Malala Yousafzai Nobel Peace Prize Speech

Nobel Lecture

Bismillah hir rahman ir rahim. In the name of God, the most merciful, the most beneficent.

Your Majesties, Your royal highnesses, distinguished members of the Norweigan Nobel Committee,

Dear sisters and brothers, today is a day of great happiness for me. I am humbled that the Nobel Committee has selected me for this precious award.

Thank you to everyone for your continued support and love. Thank you for the letters and cards that I still receive from all around the world. Your kind and encouraging words strengthens and inspires me.

I would like to thank my parents for their unconditional love. Thank you to my father for not clipping my wings and for letting me fly. Thank you to my mother for inspiring me to be patient and to always speak the truth- which we strongly believe is the true message of Islam.  And also thank you to all my wonderful teachers, who inspired me to believe in myself and be brave.

Malala Yousafzai's Nobel Prize Speech

Malala Yousafzai

Born: 12 July 1997, Mingora, Pakistan
Residence at the time of the award:United Kingdom
Prize motivation: "for their struggle against the suppression of children and young people and for the right of all children to education"

17-year-old Malala Yousafzai became the youngest Nobel Peace Prize winner for her work promoting young people's rights. Here she is, accepting the prrize. 

Philadelpian Mill Children March Against Child Exploitation

According to the 1900 U.S. Census, at the turn of the century in states like Alabama, the official percentage of male child slavery was close to 60%. Moreover, a contemporary New York Times article reported that due to deliberate employer underestimation, the number of child “workers” was most likely between 2 and 3 million. As the children of the wealthy were receiving ever more education, with many, consequently, taking until twenty-six and twenty-eight to enter into their professions, the children of the working class were increasingly being sought as cheap labor for sweatshops.

In 1903, Mary Harris “Mother” Jones, a prominent socialist and labor organizer, traveled to Kensington, a neighborhood in Philadelphia, Pennsylvania. At the time, between 75,000 and 125,000 textile workers were striking for better pay and a fifty-five-hour workweek. According to Mother Jones, at least ten thousand of the strikers were children.

Mother Jones was distraught by the condition of the children she met. Some were missing fingers and thumbs, others were missing entire hands, and many looked malnourished. Though state law prohibited children from working before the age of twelve, the law was poorly enforced and mothers routinely lied about the ages of their children because they were in desperate need of income and many had husbands who had been killed or maimed in the mines. According to these mothers, “it was a question of starvation or perjury.”

With more than 120,000 officially reported child slaves, most of whom were employed in coal mining or manufacturing, Pennsylvania employed the most children of any state in the nation. What’s more, at that time 1,161,524 children were officially enrolled in Pennsylvania schools, but average daily attendance was only 847,445, leaving 314,079 children unaccounted for. But Mother Jones knew where these children were, slaving at the mines and factories. Furthermore, one investigation reported that the average hours of labor for children in Pennsylvania was approximately eleven hours a day and sixty hours a week for compensation of about $2.50 a week (equivalent to the purchasing power of about $60 in 2010). Many children worked sixty-five hours a week, and in some towns, children were required to work as much as fifteen hours a day, from 6 am to 9 pm, with just a half hour for lunch and a half hour for dinner.

When Mother Jones inquired as to why the newspapers neglected to report the facts about child labor in Pennsylvania, she was informed that the employers of those children had stock in the newspapers. Her response: “Well, I’ve got stock in these little children and I’ll arrange a little publicity.”

On 7 July, the 65-year-old Mother Jones organized a group of nearly two hundred laborers, including dozens of juvenile mill workers, to march to New York in order to raise funds in support of the striking textile workers and bring attention to the injustices of child slavery.

Las Patronas: Mexican Women's Group Aiding Migrants

Norma Romero Vázquez, director of Las Patronas, receives National Human Rights Award from President Enrique Peña Nieto Norma Romero Vázquez, member of Las Patronas—a group of women who work in support of migrants who cross Mexico on their way to the United States—regrets how “Mexico has become fractured,” marked “by violence, impunity, apathy, discrimination, and by the lack of real opportunity.” Upon receiving the National Prize for Human Rights from the hands of President Enrique Peña Nieto, the activist maintained that “rather than advancing, we have deteriorated, because the idea of progress sustained by taking advantage of those who have less is nothing more than a violation of human rights.” On Thursday afternoon Romero Vázquez received a medal, acknowledgment, and a cash prize for her work helping undocumented migrants.  Day in and day out, a group of 14 people, including her, give food and water to foreign migrants who travel hanging on to The Beast—the cargo train—when they pass through Amatián, Veracruz. She also deplored how, in reality, migrants are not considered as people, “but as merchandise that can be exchanged, negotiated, and eliminated without thought.”

Harriet Tubman

Harriet Tubman's Life in Slavery

Harriet Ross was born into slavery in 1819 or 1820, in Dorchester County, Maryland. Given the names of her two parents, both held in slavery, she was of purely African ancestry. She was raised under harsh conditions, and subjected to whippings even as a small child. At the age of 12 she was seriously injured by a blow to the head, inflicted by a white overseer for refusing to assist in tying up a man who had attempted escape.

At the age of 25, she married John Tubman, a free African American. Five years later, fearing she would be sold South, she made her escape.

Her Escape to Freedom in Canada

Tubman was given a piece of paper by a white neighbor with two names, and told how to find the first house on her path to freedom. At the first house she was put into a wagon, covered with a sack, and driven to her next destination.

Following the route to Pennsylvania, she initially settled in Philadelphia, where she met William Still, the Philadelphia Stationmaster on the Underground Railroad. With the assistance of Still, and other members of the Philadelphia Anti-Slavery Society, she learned about the workings of the UGRR.

In 1851 she began relocating members of her family to St. Catharines, (Ontario) Canada West. North Street in St. Catharines remained her base of operations until 1857. While there she worked at various activities to save to finance her activities as a Conductor on the UGRR, and attended the Salem Chapel BME Church on Geneva Street.

Serving Christ Hidden in the Poor

It is not how much we do, 

but how much love we put in the doing. 

It is not how much we give, 

but how much love we put in the giving.

“As you did to one of the least of these my brethren, you did it to me” (Mt 25: 40). This Gospel passage, so crucial in understanding Mother Teresa's service to the poor, was the basis of her faith-filled conviction that in touching the broken bodies of the poor she was touching the body of Christ. It was to Jesus himself, hidden under the distressing disguise of the poorest of the poor, that her service was directed. Mother Teresa highlights the deepest meaning of service — an act of love done to the hungry, thirsty, strangers, naked, sick, prisoners (cf. Mt 25: 34-36) is done to Jesus himself.

Mother Teresa's biography

This luminous messenger of God's love was born on 26 August 1910 in Skopje, Macedonia, from Albanese parents. The youngest of three children born to Nikola and Drane Bojaxhiu, she was baptised Gonxha Agnes, received her First Communion at the age of five and a half and was confirmed in November 1916.

From the day of her First Holy Communion, a love for souls was within her. Her father's sudden death when Gonxha was about eight years old left in the family in financial straits. Drane raised her children firmly and lovingly, greatly influencing her daughter's character and vocation. Gonxha's religious formation was further assisted by the vibrant Jesuit parish of the Sacred Heart in which she was much involved.

At the age of eighteen, moved by a desire to become a missionary, Gonxha left her home in September 1928 to join the Institute of the Blessed Virgin Mary, known as the Sisters of Loreto, in Ireland, known for their missionary work in India. There she received the name Sister Mary Teresa after St. Thérèse of Lisieux. In December, she departed for India, arriving in Calcutta on January 6, 1929.

An Act of Courage that Launched a Revolution

Wedad Demerdash, 45, at her home in the Egyptian town of Mahalla al-Kubra. 

by Liz Sly, Washington, December 30, 2011

MAHALLA EL-KUBRA, EGYPT — Much was made of Facebook, Twitter and the role social media played in lending a sense of youth and modernity to the uprising that ended Hosni Mubarak’s rule. Then came the ascendancy of political Islam, which seems to be leading Egypt in a different direction entirely.

But the real roots of the revolution may lie here in this crumbling cotton mill town in the Nile Delta, Egypt’s industrial heartland, and with an old-fashioned labor dispute over pay that began five years ago.

And, according to one reading of the events that unfolded, it all began with a little-known act of courage on the part of a matronly, middle-aged millworker who wears a head scarf and was inspired to act because she couldn’t afford to buy meat for her family.

It was she who helped organize the initial strike by disgruntled workers in December 2006 that culminated in a nationwide call for a work stoppage on April 6, 2008. The date inspired the 6th of April Facebook group, which was used to rally the protesters in Cairo’s Tahrir Square in January.

When the men of the mill balked at joining the banned strike action, she seized the initiative and led her female co-workers out into the factory grounds. Chanting “Where are the men? Here are the women,” they marched around the mill until the men were shamed into joining them. After three days, the workers won.

Amid the upheaval of the past year, the part labor played in the birth of the revolution has been largely forgotten. But workers joined the revolutionaries in the square in February and have continued to stage strikes throughout the year, taking on a far greater role in Egypt, with its strong industrial base, than labor has in other countries where uprisings have taken place.

The strikes continue to this day, and although they have been eclipsed by the far-better-publicized demonstrations in Tahrir Square, future Egyptian governments will need to address at least some of the demands of an increasingly organized labor movement if the country’s unrest is to be tamed.

This is the story of Wedad Demerdash, 44, a mother of four and, perhaps, the original revolutionary.

Sunitha Krishnan against Sex Slavery

Each year, some two million women and children, many younger than 10 years old, are bought and sold around the globe. Impassioned by the silence surrounding the sex-trafficking epidemic, Sunitha Krishnan co-founded Prajwala, or "eternal flame," a group in Hyderabad that rescues women from brothels and educates their children to prevent second-generation prostitution. Prajwala runs 17 schools throughout Hyderabad for 5,000 children and has rescued more than 2,500 women from prostitution, 1,500 of whom Krishnan personally liberated. At its Asha Niketan center, Prajwala helps young victims prepare for a self-sufficient future.

You can also watch the video on Ted (with subtitles in Spanish) 

Woman Reading in the Rain

Micah Albert, USA, Redux Images, 1st Prize Contemporary Issues Single. Taken on 03 April 2012 in Nairobi, Kenya. Pausing in the rain, a woman working as a trash picker at the 30-acre dump, which literally spills into households of one million people living in nearby slums, wishes she had more time to look at the books she comes across. “It gives me something else to do in the day besides picking [trash],” she said.

The Truth about Helen Keller

"The world is moved not only by the mighty stories of heroes, but also by the aggregate of the tiny pushes of each honest worker."  

Helen Keller

“So long as I confine my activities to social service and the blind, they compliment me extravagantly, calling me ‘arch priestess of the sightless,’ ‘wonder woman,’ and a ‘modern miracle.’ But when it comes to a discussion of poverty, and I maintain that it is the result of wrong economics—that the industrial system under which we live is at the root of much of the physical deafness and blindness in the world—that is a different matter! It is laudable to give aid to the handicapped. Superficial charities make smooth the way of the prosperous; but to advocate that all human beings should have leisure and comfort, the decencies and refinements of life, is a Utopian dream, and one who seriously contemplates its realization indeed must be deaf, dumb, and blind.”

—Helen Keller (letter to Senator Robert La Follette, 1924)

Click here to Read the article: The Truth about Helen Keller, by Ruth Shagoury

Published in the Zinn Educational Project

Who Stole Helen Keller?

In these times of vast economic disparities and ecological crisis, children need examples of people throughout history who committed their lives to justice -- to bringing more equality and fairness to the world. Helen Keller, whose birthday we celebrate this month -- June 27th -- could be one of those role models. Instead, textbooks and children's literature distort her life's work and miss key opportunities to inspire young people to make a difference in the world.

Helen Keller worked throughout her long life to achieve social justice; she was an integral part of many social movements in the 20th century. Yet today, she is remembered chiefly as a child who overcame the obstacles of being deaf and blind largely through the efforts of her teacher, Annie Sullivan. While she may be hailed as a "hero" in lesson plans for today's children, the books recount only a fraction of what makes Helen Keller heroic.

Helen should be remembered for two things after she grew up: her "courage" and her "work with the blind and deaf." Of course, both are true. But none of the many books I reviewed mentioned her work as a socialist and suffragist -- movements that framed most of her life and were connected to her advocacy for people with disabilities. As Keller wrote in 1913, "The way to help the blind is to understand, correct, remove the incapacities and inequalities of our entire civilization."

As I continue today to search for thoughtful curriculum on people who worked for social change, I returned to more recent texts and web information on Helen Keller, hoping the last decade had served to renew an interest in her true heroism. Sadly, her life -- and life's work -- continue to be distorted.

Domitila Barrios de Chungara (Bolivian, 7 May 1937–13 March 2012)

‘Let Me Speak’ is the name of her famous book. Moema Viezzer is the co-author. It has been the object of numerous translations and editions. In it, Domitila Chungara (born in 1937), a Bolivian indigenous, speaks. Daughter and wife of miners, she survived a massacre and the denunciation she made conducted her to imprisonment. She has been put in jail and tortured numerous times. She had seven children, but lost four of them because of this violence. Later, along with other women, she began a hunger strike that gathered support and brought down Hugo Bánzer, the Bolivian dictator.

Her book: In it, Domitila recounts her personal life in the tin mines in her country. Her suffering at home, parallel her suffering at the mines where women have been devoid of power when deciding what is better for them. In her life, she experiences exploitation not only by the mine owners, but also by the patriarchal system in Bolivia.

She tells of hardships and abuse which seems to be the part of everyday life in the mining towns. A long time militant fighting for the well-being of women in her country, Domitila believes in education and political action as the basis for social change. As today, she has moved away from the mines and lives in Cochabamba.

Domitila Barrios de Chungara was the leader of the Housewives’ Committee of one of Bolivia’s militant mining communities. She was born on May 27, 1937, in the mining community of Siglo XX, in Potosi, Bolivia. At the age of three her family moved further South to Pulacayo, a small mining district in the province of Quijarro, also in Potosi, where she lived until 1957. When Domitila Barrios was ten years old her mother died, making Domitila the sole caretaker of her four sisters. In spite of assuming the parental responsibilities of a mother and putting up with her father’s alcoholism and physical abuse, Domitila completed grade school in 1952. Later, she started working in the mining company’s grocery store. Escaping from her father’s beatings, she moved back to her birthplace at Siglo XX when she was twenty years old. Soon after she married René Chungara with whom she had seven children. In 1963, Domitila joined the Housewives’ Committee of Siglo XX, two years after its formation. As an active member of this women’s group, Domitila learned the ways and the hardships of organizing a community-based group to demand better living and working conditions for their families and their miner husbands. As one of the leaders of the Housewives’ Committee Domitila participated in several hunger strikes. Due to her activism in favor of the mining community of Siglo XX, and as it happened to other women leaders in the committee, she was persecuted, jailed, tortured and relocated to minimize and silence her protest. Details of the horrendous repression acted by the government and its allies upon the indigenous people of Siglo XX, and specifically upon Domitila Barrios are revealed in her testimonial.

International Women's Day - What Can Bring Equality to Women and Men Alike?

International Women's Day is the story of ordinary women as makers of history; it is rooted in the centuries-old struggle of women for solidarity and to participate in society on an equal footing with men.

In ancient Greece, Lysistrata initiated a sexual strike against men in order to end war; during the French Revolution, Parisian women calling for "liberty, equality, fraternity" marched on Versailles to demand women's suffrage.  

The idea of an International Women's Day first arose at the turn of the century, which in the industrialized world was a period of expansion and turbulence, when the impoverished started to associate to fight for their rights and promotion. Women were sensitive to life; they opposed wars, hunger, exploitation and child slavery. Their statements called for international solidarity.

PhD in history Dr. Mª del Mar Araus says: “The woman has gone down in the history of workers’ movement as the mother of solidarity; without their resilience, endurance and struggle, there would have been no workers’ movement.”

Following is a brief chronology of the most important events:

On 8 March 1857, women working in clothing and textile factories (called 'garment workers') in New York City, in the United States, staged a protest. They were fighting against inhumane working conditions and low wages. The police attacked the protestors and dispersed them. Two years later, again in March, these women formed their first labour union to try and protect themselves and gain some basic rights in the workplace.

On 8 March 1908, 15,000 women marched through New York City demanding shorter work hours, better pay, voting rights and an end to child exploitation. They adopted the slogan "Bread and Roses", with bread symbolizing economic security and roses a better quality of life. In May, the Socialist Party of America designated the last Sunday in February for the observance of National Women's Day.

Helen Keller (1880–968) and Anne Sullivan (1866–1936)

The story of Helen Keller is the story of a child who, at the age of 18 months, was suddenly shut off from the world, but who, against overwhelming odds, waged a slow, hard, but successful battle to reenter that same world. The inarticulate little deaf and blind girl grew into a highly intelligent and sensitive woman who wrote, spoke, and labored incessantly for the betterment of others.

Helen Adams Keller was born, physically whole and healthy, in Tuscumbia, Alabama on June 27, 1880. The illness that struck the infant Helen Keller and left her deaf and blind was diagnosed as brain fever at the time; perhaps it was scarlet fever. Popular belief had it that the disease left its victim an idiot. And as Helen Keller grew from infancy into childhood, wild, unruly, and with little real understanding of the world around her, this belief was seemingly confirmed.

Helen Keller's real life began on a March day in 1887 when she was a few months short of seven years old. On that day, which Miss Keller was always to call "The most important day I can remember in my life," Anne Mansfield Sullivan came to Tuscumbia to be her teacher. Miss Sullivan, a 20-year-old graduate of the Perkins School for the Blind, who had regained useful sight through a series of operations, had come to the Kellers through the sympathetic interest of Alexander Graham Bell. From that fateful day, the two--teacher and pupil--were inseparable until the death of the former in 1936.  

How Miss Sullivan turned the near savage child into a responsible human being and succeeded in awakening her marvelous mind is familiar to millions, most notably through William Gibson's play and film, The Miracle Worker, Miss Keller's autobiography of her early years, The Story of My Life, and Joseph Lash's Helen and Teacher.

Miss Sullivan began her task with a doll the children at Perkins had made for her to take to Helen. By spelling "d-o-l-l" into the child's hand, she hoped to teach her to connect objects with letters. Helen quickly learned to make the letters correctly, but did not know she was spelling a word, or that words existed. In the days that followed she learned to spell a great many more words in this uncomprehending way.

Interview to Hildegard Goss-Mayr

STUDENTS’ HAND OUT

A.    READ ABOUT HILDEGARD GOSS-MAYR’S LIFE:

CLICK HERE TO READ ABOUT HER LIFE

B.    WATCH AND INTERVIEW TO HILDEGARD:

  FIRST PART:

C.  ANSWER THE FOLLOWING QUESTIONS:

1.   What does IFOR stand for?

2.   What do they advocate for?

3.   What beliefs do their members belong to?

Hildegard Goss-Mayr

Hildegard Goss-Mayr was born on January 22, 1930, in Vienna, and is a Christian nonviolent activist.

Life and commitment

Daughter of Kaspar Mayr, founder of the Austrian branch of the International Fellowship of Reconciliation, she studied Philosophy in Vienna and New Haven. In 1958, she married Jean Goss (1912–1991), a French peace activist, and they had two children.

She worked, together with her husband, for the reconciliation between East and West parts of Europe in 50's.

In the 60's and the 70s', for some time they lived and worked in South America, training groups in active nonviolence and helping for the creation of the SERPAJ.  Servicio Paz y Justicia or Service Peace and Justice is a Human Rights Non Governmental Organisation in Latin America, founded in 1974. It is a Christian based and nonviolent organization, committed to defend political prisoners in the different South American dictatorships the 1970-80s.

They also trained a lot of others groups in active nonviolence in many countries, in Europe, Asia, Middle East and Africa. They participated in the preparation of the People Power Revolution in Philippines in 1986.

Jean Goss and Hildegard Goss-Mayr shared several Peace Prizes. She is currently the honorary president of the International Fellowship of Reconciliation

Founded in 1919 in response to the horrors of war in Europe, IFOR has taken a consistent stance against war and its preparation throughout its history. Perceiving the need for healing and reconciliation in the world, the founders of IFOR formulated a vision of the human community based upon the belief that love in action has the power to transform unjust political, social, and economic structures.

Today IFOR has 85 branches, groups, and affiliates in 51 countries on all continents. Although organized on a national and regional basis, IFOR seeks to overcome the division of nation states which are often the source of conflict and violence. Its membership includes adherents of all the major spiritual traditions as well as those who have other spiritual sources for their commitment to nonviolence.

Women Make an Oasis in Violence-Wracked Neighbourhood

Sandra Sánchez, right, with a group of seniors
at lunch time in the Oasis.

By Helda Martínez

BOGOTA, Sept 8, 2011 (IPS)

In one of the poorest neighbourhoods in the Colombian capital, 26-year-old Sandra Sánchez has created an oasis that offers meals, recreational opportunities, company and much more to hundreds of children and elderly people, in an example of solidarity and leadership that has transcended borders.

In 2004, Sánchez established the Oasis Social Foundation in El Paraíso, a neighbourhood in Ciudad Bolívar – a poor district strung along the hills on the southeast edge of the Colombian capital that has been settled by hundreds of thousands of people displaced by the country's nearly half-century civil war. 

Sánchez's family arrived 19 years ago in El Paraíso – which is located at the highest point of Ciudad Bolívar – when it was just barren hilltops, before it was gradually occupied by people who had fled the violence. "My dad built a small house out of guadua (a kind of bamboo that grows in Latin America)," the head of Oasis told IPS. 

Reaching El Paraíso involves a 20-minute uphill bus ride through the sprawling working-class district of Ciudad Bolívar that is home to over one million of the 10 million people in the greater Bogotá area. 

In Ciudad Bolívar, high levels of poverty and violent crime coexist with a spirit of solidarity that draws new displaced families to the area.

In Oasis, breakfast is served daily to 260 children before they head off to school, and lunch to more than 150 children and seniors, who are also offered recreational and cultural activities. 

The "soup kitchens for life programme" includes education on nutrition, and regular weight monitoring," Sánchez explained the day this IPS reporter spent in Oasis. 

The "house of values", another Oasis programme, promotes collective knowledge, solidarity and non-violence, and offers adult literacy classes and workshops in art and other areas. "We encourage reflection on ethics, and we support dreams, like the one I had," she said. 

Another project that is just getting underway is the organic farm, which will supply the Oasis soup kitchens. The farm is located in a rural area in the municipality of Guayabal de Síquima, 68 km west of Bogotá, where the chill felt in hilly El Paraíso gives way to a warmer climate. 

"We are seeking self-sustainability and food security, but also rest and recreation for the seniors and children we serve, many of whom have not even been outside of Ciudad Bolívar," Sánchez said at the farm, surrounded by some of the people who are assisted by the programme. 

There is also a special programme for teenage mothers, in this area where teen pregnancy rates are high and girls face, often on their own, a situation in which they need advice, guidance and support. 

Solidarity from a young age

Sánchez's neighbours found out about her vocation to help others and her leadership and organising skills when she was just a child. In 1994, at the age of nine, she was the first girl to be elected "personera" or student representative of her school. 

As personera, she overcame any obstacle to obtain funds or repairs for her school. And two years later she was elected head of all of the "personeros" in Ciudad Bolívar, while she began to organise networks of student leaders and to represent her community in national and international meetings and events. 

In 2002, at the age of 17, she won the prize for humanitarian action awarded by Madame Figaro, the women's magazine produced by the French daily Le Figaro. 

The catalyst for the creation of Oasis was the death of an elderly neighbour, María Pacanchipe, who died of hunger at the age of 68. "Her ulcer started to bleed because she didn't have enough to eat," Sánchez said. "She was my friend, and her death pushed me to talk less and act more."

Dorothy Day

She was born in Brooklyn New York on November 8, 1897. Her family moved to the San Francisco Bay area and then to Chicago where she was baptized in the Episcopal Church. She attended the University of Illinois at Urbana and became interested in radical social causes as a way to help workers and the poor. In 1916, she left the university and moved to New York City where she worked as a journalist on socialist newspapers, participated in protest movements, and developed friendships with many artists and writers. During this time, she also experienced failed love affairs, a marriage, a suicide attempt, and an abortion. 

Dorothy had grown to admire the Catholic Church as the “Church of the poor” and her faith began to take form with the birth of her daughter Tamar in 1926. Her decision to have her daughter baptized and to embrace the Catholic faith came at great personal cost, the end of her common law marriage and the loss of many friends. Dorothy struggled to find her role as a Catholic. While covering the 1932 Hunger March in Washington, DC, for several Catholic magazines on Dec. 8, she visited the Shrine of the Immaculate Conception and prayed for guidance on how to use her special gifts in service of the hungry and the poor. The following day, back in New York, she met Peter Maurin, an immigrant from France and former Christian Brother, who had a vision for a society constructed of Gospel values. Together they founded the Catholic Worker newspaper which spawned a movement of Houses of Hospitality and farming communes that has been replicated throughout the United States and other countries.

About the Catholic Worker Movement: Click here