This is an introduction to HIV/AIDS Initiatives at the University of St. Thomas, and how participate in the academic service-learning program at the University affected the professional path of Kim Vrudny, the program's founding director.

1. ENGAGE
YOUR
TEACHING
ONE THEOLOGIAN’S
PROFESSIONAL JOURNEY
THROUGH SERVICE

2. What are the University’s
HIV/AIDS Initiatives?
LOCAL
By establishing partnerships with non-profit organizations in the community which are
advocating for and providing services to people living with HIV/AIDS in the Twin Cities,
St. Thomas’s HIV/AIDS Initiatives provide opportunities for students to learn their
discipline-specific course content while acquiring information about and participating in
viable responses to the HIV/AIDS epidemic locally.
GLOBAL
And by establishing relationships with NGOs which are responding to the pandemic
internationally, St. Thomas students can engage in response to the pandemic globally.

3. HOW DID THE
HIV/AIDS INITIATIVES
GET THEIR START AT
ST. THOMAS?

4. 2001
BUBONIC PLAGUE
Noticed similarities:
1. Tendency to “blame the victim”; to
attribute the acquisition of illness to God’s
punishment of a sinner for sinful behavior;
2. Concomitant stigmatization of the one who
becomes sick;
3. Abandonment of post or failure of
community to respond compassionately.

5. In 2002
VOLUNTEERING

6. In 2003
WORKSHOP

7. What are standard
Best Practices?
Orientation
What overview do your students need to make sense of the engagement?
Is this going to be done in your individual class, or collectively?
Training
What skills will your students need to do the work?
Will the organization provide training, or is the training your responsibility?
Implementation
What will you require in terms of engagement? What number of hours or what
deliverables are necessary to meet your course objectives? Reciprocity matters.
Reflection
Service-learning engagements typically require reflection on the service.
Design the reflection to foster deep learning.
Evaluation
What is your measure of success regarding the engagement?
Invite students and community partners to provide feedback.

8. In 2003
PILOTED A COURSE
TheologyandBeauty
Dr. KimberlyVrudny
kjvrudny@stthomas.edu
651.962.5337
Spring2003
Theo. 452.01
Monday, 5:30-9:15p.m. (JRC246)
OfficeHours: T, 1:00-3:00p.m., or byappointment
Office: JRC155
COURSEDESCRIPTION:
Isbeauty“intheeyeof thebeholder”?Are“beauty” and“prettiness” synonymous?Are“beauty” and“ugliness” opposites?Might beautybeconsideredatranscendental
aspect of being, alongwiththetrueandthegood?IsbeautyameansbywhichGodrevealsGod’sself inthecreatedorder?Ought weconsider Beautyasanamefor God?This
courseexaminesavarietyof theological approachestothesequestions, bothancient andmodern. It alsoexplorestheimplicationsof varyinganswerstothesequestionsfor
creatingworksof art, andfor livinglivesof faith.
!

9. 2004
START-UP GRANT

10. What does the program
PROVIDE?
The HIV/AIDS Initiatives program involved course release time for a faculty coordinator
to coordinate engagement and to facilitate communication between the campus and
the community.
1. Designed and facilitated an introductory workshop, including site visits to
partner organizations and/or on-campus visits by staff partners.
2. Offered an Initiative-wide orientation session.
3. Coordinated co-curricular events:
• Lectures.
• Film screenings.
• Exhibits.
• Panel discussions.
4. Conducted an initiative-wide closing ceremony to celebrate student learning.
5. Oversaw the evaluation and assessment of the Initiatives, by soliciting input
from partners and faculty.

11. WHAT ARE SOME
EXAMPLES, AND HOW
MUCH PARTICIPATION
HAS THERE BEEN?

12. Tonia Bock, Ph.D.
Psychology
Jill Manske, Ph.D.
Biology
Angela High-Pippert, Ph.D.
Political Science
In Angela High-Pippert’s “Poli-Sci 205: Introduction to American
Public Policy” course, students examine the difference
between public approaches to social change and private ones
by interacting with two community organizations responding
to HIV/AIDS: Minnesota AIDS Project (representing a public
approach) and Open Arms of Minnesota (private).
In Jill Manske’s “Bio 490: Emerging Infectious Disease” course,
students prepare food safety kits and deliver them to clients,
along with regular meal deliveries, while considering the
biology of emerging infectious disease, including food-borne
pathogens.
In Tonia Bock’s “Psych 422: History and Systems” course,
students conducted interviews of volunteers who worked for
Open Arms in its early years to practice methods in research,
while considering the history of psychological approaches to
homosexuality.
EXAMPLES IN
PSYCHOLOGY, BIOLOGY, POLI-SCI

13. Susan Myers, Ph.D.
Theology (New Testament)
Mary Twite, M.A.
Theology (Moral Theology)
Kimberly Vrudny, Ph.D.
Theology (Systematics)
In Kimberly Vrudny’s “Theo 200: Christian Belief, Ancient and
Contemporary” course (on Christian doctrine), students
examine the work of theologians who are calling for reform,
alongside more classical and traditional approaches to
doctrine, in order to consider seriously the idea of God’s
“preferential option for the poor.”
In Mary Twite’s “Theo 215: Christian Morality” course, students
study concepts such as vice and virtue while engaging in work
in the community to consider how Catholicism might engage its
tradition to respond compassionately to those impacted by
HIV/AIDS.
In Susan Myers’ “Theo 101: Introduction to the Christian
Theological Tradition” course, students study documents from
the Second Vatican Council, especially about the role of the
church in the modern world, in order to apply Catholic Social
Teaching to real-world situations.
Examples in
THEOLOGY

14. 1,500
STUDENT
PARTICIPATION
Almost 1,500 students have participated in the
University’s HIV/AIDS Initiatives since the program’s
inception in 2004.

15. 21 faculty members have participated, teaching
73 sections of classes representing 15 disciplines:
• art history
• biology
• business
• communication and journalism
• health and human performance
• interdisciplinary studies
• justice and peace studies
• music
• operations management
• philosophy
• political science
• psychology
• sociology
• spanish
• theology
21
FACULTY and DEPARTMENT
PARTICIPATION

16. HOW DO YOU PREPARE
STUDENTS FOR THEIR
WORK IN THE
COMMUNITY? WHAT IF
THEY RESIST?

17. During the student orientation, the organizers
worked to provide students at least four things:
1. Accurate information about the virus and its
impact.
2. Preparation for their first experience in the
community.
3. Information about disparities related to the
HIV/AIDS pandemic.
4. Discussion of ethical issues involved with
their engagement in the community.
STUDENT
ORIENTATION

18. • In 2013, there were about 7, 723 people
living with HIV/AIDS in Minnesota. About 350
people acquire an infection each year, and 75
people die annually in our state from HIV/AIDS.
• In Minnesota, the epidemic affects
populations of color disproportionately.
Although populations of color represent 15% of
the overall population, 49% of the new
infections occur in communities of color.
• MSM accounts for 88% of cases of
transmission in the white population; lesser so
for communities of color.
• In the United States, one in every 500
college students is living with HIV. The cases
among adolescents and young adults in
Minnesota has nearly doubled since 2005.
WHAT IS THE PROFILE OF THE EPIDEMIC IN
MINNESOTA?

19. • Sub-Saharan Africa is by far the region most-
affected by HIV/AIDS. The region has just over
10% of the world's population, but is home to
68% of all people living with HIV.
• Sub-Saharan Africa has more women than
men living with HIV. Worldwide, 51% of
infections are in women; but in SSA, 60% are in
women.
• Globally, half of the people who acquire HIV
become infected before they turn 25. In this
age bracket, AIDS is the second most common
cause of death (behind violent crime).
• AIDS is the largest cause of maternal
mortality in South Africa and also accounts for
35% of deaths in children younger than five
years.
WHAT IS THE PROFILE OF THE PANDEMIC
GLOBALLY?

20. WHERE CAN A PERSON LEARN MORE ABOUT
HIV/AIDS?

21. Resistance to the Initiatives is rare. Occasionally,
however, there are students who object, usually
because they believe the gay men who live with
the virus are living with the consequences of
their actions, and that this is part of “God’s
plan.” In such cases, we have explored a number
of options:
• We have had private consultations with
the students to provide an alternative
narrative.
• We have provided statements from the
USCCB and Vatican on care of
homosexual persons and human dignity.
• We have provided Bishops statements—
especially African bishops, for review.
• In very rare cases, we have made
classroom accommodations in order to
“do no harm” in the community.
STUDENT
RESISTANCE

22. WHO ARE YOUR
COMMUNITY PARTNERS,
AND WHAT “SERVICES”
DO STUDENTS PROVIDE?

23. Open Arms of Minnesota is an
organization that prepares meals for and
delivers meals to people living with
HIV/AIDS, breast cancer, ALS, and MS in
the Twin Cities of Minneapolis and St.
Paul, Minnesota.
University students have prepared meals
in the Open Arms kitchen, delivered
meals to clients, created food safety kits,
conducted surveys, planned business and
marketing strategies, raised funds, and
published research guides for Open Arms
of Minnesota while learning about the
pandemic in their classes within the
context of their discipline of study.
WHO ARE YOUR
COMMUNITY PARTNERS?

24. Clare Housing provides compassionate
care to people living with HIV/AIDS at six
homes in Minneapolis and St. Paul. These
residences provide varying levels of care
around the clock, including stabilization for
those requiring medication management,
assisted care for those who are no longer
able to live independently, and end of life
care. Clare Housing also operates Clare
Apartments, a 32-unit building with
supportive services and home care.
Students visit and play games with
residents, assist caregivers with
housekeeping and meal preparation, or
care for the property by raking or shoveling.
WHO ARE YOUR
COMMUNITY PARTNERS?

25. Minnesota AIDS Project’s mission is to
lead Minnesota's fight to stop HIV
through advocacy, education and service.
Founded in 1983, the Minnesota AIDS
Project is a statewide, non-profit agency
committed to enhancing the lives of
people living with HIV, preventing
infection through education for those
most at risk for HIV, and advocating for
the rights of all affected by HIV.
Students learn about current legislative
efforts related to HIV/AIDS at the state
level, and are provided tools to
participate in advocacy work for the
common good in relation to the
pandemic.
WHO ARE YOUR
COMMUNITY PARTNERS?

26. J. L. Zwane Church and Centre is a
community center in Guguletu, a township
outside of Cape Town,
South Africa. The Center provides a range
of services to its community experiencing
HIV/AIDS prevalence rates around 20%.
In 2008, 2010, and 2011, students in Barbara
Gorski’s Business 200 courses raised a total
of $24,000 ($8,000 each year) to distribute
parcels of food to families affected by
HIV/AIDS in South Africa.
St. Thomas students traveled to South
Africa each of these years with Dr.
Kimberly Vrudny (theology) to study the
effects of apartheid on public health.
DO YOU HAVE
INTERNATIONAL PARTNERS?

27. J. L. Zwane
COMMUNITY CENTRE

28. SCALABRINI CENTER’S
LAWRENCE HOUSE

29. WHY IS HIV SPREADING
ESPECIALLY AMONG THE
UNDERPRIVILEGED, AND HOW
DO YOU TEACH THIS STUFF?

30. WHAT DO WE MEAN BY
SYSTEMS OF JEOPARDY?

31. Case Studies:
STRUCTURAL VIOLENCE

32. PEDOGOGICAL TECHNIQUES AND
STRATEGIES

33. Direct violence is horrific, but its brutality
usually gets our attention: we notice it, and
often respond to it. Structural violence,
however, is almost always invisible,
embedded in ubiquitous social structures,
normalized by stable institutions and regular
experience. Because they are longstanding,
structural inequities usually seem ordinary,
the way things are and always have been.
—Deborah DuNann Winter and Dana C. Leighton
“
INVISIBILITY OF
STRUCTURAL VIOLENCE

34. Those who believe that charity is the answer to the world’s
problems often have a tendency—sometimes striking,
sometimes subtle, surely lurking in all of us—to regard
those needing charity as intrinsically inferior. . . . The
approach of charity further presupposes that there will
always be those who have and those who have not. . . .
Paulo Freire writes: ‘In order to have the continued
opportunity to express their “generosity,” the oppressors
must perpetuate injustice as well. An unjust social order is
the permanent fount of this “generosity,” which is
nourished by death, despair and poverty.’ Freire’s
conclusion follows naturally enough: ‘True generosity
consists precisely in fighting to destroy the causes which
nourish false charity.’
—Paul Farmer, Pathologies of Power, 153.
“
CHARITY AND
PATHOLOGIES OF POWER

35. WHERE IS THE
“LEARNING”
IN THIS KIND OF
ENGAGEMENT?

36. CONTEMPORARY APPROACHES TO DOCTRINE
FUNDAMENTAL TRADITIONAL CRITICAL
Fundamentalism Aggiornamento Liberation
CLASSICAL FOUNDATIONS OF DOCTRINE
Patristic | Medieval (“Ancient”)
HERETICAL
(right-wing)
HERETICAL
(left-wing)
Embraces teachings of
Matthew Fox, founder of
the University of Creation
Spirituality in Oakland,
California. After being
expelled in 1993
from his
Dominican
Order by
then-
Cardinal
Ratzinger, he
joined the Anglican
Church. In 1995, after
Cardinal Ratzinger was
named Pope Benedict XVI,
Fox nailed 95 theses to the
Wittenberg Cathedral,
calling for reformation.
Embraces teachings of
Marcel Lefebvre, founder of
the Society of Pius X (1970),
opposing the changes
associated with the
Second Vatican Council.
The Society was
excommunicated
in 1988.
Lefebvre died
in 1991. Pope
Benedict XVI later
lifted Lefebvre’s
excommunication, but
the Society remains
outside Catholicism
officially.
The traditional approach to
doctrine represents
modern-day orthodoxy (or
“right teaching”) in relation
to the denomination
articulating the doctrine.
Within Roman Catholicism,
this refers to the teachings
of Vatican II, which brought
about an updating, or an
aggiornamento, (literally, a
breath of fresh air) into the
doctrines of the Church.
This approach accepts
scientific findings such as
evolution and the Big Bang.
The Catholic Church today
reads the Bible as inspired
but not dictated, inerrant in
matters of salvation.
The Second Vatican Council
mandates a historical-
critical reading of the Bible.
Those who are fundamentalists
within their denominations are
those who want to retrieve the
classical position without
amendment.
For Catholics, this means
retrieving patristic and medieval
theology; for Protestants, this
means retrieving sixteenth-
century reformation thought.
A fundamentalist is someone
one who wishes to return to
fundamental principles, and
who demonstrates rigid
adherence to those principles.
This approach is skeptical of
science, and reads the Bible as
divinely dictated. Moreover,
Catholic fundamentalists defer
to the authority of the
magisterium in all matters
related to faith and doctrine.
The critical approach to
doctrine represents the
reform movement within
the denomination, typically
calling for reform on the
basis of ethnicity (“race”),
class, and gender issues.
This approach accepts
scientific findings such as
evolution and the Big Bang,
but draws especially on the
social sciences, such as
sociology and cultural
studies, in their approach to
doctrine.
Scholars who are informed
by liberation theology read
the Bible with eye to justice
passages and to God’s
“preferential option for the
poor.” They see sin to have
infiltrated our structures,
such that the ‘isms (sexism,
classism, racism) are seen as
sinful, and thus these
structures require
redemption.
When we read the “classical” position, we are reading ancient authors who first defined the
doctrine, typically by arguing against someone who was ultimately accused of heresy.

37. My students write three service-learning
reflection papers:
1. Descriptive Analysis (early in
engagement): Describe your
experience at Open Arms. What
observations did you make? What did
you notice?
2. Reflective Analysis (just after mid-
term): What forms of structural
violence are you seeing in our
community? How are you interwoven
into these systems?
3. Integrative Analysis (near the end of
the semester): How are the
theological themes about which we
have been reading interwoven into
HIV/AIDS response?

38. WHAT ETHICAL
PRINCIPLES SHOULD
GUIDE ENGAGEMENT IN
HIV/AIDS INITIATIVES AND
SERVICE-LEARNING?

39. META-NARRATIVE AND
SYLLABUS DESIGN

40. 1. We are not volunteers.
We are University students.
Obviously, we are not volunteers when we
work in the community through our courses
at the University of St. Thomas. Rather, we
are University students, assigned to work in
the community in order to learn the
content of our courses in association with
an organization that is responding to a
public health crisis that is unfolding in our
own day.

41. 2. We are not heroes. We are not saviors.
We are University students studying public
health as a “text” in the community.
Often, we use language signifying our
desire to be “heroic” by engaging in a large-
scale solution to a social problem. Some
find it just plain unsatisfying to deliver a bag
of meals to a house or two each day, or to
rake a yard. If this, though, is our intent: to
be heroic, or to make ourselves feel good
by doing this kind of work, we need to
reexamine what we are doing. The
assignment is not meant to make us feel
any better than reading a course textbook.
It is meant to fuel learning in the course in
which we are enrolled.

42. 3. We are not voyeurs.
We are engaged and respectful observers.
Often, there is an instinct to yearn for
greater access to the clients, and to the
deepest revelations about their lives. We
need to remember that that clients are
vulnerable in many different ways and we,
as University students, are ill-equipped to
respond meaningfully to revelations of a
personal nature. Open Arms has a policy
about NOT crossing the threshold into
people’s homes as a means to protect the
client as well as the student precisely
because we are not qualified to counsel,
pastor, or otherwise accompany the clients.
It is important to establish professional
boundaries as we engage in the community.

43. 4. We are not exploiting the clients.
Ours is a reciprocally beneficial relationship.
Because of work that has happened
“behind the scenes” between the staff
people at Open Arms of Minnesota, Clare
Housing and Minnesota AIDS Project,
together with faculty and staff at the
University of St. Thomas, every effort has
been made to ensure that the partnership
between the University and the community
is truly a reciprocal one. The engagement is
to be of mutual benefit. We are conducting
work beneficial to our community partners,
just as they are serving the goals of higher
education.

44. 5. We are not priests.
We are University students, and we are not
present to cast judgment, hear confession, or
offer absolution—but only to understand
our disciplines in relation to public health.
We are not owed a confession, and we are
not ordained to grant or to deny
absolution. If we are differentiating
between “guilt” and “innocence” in our
minds in relation to the acquisition of the
virus, we should ask ourselves, “Why is
such a differentiation important?,” “For
what purpose?,” “How often is confession
necessary?,” “To whom is confession
owed?,” “Why does this matter to me?,”
“What do my answers to these questions
mean for my engagement in this
component of my course?,” and “What is
the role of compassion in my belief

45. 6. We are not outside of the system.
In fact, as college students of whatever
financial means, we are advantaged by the
systems as they stand.
Service-learning is bringing students “face
to face” with people impacted by a public
health issue in the hope that we will work
to restructure systems for the common
good. Sometimes, we avoid the deeper
issues of this engagement by defending the
degree to which we are scandalized by the
social problems to which we are exposed in
the course, without evaluating our own
complicity and involvement in the systems,
themselves. If conducted effectively, the
reflection component in service learning
should mitigate this risk, and ask us all to
consider our own responsibility in relation
to the pandemic.

46. 7. We are not professional rhetoricians.
But we are University students who
recognize that language matters.
Because the people with whom we are
working constitute vulnerable populations,
in our journals and conversations, we will
respect client CONFIDENTIALITY. Avoid
LABELING. When writing and speaking,
always put the person first: “a child living
with HIV” recognizes the child’s inherent
dignity more effectively than “an HIV+
suffering child.” The fact that in our own
country as well as in the developing world,
people of color and women are
disproportionately impacted by HIV/AIDS,
please avoid phrases about LUCK,
recognizing the role that PRIVILEGE plays in
infection rates.

47. 8. We are not to be hopeless.
We possess agency, and can choose to
respond. We can make a difference.
To be sure, the statistics in relation to
HIV/AIDS are overwhelming. However, this
service-learning engagement invites
participants to interface with one client or
one resident at a time, whose individual life
and story transcends the numbers. To
impact a single life is not an insignificant
thing. Moreover, in community with one
another, the common good is impacted
substantially. As a community united by a
common curriculum if not a common
objective, we can do much more together
than any one can do alone. If we develop
community engagement into our lives, the
ripples spread even wider.

48. HAS YOUR INVOLVEMENT IN
SERVICE-LEARNING LED TO
PUBLICATION IN THE
SCHOLARSHIP OF
TEACHING?

52. 30 Years / 30 Lives:
Documenting a Pandemic
Kimberly Vrudny

53. povertyandhunger

54. religiousfundamentalism

55. xenophobia

56. Inequitableaccesstohealthcare

57. violenceagainstwomen

58. inequitableaccesstoeducation

59. mistreatmentofeldersandorphans

60. aidsdenialism

61. humantrafficking

62. politicalviolence

64. ARE THERE ISSUES OF
LIABILITY THAT NEED TO BE
ADDRESSED BEFORE
ENGAGING IN THE
COMMUNITY?

66. 7/2014
University of St. Thomas
Academic Service-Learning Agreement
Student Site Supervisor Transportation Info
Name: Name: Driver:
Phone: Phone: Phone:
Faculty Email: Email:
Name:
Phone: Address: Bus Info/Other:
I have chosen a course with a service-learning component at the University of St. Thomas. I recognize the unique nature of this course
and agree to the following during the remainder of this semester:
1. I will treat all information about others with whom I work in the community as confidential
2. I will be punctual and conscientious in my attendance for my community-based learning project. I will notify my supervisor
(and/or faculty member if appropriate) if I will be late or cannot participate as scheduled
3. I recognize I am a representative of St. Thomas and will conduct myself in a courteous and professional manner at all times
4. I will follow the rules of the organization with which I am working and will ask about any rules I don’t understand
5. I will accept supervision graciously
6. I will notify my site supervisor, faculty member, or the Service-Learning office with any concerns, incidents, or suggestions
regarding my participation in a service-learning activity.
7. I will refrain from the use of alcohol or other intoxicating substances while involved in a service-learning project
8. I will refrain from imposing my religious or political beliefs on those with whom I work or meet through this project
9. I will refrain from taking pictures without permission of my community supervisor and those whom I wish to photograph
10. I will refrain from a personal relationship beyond the scope of my service-learning project with staff or community members
served by the organization with whom I work. In all cases, I will refrain from a dating or sexual relationship with these
individuals.
11. I have received and read a copy of the Guidelines for Academic Service-Learning and agree to abide by these guidelines as they
pertain to my particular situation.
Signature___________________________________________________________ Date _____________________________________
Emergency Contact Information
In the case of an emergency and I require medical care, please contact:
Name ______________________________________________________________ Phone(s) __________________________________
Driver Agreement
Some projects will involve students driving other students. Drivers can be reimbursed for mileage for documented travel to/from a
community site as part of a required academic service-learning project through the Office of Service-Learning & Civic Engagement. If
you are willing to serve as a driver (of your own or a University car) please read and sign the following indicating your willingness to
abide by these stipulations:
I am knowledgeable of the traffic laws of the state of Minnesota, including the laws prohibiting those under the influence of alcohol or
other intoxicating substances from operating a motor vehicle, and I agree to abide by these laws while driving for my service-learning
requirement. I agree to drive in a safe manner appropriate for road conditions. If I am part of an accident, I will inform the Office of
Service-Learning & Civic Engagement. I also understand that a check of my driving record is required if I use a University car. If
driving my own car, I acknowledge that I have both a valid driver’s license and a valid insurance policy in accordance with the laws of the
state of Minnesota. and agree to maintain said license and insurance if I serve as a driver.
Name_____________________________________________ Drivers License State and Number_______________________________
Signature __________________________________________________________ Date ______________________________________
Additional Information: I have received information (in writing or verbally) on the following topics:
___ Orientation information/expectations of the organization with whom I will work ___ Cultural sensitivity
___ General guidelines for service-learning ___ Other
___ Documenting my time and documenting mileage if I am a driver

67. SR
Date Submitted: ID Number:
I. Payee Information
Payable to SSN
Address Phone #
Address Fax #
City, State, & Zip Email Address
II. Payment Information (Required)
Business Purpose:
III. Non-travel Expenses
Supplies: Other Payment:
Materials:
IV. Reimbursement of Student Expenses
Lodging: Other Costs Incurred:
Airfare: (please describe)
Meals:
Ground Transportation:
Registration: Total Expenses Incurred:
ATTACH ORIGINAL RECEIPTS.
Index Account Activity Location Expenses Charged Accounts Payable Use Only
$
$
$
$
$
TOTAL $
Comments:
Signature of Requestor: _________________________________________Ext____________ Date: ___________
Budget Responsible Person or Advisor Approval: ______________________________Ext____________ Date: ___________
Student Reimbursement Form
Accounts Payable - Mail #AQU 202
http://www.stthomas.edu/accountspayable
(651) 962-6375 Fax: (651) 962-6110
This form is to be used for student expense reimbursements. Attach original receipts for student expense reimbursements.
Department _______________________
Program __________________________
Requestor _________________________
Department Information:
Mail # __________
(please describe)
Total Payments Incurred:
0.00
0.00

68. “IF YOU HAVE COME HERE
TO HELP ME, YOU ARE
WASTING YOUR TIME. BUT
IF YOU HAVE COME
BECAUSE YOUR
LIBERATION IS BOUND UP
WITH MINE, THEN LET US
WORK TOGETHER.”
—LILLA WATSON

72. CONVERSATION