Unknown Speaker 00:03 As the person who will occupy that will be a this is the second part of a two part presentation. However, let me hasten to assure you that part two things can get an SSL if you saw part one which was filmed metropolitan and it will all fit together Unknown Speaker 00:28 but if you think that night Unknown Speaker 00:34 okay Unknown Speaker 00:36 the theme thing to be talking about today will be working class working class and community which was the scene that we filmed in the morning Unknown Speaker 00:51 and I will be giving a theoretical no theories I found Unknown Speaker 01:26 I will be given a kind of overview of the problem of living communities community Unknown Speaker 01:36 and I will be talking about women Unknown Speaker 01:44 and communities in a sense, a great deal of how literature the women's movement has been to point out the question and we have looked so much over the years we see the women's movement has been tracked attracted to certain people, but not to others. And instead, we talked about working class women and communities, we are talking about a group which is not fun to practice. Even though the interesting thing is that when you talk to women that share today's feminist perspective, but in certain ways, they are the what we hope to do today is to look more closely at these women and their lives at this particular arena of community with their areas of strength. The community is the social unit to which most people relate in your daily life. That is true in urban, suburban and rural areas. People have a sense of belonging to their community or neighborhood, which they do not have in relationship to larger political and social community is where we live. Lynn Lachlan in an essay published in another voice, an early collection of essays which attempted to create, quote, a feminist perspective on social life and social science reviewed and critique that body of literature known collectively as community studies. She noted that while women were acknowledged to be present in communities by research and study, their presence was seen as both passive and peripherals. They were like to serve as portrayed in British mystery who appeared on cue to serve the tea, and perhaps to discover the body. But when No, we are engaged in no court action, whose existence in no way if they weren't melee there, she plays this sexist myopia of the researchers on a number of factors, which include priorities of the organization, whose financing and metastatic comfortable, what she termed the obsessive search of sociologists, for either community or absence, social disorganization, and by the proclivity of male researchers to do their participant observation that is hanging out in bars, rather than beauty calls. That she concludes they went searching for Unity in bars, social clubs, and civic organizations in local politics. And on those famous and ubiquitous street points. Many of these studies take any setting she reported, they indeed found what they were looking for, they found that they did not find women as social actors. I would like to propose a quite opposite hypothesis, concerning women's role, and the nature and creation of community. I have up until this point not to find what is self evidently, my central concept, namely, the concept of community itself. Community has been seen in the social science literature, as pointing to both a specifically bounded geographic area, and a set of meaning given concepts which people construct and share of which provide a sense of identity, and a sense of both the sense of geographic boundedness and the sense of belonging to the human community have shared meanings and values are more important to some individuals and to others. Social scientists have tried to understand the differences of such categories as cosmopolitan and local, the people who are more important to the state and local people who was elected. Or, more recently, the community of limited liability, that is some people who voluntarily limit their price. Unknown Speaker 06:43 However, in those areas, and among those groups with community continues to be important, and we need to large degree in work, and I think the community building is and always has worked with women, my definition of community would include both the geographic sense of the term and the sense of the term which refers primarily to shared meanings and I believe that unity is a process. It is the process by which we create for our geographic sense of living in a particular area, into the sense that this fact is meaningful, because of the human network which arises as a consequence of it, through which we are able to share space, time, face to face communication, mutual aid, and commentary. Once we move from view of community as a concept, to view a community as a process, we are able to see that community exists, because people continue to act in ways which both make it possible and created on an ongoing basis, the community and I find the following categories which has been formulated by Alfred Schutz, a sociologist and philosopher, is a life worth a world of people lived experience, overall, created through the unique relationship of consultants, that people who share time and space and face to face interactions, which have continued on for most people, the community is suggestively understood as the world within my reach, that is the world which I define as being within the scope of my understanding, and within the realm of my active intervention. If there's lots of content, that male male researchers have failed to see the women in the community and I would like to take attention further and suggest that by not seeing women except is there, they also fail to see community, especially community as process and the light group, which is thus created, because it is women whose work it is to carry on the continuous process. Rather, I suggest that the research as she described fail to penetrate the ongoing dynamics of this community building process, because in fact, it has not yet been theorized within the social sciences, always Indystar has so much reason scholarship in history has been devoted to understanding separation of the public and private spheres. To be in very good hands and healthy natural friends. and present. It has been suggested that the Middle Ages were an age in which people live more closely together with fewer separations between the cognitive world of socialized work and business, which was not short is seamless in the world of households and families. In this world, work resources done and business transacted at home. The trend in the modern world is to increasingly set the household aside as the private world of families, and to separate it from the busy public world of work. Business the marketplace comes with the family to change from an economic entity and a unit of production to a set of emotional relationships and monetize which functions economically only as any new construction. Within this newly defined and by newly defined a new roughly coincides with household and family unit, women and children are to be protected. But women are also diminished as human beings, by their lack of participation in the real world was men instead, and by the growing devaluation of their unwaged work outside women in his private world, I need workers more citizens. However, as the weight of scholarships above the Stark, temporary living studies have shown that women create Unknown Speaker 11:37 public and private spheres of love and friendship, fears of neighborliness and community, even spheres of political activity beyond your household. This is the marriage world community in which the role of critical support have stepped in all our groundbreaking work on female based on female kin based networks for black urban community shows how participants in these networks create a world of reciprocity, exchange and mutual aid, which makes life possible on the low within the economic scale. I discussed the enormous street shows with continuity between women's informal neighborhood network and community organizing political action, and a porn working area. These two work taking together help us to make this emerge world. Women in traditional neighborhoods create the public sphere of neighborhood like they're intensely local and they not only reside in the neighborhood shops, they socialize that they engage in recreational activities there. They have jobs, they often work there as well. The people who are important in your life are awesome, like namely local people. They spend almost all the time in the neighborhood. As they make their daily rounds of shopping, visiting exploiting children, their interactions create the fabric of community. They are particularly alert to happenings on their own block is someone ill and if needed attention is an elderly person shouting and needy families errands done, or new household kinds of family stuff and his fortune job was caring for Deaf women respond to these situations with both material and moral support. Women routinely keep an eye on all the children on their block and exchange informal childminding for women trade goods and services on an informal basis enhances the economic well being of families. We may see a group of women engaged in a casual conversation on a corner or in a shop and assume that the content is that is only it was active. But these women are doing the work of building and maintaining the network, which constitutes the basis of the life of the community. Further they are circulated useful information what apartment was vacant, what jobs are available, what schools are going in which are poor, they are formulating public opinion on stuff. On a somewhat more formal level, women supply the labor and the motivation which runs the organization through sustained local life. These are things PTA Tennis Association, what kinds of Religious and Church related it is we're going to see to remember the celebrations which symbolically Mark community like, often they engage in these activities around through under male opposition and the opposition of the local towns. For example, one woman respondents told me has she ever been he started a block association with helping the local organizer. There was already a local civic organization. But it was male dominated. When we put the loan officers to respond to Brenda, she told me, they didn't mind that we were forming a block Association, they thought that was just about one step above. However, this perfect class began to sponsor variety, which attracted then available federal money from New York, no longer. Needless to say, the man hasten to join the coffee club. And influence power and access. It's interesting to note the quiet the differences in the quality of participation in community life, and community organizations between them and a national study of community based organizations, which I did for the autism patient development in 1979. Chinese definite difference between men and Unknown Speaker 16:23 women are often the people who respond on an immediate level, to problems and communities that arise and organize small but deeply rooted groups to deal with immediate problems by protesting withdrawal services, pointing out unmet needs, or getting needed information to the community. Women's approach tends to be holistic, they look at the needs of the community as a whole. And they look at people as total human beings. And one of the most fascinating findings of this study was that while women tend to start, this was a nationwide sample. Just to talk a little bit the methodology, we asked women to, to answer an extensive questionnaire on their role in their organizations. And then we asked a person, male or female, who was the head of the organization? To answer similar question to that we had this comparative perspective was it as these organizations tended not only to get funding from outside sources, women started in a direct response to problems tended to be replaced by men, both by neighborhood men and by outside professionals. And that over time, funding organizations tended to have less female participation in general, and perhaps more importantly, fewer women play leadership roles, fewer women representing the organization to public and fewer in less input from women on policy issues. When we asked some of the heads of the organization, how they took account of women's needs in the neighborhood, in formulating policies, they simply told us, unfortunately, because they didn't win on staff, that was a self evident truth. And when we spoke to those women on the staff, and he said, what input has been to policy, the response was that they did the jobs that they did with Walkman and relegated to the to the more funding, the more time. The more tied to foundation conference funding, the more women that shut up. Now, when we ask the women, what they have to offer, in terms of their particular expertise, they told us about their expertise and experts on your own neighborhood. And of course, everything we know about how women operate in the in the world and neighborhood tends to come from women are experts on their own, because they know what their needs are. They know what kinds of services are required to meet those needs. They know Furthermore, the networks of communication that could make those services effective, because anyone that's done reorganizing knows that you can slap an organization down the neighborhood, and it will simply be there unless it feeds into So what people are already doing the network that already exists, won't be utilized. It's like it's not. Okay. So what happens is, the more bureaucratic and more funding these organizations become, they crash and can continue to go up a little organization that Neiman start, and they spend more money to be less than women doing. Community Building, I'd like to focus on one. And then I will end more than three points for an item. And that is the relationship of the concept of unity, to the one I would like to emphasize, in one of the latest goals, Unknown Speaker 21:00 has been to create Unknown Speaker 21:04 that even though we talked about pra, and other issues, it's likely that we have, because those are the issues that unite us and help to develop to incent the working class and forward. Unity work, we are reporting on have value to teach the rest of us in terms of how to create, I think if we look at consciousness, we can look at consciousness in terms of to date, and so learn to respect their own reality that they become empowered individuals that they learn from other women, etc, etc. But underlying that consciousness raising was a way and a very powerful way of creating in other elements as we have had limited, limited, have the possibility of community in our attempt to create organizations, which will not go along with people who work together, those were attempts to create a sense of community. And I think that we what we have to do, what I see as the next step is to get away from what tester is, before universalism, the early assumption that all women's experience is the same. And to look very concretely, half the experience of women in communities that his friends at the workplace done, and the obstacles that have come in and at what they have to teach us about creating more is going to tell us about a very specific example, which took place without the new film in the community, we're Unknown Speaker 23:16 going to focus on the neighborhood women's college program, which was located in the community that has been lucky enough, then, Christine some today, and I'm going to look at it as an educational model, which uses liberal arts, education, to build on culture, and to create a community where women could learn to speak confidently, in their own voices, and get in touch with their own intellect, selectional capacity, personal capacity and so on, to see themselves as experts in living in the world. The College, the women's college program that I've talked about, with located in that particular neighborhood, it's what some of the principles that inform the program have been transferred to other areas of California, people who Philadelphia use the same principles. So it does apply to a larger context. Unknown Speaker 24:29 The college program I will describe his was located in a community about the community was anchored by the community in terms of the content process, the structure of the program. Program began in 1974. A few women got together You said as Jerry describes women and neighborhoods getting together to create structures that serve their needs, group of women got together and began to realize that this theory community that represents them, their, their way of life, their identity within the community was divided by a typical working class, ethnic neighborhood, divided by the Urban. The women, as soon as you can see from the film again, that it was their responsibility to keep it together. And this is a theme that came up in all of the organizing efforts that I've been involved with, with working class women. The creative efforts, sociological and scholarly finding corroborate that women see the family as an extension of the neighborhood as the extension of their responsibility to the family. So there's a war organize to get a traffic light on the corner, or a better school because their kids need it. For those same reasons, they work their neighborhoods together. Women assumed it was their responsibility to keep them together. But also we're aware that their familial network, neighborly ways of relating to the world, are no longer adequate, and of the increasingly complex social work changes they were facing. Now, again, thank you for not only the threats to the neighborhood, I've called from within and without economic tracks, and so on, but also the notion of their very identity as traditional women. In a world where the roles of women are changing. These women, we're joined up we're threatening, practically, on average, literally where they live. These women were joined by educators. Now, this is where the notion of community building, and a need for community kind of came together on the part of both the neighborhoods women who were interested in developing their skills and acquiring an education that could speak to them as human beings, and the needs of a group of professional women or women who had had considerable experience with educational institutions with traditional education. And were feminine, from working class backgrounds, who wanted to conduct reconcile those different streams within themselves to work Unknown Speaker 28:03 looking for Unknown Speaker 28:07 the most of the professionals who came into the program in 1974, that seemed so long, where as a kid from working class backgrounds, we have a shared vision. So Shelley, and a daughter who suffered shared vision of a community of learners, something that we have not experienced ourselves that learners in traditional liberal arts programs, nor as academic scholars, and teachers in the system, we thought, a non hierarchical community of leaders were in which feminist principles that were important to us, what we have learned to constitute spacing through validating each other's experience in view of the world. We envision as a method through which people could learn how to learn and you multinational community towers and learners, these could all be women, and they would stack each other shared decision making beyond contested non hierarchical sounds like the 60s because many of us came from that perspective, but on top of the 60s, we also do some more specific perspective and that was that we, because of our working class background, Unknown Speaker 30:04 no one wanted to Unknown Speaker 30:06 be cheated. Our students we felt deserved and required. And this community was to be characterized by. It was to be rigorously intellectually found no hippie dippie. Yeah, we we also came out of a perspective of the feminist movement and the beginning, those were the beginning to vote in settings where we talked about, we read about and we argued about curricula of productive learning how Unknown Speaker 31:01 we were talking Unknown Speaker 31:03 about. We, the students, or the students looking to program, a regular college program would have been emanating and probably even possible, we've worked on turning women, the women, who are many candidate family responsibilities, many content jobs, who were community activists, today we're live, why not? Why five years activist, neighborhood workers and people for whom the neighborhood was the world. For the professional to that, but really, for the rest of us, it would have been our vision to have this kind of community of women and not not abandoned college, but a neighborhood based program where we could function whilst still operating within their primary sphere of comfort and necessity. For us, that image was not possible within the academy. Now, in re looking at some of the current research, development, especially the work of Carol Gilligan, I found a useful framework for examining this college program, structure and content. Because now the program has to pretend testily operated with some more or less tampering, the original image, I think there was only only a first time for everything. Some changes have occurred, necessarily, on these different priorities, etc. But still, the principles on which we built the program are sound, and apparently the main sound as the program you do. Kill Gilligan documents the difficulty really expressed in finding or speak and speaking publicly known voices, and shows how women find themselves in the context of human relationships, who judge themselves in terms of their ability to care. Our experience in traditional colleges where we were, we were the consumers of an educational program except for others. The children that we were designing and building to be structured to students make decisions about their collection processes, which would seem organizationally diffuse and open ended to traditional educators and if you've ever sat in the curriculum committee meeting, or a budgetary decision or pointing to a integrate us college, you know exactly what I'm talking about. We hammered out decisions that you in other words, we let the students create a structure within which they were comfortable in which they would actively develop curriculum I decided to sign administrative procedures. The college was to be in the community, it was important to community and the form designed to be created by the students up and running. We hammered out a philosophy of education and natural liberal arts programs, which, though we did not time, have concrete research data to validate a truth to the fact that we won was that women's strength, right in their ability to emphasize emphasize about each other. What for some people and looking at the literature, studies of Unknown Speaker 35:51 passages to life, et cetera, have been seen as a weakness in product development turned out in the form that the college program took to have been tremendous in their community, in the community that worked in their assisted networks of support and resources, informal women's networks, which form structured time it's the college program could be built. The students were skilled at working together, they knew how to share decision making soft problems, and cooperate. They cared about each other's opinions enough to see, to the arduous process of making decisions together. They gave each other support is more concerned about each other's achievements. Now, I'm not trying to get you a kind of stagnation because obviously, this was not always true. But as a principle for organizing the college program, as a norm, for to take pride in decided to structure here is how you are used to upgrading here's how you can do it in creating an educational program that teaches you to the women tendency to perceive their ability to make sustain relationships, as you know, to be a significant factor in terms of keeping women in the college program. The women did not see themselves that will actually take us by the way, we got students who were deficient in that they were students for the notion of college because not because of their class, ethnic background economic background, seemed to be for them. In their words, they really thought of college as a dream and found the activity of learning new concepts and materials and anxiety, intellectual accomplishment and success instead of being joyful experiences often terrifying. Students. Such reactions are corroborated by findings to Harder, harder documents. In our case, the support and acceptance of the help still needs help with and we will begin to enjoy leadership, intellectual accomplishments, artistic accomplishment, and different types of unaccustomed success. Another part of this anxiety that was particularly frightening for the students in the program came from the external context. So clearly defined, the women were used to be the workers, they were not used to being the leaders, they're not used to be seen as important. And it's difficult to become different from a group. We can get things from your former self in the context where your very identity is tied up with people liking and we all know that most of the students were traditionally brought up to define the primary identity the linear role of white when they talked about going to college, we you are wanting a college Unknown Speaker 40:01 education, there were Unknown Speaker 40:03 gradations of motivations. At one level, it was suffocating to learn how to be better able to save money. Next was to be better able to help their kids with their homework, to be better able to help the kids choose in college to run their families better. Although it was only much later that they were sitting around the church space and writing haiku On a cold February night and liking. They might have said, well, wow, is it something in this domain? Maybe it was not an Rhett's moment. The new identity as a person seeing himself that person capable to stay selected activity was threatening and let off into a kind of double bind. situation for the women. I look at this from the point of view of some of the work that Helen Merrill Lynch has done about shame and the search for identity, I find the distinction between shame and guilt. Now are women guilty all the time, they were guilty, they did their homework because they were taken away from their family. They were guilty if they didn't do their homework, because they were letting their obligation Yeah, the double bind a seat with a nod to their head is not an unfamiliar one to him. But when he talks about guilt is described as a primarily a discretion a transgression of some rule or law. Sitting on the other hand, she says will lead to results on one's failure to live up to one image of myself, to feel guilty is to feel one has done something wrong, to be ashamed of oneself, is to have one's identity for founders to succeed, let actually artistically patient visually to stand up as the leader says he appreciated and that visible for our students meant that they had to reorder their priorities of their lives, often going against or at least altering standards derived from years of VHS has learned in terms of their perfection and homemaker. Now, lo and behold, educated women would be embarrassed to have some of our students in our houses that we had leading to each other's houses, it was often extremely embarrassing, and only somebody that can extrude this knows what it's like my consciousness raising ready in my living room, and we owe this a lot of things that our students would not fail to notice. You wouldn't go to a meeting and get up to start the meeting and somebody had to stop. Let's sleep. So this perfectionism informed women's way of operating, the women needed support of the learning community that we created to BASET, the guilt at taking the time away from their family. Or there's another level of this guilt and shame. They also had to begin to see themselves as dissipating in a woman's program. This was not necessarily positively received by the men in the neighborhood. We were in this program, I should say, dependent on the resources of the neighborhood for classroom space, for fun, for fun to do that pretty well on her own. But it was important that the neighborhood support this activity. Often, women's husbands were furious. They would not let them come to college. You can't go to college. It's Unknown Speaker 44:50 unbelievable, but it was true. Unknown Speaker 44:54 The program was in another neighborhood where I was involved in other candidates right here, and stay in another section of Brooklyn, which had a very, very macho political structure that still exists with Christine's old neighborhood. But it's very attending Catholic neighborhood. Permission to classes, or basements. Now in order to get funds, we had to demonstrate community support, etc. And say, literally standing here in their collars and Perico, carp and Christian, Rob slammed the door in our face to pick it out. I initially saying this, this is a context that for the women, they were used to doing relatively powerless things together. But to create an entity of cultural educational, to create a new institution, for them, run by them feel tied down and sustained by them was a very threatening activity, as seen from the outside world. Even more, I mean, so that these women would, you know, say that they might have written we have women who went on to become published poets, who were incredibly creative and talented speakers with gifted readers, and what they really get punished for where their shortcomings and how makers or anything happened to their adolescent children. It was their fault. And, of course, they tended to see these disasters which any of us who have had or you have adolescent children, no, go along with the territory, they saw the backsliding in their children's heart is their fault, because they weren't doing this other thing. In our studies, the hearing aid there, that the children of the parents of the parents who really came into the program, and by and large, in had tremendously increased motivation, toward their own educational development, so that it was not a rational thing to do. But it suggests a level of internalized protection, and the strength and concept of that double bind. Can't wait for many. We can lose that women experience. Yeah, because there was a community. Women could look around and say, Look, I know it's hard. I know, you must feel awful Sure, the daughter got a D in math. But, you know, my daughter did this life. They shared experiences through and gave each other the courage to go into this was fairly uncharted territory. And they got validation for change and growth from the other two, were not necessarily until it came to be respected. And by the way, based on Terry, about how once it comes to be validated by the rest of the world, that it's okay, Glenn, the pilot program started getting at publicity, when the Ford Foundation set up the money to do this, and the Rockefeller Foundation said, I'll give you money to do this. And the City University put it in its cabinet catalog. Counter was co sponsored by the neighborhood and city university. Then people began to say, Hey, isn't that terrific? Oh, you're in that program? And it's a very different kind of validation. Yeah, women's difference in difference Gilligan, CASA is really bad. Social coordination, also from the substance of their moral concern, sensitivity to the needs of others. And the assumption of responsibility Unknown Speaker 49:54 to take care can lead women to attend to voices other than their at all and to include judgments of their points of women's moral weakness and manifesting the parent unit parents. Confusion objective is inseparable from women's moral strength, and overriding concern with relationships with responsibility. Now, one of the significant components and dramatic aspects of the college program was built on overriding concerns with the responsibility for intellectual growth. And we developed a curriculum, which was based on the community, that was our struggle. It was a highly integrated program in that neighborhood issues were yours focused on activities were collective, or project oriented, and product management. These activities up to college programs tend to be shared to live the community in the outline from video production, community health fairs, poetry reading, to other kinds of research projects that generated social policy recommendations, political activism, etc. Finally, the existence of the college program as a community, like the way that we organizing and provided a delegation, or hearing now, I'm not going to tell you anything. was very Unknown Speaker 52:26 happy with that I thought it was wonderful for a while. Everyone Unknown Speaker 53:13 Thank you. So a lot, all we have friends decide what to do. And I'm not going to talk about the equipment. Because I, we had to film. I know a lot about that. And I want to talk about organizing among women in a different area. And actually, I want to kind of show that it's not just all in Greek people thinks they're going away, because I think you might think this has been exceptional. And obviously, in every different situation, you're gonna have different kind of organizing, women and men present with many different issues. And women have different roles, household and employment, you're not gonna find the same thing. And so, but on the other hand, I think it's a very important facet of women's activities, in all, all sorts of places, and that we just hear really well, in the last two years, I've been doing fieldwork in Puerto Rica. And I think also one of the stereotypes. Maybe not, but that is in the literature, that somehow women in areas that have less industrialization are women in areas that are not the center of the capital system, or whatever, you really want to look at it. and Puerto Rico is kind of a middle point of eco property, perhaps quite an advanced capitalist system. And it's partly mainly for rural and some people. But the thing is that I think it's important to look at where he's at have activities in other areas and begin to build up the body temperature around that issue. So I thought I'd talk about four reasons. And this is based on fieldwork. Unknown Speaker 55:17 And I want to examine the role of women in the development of a grassroots grassroots protest around health. And where I work within what sort of semi rural Barrios, small areas, small village in the southeast, southeast. And the issue which confronts this barrier concerns the choice between health and work, because they've been bringing it in, take people. And the reason I first went there was because I was working in Cleveland, industry a plant down and then moving. So it's very clearly the work that the movement is ending up with. Unknown Speaker 56:06 So that's why I call it but it is an area which is not a rule, although they have. Unknown Speaker 56:14 And what I found was that a domestic issue, the diagnosis of an increase in family health problems, led to the formation of a neighborhood Contest, which in turn, led to a confrontation between a multinational corporation, the workers in that industry. And so I'm very central. In fact, the activities and they originally from the observations are the one that values the relationship between the communities surrounding what actually happened just to give you some background, but the Puerto Rican economy has, of course, been very much influenced by American investment. And until the 50s, sugar coffee exports to American corporations, then there was a switch so your job as a textile factory is hiring women later on in the 70s was a huge influx of pharmaceutical corporations and the manufacturing. And that was part of the teltik Puerto Rican economic development session and also in the area where I work re American corporations establish parks around the city the other part too, to very large industrial complex that was supposed to hire the workers because very high and the third was a cigarette packing all the time. And consistent with the policies of government and corporations, sugar cane is defined as a whole. You have a cola has about 40,000 people. And in fact, it's not really a city, it's a it's a group of wonderful retirement. About c'est la vie with people all around the world. So, the people live in homes surrounded by parks where they do not know, the battery that I was carrying Kenya was great and 97 and people would want to settle their Bibles because they wanted a good balance and most of the people living there are the descendants of which of course I still Unknown Speaker 59:13 do so that everybody that is working, shooting those two things very, very nice, okay, when they brought in the industry, that made a tremendous difference in the industry, something like $7 now, which is not what they would have done here. But the it was a tremendous amount more than they should, so that when you look at the village now, the people are still working Shiva has of course houses they have the mud floors and the lack of sanitation. The people that work in the industry, remember a new car. They have the houses to accommodate The declaration Unknown Speaker 1:00:02 was tremendous. However, most of the council's stepped up to most of the houses anyway, the burial is very interesting the way the social works in Unknown Speaker 1:00:35 the stores are very important and that is where the memory is stored there must be so take note and then maybe one or two chairs that the man handed to you walk into your thigh Unknown Speaker 1:00:51 and we go past these groups and they definitely stores the social and then the evening gathering and funding for school. They sort of that's where the policies know the villages are separate doesn't have the fire there aren't any time I'm not in any way. Pretty invested. Unknown Speaker 1:01:20 But they have very few facilities are organized by most places really learning how to Unknown Speaker 1:01:31 discuss what's going on. With women such as men and where women don't even brush my teeth shopping they don't go to sleep. Unknown Speaker 1:01:53 When they want to demand they have a cotton when they go to supermarket buy food so the women don't have same kind of stuff to go to the store.