 many people want to try to bring frameworks and lenses of analysis of high theory like Marxism, like structuralism, and so forth to understand how these movements work in various ways. And I think that in the same way that Cesar Chavez was able to talk about moving away from existing structures of organizing to create alternatives, that he also never relied upon high theory to motivate people is when he was ever asked where did you learn about non-violence. He said of course I've read Gandhi, I've read Thoreau, but it was really about learning about non-violence from my mother. I witnessed her reaching out to people in our community and that the importance of reaching out to the least of the community is an important part of what social justice meant. Serve the homeless and transient folk in the community she would make food and then hand it out freely to people. If an organization or a theory wasn't envisioning how these people could become actors or be taken care of then he said he wasn't very interested in those kinds of bodies or those kinds of theories. Cesar Chavez said look social justice and peace activism really doesn't mean anything if it can't extend a hand to those kinds of folks to them. If a theory can envision how those people can become agents in social change then this is really a theory that is vanguardist and Cesar Chavez was not particularly interested in vanguardism as part of social justice. In fact the emphasis that he always gave in the the farm workers movement in their organizing institute his position was always we're not here to create leaders we're here to create organizers and the job of an organizer is to help a community develop its own leadership its own set of skills amongst the people so that organizers essentially make themselves obsolete and work themselves out of a job and so the idea is how do you take people who perhaps are feeling frustrated and want social change but don't necessarily know how to do it how can we help them to develop their own skills to be able to address structural problems in their own community but not in a sense of charity in the ways that the church would work with it but trying to figure out how we change those people into agents that can make change for themselves.