Hello unique, interesting, important people–

you are either getting this email as a follow-up to my last announcement, or you have since been added for any number of reasons, probably having to do with your uniqueness, interest, or importance (not mutually exclusive, of course!).

Anyhow, to cut to the point, I am about to throw my heart into a project that means a lot to me. It has to do with SEX and being CREATIVE. It also has to do with using WRITING as a means of imparting INFORMATION, both PHYSICAL and EMOTIONAL.

I am creating a journal tentatively entitled, Milk: reflective writings on the sexual politics of bodily fluids. My aim is not to “tow the PC line,” so to speak, but rather to create a space for essays, articles, accounts, creative writing, and illustrations that contribute to a discussion about our bodies: how they work and don’t work, how we have sex and don’t have sex, how we protect ourselves or not, how we express intimacy, how our bodies’ natural releases add to a dynamic form of discourse that is simultaneously political and gendered. By ‘releases’ I refer to menstruation, ejaculation, perspiration, crying, etc. Issues that have enjoyed larger degrees of public attention may also be looked at: childbirth, contraception, orgasms, sexual orientation, exoticization, etc. The idea is to explore issues that might contribute to the over-arching sexual-political reality, and discuss information that may previously have been ignored or thwarted, burn the myths, find the facts, and be creative. Any or all of these is acceptable. The forum is wide open, and I encourage any line of questioning or feedback that anybody has to offer.

I aim to put together the 1st ISSUE in September. The issue will have a double focus: CHILDBIRTH and MOMENTS OF CONCEPTION. I am looking for the perspectives of women, men, and children. Any well-written, explorative piece regardless of the angle it takes will be considered. Have any memories of your own birth? Were you aware of the moment that your child was conceived? Any thoughts on the importance of that moment of conception in your life? What about giving birth? Contraception and/or abortion may come into the picture. Natural births, hospital births, doctors, midwifes, doulas, and the legislation that currently dictates their respective brands of power all come into the picture. Simple birth stories are also important. There is a lot I am not mentioning, and that is unavoidable. Both FACT and FICTION in written or illustrated forms alike will be accepted, so long as they are truth-based. The deadline is August 20th.

PERSONALLY, I am looking to conduct an anecdotal study of moments of conception. This means that I am looking for people, male or female, (though women who have given birth will be prioritized) who are willing to take part in a short to medium-length interview about their experiences of conceiving a child and/or the birth experience. Anybody interested may respond to this email or call me at 514-831-6902. Taking part in the interview is definitely a contribution to the journal in itself but should not discourage you from contributing in other ways.

I think that’s it for now. If you’ve read this far, you are interested, and should think more about it. Even if you wish to submit something about a different topic that might not be covered in the 1st issue, feel free to send along any ideas you wish to share/ future topic ideas. Anyone who thinks they might be into helping with the production process is welcome to get a hold of me, and anyone else wishing to inquire or submit may do the same.

with much affection,

MAYA

Hello lovelies,

I’m sending out this call for submissions way ahead of time because I know people are busy rabbits and I want everyone to have time to think, and to write.

I’m going to be starting an independent Journal of Sexual Politics (title-in-progress) sometime in October; it will primarily be a collection of essays, (both creative and non), but short stories, poems, accounts, illustrations, and photos will also be considered. There will likely be a theme to each issue, centering on the gender and sexual political configurations that come into play as a response to a plethora of bodily functions and fluids: i.e. sweat, (menstrual) blood, tears, ejaculation (both male and female), the psychology/ attitudes surrounding STDs, pregnancy, contraception, the possibilities are endless, and limitations are few. For the first issue, I will likely waive the theme requirement, unless submissions are overwhelmingly focused in one area. If nobody responds within the next month and a half or so with enthusiasm, ideas, or actual submissions, and a theme has started to take shape in my noggin, then I may send out a second email proposing one.

For now, all I want is feedback. If any of the above ideas (which are all quite broad) excites a passion in you, or makes you want to write something, or draw something, let me know. Even if you haven’t commenced writing yet, maybe we can discuss it a bit, and figure out how it would fit into the grand scheme of the inaugural issue of the future of progressive sexual expression. Ok, a bit heady, I’ll admit. Just kind of excited about it, I am.

I hope to hear back from you all soon! The general deadline is September 15th, but I’ll definitely be in touch before then.

Love,

Maya

**Please Forward widely**

Urgent Call for Support! Algonquins of Barriere Lake

The federal government has just deposed Barriere Lake’s Customary Chief and Council – with the Sureté du Quebec helping to impose a minority faction as the new leadership – in order to get out of signed agreements with the community!

Public Assembly & Mobilization Meeting

******************************

***************
When? Tuesday, March 18th, 2008, 6pm – 8pm
Where? Native Friendship Center Montreal 2001 St. Laurent, corner of Ontario, Metro St. Laurent
Free dinner & childcare provided on site
Wheelchair accessible
Donations of non-perishable foods requested
*********************************************

Members of Barriere Lake, an Algonquin community five hours north of Montreal, will speak about the crisis in the community. The Customary Chief and Council and the majority of the community have been struggling to have the federal and provincial governments fulfill several important agreements they’ve signed over the last two decades. The agreements are meant to give Barriere Lake a say in the management of their traditional territories, protect Algonquin practices, and give them a share of resource revenue from the logging and hydro industry on their land.

But rather than honour the agreements, the Department of Indian Affairs has ousted the Barriere Lake’s Customary Chief and Council, and appointed an interim band council made up of a minority community faction, in clear violation of Barriere Lake’s Customary Governance Code.

A public assembly is being called to start a campaign to pressure the government to stop meddling in the internal affairs of Barriere Lake and to follow through with the signed agreements.

For more information, contact Marylynn Poucachiche, Barriere Lake Spokesperson: (819) 435-2113, marylynnpoucachiche@hotmail.com
Or visit www.barrierelakesolidarity.blogspot.com, email barrierelakesolidarity@gmail.com, or call 514-398-7432.

Hands off Barriere Lake! Recognize the Customary Chief and Council!! Honour signed agreements!!

**********************************
A message from the Barriere Lake community:

“We, the Barriere Lake traditional people have always lived under our customary laws, which we have codified as our Mitchikanibikok Anishinabe Onakinakewin (the Barriere Lake Customary Governance Code). This is what our great grandparents left for us, our children and grandchildren, and the coming generations. Our responsibility is to make sure that our customary laws will always be respected and protected.

Our Feast is where we give thanks for what we feed our families, the foods that come from our lands and waters. The Three String Wampum is a symbol for shaking hands with our Brothers and Sisters, their children and all living things. This is where our teachings come from. We have a big responsibility: To Protect Our Land, To Protect Our Animals, Fish and Birds. To defend our hunting way of life so our teachings and our feast will continue to exist for our children, grandchildren and the coming generations, along with our Language and Beliefs.

Today, as the traditional people of our community, we are fighting to defend our customary laws from being violated by individuals who no longer respect them, including how we govern ourselves. We will honor what our great grandparents left us. No one will take our customary laws and side with the federal government to gain money by compromising our rights and interests.

Our customary laws are meant to help us live in harmony on our Lands and with each other. It is only when individuals living in our community violate and disrespect our customs, that the harmony is broken. Despite repeated warnings to stop, a dissident faction has continued to violate and disrespect our customs and have broken our community’s harmony. Therefore, on March 4, 2008, the majority of our eligible community members of Mitchikanibikok confirmed that we will not accept these dissidents living in our community. Now the federal government is trying to impose them on us by using the Surete du Quebec to bring them into our community.

The Government of Canada and the Government of Quebec want to replace our Customary Chief and Council because our leaders are demanding that they honour the agreements they entered into with our First Nation.

For the federal government, that is:
• The 1991 Trilateral Agreement.
• The 1997 Memorandum of Mutual Intent & Global Proposal to Rebuild our Community.
• The Special Provisions inserted into our Contribution Agreements until the Third Party Manager took over our administrative affairs.

For the Government of Quebec, that is
• 1998 Bilateral Agreement and the implementation of the Joint Recommendations adopted by the Quebec negotiator, John Ciaccia, and our negotiator, Clifford Lincoln, particularly paying our First Nation $1.5 million annually in Revenue Sharing.

The federal government is trying to impose a minority dissident group over our First Nation in order to try and get out of their obligations under the signed agreements with our First Nation. This is a repeat of what they tried to do to us in 1996-97.”

WHAT YOU CAN DO TO HELP!

1. Attend the Public Assembly & Mobilizing Meeting.

2. They need outside supporters with video cameras to monitor the Sureté du Quebec’s (SQ) actions in the community. The SQ has so far arrested 10 people for defending the community from the illegitimately-imposed band council. The SQ pepper-sprayed children, pregnant mothers, and other vulnerable community members – and they have refused to take complaints for their behavior.

3. They need supplies and donations. The federal Department of Indian Affairs has placed the community under “Third Party Management” (TPM), meaning the Customary Chief and Council have no say in the management of their administrative affairs, with the TPM and the Department of Indian Affairs (DIA) deciding how band funds are spent.

The parents closed down the school because of the TPM’s mismanagement – as a result the Department of Indians Affairs cut off funding and certified teachers have been removed. Community members are demanding that the Algonquin language and culture be included in the curriculum and that there be a role for the commmunity’s Education Committee. Parents have kept the Elementary School open on a volunteer basis, but the federal funding covered breakfast and lunch for the children, which they are now lacking.

They need any of the following: Potatoes, White Flour, Rice, Oatmeal, Baking Powder, Lard, Cooking Oil, Dry Cereals, Margarine, Crackers, Macaroni, Spaghetti, Tomato Sauce, Tomato Paste, Canned Tomatoes, White Peas, White Beans, White/Brown Sugar, Salt, Pepper, Soup Base, Mustard, Ketchup, Coffee, Tea Bags, Canned Milk 2%, Canned Goods, Powdered Juice, Bread, Cookies/Snacks, Coffee Whitener

Other items: Toilet Paper, Kleenex, Batteries ‘AA’, Copying Paper, Pencils, Erasers, Note Books, Colored Construction Paper, HP Printer Cartridge # 21 and HP Printer Cartridge #56.

If you can provide cash donations, supplies, or visit the community to be a monitor, contact: Marylynn Poucachiche: (819) 435-2113, marylynnpoucachiche@hotmail.com

4. Contact federal and provincial Ministers, and demand:

That the federal government respect Barriere Lake’s Customary Governance Code and recognize the customary Chief and Council as the legitimate leadership.

That they honour previously signed agreements:
• The 1991 Trilateral Agreement.
• The 1997 Memorandum of Mutual Intent & Global Proposal to Rebuild the Community.
• The Special Provisions in Barriere Lake’s Contribution Agreements, which were removed by the Third Party Manager.

That the provincial government honour the 1998 Bilateral Agreement and negotiate the implementation of the Joint Recommendations adopted by the Quebec negotiator, John Ciaccia, and Barriere Lake’s Clifford Lincoln, in 2006, which includes paying Barriere Lake $1.5 million annually in Revenue Sharing.

Call or Write to:

Stephan Harper, Prime Minister
Telephone: (613) 992-4211
Fax: (613) 941-6900
E-Mail: pm@pm.gc.ca

Chuck Strahl, Minister of Indian Affairs & Northern Development Canada
Telephone: (613) 992-2940
Fax: (613) 944-9376
E-Mail: ottawa@chuckstrahl.com
Strahl.C@parl.gc.ca

Lawrence Cannon, Local Member of Parliament, Minister of Transport, Infrastructure and Communities
Telephone: (613) 992-5516
Fax: (613) 992-6802
Telephone: (613) 991-0700
Fax: (613) 995-0327
E-Mail: mintc@tc.gc.ca

Jean Charest, Premier minister, Quebec
Téléphone: 418 643-5321
Téléphone: 514 873-3411
Télécopieur: 418 643-3924
Télécopieur:514 873-6769
Email: www.premier.gouv.qc.ca/premier-ministre/nous-joindre/courriel-formulaire-en.asp

Benoit Pelletier, Ministre responsable des Affaires autochtones
Phone : 418 646-5950
Fax : 418 643-8730
Email: ministre.saic@mce.gouv.qc.ca

Claude Béchard, Ministère des Ressources naturelles et de la Faune
Téléphone : 418 643-7295
Télécopieur : 418 643-4318
Phone : 514 864-7222
Fax : 514 864-7695
Email: ministre@mrnf.gouv.qc.ca

Line Beauchamp, Ministre du Développement durable, de l’Environnement et des Parcs
Téléphone : 418 521-3911
Télécopieur : 418 643-4143
Téléphone : 514 864-8500
Télécopieur : 514 864-8503
Email: line.beauchamp@mddep.gouv.qc.ca

“Mohawk princess,” “Indian Poetess,” controversial mixed-blood, mixed-message traveling performer of the late 19th, early 20th century.

http://www.polonialife.ca/kobiety_tekahionwake.htm

(look her up, if you don’t understand this language).

1. “If you don’t eat dirt as a child, you’re fucked.” (Lucy)

2. “‘Vegetarian is just another word for ‘bad hunter.'” (Gary)

i suspect that if the leaders of warring nations would only engage in one hour per day of emailing each other horrifiyngly cute pictures of baby animals, change wouldn’t seem as hard as it does sometimes.

last night I dreamt

that yesterday got confused

with tomorrow

the man that made this mistake

horrified me wholly

because he would not stand corrected

Last night I dreamt that I was in a building resembling my old high school, but there were books everywhere; it was a library, with books on every floor, and there were many floors.

I was searching for specific books. I had a list of them, somewhere in my head, and I needed to find them all. I felt mildly frantic about the search; with so many floors and staircases the prospect of finding the books efficiently seemed grim.

What ensued was a one-woman race from this floor to that one, from this shelf to the one all the way at the end of a mile-long corridor, and then all the way back to the staircase again, to the next book.

My vision seemed somehow boxed in; I seemed only to be able to see straight ahead, making my search harder. I raced from floor to floor on pure intuition; I had only my whims to go on–no library call numbers.

The running back and forth was beginning to make me anxious–until I suddenly realized–I hadn’t seen it, or noticed before–that there were staircases everywhere, not just in the allocated spots. I could retrieve a book on any floor, at any distance from the stair-route I had taken to get there, and there would be another set of stairs, looming directly beside me whenever I needed it, ready to take me up, or down.

I found myself collecting the books. I looked down at one point and saw that my arms were full of them.

The variety and the possibility of routes I could take was astoundingly exciting. I suddenly felt as though I could do anything, go anywhere, and find any book I pleased.

Hi great internet world. Our relationship is about to evolve from amicable-enough-acquaintance to possibility-infested-personal-encounter.

Today I should have woken up earlier, so I would’ve had time to properly invoke the slick, grey bubble of miscommunicated emotional duress that would engulf my brain for the remainder of the day.

Like most of us, I like to think of myself as generally progressive, although the term itself makes me have to restrain myself from mocking our entire species sometimes. To be progressive is to be…what? Energy-saving? Politically correct? Gay, gay-friendly? Open to pre-marital threesomes? Do you have to be “educated” to be called progressive? Do some of us simply stop progressing? Are there varying degrees of progressivism? If so, can you rate yourself, on a scale of 1 to 2000, dependent upon how much or how little your continued existence contributes to abuse in its myriad permutations? I’ve never been the kind to assume that two parents were better than one, that men like sex more, or that a woman’s extreme negative emotion might be attributable to her hormone levels; besides, even if the latter was true, men that associate a woman’s perfectly justified, non-menstrual emotional expression with the so-called “curse,” have annulled some of the legitimacy that might otherwise accompany true red-river sorrow and alienation. But today. Oh today. Yes, today, I found profound reality in the (clearly) chauvinist-configured stereotype. Which made me feel about as progressive as the pope.

Today, grey, pedophilic bubble, all over my thoughts. Yuck. I had work to do–reading things, and writing them too. But I woke up feeling rushed. Morning, always a time of intellectual and emotional density–a build-up caused by resting long enough to dream. If I could brush it away like plaque on my teeth, I’m not sure if I would. Curious, that hesitance. I had chosen to go and meet somebody instead of building myself a tower from the ruins of cardboard boxes that are squelched into a corner of our kitchen. In my ten-minute hurry I put on my “quick boots,” the ones that are cracked, with no laces, the five-dollar score. The tiny tampon wasn’t quite stemming my heavy flow of emotive material, my tights were too thin for the frozen air, and I should have washed my hair, because in so doing, I would have been somebody more confident, better-looking, friendlier, and ever more compassionate. I also should have put on my slightly better boots, with the zippers, worn pants instead of peter pan-colored leotards, and using my brand new Keeper instead of an oppressive wad of cotton would have been wiser too, in theory. I bought the Keeper a week ago to be more progressive. All in vain though, sadly, because the rubber cup makes me feel as though urination is forever imminent, and relief, elusive as a tadpole.

I progressed into the world outside my door nonetheless, and marched through my day, complaining with every step in the snow as it seeped through my boots, socks and feet.

Not surprisingly, I was no fun to be around today. I’ll give the world that. Because it’s true.

I like to have a point, and my point is this: today I felt as though my blood, if used to transfuse others, would make them about as sad and disgusted with everything as me; if an old lady budded in front of them in line, they would want to pull her hair back while kicking her in the bum, just like me; if they had dashed across the city to splurge on unleaky boots at a store that was about to close, they too would want to leave the city permanently, move to a forest, and learn to make boots from the skin of animals they had killed with their bare hands. Now that would be motherfucking progressive: violence against those who do not stay in line (i.e. the elderly) and the renunciation of urbanity. Consistent with one another? Maybe. Both useful to society? Indeed.

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