortions increase informed decision making. This and would mean more children born would need to be done in a way that is into this world. In contrast, I worry that respectful of individual privacy, human it is possible that abolishing abortion rights and ensures the use of a harm may increase the suicide risk of rape reduction approach. This approach or incest victims who, as a result, would include such things as avoidance have become pregnant. This is a of needlessly graphic visual depictions legitimate concern for any woman and would incorporate diplomatic who feels that the pregnancy and educational strategies. child would be a constant reminder of the traumatic experience. My mixed Based on this experience, I would be respect for education and rights, feeds most passionate about advocating for my belief that pro-choice and pro-life women victimized by rape, incest, and activists should work together in order other forms of sexual assault. My main to help a larger number of women. priority would be pro-choice over pro- This emphasizes how my perspective life, which would ensure that women coincides with the feminist practice have the opportunity to keep their baby principle of deconstructing and sharing or elect, as a right, to have an abortion. power, since I don’t want power over The individuals that I feel will be the activists or vice versa, but prefer power most difficult for me to be effective with with the activist. In addition, the pursuit are the clients or groups whom are not of social justice as a social work code of accepting of a pro-choice practice. ethics value coincides with my personal Knowing that I will encounter this type belief that each person’s unique life of client means that I will need to be journey should be free of oppression. In conscious of not being quick to judge relation to unwanted pregnancy, I feel such people as uneducated, ignorant, that it is fair to say that a woman who or overly controlling. Instead, as part has been raped or molested may view of my commitment to the integrity of the pregnancy differently than, say, a professional practice as a Social Worker; woman who had a condom break during I will make it my number one goal sex with her husband. I feel it is fair to to find the strengths in each say that rape or molestation victims are person’s individuality. indeed vulnerable and disadvantaged. As such, the principle of equal treatment REFERENCES and protection under the law coincides with my feeling that people Gerson, Jen. “Anti-abortion group uses gruesome images to target need to challenge injustices ridings of MPs who voted against that affect this vulnerable and pro-life motion” National Post 23 disadvantaged population. May, 2013: Online.

28 University of Manitoba Feminist and Queer Review M IRANDA A . A YSANABEE

Riding. Walking. Running. I am the heart of the Weeping Willow Why do you cry? Warriors before me, Surviving The air is warm and the sun is high. The hope for a new tomorrow, Do you see me ride with the horses? The sun setting on a dark era. They are alive like me. My grandfathers taught me to in Bright See me walk across the earth and stone. Love the earth They guide me and chill me to the bone. To respect living things. See me run through the forests, the trees. I go hungry because you steal Li(v)es: Look how they tower and sway with What was meant for all. the breeze. The wild I look to the sun. Knowledge I look to the moon, Tradition GROWING IDENTITY How they shine bright and know Land The past, present, and future. I was left broken and discarded. They know the stories of my grandfathers, It is out of nothing I made something. Of my grandmothers. I kept it for my children. My life. My sisters were dolls. Child, I see what will happen Beauty became a curse. To you, your children, and your You cut their long, black hair, children’s children. Took their innocence. I weep for you and all children. You forgot. Left them for dead. The families had questions and Present Child No answers. Do not forget. I never will. I look in the mirror and what My brothers were pawns. Do I see a child caught in the Families were broken. Middle of yesterday and today. My mother lost without her children. I still have dreams, hopes of a future My father never knew how to be. not yet lived. Abuse plagued from all. I am a stepping into my womanhood As I am cautious of what the world I govern my identity. Will hold for me. I am a daughter Today is it different. A mother Still I see ignorance, what others do not see. A sister Hatred. Woman. It only teaches me to hate If only I could let it. I am . . . As a child I learned from you What you see, which is only the How to be. Surface. I chose not to be like you. You see this dark colour. Brown. Yes, we are all human. The colour of dirt. I thank Great mother for her gifts. You try to bring me down to live with Do you? The worms, on your terms. I thank you for giving me the But I have my dreams as I yearn Courage to love myself against To fly. All past generations of hate and neglect. My wings have been clipped by ignorance Now it is your turn And hatred. Or else you will teach children You do not know me, How to be like you. But you do not even try to. In the darker era You do not know me, Full of hatred. But I know who I am. Then I am lost again in your cycle. Lost again until I can be brave and face Myself in the mirror.

I look to the future. If only you could see what I see.

Volume 01 Issue 05 29 ODHA M ENNA J WHAT NOT TO WEAR HAGIOGRAPHIC REPRESENTATIONS OF CROSS-DRESSING SAINTS

Many of Late Antiquity’s hagiographies It is important from the outset to Epstein and Straub imagine both sex describe stories of women casting establish the meanings behind words and gender systems as historically and off their feminine accoutrement and that carry the heft that “sex” and culturally specific appropriations of the adopting the clothing and identity of a “gender” do. For the purposes of human body which establish and justify man, often as a reaction to some life this paper, the term sex will be used dominant ideologies (3). Thus both Mary altering incident which throws their to denote the biological category and Pelagia are examples of figures future into question. These accounts the subject falls into by virtue of the confronting and conforming to artificial present readers with an opportunity to anatomical reproductive organs they or unnatural concepts of sex and gender explore and consider early Christian have. In contrast, gender is employed ascribed to them by powerful ideologies conceptions of sex, gender, and the to denote the subject’s performance of numerous entities in Late Antiquity, human body, and perhaps enhance of or engagement in actions that are including the Christian church and the scholars’ understanding of the social commonly thought to reflect biological field of medicine. Although both terms climate in which these individuals lived. sex. One’s gender is determined through will be used throughout this paper it is Clearly, it is difficult to know for certain behaviour rather than anatomy. Candace essential to bear in mind the assertion how fluid or static notions of sex and West and Don Zimmerman emphasize that these are unstable terms whose gender were during this period however the difference between sex and implications are influenced by a given the existence of hagiographies which gender, arguing that gender involves “a era’s dominant ideologies. describe female transvestitism reveals complex of socially guided perceptual, the opportunity for the transgression of interactional, and micropolitical Cross-dressing, or transvestitism, is a fixed roles. Viewing female transvestitism activities that cast particular pursuits as way of pressing up against categories as a technique used to escape expressions of masculine and feminine of sex and gender and perhaps traditional obligations of womanhood ‘natures’” (126). This explanation breaching their boundaries via, as the or as an example of a monastic corpus reflects how slippery gender can be: term implies, one’s attire. However, if wrestling with the problem of female where a particular behaviour may the sex and gender categories of male sexuality are pragmatic approaches appear to manifest itself as the product and female are socially constructed on that both obfuscate and ignore the of one’s sex, or nature, it is in actuality imagined biological certainty, as Epstein suggestion of the presence of an a response conditioned by societal and Straub argue, then the process of individual who identifies as neither expectations which ascribe how males crossing their boundaries would also male nor female. It is impossible to and females are “supposed” to behave. be a social construction. Furthermore, draw definite conclusions about the Julia Epstein and Kristina Straub take a cross-dresser’s attire is often hagiographic cross-dressing saint’s West and Zimmerman’s argument either intentionally or unintentionally intimate and complex conceptions of further and state that differences fashioned to reflect especially gendered identity, and similarly so for the author between male and female bodies are stereotypes of dress for a variety of of such a hagiography. However an articulated by cultural politics onto a reasons. Certainly, when Mary and examination that moves beyond the supposedly clear biological foundation, Pelagia each adopt the clothing of a reification of sex and gender binaries of making systems of both sex and monk, they conform to a strict dress male and female is necessary in order to gender unstable (2). Here there is code that is imagined to be distinctly draw near to the motives of an author of an unsettling of not only gender as a masculine. Harold Torger Vedeler such a work. Bearing this in mind, the fixed entity, but sex as well, where the asserts that cross-dressing enables the hagiographies of cross-dressing saints authors question how truly immutable assumption of a “cross-gender identity” Mary/Marina and Pelagia of Antioch biological sex actually is and argue in which an individual maintains present an ancient preoccupation with that it is a social construct as much as gendered subordinate and dominant gender and the human body in relation gender is. This destabilizes the notion identities (463). Utilizing this concept, to divinity and, perhaps, depict the that there are two distinct categories it would seem that in the cases of Mary transcendence of the gendered of either male or female and presents and Pelagia a male identity is adopted human body. the impossibility of attempting to group as dominant so that the subordinate uniquely complex human beings into becomes the female identity. one of only two categories. Furthermore, Significantly, Vedeler cautions that this

30 University of Manitoba Feminist and Queer Review “cross-gender identity” is reliant upon Western cultural ideas spiritual transformation (12). Mary/Marina and Pelagia/Pelagios about gender roles (463). Taking this into consideration in help the reader to imagine a transcendence of the corporeal combination with the assertion that such roles are ideologically in order that one may forge a connection with divinity. The ascribed social constructions, Mary and Pelagia are not physical body becomes a site of religious transformation as necessarily assuming identities that are either male or female early Christians begin to use it as a tangible frame of selfhood, but that are unique iterations that do not fit into these rather inviting readers of hagiographies to see holiness articulated restrictive categories. Further, contemporary scholars’ interest on the bodies of saints and holy people (Miller 18). Thus the in the implications of Late Antiquity’s Christian women authors of the hagiographies of Mary/Marina and Pelagia/ dressing as monks reveals less about the women themselves Pelagios manipulate and reinterpret the gendered bodies and more about contemporary anxieties over apparent of these figures to address the issue of the human body in resistance to gender roles. Thus imagining cross-dressing relation to divinity. simply as a means of intentionally or unintentionally resisting sex and gender systems is a narrow approach that does not Where Pelagia/Pelagios’s hagiography represents a powerful work to determine the subject’s – or the subject’s author’s – conversion story, Mary’s is one which epitomizes a quietly motivations, or the ramifications of this practice. determined faith. After having raised her on his own after her mother’s death, Mary is an adult when her father tells her that Christian hagiographies such as those of Mary and Pelagia are he wishes to pursue a monastic life and intends on entering a literary genre consisting of the written lives of saints, holy a monastery (Stouck 129). Mary’s father’s decision to retreat people, and ascetics devoted to Jesus Christ. The legends from society into a life of ascetic devotion is a life-changing recount and relate stories of miracles performed by holy announcement for both of them. When she questions him people, numerous inspirational conversions of nonbelievers, about her future prospects, he responds: “‘What is there I and vivid and violent deaths of impassioned martyrs. Scholar can do for you? You are a woman . . . how can you be with Mary-Ann Stouck describes these works as an introduction us? for the devil will contend with you more readily, and with to Christian civilization in early Europe and expounds on their the servants of God’” (Stouck 129). Mary’s father cites her value as the most longstanding and widely used genre of late identity as a woman as an obstacle which, in practical terms, antiquity, offering readers a perspective of the sensibilities and prevents her from joining a monastery populated only by men, points of anxiety of diverse populations during this period (xvii). but he does not seem to directly suggest that being a woman Repetitive themes and recurring narratives in hagiographies precludes her ascetic potential. Thus, when Mary announces allude to contentious issues and larger societal concerns that indeed, she will not enter the monastery as a woman, but from which scholars may extract a commentary on daily life that she will shave her head and adopt the clothes of a man, in late antiquity. Conversely, authors were driven by a desire her father does not object but assists her and cautions his to relate stories which praise god and venerate the saints, daughter on appropriate behaviour in a space populated only resulting in a hagiographical canon which describes the most by men (Stouck 129). Mary’s father’s response to this proposal exceptional characters in a most conventional way (Stouck is interesting for a number of reasons. First, there is no explicit xvii). This conventionality renders the texts predictable in a evidence in the author’s representation of Mary or her father manner that is perhaps reflective of issues or concerns that to suggest that a woman would be unable to fulfill monastic early Christians frequently found themselves grappling with, expectations in the same manner as any man. Further, any while subtle deviations from formulaic plots may present a new sexual urges on her part are not presented as a possible tactic in addressing the question at hand. The legends act as barrier for her but rather, she is told to be wary of advances on entertaining instruction manuals describing desired behaviours the part of the men. The author of Mary’s hagiography seems and beliefs via a medium whose inherent familiarity resonated to be more concerned with emphasizing the restraint of male with its audience. Although not without problems of credibility sexual urges than female. In addition, although by all outward and reliability, hagiographical stories of saints such as those appearances, Mary “becomes” a man by cutting her hair, of Mary/Marina and Pelagia/Pelagios represent a resource to donning male clothing, and assuming the name Marina, her be opened up and mined for significant insights into common father still treats her like a woman when he warns her to guard constructions of what constitutes appropriate moral behaviour, her chastity in the presence of the men she will be living with. as well as descriptions of the means by which individuals may This then does not reflect a total transformation of identity on experience or connect with divinity. the part of Mary/Marina and further, seems to intimate that she must restrain her feminine sexuality from tempting the men Both the hagiographies of Mary/Marina and Pelagia/Pelagios she will live with and alludes to an authorial preoccupation with are legends of women who embrace and take up ascetic lives the problem of both male and female bodies. of devotion to Jesus Christ and Christianity. The bodies of these saints figure largely in these stories, an example of what It is relevant to note that the author continues to make Patricia Cox Miller notes is the way in which hagiographical reference to Marina using feminine pronouns until later in the images encourage the reader to draw connections between text when Marina is accused of impregnating an innkeeper’s the material and the spiritual, in order to provoke thoughts of daughter. In describing the saint’s life following the entrance

Volume 01 Issue 05 31 into the monastery, Marina’s father’s death, and the false bishop throws himself to the floor and weeps at his failure accusation, the author continues to refer to Marina as “she” to adorn his soul for god as carefully and enthusiastically as and “her” (Stouck 130). It is not until Marina is faced with the Pelagia embellishes her body for her public (Brock and Harvey distinctly gendered charge of falling victim to the temptations 45). Nonnos becomes embroiled in a sort of crisis of faith that of the flesh that the author shifts to the use of masculine is inspired by the prostitute’s body and which overwhelms him pronouns. Interestingly, Marina responds to the accusation with a desire to devote such meticulous attention to his soul. with an admission of guilt and accepts the punishment of Given the common Christian perception of women’s bodies as eviction from the monastery (Stouck 131). Marina’s willingness sources of sexual temptation as well as contamination, Nonnos’ to endure punishment for engaging in an impossible act reaction to Pelagia’s physicality is relevant because it presents corresponds to the author’s sudden use of “he” and “him” and an alternative construction of the feminine form – shamelessly indicates a definite textual shift from the saint’s female identity attired though it may be. At his first sight of her, rather than to a male one. Marina’s male identity is further evidenced turn away from the prostitute “as if she was some sinful object” when the illegitimate baby is unceremoniously deposited into as the other bishops do, Nonnos “carefully observed her in his the saint’s care and Marina raises the boy as his “father,” mind” (Brock and Harvey 43). The author describes the other eventually re-entering the monastery with the child (Stouck bishops’ view of Pelagia as a potential object of sin and depicts 132). Where the author initially depicted Mary/Marina as a Nonnos as observing her in his mind so that, despite the fact woman in disguise, the accusation and punishment seems to that he is captivated by her, the bishop does not appear to serve as a sort of initiation process by which Mary is rendered be leering at Pelagia. This maintains Nonnos’ reputation as a Marina. Although Marina could conceivably deny the false chaste man of god while portraying her body as a source of accusation and dramatically reveal her true sex, her endurance wonder and inspiration to him, rather than as a threat to his of the punishment seems a testament to her desire for the life virtuous faith. Notably, the author repeatedly reiterates Nonnos’ of an ascetic monk, one which is realized, or facilitated, via a remarkable piety and his strict adherence to ascetic life, as if transformation of her identity. to remind readers that he is a model Christian and unlikely to compromise his vows. On the Sunday following his first sight Interestingly, the author’s use of masculine pronouns shifts of Pelagia, Nonnos preaches before a congregation that is once again towards the end of the text when Marina’s death reduced to tears by words so miraculously powerful that they results in the monks’ discovery of her true sex and she reach the mind and heart of the sinful prostitute (Brock and experiences another transformation of her identity. Virginia Harvey 47). Where Pelagia has the ability to inspire Nonnos, Burrus states that in hagiographies, god is encountered the bishop’s gripping prayers have a similarly rousing effect not only in moments of life and death, but also in acts on her. Within days of hearing his sermon, Pelagia becomes a of convertibility and metamorphosis (16). The saint’s baptized convert filled with contrition for her sins and is taken transformation from female to male and back again are divine under the care of Nonnos and a deaconess of the archbishop moments of transcendence of the human body. The revelation (Brock and Harvey 52). Nonnos’ preaching is the catalyst for of Marina’s sex is astonishing and initially met with confused the prostitute’s conversion however what is notable here is that tears, though the monks eventually characterize it as an even an individual as sinful as Pelagia can be received with example of the saint’s admirable endurance (Stouck 133). To a open arms by the church. This is a message of inclusion and monastic audience, the author thus offers an interpretation of acceptance despite lascivious behaviour and past corruptions the soul’s mastery of the body through ascetic devotion, using of the flesh, making the converted prostitute’s hagiography a designations such as gendered pronouns to indicate moments powerful story of the transformation of not only Pelagia’s body of transformation. but also her soul.

Though the hagiography of Pelagia/Pelagios shares some When Pelagia is confronted with the obligation to remove her similarities with that of Mary/Marina in the disguise of baptismal robes on the Sunday following her baptism, the one’s sex and the adoption of the male gender, the two are emphasis on religious transformation becomes one of both vastly different in various ways. Against Mary’s sound and spiritual identity as well as bodily identity. After removing her respectable upbringing, Pelagia’s is surely a checkered past. baptismal attire, Pelagia insists that Nonnos give her some of Described as a prostitute and an entertainer, Pelagia first his clothing and, dressed as a man, she secretly leaves the city catches the attention of the chaste and sober bishop Nonnos of Antioch and eventually takes up residence on the Mount when she – clad in precious stones and expensive clothing – of Olives in Jerusalem (Brock and Harvey 58-59). Where parades past him, her captivating beauty, intoxicating scent, Mary’s initial adoption of male dress seemed to be depicted and altogether shameless attire inspiring tears of wonder as a necessary step in joining her father in the monastery, and astonishment on his part (Brock and Harvey 42). Seeing Pelagia’s is presented following elaborate descriptions of her Pelagia for the first time is somewhat of a sensory overload; sinful past, her feelings of contrition for corrupt behaviour, and hers is a presence which notably engages all of Nonnos’ her baptism, all of which are expounded upon throughout the senses – his whole body is racked by a deeply emotional story. Thus, the prostitute’s new identity seems to arise out of reaction that he cannot shake. Returning to his lodging, the an abrupt and massive overhaul of all aspects of her life, rather

32 University of Manitoba Feminist and Queer Review than as a compromise that produces a gradual shift towards a the human body, and the ascetic desire to forge a connection monastic asceticism as it was in Mary’s case. with the divine. The common thread here is the body, its constructions, representations, and old as well as new ways Interestingly, throughout the remainder of the hagiography of interpreting its significance in relation to religious pursuits. the author alternates between referring to the saint as Pelagia Conceptions of the body are greatly influenced by how the and Pelagios, as well as between masculine and feminine medical field describes and categorizes differences between pronouns. Describing his attempt to locate her cell on the male and female bodies. The work On Regimen, from the Mount of Olives, he actually switches pronouns midsentence: Hippocratic Corpus, is an example of a body of work which “He was very well-known in the area and held in high honour. would have significantly influenced and reflected popular As I approached his cell, I saw it had no door to it . . . I conceptions of the human body and the biological differences knocked, and Pelagia, the handmaid of God, opened it. She between males and females in Late Antiquity. Interestingly, was dressed in the habit of a venerable man” (Brock and in the description of fetal development and the determinants Harvey 59). When he describes himself speaking to local of an infant’s sex, On Regimen concludes that there is the residents in his attempt to locate Pelagios, the author uses potential that “three kinds of men” may be born, accurately the masculine pronoun and changes to the feminine when called “men-women” or “hermaphrodites” (XXVIII). The he locates the saint, regardless of the fact that at the time of ancient text’s description of the potential of a third sex that is the encounter the author did not realize it was Pelagia he was conceptualized as a combination of male and female – or a speaking to. This is perhaps partly to do with the fact that hermaphrodite – suggests the existence of individuals who do the story is shared by an author with the benefit of hindsight not conform to the binary sex categories of male or female. and an audience who has been told that Pelagios is Pelagia. Furthermore, On Regimen seems to describe the capacity for However, this also seems to indicate that the saint occupies a kind of bodily transcendence: “Male and female have the a sort of in-between space in which Pelagia/Pelagios is more power to fuse into one solid, both because both are nourished a combination of both than being one or the other. This is in both and also because soul is the same thing in all living not to necessarily suggest that a third gender is constructed, creatures” (XXVIII). Although the text refers only to two sexes particularly since the author relies on traditional masculine and here, it seems to indicate that by virtue of their identical souls, feminine pronouns rather than imagining a new one altogether. males and females are able to fuse into one – in a sort of In the author’s subsequent description of the monk’s physical transcendence of the body that negates sex differences. On appearance, feminine pronouns are used and the emphasis is Regimen’s identification of subjects who do not “fit” in to the on what the author later realized were the changes to what was categories of either male or female due to their anatomical once a distinctly womanly body: features may not directly apply to the practice of cross- dressing however it does indicate a certain awareness of bodily Her astounding beauty had all faded away, her laughing ambiguity and – as Julia Epstein and Kristina Straub argue – it and bright face . . . had become ugly, her pretty eyes casts doubt on the classification of humans according to dual had become hollow and cavernous as the result of much sex categories as natural. Thus what is represented here is the fasting and the keeping of vigils. The joints of her holy indication of conceptions of sex and gender as mutable, as well bones, all fleshless, were visible beneath her skin through as the suggestion of bodily subjugation under the influence of emaciation brought on by ascetic practices. the soul. (Brock and Harvey 60) On Regimen’s description reflects an ancient medical field The author describes the shift from a body of remarkable that did not divorce matters of the soul from matters of the feminine beauty to one of stark asceticism, rendering the saint body. In fact, Michel Foucault states that during Late Antiquity a sort of genderless eunuch in an image that appears to have there existed greater medical involvement in matters of the transcended any hint of a gendered body. That Pelagios was self, noting the common belief that “one had best correct the well-respected in his new home in Jerusalem, a city of great soul if one does not want the body to get the better of it, and religious significance, and physically bears considerable traces rectify the body if one wants it to remain completely in control of an ascetic life in his physical appearance signals that he is of itself” (56). This is based upon the belief that physical a monk of the highest order, an achievement facilitated by the suffering is not a true illness while illness of the soul or the self physical transformation of the womanly body. This is similar is, thus emphasizing the prioritization of care of the soul in to Mary/Marina who, as described previously, pursues a life of order to regulate the body. Foucault cites ascetic movements asceticism by way of gender bending. The contrast between during this period that were characterized by a withdrawal from the two saints arises in Mary’s complete embodiment of Marina the larger society, “disqualifying the values of one’s private life” as a male, while Pelagia’s embodiment of Pelagios occurs via a in order for focus on the relation of oneself to oneself (43). In total denial of a body that is gendered either male or female. joining a monastery, monks, including Marina and Pelagios, retreated from a society filled with expectations of sex and Undeniably, the hagiographies of Mary/Marina and Pelagia/ gender – or values of private life – and pursued knowledge Pelagios demonstrate a definite preoccupation with gender, of their souls through their devotion to god. Thus Foucault

Volume 01 Issue 05 33 describes a sort of denial of the body via the prioritization of prospect of being deeply unfulfilling while men’s lives were care for the soul which is rooted in a medicalized concern something to aspire to, this may be an inaccurate conclusion that the body would interfere with the interests of the soul. for such a drastic and certainly life changing decision. The This is attributed to Hellenistic and Roman thought which authors of these hagiographies wrote with intention – John encouraged the recognition of “oneself as the subject of Anson indicates that these are stories by monks for monks one’s own actions, not through a system of signs denoting and reveal more about the psychology of the author than that power over others, but through a relation that depends as of the work’s protagonist (5). It seems unlikely that a monastic little as possible on status . . . for this relation is fulfilled in author would be concerned with presenting the option of the sovereignty one exercises over oneself” (Foucault 85- cross-dressing as a means by which a discontented woman 86). This explanation describes ascetic movements which might pursue a different path, but rather, the representation of encouraged adherents to resist values of private life – and its a woman masquerading as a monk may serve as an account accompanying sex and gender systems – and recognize one’s of bodily and spiritual transformation. Patricia Cox Miller unique individual power over oneself, which seems especially wonders whether scholarly assessments that imagine these relevant to Saints Mary and Pelagia. The hagiographies of women as either symbols of repentance and human salvation these cross-dressing saints represent the very act Foucault or as courtesan figures intended to remind monks of their describes: Mary and Pelagia become the sovereign subjects capacity for sin are accurate, and instead suggests that they of their own actions when they remove themselves from a represent a monastic attempt at imagining female holiness larger society that positions individuals in a hierarchy of power (422-423). According to Miller, both possibilities involve a and status, in order that as monks they may each seek a disregard for the cross-dressing monk as specifically female relationship with oneself. Interestingly, Virginia Burrus notes and imagine her only in terms of her relationship to monks who that although Christianity eventually evolved to include ideals are not cross-dressers, so that there is little representation of of heterosexual Christian marriage and the sex and gender a holy woman. Meanwhile, Stephen Davis considers ancient roles it implies, ancient Christian asceticism was persistent in monasticism’s struggle with female sexuality as an obstacle its promotion of subversive anti-familial ideals (3). Foucault’s to salvation and argues that through depictions of women description of a prioritization of the nurturing of one’s soul adopting male identities, monks offered an example of female and one’s relationship with oneself is what Burrus identifies sanctity which negated one’s femaleness (5). According to as inherent to early Christian ascetic movements’ traditions Davis and in opposition to Miller, the depiction of Mary and and practices, whose tenets Mary and Pelagia embraced and Pelagia discarding their feminine identities and taking up adhered to. Burrus examines selected hagiographies with the the lives of male monks represents a monastic conception intention that she will wrest what she calls a “transformative of a transformation that addresses female sexuality. Miller’s theology of eros” from the chokehold of the repressive charge that they do not actually represent a holy woman is morality of sexuality that eventually arose out of the religious irrelevant given that the texts were likely never written with this institution of Christianity (3). As with Harold Torger Vedeler’s intention nor were they directed at an audience seeking such assessment of examinations of ancient acts of cross-dressing a representation. Ultimately, these hagiographies represent as susceptible to the application of likely inaccurate Western monastic efforts at imagining unity with divinity through the cultural models and concepts, Burrus examines supposedly transcendence of the human body and sexuality. subversive hagiographies and attempts to locate the authentic transformative theology that has become obscured by later The accusation that the monk Marina impregnated an developments in the Christian movement. Thus it is possible innkeeper’s daughter reveals tensions concerning male that the act of cross-dressing on the parts of Mary and Pelagia sexuality and the vow of celibacy monks undoubtedly grapple has since been over-emphasized or has drawn attention away with. Gillian Clark notes that Christian monks of this period from the true message of their hagiographies, which may have often perceived male sexual desire to be unruly and persistent, been their transformative aspects. as evidenced by involuntary erections and excretions of seminal fluid, frequent reminders of the body’s fallen state The hagiographies of Mary/Marina and Pelagia/Pelagios reflect (38). Meanwhile, Pelagia’s overt sexuality and career path the transformative theology Burrus seeks. Theirs are not the of entertainer and sex worker represent the usual unease only accounts of cross-dressing amongst holy people however monastic thinkers express over female sexuality. Davis argues it is important to note that representations are almost always that the authors of these types of hagiographies wrote to of women assuming the gender identity of a man and not defeminize and fragmentize the bodies of their cross-dressing vice versa. Practical explanations for these representations protagonists in order to create a representation of a sort of are often proposed, including the common assertion that “female-man” (16). Certainly this is visible in the author’s society in Late Antiquity offered few options for women and description of Pelagios in his cell: the once captivating the adoption of male dress may have been viewed as an and beautiful woman has become genderless, gaunt and escape that held the possibility of education, travel, and, in emaciated, while the author’s simultaneous use of masculine some cases, positions of power. Not only does this suggestion and feminine pronouns represents a fragmentation of the rely on the perception that women’s lives exclusively held the saint’s gendered identity. Characters in these hagiographies

34 University of Manitoba Feminist and Queer Review are often denied their identity as women cross-dressing female, the reader does. Thus cross-dressing saints serve as through descriptions that erase it from While their peers are fooled by the monastic ideals or representations of memory, an intertextual fragmentation roles Mary and Pelagia play as Marina how one may transcend the human in which gendered identity is displaced and Pelagios, the reader recognizes body through a transformative process and dislocated (Anson 17). For instance, theirs as stories of transformation and such as that of Mary and Pelagia. when Marina faces the accusation transcendence gained as a direct result of engaging in improprieties with a of blurred gender identity. Thus Marina WORKS CITED young woman, no reference is made and Pelagia occupy a unique space Anson, John. “The Female Transvestite in Early to the monk’s female sex and the within the monastic consciousness. Monasticism: The Origin and Development of a author doles out punishment as if Having discarded their feminine Motif.” Viator 5 (1974): 1-32. there is every possibility Marina could identities, not merely in their dress, but Brock, Sebastian and Susan Ashbrook Harvey. Holy have impregnated someone. Marina’s also in their physical appearance, the Women of the Syrian Orient. Berkeley: University of willingness to accept the punishment saints deny their female-ness and no California Press, 1987. issued is a turning point in the text, longer possess the troublesome problem Burrus, Virginia. The Sex Lives of Saints: An Erotics one in which Mary fully embraces the of feminine sexuality. Although Mary and of Ancient Hagiography. Philadelphia: University of identity of Marina and the male body, Pelagia project the outward embodiment Pennsylvania Press, 2004. complete with weaknesses which would of an ascetic monk, they are not entirely Castelli, Elizabeth. “‘I Will Make Mary Male’: Pieties include sexual desire for innkeepers’ male, and therefore their piety and of the Body and Gender Transformation of Christian Women in Late Antiquity.” daughters. In contrast, Davis argues faith are not hampered by aspects Body Guards: The Cultural Politics of Gender Ambiguity. Eds. Julia that Mary/Marina destabilizes of male sexuality that are difficult to Epstein and Kristina Straub. New York: Routledge, conventional gender categories with control, such as involuntary erections 1991. 29-49. a “double-voiced” confession to the and excretions. In this way, the saints Clark, Gillian. “Women and Asceticism in Late sin of impregnating the innkeeper’s overcome both the problem of female Antiquity: The Refusal of Status and Gender.” Body daughter, in that the monk is woman sexuality as well as male sexuality and and Gender, Soul and Reason in Late Antiquity. falsely confessing to a man’s sin (18). essentially, the body’s fallen state. Farham: Ashgate Publishing Limited, 2011. However in accepting the accusation Marina and Pelagios are figures of Davis, Stephen. “Crossed Texts, Crossed Sex: and the subsequent punishment, as ambiguity whose efforts at nurturing the Intertextuality and Gender in Early Christian Legends of Holy Women Disguised as Men.” Journal of Early well as eventually taking on the role of soul are not troubled by bodily desires Christian Studies 10.1 (2002) 1-36. the illegitimate child’s father, Marina and therefore offer a representation of Epstein, Julia and Kristina Straub. Introduction. is conforming rather stringently to the the transcendence of one’s body. Body Guards: The Cultural Politics of Gender gendered ideals of a man who must take Ambiguity. Eds. Julia Epstein and Kristina Straub. responsibility for his actions. Thus the The authors in both hagiographies New York: Routledge, 1991. 1-28. monk does little to destabilize gender seem to address the problem posed Foucault, Michel. The Care of the Self: Volume 3 of roles in his strict adherence to them. by an ascetic’s human body in its The History of Sexuality. Trans. Robert Hurley. New Davis’ assessment does not appear to devotion to the divine by offering a York: Pantheon, 1986. consider why the author would shape representation of figures who overcome Garber, Marjorie. Vested Interests: Cross-Dressing the hagiography this way. It seems less this obstacle by manipulating and and Cultural Anxiety. New York: Routledge, 1992. likely that the author would be interested resisting prescribed roles. It is possible Medieval Saints, A Reader. Ed. Mary-Ann Stouck. in destabilizing gender roles and more that this is conceivable because of Peterborough: Broadview Press, 1999. likely that the author wished to present long-held perceptions of sex and gender Miller, Patricia Cox. “Is There a Holy Harlot in This Mary’s total embodiment of her identity as negotiable and flexible, influenced Text? Hagiography and the Grotesque.” Journal of as Marina the monk, in order to reinforce by forces such as the field of ancient Medieval and Early Modern Studies 33.3 (2003) 419-435. the occurrence of transformation. medicine. Additionally, medicalization of connections between the body and Morgan, Eric Lease. Hippocrates with an English Miller’s insistence at locating a holy soul perhaps led to religious conceptions Translation by W.H.S. Jones. Alex Catalogue of Electronic Texts. Web. 16 Nov 2012. . gender identities of Marina and Pelagios. deny values of private life as Foucault Vedeler, Harold Torger. “Reconstructing Meaning Marjorie Garber describes this as describes. In adopting the male identity in Deuteronomy 22:5: Gender, Society, and “looking through” the cross-dresser in of a monk, female saints such as Mary Transvestitism in Israel and the Ancient Near East.” The Society of Biblical Literature 127.3 (2008): an attempt to subsume the figure within and Pelagia refuse their feminine identity 459-476. one of two sexes or genders (9). It is and sexuality. Furthermore, as the saints West, Candace and Don Zimmerman. “Doing important to bear in mind that while are not physically men, they occupy an Gender.” Gender and Society 1.2 (1987): 125-151 the other characters of the hagiography ambiguous space in which they have may not realize the monk is actually a overcome both male and female bodies.

Volume 01 Issue 05 35 WEN CAMPBELL O

Language and Linguistics Project Proposal

36 University of Manitoba Feminist and Queer Review The goal of this pilot project is to My focus has been on how trans men seems that learning how to speak like a study the voices of trans men, that is, use language, and how they feel it man is not something trans men need individuals who were assigned a female compares to their previous language to learn. In Lal’s work on FTM’s and gay gender at birth, but have since started use, when identifying as female. Until sounding voices, it becomes apparent to transition to male. Research on the recently, research on trans identified that listeners will most often identify the voice of trans women in our society men has been almost non-existent. voice of a trans man as gay sounding has been prolific as of late (Hancock & Save, of course, for that of Lal Zimman, (Zimman, 2010). And although the Lauren, 2012; Owen & Hancock, 2011). Richard Adler, and John van Borsel, who fundamental frequencies of most trans Research has also been done on the have all been making headway in the male voices do lower naturally, due voice of gay men (Gaudio, 1994; Smyth field recently. It is my hope and intent to to androgen therapy, I believe there et al; Zimman, 2010; Zwicky, 1997) focus most of my research on how trans are other factors involved as well in and what it is that “sounds gay” in their men compare lexically to cis-gendered listener’s perceptions of FTM voices. In voices. However, research on the voice men, as well as how they themselves my research, I would like to record and of trans men is scarce. In my estimation, feel they compare to cis-gendered men, transcribe audio conversations with not trans men are rarely encouraged to and how they compare to their past only a variety of trans identified men, partake in vocal retraining, as trans selves. The current research on trans but also cis-gendered men, to ascertain women so often are, nor coached male voices is coming out of America. whether there is a higher usage of on how to speak in order to sound And while I do believe that we, as such “tentative language” (Leaper & more “manly”. neighbours, have similarities in our Robnett, 2011) with trans men, than speech patterns as well as our lexicon, with cis-gendered. The current research The goal of my research is to help fill I also believe that there are many of Lal Zimman on female to male this gap in the literature by ascertaining differences at play, which I would like transsexuals and gay sounding voices, how trans men use language, and how to focus on. Such as the lexical choices as well as that of Adler and van Borsel, they themselves feel they use language. of Franco-Manitoban trans men of both has focused largely on phonology. I I have begun a comprehensive Quebecois and Metis heritage, as well hope to add to this groundbreaking literature review, which I will present as that of trans men and two-spirit of research by focusing on lexical changes for discussion today. It was my hope to Anishinaabe and Cree heritage. I believe when transitioning. Because, although conduct research as well, but I did not the lexical and dialectal differences that the idea of an inherently feminine way receive ethics approval in time to do so. I exist between these communities are of speaking has been disproved, our will discuss, however, what that research one that deserves further research. society still says that, in order to be will look like, when I carry it out. seen as truly feminine, one must learn While it has been shown that trans men how to “sound” like a woman. Or, at My participants will consist of 6-12 experience a drop in their voices due to least, trans women are. In The Whole Female to Male transsexuals varying in hormone therapy, and that they rarely Woman: Sex and gender differences age from 25 to 40. They will also vary require “voice therapy for fundamental in variation, Penelope Eckert says in ethnic background, and include frequency modification” (Battin 1983; “sociolinguists generally treat sex in men from Cree and Anishinaabe Spencer 1988; Colton et al. 1996), there terms of oppositional categories (male/ backgrounds, two of Manitoba’s First has been little to no research done on female)”, and I think that we, as queer Nations populations, as well as Franco- the sociolinguistic side of “voice”. Why sociolinguists, must take strides to Manitobans and possibly Metis. I believe is it that trans women are expected to show that this is not the case. The lack this research will benefit the trans learn how to “speak like a woman”, of literature in the field that pertains community by shedding light on the even though Lakoff’s idea of there to trans men could be for any multiple voices of trans men, which until recently, being a “woman’s language” has been of reasons. The lack of men willing have been largely overlooked. disproved (Cameron et al, 1988), but it to be interviewed and/or recorded is

Volume 01 Issue 05 37 one. While it is getting easier to come since Trudgill conducted his studies, a social construction. Eckert goes on out in society today, this helps only but in the trans community, there is, I to discuss the complexities of gender with the recruitment of younger trans believe, a greater emphasis put on being differences, and the fact that traditional men, while older trans men may still be seen as male or female enough. Would gender roles have now been called in afraid, or unwilling, to speak about their trans men report that they used more or to question. As sociolinguists, we tend transition, especially to researchers. less prestige language? In interviewing to “think of age and class as continua In Peter Trudgill’s 1972 study on men not only trans men, but also trans men and gender as an opposition”, but that and women in Norwich, he found that of First Nations backgrounds, as well “variation based on gender may not women tended to over report their use as Franco-Manitobans, who are already always be adequately accounted for in of prestige terms, and that men under minorities in different ways, I also hope terms of a binary opposition” (Eckert, reported (Trudgill, 1972). While the to shed light on different language 1989, p247). It is precisely because study is decades old, I believe it is still use within the trans community of of this gender continuum that new relevant today, and can be applied to the Winnipeg. Would the use of less research should be undertaken. research on sociolinguistic differences prestigious language, including more in trans and cis-gendered men. What vernacular terms, solidify their place in a There is a definite lack of research Trudgill shows is that although women’s predominantly cis-gendered society? As that has been done in the field of trans use of such prestige language could be Eckert said, “Like age, sex is a biological male voices, and there is even less in seen as their powerlessness in society, category that serves as a fundamental the communities that I wish to study, they in fact are using prestige language basis for the differentiation of roles, being Canadian, Franco-Canadian, to improve their status in society, while norms, and expectations in all societies” Anishinaabe, and Cree. I believe that men, who already enjoy a higher social (1989, p246), and it is these things that this future research, along with the work status, are able to use language of less make what we see as gender, which that is currently happening, will go a prestige. Socially, things have changed is now widely known and accepted as long way in bringing trans men out of the shadows.

Battin, R. R., 1983, Treatment of the transsexual voice. In W. H. Perkins (ed.), Current Therapy of Communication Disorders: Voice Disorders (New York: Thieme-Stratton), pp. 63–66.

Cameron, D., McAlinden, F., & O’Leary, K. (1988). Lakoff in context: the social and linguistic functions of tag questions. Women in their speech communities, 74-93.

Colton, R. H., Casper, J. K. and Hirano, M., 1996, Understanding Voice Problems: A Physiological Perspective for Diagnosis and Treatment (Baltimore: Williams & Wilkins).

Eckert, P. (1989). The whole woman: Sex and gender differences in variation. Language variation and change, 1(3), 245-267.

Gaudio, R. P. (1994). Sounding gay: Pitch properties in the speech of gay and straight men. American speech, 69(1), 30-57.

Hancock, A., & Lauren, H. (2012). Adolescent male-to-female transgender voice and communication therapy. Journal of Communication Disorders.

Leaper, C., & Robnett, R. D. (2011). Women Are More Likely Than Men to Use Tentative Language, Aren’t They? A Meta-Analysis Testing for Gender Differences and Moderators. Psychology of Women Quarterly, 35(1), 129-142.

Owen, K., & Hancock, A. B. (2011). The role of self-and listener perceptions of femininity in voice therapy. International Journal of Transgenderism, 12(4), 272-284.

Spencer, L. E., 1988, Speech characteristics of male-to-female transsexuals: a perceptual and acoustic study. Folia Phoniatrica, 40, 31–42.

Trudgill, P. (1972). Sex, covert prestige and linguistic change in the urban British English of Norwich. Language in society, 1(2), 179-195.

Zimman, L. (2010). Female-to-male transsexuals and gay-sounding voices: A pilot study. Colorado Research in Linguistics, 22

Zimman, L. Perceived sexual orientation and gender normativity: What do gay men, nerds, and female-to-male transsexuals have in common?.

Zwicky, A. (1997). Two lavender issues for linguists. Queerly Phrased. Oxford: Oxford Studies in Sociolinguistics, 21-34.

38 University of Manitoba Feminist and Queer Review S E G EN A NDEMARIAM

BENEFITS OF A ‘RACIAL VACUUM’ IN SISTAH LIT

Sistah lit often takes place in a “racial One reason authors may use a racial vacuum” (Guerrero 100). Terry vacuum is for representation. Due to McMillan’s Waiting to Exhale, which many factors, including racism and the follows the lives of four black women, West’s history of colonialism, novels is no exception. It is heralded as the published in North America featuring founding novel of Sistah Lit, a genre main characters of colour are still rare. targeted to African-American women At best these characters are given a (Guerrero 90), and which speaks to supporting role, or appear as a token. “the modern condition of being female, The limited portrayal of characters of independent, single, and black” colour in North American novels is (Guerrero 89). McMillan’s characters problematic because “social identity navigate the ups and downs of their theory predicts that efforts to maintain or lives – from romance, to family and bolster one’s self-concept are dependent careers – with one another’s support. In on the types of comparison that are this paper, I will explore possible reasons made available” to them (Fryberg authors might choose to employ a racial qtd. in Martins and Harrison, 343). If vacuum within Sistah Lit. This technique limited representations, or worse, none helps represent a marginalized group at all, are the only ones available to and provides non-stereotypical roles for black women and additional women of those group members. It also shows colour, what are they meant to think of black women’s unique experiences and themselves and their value in the world? empowers them by resisting Western Since the representation is significantly white supremacist patriarchal culture. lacking, for McMillan to have written

Volume 01 Issue 05 39 a book with an entire cast of complex protagonists” like white women might At first glance it may seem odd to find black characters adds a lot to the (Guerrero 91). Instead, they can relate an entire genre containing characters amount of racial diversity in fiction. to the characters along both the axes of only one race. However, once one This allows African-American women of gender and race. Therefore, if Sistah considers the many benefits that may the opportunity to see themselves Lit reads just like “a conversation with arise for Sistah Lits’ readers, particularly represented in fiction. our best girlfriends” (Guerrero 91), it for black women, it becomes easier is especially so for black women. The to understand why the genre exists. The numerous characters contained importance of the representation of The genre resists dominant Western in the racial vacuum within Waiting to women of colour in fiction should not ideologies that lead to the exclusion of Exhale also offer black women diverse be discounted. Black women “have people of colour from fiction. It expands possibilities as to who they can be. been taught by society to believe in their on what roles black women are allowed This is in sharp contrast to their often disposability” (Guerrero 92), and having to fill, and works to empower these stereotypical depictions in other popular one’s own image permanently stamped women. Sistah Lit’s use of racial vacuums forms of media, such as television, onto popular culture can be a sign claims a space for a marginalized group, movies, and music videos. Within the stating the opposite. and has the potential to change North overarching Chick Lit genre, Sistah Lit American culture. portrays black women with agency and In addition, a racial vacuum can be opportunity. Within this genre, black empowering for African-American women are represented as educated women. Modern day North America and professional. These types of is a white supremacist society. Sistah representations provide the opportunity Lit allows people of colour a reprieve for black women reading the books to from this white supremacist, patriarchal realize the many possibilities for their culture that influences all social lives than just the few options they are institutions such as eduation and law. often told they have, in a strategically Alternatively, if or when the characters WORKS CITED subtle manner. In this way, Sistah Lit in Sistah Lit novels face sexism and Ferriss, Suzanne, and Young, is “a revolution for this new African- racism, the reader experiences it from Mallory. Eds. Chick Lit: The New . New York and the perspective of a black woman, Woman’s Fiction American womanhood” (Guerrero 90). London: Routledge, 2006. Print. and gains a cultural critique from a 87-101. A racial vacuum in Sistah Lit is marginalized voice. For example, at Martins, Nicole and Kristen Harrison. particularly important for black women the point in Waiting to Exhale when “Racial and Gender Differences in because it allows them to see their own Bernadine’s husband leaves her for a the Relationship Between Children’s unique experiences reflected in popular white woman, readers are able to see Television Use and Self-Esteem: culture. Guerrero points out that Sistah the relation to the continual valuing A Longitudinal Panel Study.” Communication Research 39.3 Lits’ readers are not just of one race of white womanhood over black (2012): 338-357. Academic Search and that black women will not feel that womanhood. For black readers, this Complete. Web. 21 Sept. 2013 “a distance remains between their own provides vicarious empowerment as McMillan, Terry. Waiting to Exhale. realities and those of the black female Bernadine overcomes this betrayal. New York: Signet, 1992. Print.

40 University of Manitoba Feminist and Queer Review TABI T HA ST EPHENSON

LOST IDENTITIES

This photo project describes the vulnerability of women with disabilities and the fight to keep their identity. Abuse can result in a loss of identity, spiritually and in sexuality. Women with disabilities tend to mask their feelings and identity, thus becoming both the predator and the victim, as represented in these photos. The artist’s self-portraits show two faces behind a mask that is symbolic of an identity that has to be hidden, or is hiding. With meditation, oneself can heal the victim identity and become less of the predator, and allow herself to reveal her true identity. With the rose, she may re-center herself and rediscover herself spiritually, with the dual identity falling away.

01. Predator With Teacup

02. Meditating to Heal Oneself 03. Happiness with Rose

Volume 01 Issue 05 41 OHNSON J A T LBER A

Harm Reduction and the Neoconservative Ideology

The transition from the Liberal enforcement creates a discourse where government to the Conservative substance users are overly criminalized government has had a detrimental and support services to reduce the impact on harm reduction in Canada. harm to themselves and society With the current Conservative wither with lack of funding. With the Harper government embodying the favouritism towards criminalization and neoconservative ideology, harm enforcement, an already marginalized reduction funding has been drastically population becomes further cut and it’s presence erased from marginalized within the criminal justice the current policy (Cavalieri & Riley, system. This is a way of controlling the 2012). The National Anti-Drug Strategy marginalized group by maintaining replaced the long running Canadian law and order and creating a very real Drug Strategy in 2007, with its renewal barrier, such as a prison wall, between in 2012 (Carter & MacPherson, 2013). society and those who sit opposed to the This new stance as being anti-drug neoconservatist construction of society. and in favour of criminalization and

42 University of Manitoba Feminist and Queer Review Harm reduction is a key element in low barriers to accessing such services. Canada’s drug strategy, with its aim to There is a continued push to further reduce the harm created by using drugs integrate harm reduction programs with and working towards making healthier other services, such as mental health communities. Harm reduction being one services and housing. Substance abuse of the four pillars in the Canadian Drug and mental illness are tied in many Strategy, with a measure of success in cases and the separation of mental areas such as Vancouver’s downtown health and addiction services becomes eastside (DTES), it is difficult to fathom detrimental to several clients seeking why harm reduction policy has begun help, with research showing 50% of to move back instead of forward people seeking addictions services also (Marshall et. al, 2001). The primary suffer from some form of mental illness goal of harm reduction has traditionally (Krausz, 2009). Substance use needs to been to decrease the spread of blood- be recognized as a result of systematic bourne disease through safe injection oppression and marginalization, practices and clean needle exchange, with policy working to build a system to reduce the amount of overdoses with that allows for maximum safety and supervised injection sites, and to provide minimum harm, and not the further access points for addiction treatment marginalization of people. services (Cavalieri & Riley, 2012). Thus reducing the harm associated with Using John Lowman’s discourse of substance use. This works to alleviate disposal about street level prostitution a very real strain on the Canadian and extrapolating it to include substance health care system. Harm reduction abusers as another form of outlaw, a programs are a positive window to other parallel can be drawn. The discourse of valuable services that these populations disposal establishes that social outlaws REFERENCES face barriers in accessing; such as are unwanted and society is more likely Carter, C.I. & MacPherson, D. (2013) healthcare, housing, addiction services, to allow violence and ultimately the Getting to tomorrow: a report on counseling, education and HIV testing death of these individuals, because Canadian drug policy. Vancouver, BC: (Carter & MacPherson, 2013). Harm it is disposing of the ‘problematic’ Canadian Drug Policy Coalition. reduction theory functions under a individuals (Lowman, 2000). Now, Cavalieri, W. & Riley, D. (2012). Harm health-centered approach to drug policy applying this to marginalized substance reduction in Canada: the many faces of regression. In Pates, R. & Riley, D. abusers, the regression of harm instead of a justice centered approached (Eds.), Harm Reduction in Substance that is being exemplified by the current reduction policy and programming by Use and High-risk Behaviour: National Anti-Drug Strategy. the neoconservative government would International Policy and Practice, increase drug overdoses and maintain London: Wiley-Blackwell. Substance users often inhabit the their oppression, thus disposing of the Krausz, R.M. (2009). Introduction. fringes of society. The substance user outlawed individuals. Continuing in this In Canadian Centre on Substance becomes a criminal when engaging in vein, Cavalieri and Riley point out that abuse. (2009). Substance abuse in Canada: concurrent disorders. such acts as using illegal substances, “Canadian Aboriginals have very high Ottawa, ON: Canadian Centre on which can be coupled with several rates of HIV and Hepatitis C, suicide Substance Abuse. other forms of marginalization and and premature death, intense and Lowman, J. (2000). Violence oppression. People use drugs for several unbearable poverty, and extreme levels and the Outlaw Status of (Street) different reasons. The marginalization of incarceration: the prison system is Prostitution in Canada. Violence of substance users is recognized by the new residential school” (Cavalieri & Against Women, 6(9), 987–1011. doi:10.1177/10778010022182245 their continued lack of participation in Riley, 2012). Using the marginalization society by their continued incarceration of substance abusers with the Marshall, B. D. L., Milloy, M.-J., Wood, E., Montaner, J. S. G., & Kerr, and criminalization, and material intersectional oppression that Aboriginal T. (2011). Reduction in overdose deprivation, demonstrated by high rates people experience within the Canadian mortality after the opening of North of homelessness (Young, 1990; Krausz, context, the strategy of working to America’s first medically supervised 2009). Harm reduction works to afford reduce and eliminate harm reduction safer injecting facility: a retrospective population-based study. Lancet, substance users agency, to combat the programs in favour of enforcement 377(9775), 1429–37. doi:10.1016/ powerlessness that is perpetuated by policy, could be constructed as S0140-6736(10)62353-7 enforcement-centered policies. Harm forwarding the colonialist agenda of the Young, I.M. (1990) Justice and the reduction ideally would meet them neoconservative government. Politics of Difference. Princeton, NJ: where they are in their lives and have Princeton University Press.

Volume 01 Issue 05 43 LLISON A E TT CHARLO

THOUGHTS ON FEMINISM FROM A FEMINIST IN TRAINING

Early in the semester, one of my In Feminist Thought, the working professors asked our class to construct definition of feminism that we a definition of feminism. Having been constructed as a class is “the raised by a self-proclaimed feminist commitment to end domination on mother (and an equally supportive various levels (such as sex, race, father), I thought I had a pretty good gender, sexuality, class, ability) and idea of what feminism entailed. The to reorganize ideas in line with that lessons that my mother taught me were commitment.” After just a short invaluable however it occurs to me now exercise, the light bulb shone brightly that I learned just a fraction of what in my head as I considered this new there is to know about feminism and definition. I was correct in my thinking what it means to be a feminist. In fact, that feminism was largely based on I frequently ask myself, ‘what does it the rejection of inequality, but I had mean to be a feminist?’ neglected to connect other oppressed groups to the feminist movement. Growing up, I understood feminism to ‘Interlocking oppressions’ was an be about equality and the fair treatment entirely new term and idea for me. I of women, and had never critically had never been instructed to think analyzed the subject. I thought of myself critically about oppression, or to attempt as a feminist because I support the to connect various levels of oppression. movement’s objective of equal and fair Adrienne Rich might have argued that treatment of women. In just a few short my upbringing in a white, middle-class months, I have come to realize that, family in Canada directly affected though I have learned a great deal about what I learned (or did not learn) about feminism, I have a lot more to learn. feminism and interlocking oppressions. I now consider myself to be a Feminist A woman from another country whose in Training. culture and customs are different will experience unique interlocking forms of oppression that I will not be familiar with.

44 University of Manitoba Feminist and Queer Review bell hooks states that feminism When Native Youth Sexual Health that consent is the single most important “encourages all of us to courageously Network’s Jessica Danforth spoke at a topic concerning sex, and that it should examine our lives from the standpoint seminar at the University of Manitoba, be taught in sexual education curricula. of gender, race, and class so that we one of the most important topics she I believe in having the right to dress and can accurately understand our position discussed was the fact that consent look how I want. within the imperialist white supremacist is not taught in Sexual Education capitalist patriarchy. For years many in schools. In agreement with this Although we have discussed many feminist women held to the misguided argument, Filipovic remarks that issues pertaining to feminism, I find assumption that gender was the sole “women are rarely taught how to say myself returning to the thought of factor determining their status” (116). yes to sex, or how to act out their own equality. In terms of equality, we have hooks is pointing out the exact flaw that I desires. Rather, we are told that the made great strides for women, for found within my own thinking; feminism rules of sexual engagement involve men different races and sexualities, for is no longer just about women, but also pushing and women putting on the religions and classes. Of course, it involves other forms of oppression, brakes” (20). In many cases, men may only takes a small negative comment including race, class, sexuality, assume that a woman saying ‘no’ to sex or injustice to remind us that we still and religion. is “just part of the game” (Filipovic, 20). have a long journey ahead of us. It is important for us, and all of humanity, to There is a particular issue that has While men and women are respectively remain positive and celebrate the small been discussed in my Feminist Thought depicted as aggressive and passive, victories. When times are difficult and class that I have been focusing on, feminism often carries its own equality seems to be further away than and have been trying to gain a better stereotype. The word ‘feminist’ often ever before, just remember: less than understanding of, as a Feminist in holds a negative connotation and 100 years ago, woman were not allowed Training. This is the under-addressed comes with the assumption that the to vote. Look how far we’ve come. issue of consent. Consent may seem like person attached to this word is both a very ‘black and white’ issue: if both a misandrist and a lesbian. There sexual partners expressed a desire to also seems to be an assumption that engage in a sexual act together, we call feminists do not wear make-up or it consensual sex. However, if one of the groom their body hair. Personally, I WORKS CITED partners expressed a desire to NOT be have been in situations with peer who Ahmed, Sara. "Killing Joy: Feminism in this sexual situation, we call it rape. are less immersed in the world of and the History of Happiness." Signs In reality, consent can be lost along feminism when, if the topic of feminism 35.3 (2010): 571-94. Print. the way, can seem implied, or is not comes up, there is a visible withdrawal Cho, Margaret. “Foreword”. Yes explicitly discussed and partners may on their part. After just one or two Means Yes!: Visions of Female Sexual end up going into “sexual autopilot”, statements that could qualify as within Power & a World without Rape. By without confirming that either partner the realm of feminism, I’ve made others Jaclyn Friedman and Jessica Valenti. Berkeley, CA: Seal, 2008. 1-4. Print. wants to continue (Cho, 3.). uncomfortable and turned myself into what Sara Ahmed calls a feminist killjoy. Danforth, Jessica. "Native Youth In the anthology Yes Means Yes, Sexual Health." University of Manitoba, Winnipeg. 7 Oct. Jill Filipovic addresses the idea of So, I continue to ask myself, what 2013. Lecture. stereotypical gender roles. More does it mean, to me, to be a feminist? Filipovic, Jill. "Offensive Feminism: As a self-proclaiming Feminist in specifically, she examines the way The Conservative Gender Norms American culture expects men and Training, what are my beliefs, and are That Perpetuate Rape Culture, and women to behave sexually. “Female they consistent with feminism as I How Feminists Can Fight Back." sexuality is portrayed as passive, while understand it? I believe in equality, not Yes Means Yes!: Visions of Female male sexuality is aggressive” (Filipovic, simply between men and women, but Sexual Power & a World without Rape. By Jaclyn Friedman and 18). Filipovic discusses the idea that equality on all fronts, for every race, Jessica Valenti. Berkeley, CA: Seal, sex is often portrayed as “something class, sexuality, religion and ability, 2008. 13-28. Print. that men do to women, instead of as a regardless of location in the world. I Hooks, Bell. Feminism Is for mutual act between two equally powerful believe in choice and that a woman’s Everybody: Passionate Politics. actors”(18). Because aggression and body is her own. I, like Filipovic, believe Cambridge, MA: South End, maleness are linked in our culture, there that men are not incapable of being 2000. Print. is often an expectation for men to be respectful, understanding partners and Rich, Adrienne. "Notes Towards a aggressive during sexual encounters, that perhaps they too need to be given a Politics of Location." Blood, Bread, and Poetry: Selected Prose, 1979- while women are expected to passively chance to say yes or no to sex. I believe 1985. London: Little Brown and, let it happen. 1984. 210-31. Print.

Volume 01 Issue 05 45 AN G O L MBER A Ridiculous Woman

Credulous woman, take back discretion! Do not hurl yourself imprudently, into the arms of the crooked.... Flesh and fantasy; a passing elation, may quench your salacious greed, but what will come to be- afterwards, when the thrill has lost its affluence, and he is nowhere to be found?

Susceptible woman, take back awareness! Do not open yourself incautiously, to some man who does not respect you. Spoken endearment; a charming illusion, may appear to be unquestionable, but what will become of you-thereafter, when the golden dream has lost its brilliance, and he has forged ahead, leaving you behind?

Incompetent woman, take back strength! Do not squander your time impulsively, on those who will take you for granted. Though you swear up and down, to some magnetic allurement; what will supervene-thereon, when loneliness recommences, and he still hasn't bothered to call?

46 University of Manitoba Feminist and Queer Review Z OË P ENNER

Volume 01 Issue 05 47 . GODARD ST YLE K

48 University of Manitoba Feminist and Queer Review F RAN C ESS A MARA

I was assigned to read four different family members, whereas non-white readings that are related to women’s individuals were historically denied the studies. Although I found all four of opportunity to do so. Specific cases the assigned articles informational and include the enslavement of race as interesting, Peggy McIntosh’s 1988 seen with Black people. McIntosh lists White Privilege: Unpacking the Invisible twenty-six situations in which white ARGUMENT Knapsack and Marilyn Frye’s 1983 people have a privilege that is not easily Oppression were the most captivating. In thought of when one thinks about NOTES this paper, I will identify and summarize racism. For example, from her list of the the key arguments of both readings, situations, the eighteenth statement, integrate course concepts, as well as is still at large. Not only is the typical give a reaction about the readings. “person in charge” pictured as someone “white” but a “white” male at that. In Peggy McIntosh’s 1988 White The scenarios listed are all invisible, Privilege: Unpacking the Invisible we cannot see it but we can definitely Knapsack, she shows that racism is a feel it. Most white people also ignore part of everyday life and she provides the injustices of the past as if they did an analysis of gender and racial not exist so they can feel better about privilege in America. In her introductory themselves and at the same time, paragraph, McIntosh talks about the believe it is the best way to make things work she has previously done exploring equal for all races to start anew. In the male privileges, noting that she has last few paragraphs, McIntosh noted “often noticed men’s unwillingness to that the first step to eliminate “unearned grant that they are over privileged, even advantage” is acknowledgement of though they may grant that women their “unseen dimensions” (McIntosh, are disadvantaged”(McIntosh, p.10). p.12). The vast majority of these Comparing the male privilege to the structural problems are unnoticed white privilege, McIntosh also states and unintentional from the white that, “white are carefully taught not population. Therefore, it is important to recognize white privilege, as males that this message becomes well-known, are taught not to recognize male as without acknowledgement of the privileges” (McIntosh, p.10). In addition, problem, it cannot be corrected Unpacking the Invisible Knapsack also looks into a typically unacknowledged In Marilyn Frye’s 1983 Oppression, she aspect of racial society: cultural norms seeks to clarify the term “oppression” and practices that emphasize white and how women can be said to be privilege and minority disadvantage. oppressed. Through her clarification, Frye states that “women are oppressed Despite all of society’s improvement as women, and members of certain toward racial equality, how does one racial and or economic groups and equalize the advantages one group has classes, both the males and females had over another? The most obvious are oppressed as members of those advantage today is that of wealth. White races and or class. But men are not people for instance, have had greater oppressed as men” (Frye, p.16). In the opportunity from previous generations opening paragraph, Frye talks about the to build up and pass on wealth to their generalized claims of oppression.

Volume 01 Issue 05 49 The word “oppression” according to make them responsible yet powerless deprivations she suffers being great or Frye has become a meaningless term to effect decisions to carry out their small” (Frye, p.16). When relating this phrase for anyone undergoing any type responsibilities successfully. Second, quote to the birdcage metaphor, Frye of suffering. For example, Frye states women personalize their limitations shows that, oppression comes because that “human beings can be miserable and restrictions. Frye stated that “many people are in a cage with no escape. without being oppressed” (Frye, p.2). of the restrictions and limitations we Sometimes, it is good to step back and The word oppress is much stronger than live with are more or less internalized look at the whole picture. All the multiple it is often treated and that one must and self –monitored, and are part of barriers together, not the individual wires think clearly when using the word. our adoptions to the requirements and of the cage. The wires do not make the expectation imposed by the needs and cage; their systematic arrangement does. In addition, Frye also argues that tastes and tyrannies of others” (Frye, oppression means that the oppressed p.14). For example, Frye compares From McIntosh’s readings, the one people’s options are reduced to a very the men’s restrictions to the women thing that really captivated my attention few and “expose one to penalty” (Frye, and noticed that even though men from the twenty-six situations was the p.3). Frye relates this in section one of face social restrictions, they cannot cry example given about “flesh colored” the article about the difficulties women in front of other men in public, their band-aids. McIntosh stated that as face in everyday life. For example, restrictions are a part of a system that a white privilege, she “can choose sexual activity is not okay because oppresses women and privileges men. blemish cover or bandages in “flesh” women could be considered a whore, color and have them more or less match and sexual inactivity is not okay either After reading both arguments, both her skin” (McIntosh, p.11). Band-aids because it implies that there is a greater McIntosh and Frye’s articles inter-relate are something everyone uses from problem or the woman is a lesbian. The in terms of gender, race and oppression. childhood. Whenever a person puts a life of an oppressed person is therefore The idea of individual and society can be band-aid on, they surely do not think being forced to live because “one’s life looked upon in many different manners. anything of how it blends into their skin is confined and shaped by forces and There is the concept of gender, race and perfectly. It is such a small , but the barriers which are not accidental or oppression and the consequences each way the world generalizes such things occasional and hence avoidable, but term may have. These situations exist in can be hurtful. Everyone who reads are systematically related to each other which any member from these groups is this article can relate to it regardless of in such a way as to catch one between limited by society and where Oppression race, and it is really eye opening to think and among them and restrict or penalize is held in place by such systems. of these simple privileges that whites motion in any direction” (Frye. p.4). McIntosh raises an important issue get in everyday life that are not very before elaborating on white privilege, by recognizable. In Frye’s reading, the one Furthermore, Frye uses the metaphor first looking at the issue of gender: male thing that also captivated my attention of a birdcage to describe oppression. privilege which like white privilege goes was the birdcage explanation, which She describes the birdcage with one unacknowledged by men. According to describes that in order to understand wire which might show how restrictive her, while men believe that they work injustice in regard, to race and gender, or harmful it is for the bird to fly around for the benefit of women, they do not one need to be able to see the birdcage. that one barrier to freedom. Frye like the idea of decreasing their power explains that, if we step back and view or privileges which is why they refuse to In this paper, I have identified and the whole cage, “it is perfectly obvious acknowledge that such privileges exists. summarized the key arguments, that the bird is surrounded by a network The same applies to white privilege, integrated course concepts, and of systematically related barriers, no one people of color are held in places by provided a reaction about both Peggy of which would be the least hindrance to white privilege. For example, McIntosh McIntosh’s 1988 White Privilege: its flight, but which, by their relations to states that she can choose public Unpacking the Invisible Knapsack and each other, are as confining as the solid accommodation without fearing that Marilyn Frye’s 1983 Oppression. walls of a dungeon” (Frye, p. 5). On people of her white race cannot get in or this view, Frye helps us the readers to will be mistreated in the places she has know that, oppression is not one specific chosen (McIntosh, p.11). REFERENCES barrier, but a series of interlocking McIntosh, Peggy. (1988) White barriers that restrict the movement of Gender, race and oppression also Privilege: Unpacking the Invisible members of oppressed groups so that relates to Frye’s article, what Frye points Knapsack. Peace and Freedom, July August. P 10-12. they are constantly being trapped. out is that, Oppression is a systemic issue, for example, she states that “for Frye, Marilyn (1983) Oppression Frye also describes characteristic any woman of any race or economic in the Politics of Reality: Essay in Feminist Theory, P.1-16. features of women’s oppression: first, class, being a woman is significantly Trumansberg, New York: women hold positions that at once attached to whatever disadvantages and Crossing Press.

50 University of Manitoba Feminist and Queer Review OG AI S HERZO

rights and opportunities, in order to :MÆM`Q^M8IXMZ" meet their goals, and be successful in their lives. No group should be exploited EXPERIENCE WITH RACISM in order for another group to gain advances. Furthermore, each group of people should have the freedom to be able to express themselves without any other groups exposing their values on Coming to Canada as a new immigrant violent comment, I was sad to know to them. I also value diversity and the I had no knowledge of the history of that someone could have such rage richness that each culture brings to our colonization. It was during my post- towards a group of people without any society. Additionally, I believe groups secondary education that I began to knowledge of their experiences. of people who are marginalized should learn about Canada’s devastating history. be given more opportunities. Thomas I reacted in the manner due to that Having an understanding of the history Jefferson once said, “There is nothing fact that I have such respect for all helped me become empathetic, and more unequal than the equal treatment individuals particularly for their gender, aware of the issues and barriers that of unequal people.” Lastly, I value color, religion, culture, and ability. I are faced by many Aboriginal peoples the importance of self-awareness and was bothered by the racist comments, today. Not having an understanding of becoming aware of my own experiences because it is these types of beliefs Canada’s history, leads us to believe and assumptions before trying to that create discrimination and racism, the stereotypes, as we do not have any understand the viewpoints of others and which leads to marginalization and knowledge of the truth. their experiences of oppression oppression of different groups of people. and privileges. One particular incident that occurred Furthermore, the conversation made me over a year ago really stuck with me. The realize the lack of knowledge individuals When critically assessing my own conversation impacted me negatively, have regarding the history of colonization values, it is evident that the majority as well as challenged my values and and the intergenerational trauma that it of my values coincide with Canadian beliefs. The man that I met works at has created. The knowledge that some Association of social Work Code of Headingly jail. As he was talking about individuals do have is mostly stereotypes Ethics. My values listed above are in line his work, he began to make racist that are perpetuated in our society, with the pursuit of social justice. This comments towards Indigenous peoples. mostly through the media. state, advocates for equal treatment, Such as, “all Indians are lazy, criminals, challenging injustice, and specially It was my own experiences of dangerous, free loaders, stupid, addicts, injustice that affect the vulnerable and oppression and my values that caused and abusers of our system.” Without disadvantage. Through my encounter, me to react to those comments. Being hesitation, I challenged him on some I was able to challenge some of the a visible minority, at a young age I was of his comments. I articulated to him racist comments, and advocate on exposed to discrimination and racism. It the intergenerational trauma that behalf of Aboriginal peoples, who are was my earlier experiences that shaped colonization has created. I asked him to marginalized and vulnerable in our my values as an adult today. Racism critically assess the policies that are set society. My values also correspond forth by the Canadian government; as continues to be imbedded in our society. with the value of respect for inherent it is evident that these policies continue Yet, I learned from my professor, that dignitary and worth of person. Social race is a social construction, rather than to be discriminatory, as well as limiting workers should respect the unique a biological or a genetic descriptor. In the self-determination of Indigenous worth and inherent dignity of all people the world, the concept of race and racial peoples. Discrimination, racism, and and support human rights. As I have categories has significant social and inequality continue to be imbedded in mentioned above, I value and respect political meaning, consequently creating our society today. Before I knew it, his uniqueness of each individual, as well as a gulf between groups of people. Visible girlfriend interrupted me, and began equal rights and opportunities. making some awful comments along minority groups are often times deemed as inferior, and treated unequally in the lines of, “if I had a gun I would When assessing the feminist practice our society. shoot their whole race.” I told her I principles and my own values, it have zero tolerance for racist comments is apparent that both are in line. We are all human beings with emotions, and violence, and what she was saying Feminist practice principles help us to dreams, and goals. Therefore, I value was genocide. After she left, I was deconstruct and share power amongst that each individual should have equal in shock and experienced different all groups of people. One of the feminist rights despite their backgrounds. Every emotions. I was so angry to know that practice principles are for practitioners human being should have the same someone could make such a cruel and to be aware of how ones position and

Volume 01 Issue 05 51 values impact their practice. I value this words in Ojibwa and Cree, and to be colonization. I used the opportunity principle, and agree that self-awareness able to participate in some ceremonies to explain what had happened in our is very important. As a practitioner, I such as sweat lodge, sharing circles, history, and how it had a rippling effect feel it is essential for me to have an and smudging. Moreover, my clients on many Indigenous peoples lives, and understanding of my social location, have shared some of their experiences the intergenerational impact it created. strengths, and areas of development, of racism and oppression. By having my After the explanation, it was amazing to challenges, privileges, values, and clients teach me about their culture and see my Aboriginal and non-Aboriginal beliefs. Having an understanding of way of life, essentially the power is given clients have an “aha” moment. Having our values and position is important as back to them. these open discussions created more it influences our practice and how we opportunities for the clients to open up react under certain circumstances. If we At AFM, I developed an activity that and talk further about their experiences as practitioners are not aware of our own not only created cultural awareness, of privileges and oppressions. social location, we may unconsciously but also encourage each client to re- use oppressive practices. Therefore, we connect with his or her own culture. It is apparent that there is a gap in must become aware of our own needs, I began the activity by talking about our school systems, when it comes and ensure that we do not oppress my own culture. For example, I would to Canada’s history of colonization, our clients. bring traditional clothing, talk about residential schools, and 60’s scoop. the language, different foods, and The truth of our history needs to be Another feminist practice principle is traditions. After, I would ask each client taught to children and youth, as it seeking peoples lived experiences. to think about their own culture. If they creates a deeper understanding of I believe this principle is really felt comfortable, the usually share their racism, oppression and marginalization important, especially when working with cultural activities with the rest of the of Indigenous peoples, and the barriers marginalized and oppressed groups. group. I found the activity to be very they face today as a result. In Val d’Or, I see this principle come out in my successful. Clients were encouraged an Aboriginal daycare has become a practice when working with my clients. I to research and learn about their own very popular program amongst non- value each and everyone’s experiences. culture. They had a better perspective Aboriginal parents. The daycare creates We are all unique, with our own realities. of their identities, and increased their an environment where Aboriginal and Each event or circumstance will impact sense of belonging. In addition, the non-Aboriginal children play and learn each individual differently. Therefore, it activity also created an opportunity to Aboriginal culture together. Parents is important to listen attentively to the learn about other cultures. It created feel it is important for their children to individual and see the world through inclusiveness amongst the members, learn other cultures as it counteracts their lenses. Having an understanding as well as a respect for diversity. Also, racism. I believe having these types of of their perspective will give us a deeper it helped decreased stereotypes and programs are important, and we need understanding of their lived experiences. discriminations that the members may to incorporate more cultural diversity in Furthermore, by seeking people’s have held towards another group. Manitoba’s daycares and school systems. experiences, and allowing them to share their stories, we then begin to Another influence that the conversation In my personal life, I continue to share power. had on my professional life is to advocate against oppression and incorporate Canada’s history of inequality, and be cognizant of my The conversation that took place with colonization through my interactions actions that could be oppressive and the man at my work had a tremendous with my clients and colleagues. As discriminatory. I support Aboriginal influence on my professional and opportunities present themselves, I peoples assertion for self-government personal life. I work at Addiction use them as teachable moments. I and self-determination. I always try to Foundation of Manitoba (AFM), as well recently took one of my books called learn about other cultures, through my as Marymound. The majority of my The Colonizer and the Colonized to conversation with colleagues, friends, clients that I work with are Indigenous. work. Many of my clients were curious and acquaintances. I also do love Through listening to their stories, I am and wanted to know what the book to travel and learn more about able to build a therapeutic rapport. I entailed. I asked them if they knew what diverse cultures. have been very fortunate to have the colonization was. Almost all of my clients opportunity to learn their culture, a few had no previous knowledge of Canada’s

52 University of Manitoba Feminist and Queer Review S HI V ANNA CHAN R AMRAJ T AL

struggling and strife is he feeling inadequate strive to find he too feels sad TOOTH hard rock and porcelain how can it be patriarchy AND persons standing behind the sources of this pain

NAIL OR catch a fall your betrayal of the power HOURLY good posture and rely not in my focus WAGE we are here for each other i don't not want to hear it we only fail sometimes what gives, takes

remains are scattered whose job to help you find it decomposition in waves here we are trying anyway don't take me for granted she thought I could be anything or expect never to change then we slowly realised that it wouldn’t be, it could not be clutching surfaces slowly still she loved me grating all which ways surviving of the fittest i know that she expects to feel pain like you know is it ok what that means

heartbeat slows wires fell from machines set to monitor, those leftover waters streams of foam infuse a ruin to a ruin the life of never feeling you'll be displacing the tide

Volume 01 Issue 05 53 E V I CT OLLE C FAQ FAQ FEMINISM 6.7 Photography by Brynn Hughes

Throughout our Women’s and Genders Studies education, we have come across several theories within feminism. We chose to represent some as photographs/stereotypes. We would like to indicate that not all people fit into these neat little theories and that people create their own version of feminism and seek to perform it within the context of their own lives.

54 University of Manitoba Feminist and Queer Review ECO FEMINISM

Ecofeminism seeks to connect the oppression of women with the exploitation of the earth. It works to link traditional ‘feminine’ traits, such as co-operation and nurturing to humans relationship with Mother Nature and creating a world where these ‘feminine’ traits are valued. For example, comparisons are drawn between the medicalization of childbirth and the industrialization of plant reproduction (Mies & Shiva, 1993). Ecofeminists recognize how modern science seeks to control nature and women, and that modern science tends to be controlled predominately by men.

Volume 01 Issue 05 55 LIBERAL FEMINISM

Liberal feminists work within the social system to diminish its discriminatory effects on women. They feel women should get equal pay and share the same level of duties, seeking change to society’s beliefs about gender inequality. They work hard to emphasize the equality of men and women by introducing equal pay for equal work, equality of opportunity in the work place, equal rights for women in education, greater female representation in parliament and in the recognition of the unpaid labor of care of women, equal rights to credit, and resisting the ageism inherent in media representations of women. Changes can be made to existing social and political structures to make them equitable and fair, and liberal feminists believe there is still room for change. There have been many cultural and political changes due to the efforts of liberal feminists such as: many companies now offer maternity and paternity leave, some provide childcare for their employees, additionally many business and local governments have nondiscrimination policies based on sex or gender, and laws stating that women are the property of their husbands have largely been eliminated. The heart of feminism strives for equality and the liberal feminist belief system supports this basic, yet powerful notion of gender neutrality through sexual equality.

56 University of Manitoba Feminist and Queer Review RADICAL FEMINISM

Radical feminism came into fruition during Second Wave feminism; calling for a passionate reordering of society with the deconstruction of gender relations. Radical feminists function under the belief that patriarchy favours dominance over women and other marginalized groups. The representation of a radical feminist as being a man-hating, bra-burning, hairy-legged lesbian tends to be used as a negative stereotype attached to all feminists, and used to conflate what people fear of feminism. It should be noted that the famous bra-burning incident that incited the stereotypical label of bra-burner, never actually happened (Berger & Radeloff, 2011).

Volume 01 Issue 05 57 TRANSMASCULINE FEMINISM

Transmasculine feminism disrupts the all-to-often conflation between feminism and women. It is an attempt to highlight the importance of understanding that theories of gender, when interpreted through a feminist lens, allow people of all bodies to disrupt dominant systems of oppression. Gender can be a political statement as much as a representation of everyday embodied experiences. Similar to Kate Bornstein in Gender Outlaw, the transmasculine feminism within this photo is an attempt to subscribe to a dynamic of change outside any given dichotomy. Recognizing that many forms of feminism cannot be categorized, transmasculine feminism does not have a clear-cut definition, nor does it have to; it is in and of itself transgressive.

58 University of Manitoba Feminist and Queer Review CONSERVATIVE FEMINISM

Conservative feminism as it is represented here is imagined to be aligned with anti-feminist feminism. Conservative feminists resist feminisms which, they assert, sell women short through the support of movements of the pro-choice and/or gay rights variety. Conservative feminism instead seeks to protect the bodies of mothers, the sanctity of marriage (heterosexual), and, by extension, the family and its traditional gender roles. This is a sort of Sarah Palin-esque feminism which values the preservation of traditional stereotypes of femininity, such as motherhood, wifehood, and the woman's place in the domestic space of the home. Conservative feminism idealizes the figure of the mama-activist, who is a vocal agitator and keeper of moral purity and domestic harmony.

Volume 01 Issue 05 59 REFERENCES:

Berger, M.T. & Radeloff, C. (2011). Transforming scholarship: why women’s and gender studies students are changing themselves and the word. New York: Routledge.

Mies, M. & Shive, V.(1993). Ecofeminism. Halifax, N.S. : Fernwood Publications.

ROSE THE RIVETER

Rosie the Riveter was a propaganda tool used during World War II as a way to encourage women to join the work force. With the push for factories to produce weapons and equipment for the war, and the lack of available working men due to their recruitment into service, there was a need for more women to leave home and start work. Rosie was represented as the ideal woman worker: loyal, efficient, patriotic, and pretty. After the war, the division of labor switched back as women were forced out of jobs that were given to men returning from the war. The shift of women’s roles during the war was temporary and superficial, but nonetheless provided women with a temporary position of importance and influence, proving that they could indeed take up the challenge and role of men’s positions in the workforce. Rosie the Riveter is now used mostly as an appropriated form, continuing to inspire and influence women and feminists. Her image has been replicated in many different versions to incorporate all women regardless of race, class, ability or sexuality.

60 University of Manitoba Feminist and Queer Review M AR C IA TOMS

PERSONAL AUTOMOBILES, CAR CULTURE AND SOCIAL DIFFERENCE

Contemporary dominant Westernized to get around within communities due gender dynamics. “Advice literature societies view personal automobiles as to both an influx of automobiles and an on car purchase as well as on use typical forms of mobility. As stated by influx of automobile speeds throughout and maintenance was targeted at a Walsh, “concurrent with the growth of communities and cities. This car culture predominately middle-class or wealthy two-car, if not three-car, household in also gives meaning to different brands male audience…” (Walsh, 2010, p the suburbs was the confirmation that of vehicles; it depicts who is capable of 211). Owning a vehicle produced an commercial public transport (other than or allowed to participate in automobile image of wealth. It was a commodity by air) was not a choice that middle- usage, and who is not. Car culture that clearly placed an individual income Americans of either sex and seemingly dominates contemporary upon a level of higher class. After of any ethnic or racial origins would Western societies. In doing so, how Henry Ford integrated assembly willingly take” (2010, p 222). This does car culture also work to reinforce line manufacturing techniques, the “preference” for personal automobiles social status amongst dominant groups production cost for vehicles declined can be seen through the booming and eliminate power from groups greatly, while the production quantity economy referred to as “car culture” that are already marginalized? The increased. The Model T was one of that takes place within these societies, remainder of this essay will look at how the first “economical” cars produced. and how this culture has worked to personal automobiles, with the help of It was manufactured by Ford Motor structure and develop the cities it takes “car culture”, work to maintain social Company and marketed as being made place within. Car culture has resulted differences of class and gender within for the “average” American. This led to in roadways that can lead individuals to Western societies. a decrease in the over-all purchasing nearly any destination they want within cost of personal vehicles, and thus to city limits. These roadways are built Historically, personal vehicles were marketing schemes that created an directly through communities; often primarily purchased and driven by image of affordability that produced impeding the flow of pedestrian traffic men as a means to distinguish a ideals within the United States that and making it dangerous for individuals sense of power through both class and anyone could, and therefore should,

Volume 01 Issue 05 61 purchase a personal vehicle. Clarsen continues, even though it results in “a suburban areas. This has resulted in discusses how American manufacturing massive scale of death and injury largely pockets of wealthy areas within the outer led to a “special contribution” by means effected upon the vulnerable bodies of limits of cities and pockets of poorer of their “conviction that automobile pedestrian and cyclists” (Urry, 2012, p communities within the inner areas and consumption was for everyone” (2008, 29). The fact that car culture results in industrial areas of cities, where those p 66). Vehicles were marketed as thousands of deaths each year which who cannot afford personal vehicles a reinforcement of “deeply rooted consist mostly of non-car users/owners must remain in order to be closer to values of individuality, privatism, free (Urry, 2012) shows how entrenched the job force. Power (2012) discusses choice, and control over one’s life” Western societies are within the culture how these “poorer” neighbourhoods (Pursell, quoted in Clarsen, 2008, p and the ways that this dominant culture have become home to “many new 67). Personal vehicles were seen as a has resulted in a hierarchy that places immigrants from poorer countries” (p means of gaining individual freedom and emphasis and power on those that 39), resulting in an established ethnic/ were associated with individuality and choose to and can afford to participate. race differentiation between wealthier a sense of self. All of a sudden vehicles and poorer neighbourhoods. The moving went from being a social signifier of Further, instead of creating an affordable of wealthier residents to suburban areas wealth and class to being a commodity commodity that everyone can easily has also led to the eventual re-location that was expected to be a part of every partake in purchasing, the creation of larger supermarkets, shopping outlets, household. Vehicle ownership was of personal vehicles has led to a “car schools, etc. into suburban areas and viewed as a “right” that everyone should culture” that places buyers within a lacking of these commodities/shops take part in (Walsh, 2010). hierarchies of wealth within the realm within the poorer neighbourhoods within of purchasing a vehicle. Car culture has cities (Larsen & Gilliland, 2008). Once The reality of vehicle ownership is that created the idea that specific brands again, there is a gap created between the “average” person cannot always of vehicles are “better” (such as BMW social class hierarchies, resulting afford the purchasing cost, fueling and Audi) and should therefore be directly from the ways that car culture cost, and maintenance cost of vehicle more expensive. When individuals are has contributed to the growth and ownership; even of “economy” cars. driving around they distinguish wealth development of cities and the idea that Further, not all individuals wish to not simply by who owns a vehicle and everyone “should” partake, without partake in the consumption practices who does not, but they distinguish who any analysis or understanding as to the of car culture, and yet this culture is even wealthier amongst car owners realities of why some people cannot (or produces an ideology that “everyone” based on the brand, model, and year choose not to) partake. should participate. Marketing of the vehicle someone drives. Car techniques that view automobile culture has also created a “need” for As mentioned previously, historically ownership as a “right”, a sense of self aftermarket parts, expensive stereo personal vehicles were purchased and as obtainable to anyone, have not systems, body modification kits, and by men. Walsh (2010) states that, worked to eliminate a divide between other accessories that alter the vehicle “In the pioneering years of motor class statuses, but have instead created from its manufactured state into a vehicle development, male engineers, an even bigger gap between the wealthy vehicle that appears to go faster, sound mechanics and drivers assumed and the poor. The assumption that better, look more expensive, and is a that automobiles were machines “anyone” can afford a vehicle was better extension of the buyers “self”. manufactured for and used by men” simply a marketing technique used These modifications cost money and, (p. 211). Personal vehicles were viewed to sell this commodity to people of all once again, distinguish a vehicle and its as masculine commodities because class levels. This marketing technique owner between different class levels. of their large presence, how difficult that “anyone” can afford a vehicle and they were to drive/maneuver, how dirty therefore “should” own a vehicle, has Lastly, car culture has led to a they were, and because of the level of created Westernized societies that look segregation of class structures within intelligence needed to operate and fix down on those that both cannot afford the neighbourhoods and communities them (Walsh, 2010). a vehicle or who make the choice not of Westernized societies. The ability to own a vehicle. They now are seen as to drive far distances in shorter time Car culture within dominant Westernized either poor, “lower” than those that have periods has resulted in people of higher societies has maintained a notion of vehicles, or deviating from dominant social classes “have moved out along gender difference within automobile contemporary beliefs that personal transport routes to new suburban areas, choices. Gendered power dynamics vehicle usage is the “best” way to be leaving behind poorer, older, more work to illustrate which vehicles should mobile. Car culture continues to explode decayed neighbourhoods” (Power, be driven by which sex based on within Westernized communities, 2012, p 39). Since people of higher gendered identities of masculine and despite the notion that not everyone class are now able to travel further to feminine bodies. By this I mean that can or chooses to drive. This expansion work, they can live in more rural or people are marketed towards specific

62 University of Manitoba Feminist and Queer Review types and brands of vehicles (and vice & Wheeler, 2012). Contemporary space. These assumptions, combined versa), based on where their “body” Westernized societies have placed an with class and gender dynamics that falls on a scale between masculine and onus on men to understand the inner make it difficult (if not impossible) for feminine. Howard (2010) discusses workings of personal vehicles, so that lower class individuals and women to how “from the earliest days of the auto they can come to the “rescue” of their partake in car culture, has resulted in industry, automotive manufacturers female counterparts when needed. social inequalities and divisions that had characterized specific vehicles as Vehicle usage is also deemed within still exist in today’s contemporary cities appropriate for women drivers” (p 143) contemporary Westernized societies as between the wealthy and the poor, as and how this initial manufacturing and being masculine. This can be seen with well as between men and women. marketing scheme is still present in sectors of the transportation industry; contemporary times. Feminine bodies the positions of truck drivers, train are geared towards “family” vehicles, conductors, taxi drivers, and pilots such as mini-vans, small SUVs and are predominately taken up by men, economy cars. Masculine bodies are opposed to women. better understood within dominant Westernized societies as better capable Finally, statistics show that “women REFERENCE LIST of driving, maintaining, and thus owning travel shorter distances, make less use Clarsen, G. (2008). “Transcontinental larger trucks and SUVs or fast and of the car and use more public transit” Travel: The Politics of Automobile sporty cars. (Hanson, 2010, p 15) and are more Travel in the United States”. Chapter likely to walk to places they need to get 4. Eat my dust: Early women motorists. Baltimore: Johns Hopkins These dynamics may seem superficial, to and work closer to home (Hanson, University Press. 64-85; 173-174. but they do in fact play a larger role in 2010), than men are, thus reducing Ellis, L., Ratnasingam, M., & Wheeler, how gendered divisions are portrayed their time spent driving. These “choices” M. (2012). Gender, sexual orientation, in transportation and everyday life. For could be due to an individual woman’s and occupational interests: Evidence example, individuals that do not follow interest in sustainability or exercise, of their interrelatedness. Personality these divides are often seen as deviant, or could be a result of lack of funds and Individual Differences, 53(1), 64-69. out of place and “wrong”, resulting in and access to an automobile. Either a removal of “meaningful choice” for way, these ideas suggest that women, Hanson, S. (2010). Gender and those that may not want to be singled overall, participate in car culture at mobility: New approaches for informing sustainability. Gender, Place out as being different. Another issue a lesser rate than men do. As I have and Culture, 17(1), 5-23. that is produced from these dynamics already discussed, individuals that do Howard, E. (2010). Pink truck is the ways in which marketing not participate (for any reason) are ads: Second-Wave Feminism and techniques often use language within looked down on by dominant society gendered marketing. Journal of their advertisements; language of power, and viewed as “other” within the realm Women’s History, 22(4), 137-161. such as toughness and strength for of mobility. This shows that women are Larsen, K., & Gilliland, J. (2008). vehicles advertised to masculine/male more often viewed as “lesser” then, in Mapping the evolution of ‘food bodies, and language of smallness and terms of mobility structures, than men deserts’ in a Canadian city: Supermarket accessibility in London, beauty, such as sleek and compact for are. This results in another gap between Ontario, 1961-2005. International vehicles “designed” for feminine/female different genders. Journal of Health Geographics, 7(16), bodies. These advertisements insinuate 1-16. specific traits that are not only assigned In conclusion, although automobile Power, A. (2012). Social inequality, to specific vehicles, but also to specific usage has come a long way, from disadvantaged neighbourhoods and sexes, creating levels of superiority being manufactured and marketed transport deprivation: An assessment of the historical influence of housing amongst masculine/male bodies. specifically for wealthy (white) men politics. Journal of Transport to being produced for the masses, Geography, 21, 39-48. Historical components of vehicle use the reality is that not everyone is Urry, J. (2012). Social networks, as being a masculine endeavour have able to partake within the usage of mobile lives and social inequalities. followed through to contemporary personal automobiles. Car culture has Journal of Transport Geography, 21, car culture. The ideas that vehicles dominated the transportation sector 24-30. are too mechanically difficult for within dominant westernized societies, Walsh, M. (2010). Gender on the women to understand, has resulted and has resulted in cities being road in the United States: By motor in a mechanical industry that is made designed and structured around the car or motor coach?. The Journal of , 27(1), 210-230. up of a larger percentage of men use of the automobile; resulting in other Transport History than women (Ellis, Ratnasingam, transportation cultures (such as walking, cycling and roller blading) being deemed as inferior and unworthy of road

Volume 01 Issue 05 63 TT I GG RE W CHARLY CHARLY .MUQVQ[\8ZI`Q[QV Vigils and Emotions

While we have studied various forms of feminist to the ongoing misogyny and colonialism that has led praxis and acknowledged that praxis can cover a to so many women going missing. I will then discuss variety of topics, actions, and practices, this paper the vigil I worked to organize for December 6th 2012, will focus on two forms of feminist praxis that I looking at the history of the date and the ongoing participate in on a regular basis; the organizing of a violence in Canada today. In reflecting on the vigil, vigil analyzing violence against women in Canada to the need for emotions as power, self-care as feminist commemorate those who have lost their lives to this praxis, and my role as a white woman in the fight for violence, and the self-care and healing needed after Aboriginal rights, will be analyzed. The last portion events that create suffering within many of those who of this paper will look at the ways I can take what I attend. The feminist praxis I have chosen to focus learned from my reflection, and use it as strength for on is the vigil held December 6th in memory of the the continuing work I hope to do around this issue. L’ecole Polytechnique murders in 1989, and in a My action is one of many that demand protection current call for action on the Missing and Murdered of women – especially women seen by society as Aboriginal women in Canada. In analyzing my disposable – but it has resulted in my own renewed feminist praxis, I think it is important to understand energy towards this battle, as well as a strong past experiences of unacknowledged privilege that awareness of the need for self-care and the have led to my focus on bringing attention and action power of allowing healing to take place.

A SHORT HERSTORY LESSON My urgency in bringing attention to with as a white woman on the Highway at night alone, and to use extreme the acts of violence against Aboriginal of Tears. I grew up in Smithers, British caution when driving on the highway. women, especially in the wake of over Columbia, a small town of approximately What was never acknowledged, yet 600 missing or murdered women in 5000 people, nestled between the always known, was that I was somehow Canada, is a form of feminist action mountains. Smithers is located in the safer than the women who lived in the I have focused on since first taking exact centre of the Highway of Tears, small towns and reserves outside of Women’s and Gender Study courses. if you look at it as running from Prince Smithers; that as a white woman I was My need to challenge the apparent George to Prince Rupert along Highway somehow less of a target. Growing up invisibility of so many missing women, 16. I was raised with the knowledge that in a small town that does not have a stems partly out of my childhood and the as a woman I was not to hitchhike, not strong feminist presence, resulted in unacknowledged privilege I grew up to walk along the highway me not knowing about white privilege;

64 University of Manitoba Feminist and Queer Review or perhaps subconsciously knowing, VIGILS, INJUSTICE, AND 600 the work of Andrea Smith in relation but not acknowledging the extent that TOO MANY STOLEN WOMEN to white supremacy, colonial legacy, it affected myself and those around and sexual violence against Aboriginal The National Day of Remembrance me. When I began taking Women’s and women. Andrea Smith argues that, “[the and Action on Violence Against Women Gender Studies courses in Winnipeg, logic of genocide] holds that indigenous was started in 1991 by the Government I quickly came to realize the extent to peoples must disappear. In fact they of Canada in commemoration of the which the geography of the Highway of must always be disappearing in order to fourteen women murdered at L’École Tears – the white privilege of Smithers allow non-indigenous peoples’ rightful Polytechnique on December 6th, in comparison to the predominantly claim over this land.” (Alexander, 39).” 1989. Usually in the form of a vigil or Aboriginal population in the surrounding As funding in Canada is cut from the memorial, groups that organize events small towns and reserve – lends to it Sisters in Spirits campaign – as well as on this day discuss the murders that being an easy stretch of highway to other feminist, women’s, and Aboriginal occurred, and (depending on who target Aboriginal women on. As I learned organizations – the value of these is holding the vigil), often also look more about the statistics of the women women’s lives is made evident. Paired at current acts of violence against who have gone missing or murdered, with the slow response often made by women. The Womyn’s Centre on and the way misogyny, racism, and police, as reported over and over by campus has traditionally held the vigil colonialism aid the societal belief that families who have had women stolen in commemoration of the Missing and Aboriginal women are disposable, I from them, the ideology of Aboriginal Murdered Aboriginal Women in Canada. began to seek out events acknowledging women as disposable is well known to This event is often organized with this issue. This led me to many vigils, people seeking ways to commit acts of the University of Manitoba Aboriginal protests, books, articles, and lectures. violence against these women. Student’s Association (UMASA), with Colonialism and its effects were not a tobacco offering to the university’s subjects I remember being provided WHITE PRIVILEGE AND AN ANALYSIS OF PAIN Elder-in-Residence, asking them to open information on while growing up and our vigil with a prayer and speech. Going This past December 6th, I attended two in school; part of bringing attention to with tradition and my own involvement vigils aside from the one I had helped the Missing and Murdered Women in in honoring the women who have been to organize. The first was the “Sunrise Canada is, in my opinion, to ensure that stolen, I organized the event with the Memorial” hosted by the Manitoba people are aware of the violence being coordinator of UMASA; inviting the Women’s Advisory Council inside of committed against women, and as a call Elder-in-Residence, Florence Paytner, the Legislature building at eight am. for action. to do the opening prayer, as well as the The second was in the University of Women’s Representative and Aboriginal Manitoba’s Engineering Atrium at Leela Fernandes states that, “in a Representative to speak. Looking at eleven-thirty am, held by the University world marked by violent ethnic, racial the facts that the Families of Sisters in of Manitoba Engineering Society. An and religious conflict and deepening Spirit (FSIS) provide in Power of Youth, interesting repetition came up in a story social and economic inequality, any off of the Native Women’s Association during the first vigil, and by one of the possibility of social transformation of Canada (NWAC) statistics, there presenters in the second vigil. One of also requires a spiritual revolution, are “higher rates of violence facing the speakers at the first vigil told a story one which transforms conventional Indigenous women – eight times more of her experience in 1989 when talking understandings of power, identity, and likely to disappear and five times more to a male friend who did not understand justice (Fernandes, 11).” The idea likely to be murdered – and colonial her pain after the murders. During the of spirituality as a necessary form of hierarchies of race, gender and class second vigil again, one of the male revolution is something that I find I that are deeply rooted in past and speakers discussed his experience of generally put a wall up against. My past present Canadian society. (Tolley, December 6th; like the man mentioned experiences with exploring spirituality 135).” The fact that there are still in the first story, he was unable to fully have not been positive ones, and people who appear surprised when grasp the pain and fear that many of have unfortunately been guided by told that there are over 600 Missing or his female colleagues felt after the people who, for a variety of reasons, Murdered women in Canada shows the attack. When I think back to the first have proven to not use spirituality as a depths of colonization. To have such time I heard about Polytechnique, I still positive transformation of self. Despite a large number of women missing, remember my initial fear as I thought my hesitation to use the word spirituality, predominantly Aboriginal, that go of all the times I had dared to enter a I feel that the journey and self-reflection unacknowledged because of their class, space previously designated as “male I have gone through over the years in race, gender, and in some cases work, public space”. The reality of the tragedy relation to issues of violence against reveals the structures against Aboriginal was, it was something that could just women, has been a spiritual journey. women’s survival. M. Jacqui Alexander as easily happen to me; twenty-three It is one that I continue to learn and and Chandra Talpade Mohanty analyzed years later, the misogyny that man felt grown from as I continuously try to find strength inside myself, and inspiration from my learning.

Volume 01 Issue 05 65 is still strong within others. And it is was cautious of, and careful to analyze. having the freedom to cry over a pain, that realization of the closeness of that The breaking down of binaries between over a loss, can sometimes help people event to my life that causes me to still theory and activism is important in heal, and allow space for new energy react strongly at the thought of it. That this context, as the knowledge I have and creativity to enter. Fernandes talks evening, after the vigil I had helped with, gained from studies and participating in about the power of a suffering that I thought about the stories that had been events is something I consider vital in “involves reaching deep inside the told during the half hour ceremony. A my activism. In the conclusion of Critical pain and suffering within oneself and woman in the audience, near the end Transnational Feminist Praxis, Hui Niu transforming that suffering into a source of the vigil, asked the other coordinator Wilcox of Ananya Dance Theatre asks, of empowerment and transformation and I if it would be okay if she went (Fernandes, 72).” I would argue that the up and said a few words, to which we “Where does agency reside when pain of vigils can be a form of self-care; both said yes. She spoke about her life collaboration takes place? Ideally, a complicated self-care as it involves as an Aboriginal woman raised in the we would like that all parties going through this suffering first, but foster child system, and finished with involved exercise an equal degree nonetheless a powerful form of healing. telling us that she should not be alive of agency. But it is also important From my experience, I am able to take today; that statistically speaking, she to acknowledge that agency the emptiness that is left inside me after should be dead. Her intense amount is always constrained by the hearing the stories of violence, after of pain when it came to talking about structures and institutions that we sharing my own fears, and fill it with Aboriginal women’s experiences of operate within. Discussion of the determination and strength to continue violence, made me stop and take a privilege of the white academics on with this fight. With each vigil I serious look at my privilege as a white does not mean that their agency attend, I am continuously filled with the woman. For all the pain and fear I felt is not compromised; it just means hope of so many people who care, and I each time I saw another missing woman that their agency is compromised continuously learn new ways to help and poster, each time the family of someone in different ways (Swarr, 212).” support as an ally. Audre Lorde writes who had been stolen spoke about their that “these places of possibility within grief, I realized that just as the men who The agency and privileges I have in ourselves are dark because they are had spoken earlier that day said, there organizing events such as this are both ancient and hidden; they have survived was part of me that did not (nor could things I am well aware of. Coordinating and grown strong through that darkness. ever) fully understand the despair and the centre, I have financial stability Within these deep places, each one experience that Aboriginal women deal to put time and effort into organizing of us holds an incredible reserve of with every time they learn of another events that go beyond my work hours, creativity and power, of unexamined and missing woman’s death. as well as having funding through unrecorded emotion and feeling. The the university to provide such events. woman’s place of power within each of In the article discussing Families of I find this quote interesting in its us is neither white nor surface; it is dark, Sisters in Spirit they discuss the role acknowledgement of intersectionalities it is ancient, and it is deep (Lorde, 37).” of allies within their movement. The of oppression, and the ways that this I believe that these places of possibility authors discuss the importance of influences individual agency. that Lorde is writing about, can be found having everyone involved, as long as by individuals in a variety of different they respect the voices of those in the SELF-CARE, HEALING, AND ways. For myself, I find that I often community. Talking about the need for A CONSIDERATION OF SPIRITUALITY discover a vast amount of power when Indigenous women to be at the centre The hours following the vigil were my emotions reach a point where they of the decision making they state that, difficult ones, where the heaviness of the are so low I become convinced they no “this epidemic of violence(s) is not despair felt by those present continued longer exist; only to discover they have just an Indigenous issue or a women’s to follow me around. Earlier that day curved the opposite way up and are issue; Indigenous and non-Indigenous I had told a friend that vigils such as suddenly filled with empowerment and women, men, youth, and Elders must this one, were good places to heal; but creativity. Emotions are something I have also be engaged in this struggle. Ending I felt broken and hopeless after, and historically tried to keep to myself and violence(s) requires a diversity of actions could no longer remember why I had never expose to other people, which has from a diversity of folks who work to thought such an optimistic thing could lead to an internalization of dislike for uproot these interconnected systems come out of an experience of such pain. emotions that I experience; particularly of oppression on a continuous basis On my way home I began to receive ones that do not stay consistent. As (Tolley, 137).” Reflecting on the event I text messages from people who had a result of this, I find I am continually collaborated with putting on, as small as helped me with the event, messages surprised at the positive aspects and it may have been in the context of vigils full of positive vibes, optimism, and empowerment my emotions can for Missing and Murdered women, my love. I began to think of all the good create within me, making that place of place in organizing it was something I that had come out of the vigil, how possibility within myself, a place I deeply value each time I discover it.

66 University of Manitoba Feminist and Queer Review WHAT TO DO NOW WITH THIS ANGER AND HOPE? of such articles as “how women can racism, and the ways we need to use sexually please men.” The publication is our anger to speak and act out against The Sangtin Writers state that, “the completed with their logo of a lion with racism. The inherent racism, sexism, labor of activism, for us, is tightly a very phallic looking axe at waist level. and colonialism seen in Canadian interwoven with the labor of producing This situation reinforced my desire to society is evident in the over 600 knowledge about processes of social acknowledge not only the reason we are Missing or Murdered Women that so change and struggles for social justice. holding this vigil on December 6th, but many do not see. After the moment It is only in and through the moments of also the other forms of violence that are of silence in the vigil, I shared Audre critical reflection when we grapple with committed against women in Canada on Lorde’s quote on silence with those the meanings and effects of our own a daily basis. The unfortunate truth of it present, as it is still the quote that political actions that we strategize about is, even if fourteen women had not been consistently remains in my thoughts the next steps in our journey (Sangtin, murdered twenty-three years ago, there every day; “my silences had not 126).” I feel that the place to end this would still be a day of remembrance protected me. Your silence will not essay is with a “what to do now” section. and action on violence against women protect you (Lorde, 41).” I urged them Not so much as a step-by-step process in Canada; just perhaps on a different to use their silence for commemorating towards a solution, but as a reminder date, or started for a different murder. acts of violence, but to go against the to myself on how to harness my energy urge to be silent when faced with the and spirit to achieve the feelings of hope While seeking ways to stay energized hatred that breeds violence. I have I experienced Thursday night, without and emotionally healthy enough to come to the belief that refusing to be having to undergo the suffering. While continue with these struggles, I would silent, is one of the strongest forms of suffering is not always a negative thing, like to finish with Audre Lorde and her feminist activism I can practice on a needing to suffer in order to create discussion of the power of anger. Anger day-to-day basis. change is unproductive and mentally is an emotion that I find can also be and emotionally exhausting. I spent filled with obstacles in seeking creativity, December 6th analyzing a lot more but when used in a positive and things than I had originally thought I productive way, it is an emotion that can would have, and for a variety of reasons: be harnessed to create a much needed to aid my preparation for helping burst of strength. Lorde writes that, organize the next event like this, for this WORKS CITED paper, and to satisfy my need to critique “every woman has a well-stocked Alexander, M. Jacqui., Mohanty, Chandra Talpade. Cartographies of Knowledge similar events by acknowledging the arsenal of anger potentially spaces they left empty and working to fill and Power: Transnational Feminism as useful against those oppressions, Radical Praxis. Critical Transnational them in my own event. personal and institutional, which Feminist Praxis. Ed. Amanda Lock brought that anger into being. Swarr & Richa Nagar. Albany, NY: State For example, the vigil held by University of New York Press, 2010. Focused with precision it can Engineering – which lent a strange become a powerful source of Fernandes, Leela. Transforming Feminist tone of privilege throughout the vigil, Practice: Non-Violence, Social Justice energy serving progress and complete with everyone in suits and ties and the Possibilities of a Spiritualized change. And when I speak of . San Francisco, CA: Aunt Lute giving the group of us that showed up in Feminism change, I do not mean a simple Books, 2003. our usual clothes a look of disapproval – switch of positions or a temporary had two of the main speeches given by Lorde, Audre. Sister Outsider: Essays & lessening of tensions, nor the Speeches by Audre Lorde. New York, NY: white men who talked about the ways ability to smile or feel good. I am Random House, Inc., 2007. that the Engineering faculty had equal speaking of a basic and radical Sangtin Writers. Still Playing with Fire: numbers of men and women, and that alteration in those assumptions Intersectionality, Activism, and NGOized many women were currently in high Feminism. underlining our lives (Lorde, 127).” Critical Transnational Feminist positions within the faculty. All this was Praxis. Ed. Amanda Lock Swarr & Richa done without any acknowledgement Nagar. Albany, NY: State University of Anger as a source of energy is New York Press, 2010. of the extreme misogyny that led to something that I have found to be the murders at LÉcole Polytechnique, Swarr, Amanda Lock., Nagar, Richa. extremely destructive, but that I can Critical Transnational Feminist Praxis. nor of the current sexism throughout see the potential in. The extraordinary Albany, NY: State University of New York the faculty. This is seen best in the happiness that such a statement of Press, 2010. Engineering students publication strength gives me, encourages me to Tolley, Bridget., Martin, Sue., Gilchrist, The Red Lion, which has historically want to find the way to control my own Kristen. Families of Sisters in Spirit: been attacked by feminist groups, for anger to use in a positive way. In her Solidarity and relationship-building in the going against the University’s views family-led movement on behalf of missing article looking at anger as strength, & murdered Indigenous women. on respectful workplaces as a result Power of Lorde is writing about her anger at Youth 21.3 (2012): 133-139.

Volume 01 Issue 05 67 PAM HADDER

PANEL 1 - TEEN AGE/ONSET OF MENSES: PANEL 2 – REPRODUCTIVE PRIME: Genetic science has allowed modern My preschool years were spent in a First Nation (reserve) anthropologists to establish Africa as the cradle community, and so I expressed the reproductive prime woman of all human life, and so my teenage woman (midday sun/summer) within Canadian Indigenous terms. (sunrise/spring) is represented as African. The My early years shaped how I have raised my own children to target or bulls-eye pattern within the rising be inclusive and tolerant, and they established my feelings of sun is Adinkrahene, the West African Adinkra connection to Indigenous culture. The faces of the children in symbol meaning leadership. The young woman the green hills represent both my own children as well as the is awakening to a new day; despite her vibrant potential of all children, and a mother’s concern for their well- potential, her face is turned away illustrating a being. They also honour Indigenous children who were taken lack of personal awareness (self and place). from their mothers’ care in Canada (Sixties Scoop adoptions and residential schools). The woman’s face is deliberately cut off, symbolizing the sexualized objectification of female bodies in their reproductive prime; particularly non-white bodies.

"Eternal She" Female Landscape

68 University of Manitoba Feminist and Queer Review PANEL 3 – MIDDLE AGE: PANEL 4 – ELDER: The middle aged woman and mother The elderly woman (sunset/winter) represents (afternoon sun/autumn) is shown as the the future – we cannot foretell the future, “white woman.” This panel represents my so the elder is an idealized vision. She is present self, and my coming to terms with the depicted as an Asian woman to complete labels others have placed on me; including the representation all four directions and “white.” The woman is falling through space, “races,” but she also symbolizes my authentic disconnected from the landscape, and leaves personal connection with modern Taoist blow past her, including one vibrant red maple meditations. Confronting ageism and societal leaf, representing Canada. There are bright definitions of physical beauty, the elderly areas in the sky, but the sun is formless and woman is self-assured – she looks directly colourless – shown as insubstantial spots at the viewer with warmth and wisdom, in of bright white light. We begin to see the harmony with the feminine landscape and woman’s face, but she is disconnected from in touch with her personal power. the viewer as she struggles for self-definition.

“Eternal She” arose out of an “aha moment” I experienced after viewing artist, Shelly Niro’s short film, “Niagara.” Suddenly, I understood that we are all indigenous people – that each of us has come from some place, and that our movements in and through physical spaces are significant culturally, personally, and spiritually. Thus, as my final project for WOMN2540 Colonize/Decolonize: Race and Gender in Art and Visual Culture I created a female landscape made of four canvas panels accompanied by four small sculptures made of recycled plastic. The panels and sculptures were created as maquettes – that is, artist’s working models.

Combined with female landscape paintings, the organic-shaped sculptures represent growth, life and transformative power, through the use of glow-in-the-dark paints and candles. The landscape imagery represents a woman’s life and is divided into four parts: early womanhood/youth, child bearing years, middle age, and old age. Using the path of the sun across the sky – sunrise to sunset – the four directions, the four seasons and the four “races” I explored the elusive nature of my own indigeneity (European Diaspora). The recycled plastic material used for the sculptures and for the plastic petals applied to the canvas represent my positionality as a woman of mixed cultural heritage in a colonized Canadian context. Overall, I wanted to visually connect the person and personal experience to place, to environment and to time. The following is a brief description of the symbolism in each panel:

Volume 01 Issue 05 69 In the absence of a defined indigenous space, I have embraced a broad vista of global womanhood to represent my spirit’s journey within a female body. The resulting feminine landscape has much personal significance, but also expresses broader external manifestations of woman: colourful, complex, interconnected, life giving and life-affirming. Through explorations of course themes, I came to understand that I am not alone in my feelings of displacement and unease. Although the paintings reference specific cultures, directions, seasons, times and ages to express themes of identity, to me the spirit has no colour, no age and no borders – it is limitless, undiluted life energy; it is freedom. I like to think of “Eternal She” as a static art grouping with self-sustaining properties – the day-glo paints gather power from daylight sources, and emit their stored beauty and energy into the night, repeating this sequence hereafter without my input. Having completed this project, I am eager to continue exploring themes of identity, land, representation, spirituality; asserting presence through art, creative writing, and music.

ETERNAL SHE by Pam Hadder

No matter where I am No matter how many moons come And go I measure all beauty by The glory of Her sunrise and sunset. I know the scent of winter coming; I dream of water music, lapping and roaring – lakes and streams; The soft lullaby of the wind Cradled in the dark woods. The Northland calls to me She knows me by name, She ignites the place where “I” emerge – 6WZIOQVOÆIUMVWKZIKSTQVOJTIbM *T]M_PQ\MQV[QOVQÅKIV\QV^Q[QJTM Here among concrete, steel, debris. Transparent ripples run through This body – 1V^Q[QJTMÅZM· My woman’s body Remembers, Connects; She belongs.

70 University of Manitoba Feminist and Queer Review N YLA COMEA U

A CONVERSATION WITH THE HOMELESS

Stripped down, You may not see us as winners, strapped and stomped on. but we're here for the long standing, My eyes are dull; glazed over past the cruelty of our brothers, and we are forgotten. there is understanding. Bruised back, sore ass; I can't sit right any more. We are the destitute, A place to be taught the "right" way, stripped down, and made to feel like nothing, there was no right way behind those doors. back then they thought they knew it best, but little did they know, Bound to a board, upright, my mind was all they had. waiting for a lash; my mind may have been elsewhere, They may have tried to break us down, back then, my body was all they had. through derogatory slang. I'm not a 'savage'; or a 'monster', Through my tears, those long four years, just indoctrinated to be viewed that way. and now you think I'm free? Let's wipe the slate clean, And now all I have is my story, remove their chains, you may think I cling to the past; and offer an apology? their deception has you blinded, to paint a picture of us that's bad. Not much from a stranger, few bucks for a beggar, And oh, to blame the victim, is there something bigger? I don't know. what a clever trick indeed, Somehow I'm still smiling, and down this long the way to rise to power, road my friends have kept me warm. is to have a hold of the minority.

If you want to know the strength of a man, In the state I'm left in, look at my people and you'll see; I may appear completely damaged out your back window, I'm your neighbor, for it is true, they claimed my life, not far from where you could have been. but my spirit, they'll never have it.

Volume 01 Issue 05 71 RAMRAJ

AL T ANNA V HAN C SHI

The People of the Kattawapiskak River

During the Native Women and Film Festival at the University of Manitoba, I attended the screening of The People of The Kattawapiskak River. Its main purpose was to depict the lives of people living at Attawapiskat- a reserve that is continually confronted with material deprivation of food, water and shelter through its creation by the Canadian state. The arbitrary removal of the first letter, “K,” mentioned by the filmmaker Alanis Obomsawin during the question period demonstrates the relationship of the Canadian state to Indigenous peoples as one-sided and imperial. The change to the name of the place - from Kattawapiskak to Attawapiskat, as well as the change to a more English identifiable end to the word- from a “k” to a “t,” reveals itself as a microscopic fragment of what Canadians and settlers collectively do not know about Kattawapiskak despite affecting it continually. The imperial altering and constructing of a reserve created to exterminate the peoples living there, describes not only the subsequent conditions created on the reserve depicted in the movie but also the movie’s ability to capture simultaneous tensions of a place marked by both suffering and love, and the destruction of community and relationships paired with the survival of relationships and community. Obomsawin ultimately achieves a complex portrayal and understanding necessary for Canadians to radically change not only how they conceive Aboriginal peoples, but also how they conceive themselves as settlers.

Maneuvering these emotions is integral to Women’s and Gender Studies. bell hooks speaks of the need to decolonize our minds as well as the simultaneous fog that clouds the truth of not only of how things are but also of how they came to be. hooks quotes Night-Vision: Illuminating War and Class on the Neo-Colonial Terrain, “To not understand WORKS CITED neocolonialism is not fully live in the present” (hooks 46). The consequence of not realizing our relationships and connections means re-inscribing and sustaining our hooks, bell. Feminism is for Everybody. Cambridge: South End commitment to Western imperialism and transnational capitalism (hooks 44-46). There Press, 2000. Print . is work to be done, not at the expense of imagination but towards it. When dependencies are created, people suffer. The work however requires access to material necessities Obomsawin, Alanis, filmmaker. The People of The Kattawapiskak such as food, water and shelter. The filmmaker makes clear, that to be able to flourish River. National Film Board of material necessity are required, as is the ability to imagine and interact with culture Canada, 2012. Film. and community.

72 University of Manitoba Feminist and Queer Review J AMES T U ROWSKI

Propositum, Aequalitas, Libertatum

Propositum, Aequalitas, Libertatum means "Purpose, Equality, Freedom". These are terms that I associate with the Feminist movement. In this piece, I am depicting these diverse women, both as one entity united and as individual sisters working to achieve the goals of the Feminist movement.

ARTIST'S STATEMENT: James Turowski is a Winnipeg-based artist focusing in the mediums of drawing, printmaking, and sculpture. He is currently a student at the School of Art at University of Manitoba.

Volume 01 Issue 05 73 INIFRED COOK W

REFLEXIVE SUBMISSION: OPEN YOUR HEART

WHERE HAVE I SEEN OPPRESSION? government sponsored HIV/AIDS teams, no one individual is higher or lower and has played high levels of rugby and or better or worse than another. We “Keep your eyes wide open,” my mom cricket. While I value his international have differences in looks, languages, told me over the phone after I told her experiences, most Canadian employers customs, worldviews, etc. And, I believe about my new boyfriend, “He only do not. And so, while I currently work a that this diversity gives us strength. So, I wants you as a jewel for his collection.” fairly cushy job for a fairly cushy wage, respect the inherent worth and dignity of Despite this nasty first encounter I he works 2 painful night shifts per week every person, no matter gender, sexual decided that my parents should meet for just above minimum wage. The list orientation, ability, bank balance or skin him face-to-face months later. Maybe of our differences could keep on going, colour. I value diversity. then they would form a new opinion. But but let’s end with the simple point that I their attitude had not changed, “We just am tall and he is short(er than me). Let’s Next, I value reading a book before don’t know what to say. We’re shocked.” face it; on the outside this union just judging its cover. Instead of judging and They were shocked?! Not as shocked does not make a whole lot of sense. labeling people I will give them space to as I was by their assessment of him. get to know them personally. I believe “Picture your future: you’ll be slaving I should not be any more upset at that stereotypes are irrelevant, hurtful, away, struggling trying to look after 5 my parents’ reception of Tapiwa than restrictive and wrong. Instead, I value kids, and all the while he’ll be drunk Canadian society’s reception of him hearing people’s stories and seeking sleeping underneath a mango tree. You for both are perpetuating the same people’s lived experiences. While my got to end it now. It’ll only ever end in message: looks matter. I immediately parents have limited Tapiwa based divorce.” The grand finale, “He’s shorter reacted to this message because I think on what they (think) they know about than you and he’s fat.” Throughout it that people should actually get to know Africans, and my society has limited his all they never mentioned his race or one another before they form opinions participation and inclusion by privileging his origin but I am certain that was the about one another and withhold preferred members of society over driving force of their reactions. Although opportunities from certain people. This inferior others, I choose to instead listen his parents named him Tapiwanashe, seems like a fairly obvious and simple to his story and make my own decisions translated from Shona to English as Gift thing to do, and it is even something that about him. from God, my black African boyfriend we’ve been taught to do as kids: don’t was not viewed as any sort gift to me or judge a book by its cover. But I see now And, may I say that I am willing to act my family. that it is a task that many individuals my beliefs and values out in my own find difficult to do. In addition to that, life. I do not want to merely talk the talk, This is my story. I am a white Canadian I see how society is set up in such a but I also want to walk the walk, or as who loves a black African. I’m rich manner so as to perpetuate this flawed Ghandi puts it, I want to “be the change and he’s poor. English is my first message. Because society creates I wish to see in the world.” In line with language, and I have a desired accent barriers for othered individuals, they a key principle of critical theories, I while English is his third or fourth are unable to participate fully in society. believe that social change must start language and he has an othered accent. They are then judged by insiders as in my own backyard. In order to see Opportunities are constantly being deficient and unworthy because they do greater inclusion of othered individuals handed to me and taken from him. not participate fully. I will start by being friends with them At only 23 years of age I have taught and simply getting to know them on a English as an additional language at WHAT DO I VALUE AS A SOCIAL WORKER AND personal level. I will go to their parties, the University of Winnipeg, run a large FEMINIST PRACTITIONER? eat their food, listen to their music and children’s program at one of the largest visit their countries, and I will work to churches in Winnipeg, have been on I believe that the values that caused me reduce stereotypes amongst my friends, cultural and language exchanges, to react to my parents’ and my society’s family members and throughout and run my own small business. He’s reception of Tapiwa are largely in line my society. done things too, just not as much in with the Canadian Association of Social Canada. He’s lived in three countries for Work Code of Ethics and beginning I believe that everyone should have the extended periods of time, is sensitive feminist principles. First and foremost, opportunity to participate actively in and knowledgeable about cultures I value people, and I believe that each society, and, despite my “pull up your and world religions, has worked on of us was created equally. In my view,

74 University of Manitoba Feminist and Queer Review bootstraps” upbringing I am coming to experienced any discrimination I allow location as myself are unaware that understand individuals’ successes and myself to think it does not exist. Selfishly Canadian systems are racist, and are in challenges in a structural sense. That is, I assume that everyone has the same fact unaware of what racism really is. rather than blaming Tapiwa for not being experience that I do. This is the point So, I think that I could be an important able to get a good job and make enough when I need my mom to call me up and educator in this field. As a white, money to pay all his bills, I understand say, “open up your eyes!” So, while I established Canadian I have an “in” that the society is set up in such a way am becoming aware, I still struggle with with mainstream Canadian society, and as to make it extraordinarily difficult understanding the world in a systemic I believe that I could influence my for him to do so. Instead of working manner. Some days it is clear to me, society in a powerful and meaningful on trying to change him to fit into my and other days the waters are muddied. way, if I choose to. society, I see that my energy would Years of one way of thinking are be better spent working on changing ingrained within me, and it is taking me As a practitioner I may accomplish some society. So, I value the idea that people time to open up and see clearly. of my goals by creating some sort of are doing the best they can with what partnership program between members they’ve been given. HOW WILL MY EXPERIENCE IMPACT of minority and mainstream groups. MY WORK AS A SOCIAL WORKER? This could work to create awareness However, having this attitude is not between the members of each group. As a high school student I read Le always easy for me. First of all, I grew As individuals get to know one another Petit Prince in my French class. In it up with a very naïve view of my society. and hear one another’s’ stories I believe Antoine de Saint-Exupéry wrote “on ne I believed that if you worked hard you that stereotypes can be removed. voit bien qu’avec le coeur… L’essential would succeed, people were judged on In addition to this, hosting seminars est invisible pour les yeux.” In English their merit, and that leaders were always in workplaces, schools, churches, it translates to you can only see clearly honest and fair. Now I see that systems community groups, coffee shops, etc. with the heart … The important stuff is in my society are set up to privilege and is another way I could work towards invisible to the eyes. This is a thought advance only a select portion of the educating the public about racism and that I have held close to me since I first population. Though I know my society encourage cultural acceptance. Perhaps came across it. It is a truth that I always to be unfair I often find myself reverting what I am most passionate about doing try to put into practice in every area of to my naïve way of thinking about it. would be to create and offer supports for my life. It is a truth that will influence Secondly, all of my life I have witnessed international students during their 4-5 how I operate as a social worker. people helping others in a very years of study abroad. Finally, I may one traditional manner, that is, by attempting day consider policymaking and political As a result of what I have seen, learned to mold them to fit into society. involvement. I have spoken about and experienced with Tapiwa I am Unfortunately, I have found that it is very wanting to see changes in my system. passionate to work with immigrants. difficult to immediately wipe these years What better way to do so then from I would like to work to build bridges of countless examples from my way of the inside? between communities of immigrants to thinking and to discount them. Canada with mainstream Canadians. Meeting Tapiwa, hearing his stories and I want to work to create a world where So, while I know that Tapiwa faces living life alongside him for the last few diversity is valued and respected, where many structural barriers in my society, years has been the most powerful and there is sharing and understanding I still find myself getting upset with him meaningful experience of my life. It has between groups, where stereotypes are and attempting to change and blame changed the way I see and think about gone, and where people are free to be him on occasion. He’s an African, and people and my society. It has given themselves and express themselves sometimes I want to make him into me awareness and a desire to make in their own way. Rather than forcing a white man because I think that life a change. Tapiwanashe has been the individuals to operate in our Western would be easier then. I get bogged down greatest gift that my God could have way and stomping out their will to exist, by the stresses of “minority” life—paying ever given to me. I am grateful for the I want to help them flourish in their own international tuition fees, dealing with vision I have received and continue to way of living while finding acceptance in some professors’ discrimination and receive through him. society. Instead of labeling communal, low marks, and even shopping—and dependent cultures as weak, and certain I let all the progress I think I’ve made My eyes have dried, and I have now parenting styles as ineffective or even go out the window, and I blame all of finished sharing some of my greatest negligent, I want us to celebrate and our struggles on him, “Tapiwa, the hopes, dreams, wishes and struggles respect our diversity. Besides, putting fees are not exorbitant, you just need with you. Now I ask you, please join Western way of life as something to to work more. Tapiwa, your professors me in opening up your eyes to what strive towards is racist. are professionals, if they gave you a is happening in our society. Do not C+ they have a legitimate reason to do let stereotypes and ingrained values Promoting awareness of racism is my so. Tapiwa, the shopkeeper was not overpower you and cloud your vision. next major goal as a practitioner. In my following you suspiciously around the Instead, open up your heart and look experience I have found that many other store. You’re imagining everything!” with it. Canadians who have a similar social Because I have never personally

Volume 01 Issue 05 75 K C LA B ENNIFER J

From: Jennifer Black Sent: October 22, 2013 3:12PM To: FAQ Collective

Hi friends, this is a memo I jotted down on my phone one day when I recognized that I had been failing to check my privilege in a particular situation. I set it on a daily reminder for a few weeks afterwards until it was essentially a mantra. Thought it could be helpful to other white feminists out there. Didn't bother putting it in a separate document as it is so short, so it's just featured in the text below. Thanks for doing what you do!

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MEMO: Privilege

I pledge to seek the consciousness to understand the role my privilege has played in the construction of my identity, the decency to counter and deconstruct the elements of my identity founded in privilege, and the humility to be taught to recognize and deconstruct my privilege by ALL others.

a white feminist's pledge.

76 University of Manitoba Feminist and Queer Review R AE HUTT ON

A REFLECTION AND CRITICAL ANALYSIS OF THE UNIVERSITY CAMPUS TOUR

The purpose of this paper is to critically The campus tour that was given by a can become problematic as politics of reflect on the representations within the university employee, who indicated that representation are very complicated and University of Manitoba campus tour, how he gives university campus tours every the university’s motives and intent for the university markets itself in general, week, the majority of the time to first this representation are easy to question. and how these representations reflect year students often accompanied by Whether the university is legitimately my experiences within the university their parents, allowed me to reflect and interested in the well-being and success setting. Through the use of examples critically analyze what I perceived to be of groups such as Aboriginal people from class, as well as drawing upon university marketing strategies prevalent for example, or whether this claim of Audre Lorde’s writings, I will illustrate during our tour. Taking notes while the diversity is used as a way to improve the my perception of the university’s tour guide was speaking allowed me to university’s overall image and reputation, universalistic marketing approach and pick up on and recount the terms used is questionable. However, the use of overall representation of students and as well as his ideas of what campus is individuals who are regarded by the their experiences. This will demonstrate like. Through this process I was better university as “appealing to the diversity” how the university’s marketing does able to compare these ideas and spaces (18 October, 2012) of the university not reflect every student’s experiences, to my own experiences. One of the first setting is prevalent. and how this universal marketing is details the tour guide stated about his problematic. I will also provide insight position was that he is a “recruiter” Throughout the tour, I continually into how the university could be more for the university, to recruit specific noticed the tour guide making large conducive to learning and growth for groups such as Aboriginal students generalizations of what students typically everyone. In this paper I recognize that and students from rural spaces. It is experience on campus. I found myself people experience space very differently, interesting that the university seeks questioning the spaces on campus and that I can only present a perspective out specific sets of people, as this that were being regarded as important that represents and reflects upon my information presented seemed like or legitimate student space to be experiences that are shaped by my a way for the university to claim a discussed and presented on a tour, as social location, which has the potential more “diverse” student population. many of these spaces did not reflect my to overlook alternative representations I considered this to be a marketing experiences on campus. This made me within university space. Through an strategy that portrays an element aware of how generalizations of “typical” awareness of the lack of representation of “tokenism” (18 October, 2012), spaces on campus potentially hinder and marketing toward certain spaces which can be seen through the large students’ abilities and agency to have that directly relate to my experiences, emphasis placed on Aboriginal student the experiences they choose, as well this paper aims to critically analyze the recruitment, as well as the example as limits the knowledge of significant university’s marketing strategies and presented in class of the university spaces on campus. One example of the their attempt at representing a diverse seeking out “queer looking individuals” oversimplification of certain spaces can student population. Through for the cover of their brochures (18 be seen through the tour guide’s minor my reflection process of the campus October, 2012). The university’s attempt pointing in the direction of the “financial tour, I can begin to question and to represent an array of diversity aid and awards” offices. Standing further critically consider how students can between communities of students, with down the hallway, the tour guide referred be misrepresented by and within varying experiences and social locations, to this office as a space on campus he the university.

Volume 01 Issue 05 77 “usually points to”. The significance of is exactly what the student experience and all the other necessities of living this office is reflected through the reality is like at the University of Manitoba. A on the borders” (69). The complete that thousands of students will need question that continues to surface is exclusion during the tour of student to know where this office is in order to whether the examples being presented centres allowed me to consider Lorde’s manage their huge amount of student of experiences within the university suggestion that “institutionalized loans and debt they are potentially are an intentional marketing strategy rejection of difference is an absolute beginning to embark upon. A mere that attempts to portray a specific necessity in a profit economy which pointing in the direction of this office is student experience. If so, who decides needs outsiders as surplus people” not as beneficial to a student as walking what are legitimate inclusions of a (115), highlighting this reality within past the office and explaining how it can university experience, and what are the university setting, and further help students with student loans. The the justifications for excluding certain suggesting that through the suppression oversimplification of this space implies student’s experiences? of spaces such as student-run centres, a class assumption of students who the university can maintain the current attend university suggesting that the To further the exploration of whether dominant power relations and hierarchies financial aid and awards office is not the inclusion and exclusion of certain that prevail within this environment. relevant to most students, and obscures experiences and spaces is intentional the reality of student loans and student or not, I was frustrated when the tour Through the exclusion of student debt. While reflecting on this part of guide did not mention or take our tour centers during the tour, I began the tour, I began to question whether group to any of the student-run centres to question whether the university the lack of discussion and marketing on campus. It was interesting that the strategically avoids these types of spaces of the financial aid and awards office small discussion that did arise about the in order to reduce the opportunity is intentional in that the university student centres only occurred because for students in these spaces to build ultimately does not want first year someone in the group asked a question communities and mobilize against students to recognize the large amount about a used bookstore, and through the oppressive systems within the university. of student debt that many students directions provided to the bookstore the If students are intentionally not informed obtain through their studies. In addition, topic of the student centres was brought about student-run centres, the university this did not reflect my experiences as a up. Once again, this related directly to has the ability to control students student, as this office was one of the first my questioning of what the university within their exclusive and oppressive places I needed to find on campus. wants students to know and what they environments. Moreover, this control do not want students to know, especially presents and markets to students the The generalizations about student first year students. The inclusion of a “master’s tools” (Lorde 112), which life and experiences that were being tour around the student centres, and ultimately will not enable change. On the made along the tour continued to at the very least a discussion about other hand, student-run centres could lack any representation of my own the number of student run centres on potentially encourage students to form experiences. As the tour approached campus where individuals, depending their own tools and mobilizations that the third floor of the university center, on their interests, can find other people go against the oppressive structures which is surrounded by coffee shops, to relate to and bond with, is incredibly within the university. Lorde recognizes a restaurant, and a pub, spaces on necessary and important. To exclude that it is through “…learning how to campus the tour guide referred to as this discussion from the tour, limits stand alone; unpopular and sometimes “fun spots where you socialize and will individuals’ awareness of these spaces; reviled, and how to make common probably come to hang out with friends” area’s of campus that can sometimes cause with those others identified and a pub referred to as a “gathering be the only space where people feel as outside the structures in order to place for students”, I began to question comfortable. Finding groups that identify define and seek a world in which all who the tour guide, working for the and relate to each other’s identities and can flourish” (112), that individuals university, was marketing this tour interests, especially identities that do can enable genuine change within toward. From my own experiences, I not identify with the white dominated, social relations of power and oppressive did not make any connections to these heterosexist, patriarchal culture of the structures; structures which the spaces as I have rarely spent time in university, such as the Rainbow Pride university maintains with their marketing the campus restaurant “Degrees” and Mosaic, The Womyn’s Centre, and techniques. A question relating to have never been in the campus bar/ the University of Manitoba Aboriginal feminist community organizing that is pub space. The tour seemed like a Students Association (UMASA), is imperative in this discussion is how we marketing technique to inform students important for students. This importance can propose changes to the tours and of what a typical student does, and of connections that transpire through marketing campaigns in and outside of should do, making a generalized student centres relates to Lorde’s the university that are more inclusive for assumption that these spaces and statement that, “as outsiders, we need everyone. This is a question where I find experiences the tour guide is referring to each other for support and connection myself internally conflicted.

78 University of Manitoba Feminist and Queer Review Through my reflection of this tour and self, when there are shared goals” WORKS CITED the problematic and exclusive examples (Lorde 45), and genuinely use this Lorde, Audre. Sister Outsider: Essays I have illustrated, I find myself conflicted recognition as a basis for marketing, and Speeches by Audre Lorde. New when I consider how we could make not as a basis to ensure the university’s York: Crown Publishing Group, a division of Random House, Inc., the actual experience of the campus image and reputation as diverse and 2007. 6-190. more conducive to learning and growth representative of every student, as it for everyone, including explaining currently is not. In order for individuals Thorpe, Jocelyn. “Feminist Community Organizing.” University the strengths and weaknesses of the to recognize the university as legitimately of Manitoba. Winnipeg, Manitoba. 18 university’s marketing techniques to recognizing difference as dynamic and October, 2012. the administration of the university. beneficial to the university environment Through the university’s inclusion of as a whole, marketing as well as the certain spaces as well as their exclusion overall environment and hierarchical of certain people’s experiences as status of the university need to be legitimate, and the regulation of students improved. Improvements such as the knowledge of these intentionally inclusion of student centres where excluded spaces, I am conflicted in students can flourish, the inclusion of how I could provide the university and spaces such as the financial aid and their marketing strategies with more award offices alongside the knowledge inclusive experiences and knowledge. In surrounding intersectional identities relation to this confliction, Lorde explains of students, as well as more knowledge clearly how “oppressors always expect to impart to students about the human the oppressed to extend to them the rights offices on campus, are all areas understanding so lacking in themselves” that need improvement in order (63). I often feel as though it is the to regain students’ trust that the responsibility of the oppressors, or the university legitimately believes that people or structure that are oppressing the celebration of difference is identities or experiences, to obtain dynamic to their environment. the knowledge necessary regarding their problematic techniques and This paper has critically reflected upon environments. However, at the same representations throughout the campus time I realize that if I do not share my tour and how the university markets experiences and define myself for myself itself in general. Using examples (Lorde 45), my silence will perpetuate from my own student experiences, the continuation of the university, for I have illustrated how the university’s example, inaccurately defining my universalistic marketing strategies identity and experiences, and will and representation of students ultimately be used to my detriment. experiences, does not reflect every student’s experience. Through my In order to avoid my identity and reflection process of the campus experiences being defined by the tour, I have analyzed how students university, it is necessary to provide can be misrepresented by and within some insight into how the university the university. The university could could be more conducive to learning greatly benefit from recognition and and growth for everyone. It is apparent reinforcement that difference within the that the university attempts to market university community is dynamic and diversity and difference, however flourishing to the overall environment. through examples such as the exclusion The university’s incorporation and of a discussion of student centres, the understanding of difference being university also seems to strategically dynamic to the university setting will market itself in a way that will maintain improve the university’s attempt at the dominant power relations. In order representing students and for every person to flourish in the their experiences. university setting, the university must recognize “…difference as a dynamic human force, one which is enriching rather than threatening to the defined

Volume 01 Issue 05 79 ALAMA L IKAYLA IKAYLA M

The goal of my art piece is to depict the concept of interlocking oppressions and to show the unified force that interlocking oppressions create. The piece was intended to be hopeful as well, as there are pieces of the chains that are wearing in certain areas, portraying a sense of empowerment. There are many ways to interrupt heteropatriarchy and the three pillars of white supremacy (to use Andrea Smith’s term). The art was meant to represent an acknowledgement of others’ oppressions (the holding of hands), how they differ from our own (the different appearance each hand withholds), and also how they strengthen the will for our common goal (the heart of humanity found within the center of hands), which is ultimately to free ourselves and each other from these oppressions.

80 University of Manitoba Feminist and Queer Review M AR C IA TOMS

REVIEWING AND DETERMINING RISK FACTORS FOR INTIMATE PARTNER FEMICIDE

Femicide is a term used to describe and murdered women. According to the former partners” (Johnson & Dawson, homicides involving women who Native Women’s Association of Canada, 2011, 123). This large percentage is a are often killed because they are there have been 520 known cases primary reason why it is crucial to review women (Johnson & Dawson, 2011). of missing and murdered Aboriginal intimate partner femicide cases, and Dominant Canadian societies are women (Johnson & Dawson, 2011) – attempt to determine risk factors that steeped with patriarchal traditions that this number has now reached more could be used to prevent such cases place women, and those considered than 600. This number, if applied to from occurring within the future. effeminate, in a lower ranking to males the rest of the female population of and those considered masculine. Canada, would be equal to more then The ability to predict whether a This division based on gender (and 18,000 missing and murdered women relationship will have a lethal ending gendered characteristics) have lead to (Johnson & Dawson, 2011). 52 percent could result in the proper resources circumstances within Canada that have of solved femicides within Canada being allocated to the woman in danger resulted in a large number of missing “involved offenders who were current or in order to get her out of the relationship

Volume 01 Issue 05 81 and into a healthier lifestyle. Being able Many women have no feasible means to to assess the risk factors associated escape the violent circumstances they offers the potential to help with are in. Developing and implementing “increasing awareness about potential victim safety plans are a critical step in danger, improving communication and equipping women with the necessities shared language among professionals, they need to build a life apart from and helping to develop and implement their abuser. Research on intimate victim safety plans” (Johnson & Dawson, partner femicide is needed in order 2011, 146). to showcase the vast numbers and to provide details of the circumstances Increasing awareness about danger is surrounding these murders. Without the a crucial step in being able to prevent research and awareness surrounding femicides from occurring, and to femicide, governments and other get women out of lethal situations. funding companies will not provide the Awareness of danger is not only money necessary to set up safe houses, important for those within intimate counseling, awareness seminars, and relationships, but the information resource facilities that women need in gathered through research and order to escape. assessments of intimate partner femicides may also result in outsiders Researching surrounding femicide risk being able to spot risk factors in the within intimate partner relationships is relationships of family members, friends, important if we want to keep the women and other acquaintances. We need to around us as safe as possible. Victim understand these senseless murders blaming occurs regularly within our before we can work towards forming a Canadian societies. Statements like “she world that exists without them. chooses to stay, so she deserves what she gets”, “she choose him, so there Communication and shared language is nothing I can do”, “I can’t continue amongst professionals is important to see him hurt her, so I just stay out of in order to properly share research it”, work to reinforce negative aspects that already exists. In order to cross of violence and femicide. If we want analyze previously collected data to to lessen the occurrence of femicide establish trends, or build on the data (or eliminate it all together) we need that already exists, there needs to be a to start by changing how individuals cohesive language as well as an open perceive violence. Such can only be dialogue amongst professionals from accomplished by re-adjusting societal varying institutional and educational views on the topic through research, backgrounds. While discussing these risk assessment, and awareness; and by topics within the classroom, it became providing the resources and developing evident to me that not everyone had safety plans to help the women in need. the same idea about what “violence” was or what the result of different forms of violence could be. For instance, mental abuse such as name calling, or financial abuse, such as withholding funds, were often seen as less severe than physical violence. However, without adequate research in the different areas of violence, it is impossible to REFERENCE LIST predict how one form of violence may lead into a new form of violence; or Johnson, H., & Dawson, M. how violence as a whole may lead to (2011). Violence against women in Canada: Research and policy lethal circumstances. The sharing of perspectives. Don Mills, On: knowledge is crucial in understanding Oxford University Press. the topic as a whole.

82 University of Manitoba Feminist and Queer Review M IRANDA A . A YSANABEE =ZJIV:Mb Country: I Am What I Am, Me

“I want to be remembered as the girl who always smiles even when her heart is broken and the one that could always brighten up your day even if she couldn’t brighten her own.” –Unknown

Hello, my name is . . .

Not important. All I ask is that you hear me. As I see all the different faces, I wonder to myself what makes us different. What sets us apart? And I noticed how society has shaped our minds. There are restrictions. There are rules. Some people tend to think they are better than others and this hurts me. There is rich and poor, religion and none, and different ‘cultures.’ We are made to be afraid of what we do not know. We tend to feel and act differently when we do not know certain things. So it is human nature to be afraid or cruel to what is different. As poverty strikes, people look the other way, but it is everywhere. It is across the world and right in your backyard. It is just time until it stare you right in the face. It is just time until we all fall apart. We only have once chance. Are you going to waste yours?

Here is a story called Not Broken:

BANG. BANG. SCREAM. CRASH! dresser to put a long sleeved shirt over morning. I was not going to go to school; BANG. Darkness masks me. I crawl her thin sleeveless one. She puts her but I was not going to stay behind so I sit through the hall, not making a sound. All unkempt hair in a ponytail. Something here in the city with people coming and there is, is me breathing. My heart caves she never does except on nights going. I listen to them talk of old times in. Not again. Not again. My untidy shirt like these. and what they plan for. almost gets caught on a sharp thing Angela then says facing up towards me, I even hear a stranger ask a pretty girl, sticking out of the floor. I quickly open “I am ready Dominik.” “Do you believe there is hope?” the door with sparkle paper, and little people, and animals. Angela’s favourite Casey follows with, “I am retty Domik,” I think of yesterday and of today. I was is the tiger. Fierce and independent just not really understanding the words. not going to listen to Mr. Pipney ask like her. And there she is as I open the about my blueberry marks again, but I As Angela puts on her coat and shoes door, already awake, and looking like a can still hear him say, “Tell me what is and coat she exclaims, “Oh, where is fairy in the twilight glow. She is holding wrong . . . after class and me wanting Casey’s sock!?” little Casey who is about three-quarters to leave. of her size, his feet kind of dangle from She disappears under his tiny bed I spit out, “Nothing . . .” her. He only has one sock on. He almost and comes out happily, “I found it, starts to cry thinking of a nightmare. I I found it!” This does not satisfy him, but I run away take two large steps that equal four or before he can say anything more. We crawl out the window and go to the five of Angela’s and picked him up. playground close by. Angela runs to the I better go to my Home Sweet Home swings right away. Casey would not let with my mother on the floor and my I sing to him. “One day when me put him down, but I understand so father nowhere to be found. I will put her I’m awfully low . . .” I hold him. I held him until he felt okay. in her room like I always do then pick He smiles and touches my face. Angela I put him into the baby swing and rock up the pieces. I will wait for Angela and is already grabbing the small, turquoise, them both. Angela screams with delight. Casey. When she walks through the door circular suitcase from underneath the She laughs. He laughs. holding Casey’s hand she asks, “Can we bed. She opens it softly and with a click go to the park?” These are the times I know I will of the lock the top lifts up. She gives me remember as I think about last night I respond with, “Of course we can,” one of Casey’s coats. She runs to her yesterday. I sent them to school this and a smile.

Volume 01 Issue 05 83 But to look at my story one must know my past, which at times I could not even do. I have lived through many things in my young years.

Here I offer you a glimpse of my life and a response to it after; I had not acknowledged it before. I wrote it years before the Not Broken story.

Broken Childhood

As I wake up in the night hearing you guys yell, My sister comes into the room to lay with me. I can only do so much to protect her, to protect myself. You have so much alcohol in you that you have changed. You have changed into something so unfathomable to others But so real to me. You control her. And you are worse when you are drunk. I cannot do anything to stop you for I am just a child. I cannot make her get rid of you because she is so in love Or maybe she is just too scared. Every time, every single time you drink you hurt her And you hurt yourself. You overpower her. No one knows because no one sees the marks But they are there. I hear things crash and hit the floor. This is normal to me. I am so powerless. And I am so afraid. I try not to cry, I try to be brave But I always get the best of me, Just like you get the best of her.

84 University of Manitoba Feminist and Queer Review I have grown into something more, into am being laughed at because past, dark moments within a history. something good. Even after all I have I keep losing. However, within this past comes a new been through I have managed to get by. chapter that will plague me and repeat I have managed to keep my head above I realize now why I hate alcohol. I have throughout this life . . . the death of my the water, but at times I am close seen what it does to people. How it mother. I could not begin to tell you my to drowning. steals lives and hurts people. It is an thoughts, my history with all the missing addiction. It is a horrible cycle, one that pieces with her. It is a wound that will I am so tired. I have not thought of my is all too real. Its killed families, culture, never truly heal. All you need to know past in so long. I realize I have forgotten and society. It makes people change is that I loved her and that I will for all it and I see why. I have turned out well for the worst. It fills people with poor my days. minus all my moments of sadness judgement, anger, and regret. I have and pain, but that was because of seen firsthand what it does to people, I want to leave you with hope though recent things. my family and my people. That is why that after all I have been through, I I do not want to see it again. I do not manage to keep staying strong. To People have said they wanted my want another life lost. If only they would another hurting human to another if I strength, my style, my confidence, my understand, but when I try to tell them, can live through this life then so can ability to talk with anyone. Some have blind them from it I come off you, my dear. said that I taught them to be fearless, as overbearing. that I inspire them. Someone once said that I am nice even after all I have been If only they knew, if all of you knew. through and that I should stay that way. They do not know and they may never But if they knew the truth they would be know because you will never know me. surprised. They do not want what I have If they knew and everyone else knew been through to make me the person they would see me differently. I do not I have grown to be. want to be under a magnifying glass, but I wish you could get to know me. It is My life is a mess. My walls keep a contradiction and ironic I know. I am crashing down and I keep putting them scared of trusting anyone with myself. I back up, but sooner or later I will have am myself. I just have my moments that no energy, the will to keep putting myself haunt me and new horrible things keep back together. There is only so much happening, adding to this legacy of pain. I can take. There is only so much in a I need to get away. I need to be free, but person to go on. free I will never be.

My years have been plagued with cruel ... and tiresome events. I have seen and felt things no one should have to, and Domestic and alcohol abuse are it could be worse. Someone once told problems in all communities. People me that I should think of my life and not are hurting others and themselves even someone else’s. I have been told to live dying. Our way of life is dying with these for me, not someone else. It is not easy modern times. for me, when it is all I have known. I have always thought of others and I have a choice. I am in control of my I have always put myself last. life whenever I can be. I choose to get an education to give my family, our I realize now why I always try to help people a chance, a future. I want to be others with their pain, I want to and it a guidance counsellor and a teacher is so they would not see mine. I would among other things. It is a tough road not have to either. If they do not see, I when others make their choices but it do not see. If they do not know, I would motivates me all the more to work hard not have to tell them. I will just keep it and continue what I am doing. I want to for myself. I portray myself as a happy, make a difference. joyful young woman but I am not always so. I am not and I want to be, but this I give you an example of a family world keeps denying me giving me blow suffering from domestic and alcohol by blow. It is like some sick game and I abuse. I share with you a piece of my

Volume 01 Issue 05 85 RASAD P I T TRIP

;MMSQVO-TQbIJM\P"A Preferred Reading of Dirty Girls Social +T]JJa)TQ[I>ITLM[:WLZQO]Mb

When performing a preferred reading intelligent and empowering narratives of the text, Dirty Girls Social Club by can be found within this genre; however, Alisa Valdes-Rodriguez, the reader will these texts should be examined find a novel progressively challenging carefully in order for western society to stereotypes of Latina women. However, understand what they are absorbing. when a negotiated reading is carried There are 3 methods of examining out, the reader will find gaps in the and considering popular culture, author’s representation of lesbian characterized as “readings”; preferred, women in western society. This novel negotiated and resistant readings. illustrates the limited representations These readings provide the reader with of women chick lit novels are widely a mindset from which the content they criticized for having and inherently are examining can be filtered through. reinforces the homogenous characters A preferred reading understands the and relationships we are accustomed content alongside ideological codes it is to seeing in western chick lit novels. In meant to be interpreted by. A negotiated the novel’s 308 pages, Elizabeth Cruz’s reading acknowledges the validity of character has 3 chapters; 21 pages. a preferred reading but critiques the Roughly 1/15 of the novel is told from content based on “personal interests the perspective of a lesbian woman or circumstances”. Lastly, a resistant while the other 14/15’s are told from a reading interprets content based off an heterosexual viewpoint. This shows the entirely different set of codes and rejects author nodding towards the need of the ideological codes it is meant to be lesbian representation but she does not read by (Ferris). assume responsibility for executing a proper, fleshed out characterization When performing a preferred reading, of Elizabeth. the struggle Elizabeth encounters when she is outed, depicts the existing Chick lit is a genre of literature struggle western popular culture that is both highly stigmatized and has with accepting lesbian women. commercially successful in western However, the content of Elizabeth’s story popular culture. The term “Chick lit” still falls short; it feels as though the itself is demeaning to the body of writing author selected a cookie cutter labelled that it represents; the usage of “chick” “lesbian struggle” and shaped the story implies that these books are written by from it, and only it. The reader hears a fluffier, airier woman, and the shorting endlessly about the other character’s of literature to “lit” seems to imply these thoughts, ideas, and struggles; they books are not real forms of written are presented as women with complex, novels. Despite the stigma attached, multifaceted identities. Elizabeth’s

86 University of Manitoba Feminist and Queer Review ;MMSQVO-TQbIJM\P"A Preferred Reading of Dirty Girls Social +T]JJa)TQ[I>ITLM[:WLZQO]Mb

identity is presented as multifaceted – are the same. This is problematic but is not explored as complex. This because Elizabeth’s identity as a lesbian perpetuates a cycle of how the label shapes her thoughts and experiences. “lesbian” is used in pop culture: as a Yet the complexities of her character are mask. This mask shows the struggles homogenized when she is only given lesbian women face but does not reveal 3 chapters to be heard, and those 3 the intricacies of their personalities, chapters focus only on her coming out. experiences, and thoughts; therefore, this mask is disempowering to Elizabeth’s story ends with a passionate lesbian women. declaration that she will write (Valdes- Rodriguez 294-5). In this way, the When her coming out is publicized due author is stating that she cannot tell to her celebrity status, Elizabeth Liz’s story with the same authenticity is unwilling to be seen as an icon of as the other women, because only Liz bravery by the gay community. She (as a lesbian woman) can tell her story. is uncomfortable when a waiter is While this acknowledges that one form enthusiastic about her presence in his of oppression does not represent all restaurant (Valdes-Rodriguez 231) and forms of oppression, I think this dually when support is shown for her outside shows a weakness in Valdes-Rodriquez’s her workplace (Valdes-Rodriguez 292). craft. She had the opportunity to break By noting her discomfort, Valdes- stereotypes across the board, but only Rodriguez criticizes the idea that a half-heartedly took on the challenge. A person’s sexuality should be discussed well rounded chick lit novel could have by everyone. While Liz deserves her illustrated Elizabeth’s love for Lauren and privacy, this criticism ends up having a a proper conclusion of this storyline, as negative effect on the novel. In today’s well as a more complex portrayal of her western popular culture we hear things relationship with Selwyn, and/or could like “love is love” all the time, implying have delved deeper into her family life. that the love within heterosexual and Dirty Girls Social Club falls short of being homosexual relationships is the same. a ground-breaking chick lit novel by not WORDS CITED Does this mean homosexual stories giving Elizabeth’s character any of these Valdes-Rodriguez, Alisa. Dirty Girls should not be told in the lengthy, storylines in addition to her experience Social Club. New York: St. Martin's descriptive way heteronormative stories of coming out, thus presenting her Press, 2003. Print. are told? Valdes-Rodriguez answered character as homogenous. Ferris, Shawna. "Alisa Valde-Rodriquez’s yes when Elizabeth was not afforded a Dirty Girls Social Club: Preferred, more in-depth storyline, which in turn Negotiated and Resistant Reading”. WOMN 2540. n/a. University of implied hetero and homosexual stories Manitoba, Winnipeg. 26Sept. – moving past the coming out aspect 2013. Lecture.

Volume 01 Issue 05 87 RIESEN F DEN E

It held impenetrable darkness like a blanket. Home to sunken treasures and forgotten ships wrecks. All the skeletal remains of what could have, should have, if only… With BLACK countless corners and walls of abrasive coral, crevices for AND thoughts and realities carefully kept hidden. Submerged. This was the silence. BLUES A regenerating cycle of predator and prey, balanced to sustain its maintenance and consequential self-indulgence. I could feel only the cold, unsettling force of its expanse, surrounding my existence, reaching as far as to graze, sometimes, the shores of lands I had never seen. Rippling currents of a winding, tumultuous, consuming silence.

(I always and all ways wondered how the sand felt)

So I speak, and

Still these wor(l)ds are never mine.

These storming syllables, to you, create me.

They g(r)asp for definition, bobbing

Just out of reach.

I drop.

Efforts like

Rain drops, drop.

(Still) Every meaning remains clouded with his.

I,

Drop.

I always and all ways wondered if silence could be washed

Away.

So I speak.

88 University of Manitoba Feminist and Queer Review K AREN H ANAN

ACCUMULATION 2013 Embroidery hoop, canvas, cotton thread, acrylic. 24 inches round

INCONSEQUENCE 2013 Embroidery hoop, canvas, cotton thread, acrylic. 7 inches round.

Volume 01 Issue 05 89 MARA A ESS C RAN F

ABORIGINALS AND THE MEDIA

The mainstream media, such as to violence, to the Canadian society causing audiences to view Aboriginal television shows, movies, radio and and crimes are misrepresented in the people as a negative force. newspapers are all active contributors media about Aboriginal people. “Media in giving meaning to issues and events representations do not simply reflect Additionally, as a result of the media’s in the public. They are the important some ‘true’ reality. Rather, by selectively power over Aboriginal people, it also sources of looking at the outside world promoting one version of reality to affects the young Aboriginal youths in in terms of a society’s cultural and the exclusion of others”.2 their communities. Aboriginal youth are moral values in the society. In exploring growing up with a biased revelation of the notion of media representations As a result of the power by the media, what it means to be part of an Aboriginal of Aboriginality, what the mainstream it is easy to understand why a non- Peoples society, with most news media does not say in terms of coverage Aboriginal audience might come to reports on Aboriginal people creating a and tone may be just as important as the conclusion that Aboriginal people negative image of Aboriginal people to what they do say as the control over are troubled and controversial people. the youths. They are always seeing the Aboriginal people’s representation is The reason for this problem is that the news that talks about Aboriginal people rooted in the power of the mainstream media does not simply mirror events involved in robberies, and fights, that media itself. about Aboriginal people, but rather usually leads to arrests. In addition, the they filter the actual information about impressions that the Aboriginal youths Despite the fact that Aboriginal people Aboriginal people. In addition, the news get from watching movies and television have their own media that provides media themselves are also loaded with programs, about how Aboriginal people a platform, for the opinions and assumptions that influence the framing are treated or represented leads the perspectives of Aboriginal people, of news stories. For example, the media youth to think of Aboriginal people as there is still a long way to go in order has the influencing power of deciding inferior and aggressive, who are not to correct the social representations what is being produced, what is in the capable of being good role models that that currently support the existence news and what gets published for the they the youths can look up to. of the misrepresentation towards audiences about the Aboriginal people. Canada’s Aboriginal People. For “The vast majority of Canadians are The mainstream media should learn to example, in the representations made generally misinformed about the history, do what they are actually supposed to by the mainstream media, they are circumstances, issues and challenges which is to report on the actual events “socially constructed with the power that confront Aboriginal people.”3 As a without being biased. Also, reporters of to create, circulate and convince”1 the result, most of the audiences usually mainstream media are not supposed audience, and in the case of Aboriginal believe and think that all of the stories to be biased, they are supposed to just people, most of the audiences are that they hear over the radio, watch in deliver the news and leave it to the non-Aboriginal people. The majority of movies, and see on television shows audiences to interpret the news as the social issues, particularly in regards about Aboriginal people are true, they wish.

1 Long, David and Dickason Patricia, Olive. Visions of the Heart: Canadian Aboriginal WORK CITED Issues (Canada : Oxford University Press, 2011) pg. 207 Long, David and Dickason Patricia, 2 Ibid, 192 Olive. Visions of the Heart: Canadian 3 Long, David and Dickason Patricia, Olive, pg. 194. Aboriginal Issues (Canada : Oxford University Press, 2011) 189-207.

90 University of Manitoba Feminist and Queer Review L ILLIAN S MI T H

What Makes Me a Woman?

I ask myself what makes me a woman. I want to wear what I want without judgement. The fashionable clothes I am supposed to wear? I want to be accepted for my natural beauty. The makeup I am supposed to put on my face to enhance my beauty? I want to eat whatever I want and however much I need to eat to feed The amount of food I am my hunger. supposed to eat? (not much) I want to speak loud and scream if My silence. I have to. But are these really what makes me I want the individual rights of people to a woman? Or are these just forms of be equal and smash this two-sex gender women’s oppression? model that separates men and woman. So, again I ask myself what For the final time I asked myself what makes me a woman. kind of woman I am? Is it the invisible shackles around my I am an Indigenous woman. ankles holding me in my place? I am a mother. The color of my skin that prevents me from moving up, in this white I am a woman who hates heteropatriarchy, to wear makeup. Is it the inequality I experience I am a woman who does not care for on a daily basis? fashion. I love to wear my comfy clothes. The low wages I am a woman who has a voice to be heard The expectation that I must do free domestic labour out of love because I am an independent woman. I am a woman? I am no longer a woman with questions. So this time I ask myself, if these ideas I am a woman with answers. I now are what makes me a woman, then realize I set the standards for what how do I break free? makes me a woman. Can I change my own and others’ view about what a woman truly is based on my own wants?

Volume 01 Issue 05 91 IS V A D INN- QU A CC EBE R

Home/Not Home

I wrote this paper in early 2013 for a course I was taking at the time about feminist geography. I chose to submit it to the FAQ publication because reflections of what home means to me have become increasingly present. It’s been almost a year since I’ve been back to my place of birth (Minneapolis) and this will be the longest I’ve been away since I left. I’ve found the dichotomy of home/not home to be less and less tangible as I become increasingly accountable to Winnipeg and the people here. My life has also shifted in a way that leaves me in spaces of domesticity more often, which lends itself to a consideration of what it means for women to travel in order to be in domestic spaces. In thinking about how common it is for women (particularly from third world countries) to travel to places like Canada in order to do very gendered domestic work (housecleaning, childcare, etc), I would probably reframe some of my thoughts in regards to travel in order to incorporate a less oblivious analysis of why and how people travel. That being said, I do think this piece has some useful things to say, which is why I’ve submitted it to this publication.

Someone in Winnipeg recently asked lens of European masculine dominance about behavior in place are important me where I live; I responded with as subversive and/or an exercise of my components in the construction, the area of town, as I find that most white privilege. maintenance, and evolution of people are satisfied with that. However, ideological values” (Cresswell 1996). when pressed, I could not describe Since coming to Winnipeg, many things My personal norms and behaviors align what landmarks were nearby, nor did I have illustrated to me that I am “out with the cultural norms and expectations remember the name of a major bridge of place:” I did not know what a toque here, so I can “pass” as a Canadian; I a few blocks away. Moments like these or a loonie was when I first arrived; in am not read as “out of place” despite remind me that I am not from Winnipeg, discussions of politics I sometimes do those feelings at the personal level. that Winnipeg is not my “home”, not understand the basic structure, This impacts my conceptualization of despite the fact that I spend more of much less recognize names; I never Winnipeg as “not home,” regardless of my time here than in Minneapolis, took French in school; and I often do how I am perceived in this place. where I grew up. Why do I say, “I’m not know any smaller Canadian towns. going back home” when referring to These are very personal feelings of being When thinking about my home, the visiting my parents? Why, when asked out of place. I use the word personal to first thing that comes to mind is my to discuss home, do I not think of the mean that I feel them, but they are often parents’ house, the house in which I house I currently live in, rather than invisible to others, because they are grew up. This is despite the fact that I the house in which I was raised? My small and I am easily read as someone have not lived there for years and do conceptualization of “home” reflects the who does belong in Winnipeg. I’m white, not plan on permanently living there dominant ideology of home as solely a English is my first language, and I speak ever again. Yet it remains a symbol of a place for nuclear family and privacy; as with a standard North American accent. sort of headquarters for my family, and well, my experiences of travelling outside “Home” for me is a place that is not the symbol becomes more important this home (to areas where I feel “out of so culturally different from Winnipeg than the physical location or building. place”) can be critiqued through the (but different enough for me to notice). Johnston and Longhurst describe Tim Cresswell asserts, “…expectations houses and their layout as “reflect[ing]

92 University of Manitoba Feminist and Queer Review and reinforc[ing] notions of hegemonic On the other hand, the systems of heterosexuality, nuclear families, privilege in which I participate are and men’s, women’s, and children’s important here. I am sure that not gendered roles and relations” (Johnston many other people would read it as very and Longhurst 2010). My internalized subversive for a young, white, middle- ideologies of what a home is have class, able-bodied woman from the shaped my conceptualization of my United States to travel. Indeed, I often family house as “home.” My house in find it uncomfortably easy to whip out Winnipeg is not occupied by a nuclear my US passport and have no questions family; the floor plan is less conducive asked (especially in comparison to those to such a family, as it is much smaller, not from the US or racialized people it does not have a dining room separate from western countries). I also have from the kitchen, nor a bedroom that considered returning to Minneapolis to would comfortably fit two people. “settle down,” almost perfectly enacting Because the physical house in which the role of the white man who conquers I live in Winnipeg does not coincide new places before returning home with my internalized ideology of the (Domosh & Seager 2001). So perhaps home as a space of white, middle-class, my conception of Winnipeg as not home heterosexual nuclear families, I often do exists only to contrast what I understand not conceptualize it as home. as truly home, and my existence in places outside my home can be viewed Because I have internalized these as an exercise of privilege. ideologies of home, I could speculate that my decision to leave the only house My current conception of Minneapolis REFERENCES I had ever lived in could be based in and my parents’ house there as “home,” Cresswell, T. (1996). Introduction. a desire to subvert other internalized in contrast to Winnipeg and the house in In place/out of place: geography, ideologies of a woman’s place in the which I currently live as “not home,” is ideology, and transgression (pp. 3-11). Minneapolis: University of home. Domosh and Seager mention based in the dominant North American Minnesota Press. that “the freedom to roam without imagination. However, the definition fear or accountability has mostly been of home is never static, and is indeed Domosh, M., & Seager, J. (2001). Roaming and "Homing". associated with masculinity” (Domosh reproduced and practiced every day. Putting women in place: feminist & Seager 2001). I have always had the I find that the more time I live, work, geographers make sense of the desire to travel (indeed, it was one of make friends, and go to school in world (pp. 118-121). New York: the major reasons I went to university, Winnipeg, the more connection I have Guilford Press. to study abroad), and this desire could to this place, and the closer it comes Johnston, L., & Longhurst, R. be read as a reaction to the ideological to being home. And maybe one day (2010). At Home with Sex. Space, place, and sex: geographies of pressure to stay home. In this way, it I’ll finally remember the name of that sexualities (pp. 41-60). Lanham: could be read as subversive. bridge down the street. Rowman & Littlefield.

Volume 01 Issue 05 93 U YLA COMEA N

TO AWAKEN

Inflated and grandiose, Bruised and confused, my ego knows. My ego knows that it not knows... and yet it knows that the truth unfolds when the doors are closed.

Large and small I feel so tall... so tall then small a fun mirror room; distorted is all. Perhaps when expectations cease... And in the mind comparisons leave... The voices settle, they dare not speak and people wake from the game they seek.

Perhaps then the sheep won't sleep, The meek could speak, no muzzle to wear and we can breathe and come to life, to realize what we were born to realize, without being denied from the inflated and grandiose.

94 University of Manitoba Feminist and Queer Review S ARAH- M ARIE CHAILLO T

CASE STUDY ONE: INDIGENOUS SOVEREIGNTY. sovereignty from the land it’s supposed * Powerlessness: to the guards I might to be indigenous to; move people and punch out too, to court expectations, I am demanding the extinction of move them some more; and hold kids conditions, non-associations, or to barbed wire coils, white picket fences, hostage in so-called “schools” — one’s house arrest. cattle fences, wildlife corridors (as they variably oriented to spring breaks, are necessitated by The Fence and its * Cultural imperialism: as one is told european languages, and/or grave yards. horizontal sibling: The Highway), electric repeatedly (and forcibly meditated for) wire fences, electric netted fences, force how incurably sick one is – sinful at Fences in manitoba reinforce a fields, chicken wiring, one-tonne gates, the core – how one’s being is criminal, historical injustice; protect the spoils razor wire coils, chain link fences, prison experience is criminal, and much of exploitation; manifest imaginary, bars, and zoos. music is playing on the television non- white settler names and places (private stop. I heard a lawyer talker say once property being an absurd notion I know this is manageable. manitoba that, even though we might think of analogous to 'theft'); and maintain the is supposed to have quite the history church as a most holy place, if we're illusionary barricade between us and the of extinction. Like, I hear there used looking for God we'll find Him in jail. 'wild' and the bush. to be prairie around. Real Prairie. Not * THE PRISON/PENAL SYSTEM a province but perennial life, topsoil Now when it creeps into our gardens on IN CANADA IS NOTHING BUT A mushed up and spit out by buffalo and the giimooj we call it a weed. VIOLENCE, an antiquated, expensive their heavy hooves, the most gentle system for protecting and (pre)serving tillers, returning to a place at the perfect CASE STUDY TWO: the interests of the state, for making infrequency. And then lord selkirk brings THE PENAL/PRISON SYSTEM IN CANADA who we are criminal or crazy, for in the displaced highlanders – ironically maintaining white settler occupation relocated to displace others – who farm, Cops, prisons, courthouses are the in canada, and for suppressing any who domesticate, and who fence. A few physical manifestation of all five faces of radical resistance from anyone who fences through a great migration is really oppression. As such, feminists should gets angry about it. It's supported by just annoying. But a lot of fences, a far be inherently opposed to their existence. a group of thugs with guns, spies, way to go for anything but wheat stalk, is This one place features and lawyers who will not remember a tragedy. And white men in trains shoot any of our names during any of our buffalo for sport. We white settlers put * Exploitation: for the hardest labour hearings. Now, try keeping jails without up our fences to force domestication, or most menial telephone keeping perimeter fences, inches-thick to keep just as much in as out. We conversations, physical plexiglass, or handcuffs. Go ahead. white settlers legally divorce indigenous * Marginalization: from communities Give it a try. and chances for work

Volume 01 Issue 05 95 CASE STUDY THREE: BEES Fences are used as a substitution for consent. Instead of asking cattle to 'heel' (although we all know they would probably ask us to 'follow'), we erect a fence to make our request final. Beekeeping, or beecharming, is different: bees can swarm at any moment. There is nothing about our shoddy boxes that works better than the smooth grooves of a dead tree. We have to make offerings, ask them to stay. Fences are used as a substitution for safety. Instead of establishing positive relationships with members of our community, or sharing surplus so no one goes hungry, we keep really tall spikes around our place of residence so everyone we exploit can't look in to see how much oatmeal little jonny just threw at the house-cat. I grew up in a city with fences eight feet high and two tonnes deep. one fell on my best friend's sister once. and so it began: the sad start to my lonely abolitionist career.

Fences are used as a substitution for having to feel. Instead of feeling the way the line on this hill makes no difference between saskatchewan and manitoba; instead of addressing the parts of ourselves that hurt the most, the fences we erect between us and them, humans and not-humans, men and not-men and the marginalized galore, all making a terrible chain as each breezy neighbour follows suit, as fence meets fence meets fence; we put 'em up.

WHAT "LOOKS LIKE A FENCE"? wire, you still could not see why a bird What will be prohibited in a post-fence AND WHO DECIDES? would have trouble going anywhere." future are the knots strung together, (In the interest of world peace, mosquito netted in a way as to prevent escape. Because it wouldn't. But: netting will be an acceptable tool in a That is a fence, by the way. A barrier, post-fence climate.) Objects of some "It is only when you step back, stop maybe wood or electron current or contention, however, include knots, looking at the wires one by one…and precariously balanced rocks, enclosing traplines, and walls. you will see why the bird does not go a place as to prevent escape. anywhere…It is perfectly obvious that * Firstly, keep trapping. We may set traps bird is surrounded by a network of * Finally, walls do not inherently create a without setting traplines. systematically related barriers, no one space that prevents escape. Indeed, of which would be the least hindrance a home can be a way out, a sanctuary * Secondly, one knot does not a fence to its flight but which by their relation to in itself. I do, however, suggest that we make. Marilyn Frye says it sharp each other are as confining as the solid leave the doors unobstructed. and sure: walls of a dungeon." "Consider a birdcage…if, one day at a time, you myopically inspected each

96 University of Manitoba Feminist and Queer Review Frye, Marilyn. "Oppression." The Feminist Philosophy Reader. Ed. Alison Bailey and Chris Cuomo. New York, NY: McGraw-Hill, 2008. 41-49.

Young, Iris Marion. "Five Faces of Oppression." Oppression, Privilege & Resistance: Theoretical Perspectives on Racism, Sexism, and Heterosexism. Ed. Lisa Heldke and Peg O'Connor. New York, NY: McGraw-Hill, 2004. 37-63.

ACTION One way I like to abolish fences is by not Beware! Abolitionists may de-fence * and being specific. y’know my mother putting them up. This is pretty basic. I your farm plans with only a sturdy set of gives people who use profanity also like to dismantle the fences I have tweezers, a persistent wind, or a pleasant dictionaries for their birthdays? watch abandoned in my own garden; I safely stampede. So please stop wasting your your words. say what you mean. uproot chicken wiring, overturn palette time: fences simply do not work. It's * it means refusing the legitimacy of the barricades, or tweak rings of barbed wire really a question of whether your fences injustice system; into governable chunks. If one is left with rot now or later. a mess, I would suggest using retired * incidentally and intentionally resisting fencing for fruit, beans, and squash. Love yourself so you can love other whatever fences are supposed to Fences do make such excellent trellising. people. Meet all your relations! It’s ok to exist between every part and piece of have a very long lost reunion. Becoming ourselves; And then those tricky neighbours! What an abolitionist in defence of a postfence * dismantling, with a whole heart, the good is taking down our side of a fence future means: oppression against those who we when they seemingly won't take down do not consider to be 'persons' or theirs? Here, I recommend we have * getting off the fence! intelligibly tongued; by a tremendous amount of fun in the * practicing (and it does take practice) backyard, like with a garden party and * loving, with a whole heart, this place so many people partying together and * inhaling and exhaling, sleeping and that we are in, and the stories it knows stuff. It must be awfully boring standing waking up by heart too. on the wrong side of a fenced-off party * recording any difficulties along the way. — especially as you’re being welcomed over. I promise: the grass is definitely * it means understanding the difference sarah-marie c. and the collective greener on our side. between an obstacle and an LOVE: obstruction; best wishes of abolitionists in defence of a post-fence future. In the unfortunate event that you actually * understanding the difference between never plan on giving up your privilege, a fence and a boundary; WORKS CITED we will do it for you. Fence-enthusiasts: * avoiding fucked up stuff at our parties (lest they look like less fun);

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