they also target community elders who are the gatekeepers of the traditions and social norms. these gatekeepers are often women. so what are you doing to tackle, in a systematic way, using a model that works, and uniting with forces such as un women? or are you just saying, 0h, we re just going to do our own thing? is there any coordination to what you do? i dislike that question, zeinab. i feel as though you re asking us, why aren t you. why aren t you operating like the whole army at the same time, when some people are the marines, some people are the air force, some people are the navy. i think different fights are had at different places, in different ways, by different people. i think that it is possible for there to be some sort of harmonising at some point at the end. i do think that the thing that you re missing is the necessary community building that has to happen between groups that have had very kind of disparate socialisations, very kind of disparate ways of understandi
community building that has to happen between groups that have had very kind of disparate socialisations, very kind of disparate ways of understanding things, of even attacking. but strength in numbers, coordination! so i do think that coordination comes. i don t think that you should demand of movements to be coordinated from the very beginning. i also don t think that movements need to be coordinated to succeed. ifeel as though, for instance, and i ll give you the example of kenya s fight for independence. it s very easy to think that it is only the kikuyu, it is only the mau mau who want the fight for independence for all kenyans. that was the resistance movement, the mau mau in the 1950s, yeah. there were several other. it was kikuyu based. yes, and that there were many resistance movements happening in multiple places. it s just some that get named, some that get put in your neat little statistics, so you can tell me about un women and you can tell me about. but i can tell you abo