 So, continuing with the Peter and Bloh's exchange theory, we move on to mediation of norms and values in the process of exchange. So, there could be some mechanisms, let's say, that mediate among the complex social structures. Some mechanisms, some certain things which might be instrumental in the continuation of this exchange, something which governs, something which regulates all that. Or kya cheez regulates kar rahi hai, block ka kainah ye hai ke wo norms hai of the society and the values of the society. Norms, jase ke, you know that it means the shared expectations. Values are the standards of the desirability. So, existing norms and values serve as media of social life and they become mediating link for social transactions. A transaction takes place under certain, let's say, norms of the society. Wo norms koiz roori nein pehle ho, norms can emerge, something, some behavior which is repeated over time might take a certain shape, might take certain expectations. Or ye expectations agar repeat hoti rahein to that becomes norm, then people, let's say, observe that norm. And those who don't observe that norm, they might be, let's say, some action might be taken against them. So, we see that because of these norms and the values which later on might take, let's say, the shape of laws and might be the executing agencies, these are actually helpful in indirect social exchange amongst or between the collectivities. So, need to reciprocate for benefits received in order to continue receiving them. So, need to reciprocate for benefits. Agar benefit liya hain to uska hame koi reward dena padega. Usko reciprocate karna padega. Or ye reciprocate kitna karna hain, kaise karna hain, ye jo society ke norms hain, wo usko mediate krte hain. Or ye, that is how the interaction continues. So, once exchanges have occurred, norms of reciprocity emerge ke kon kitna karega aur usko reward kitna malega. So, that is how reciprocal relations get established. Not only get established, but these very norms regulate the subsequent exchanges between the groups, between individual and the group and between, let's say, different collectivities. So, norms establish the level of reward in exchange for particular action. Level of reward wo norms ke tait ek ban jata hain. Aur agar norms ke tait ko ban gaya hain, wo you might consider it as a fair exchange. Or jab ye reciprocity, according to the norms nahi hoge, to that means the norms have been violated and justice has not been done. And when people feel that justice has not been done, then they might react, they might protest and there might be some way to come up with some kind of imbalance and then rebalance might come. So, violation of norms of fair exchange invites conflict, invites frustration, invites anger, invites aggression. And this kind of aggressive behavior might result in some kind of changing the norms, changing the situation, changing even the transactions in this situation. So, norms and values govern the processes of social integration and differentiation in complex social structures. Social integration is norms ke basis par groupne integration bhi yoti, solidarity bhi ati hain. Aur phir usme differentiations bhi ati hain, some people might have more resources than the others. So, that might be the creation of the differentiation. Ye resources, let's say justified hain, unjustified hain, ye aur baat hain. Again, that has to be looked under the norms of the society. So, the development of social organization, reorganization in them. So, major focus ke hamara agreement kin norms par hain, hamara agreement kin values par hain, kin standards par hain. And that's what common ek lafas boltein value consensus jo hain, wo prevail kati hain in these exchange relations or in the transactions of, let's say, relations between individual and individual, individual and the group and the group and the other group or different collectivity. So, one member conforms to the group norm in return receives approval for that conformity. So, conformity contributes to the group's maintenance, integration, its stability. So, the group or collectivity engages in an exchange relationship with the individual. So, ye yaha par homons ke baat thi ke wo do personal kind of exchange ke baat kar rahe hain. Hain par baat a rahe hain exchange between individual and the group, individual and the group and then bigger collectivities. Ye baat hatak indirect exchange bhi aar hain. Ye jaisa ke misal maine pehle bhi di thi, your teacher helps students by important knowledge. This is help to collectivity of students or maybe you could say the parents. He does not receive a reward or a salary from the students or the parents. He gets the salary or the reward from the government. Ab government ko jo, let's say, ka jo, let's say, finances hain, wo kaan se hain. Again that's contributed by the society to their taxes and all that. So, the community might be paying to the government. Government is paying to the teacher. Teacher is serving, that's the collectivity of students. This might be considered as indirect exchange. But then the norms are established how this exchange takes place, how this exchange is regulated and sometimes all that is in black and white. So, look at the charitable organization and individuals who benefit. So, there is no direct contact between the donors to the organization and the individual receiving help through organization. Donors' organization ko do naishan daishan. Organization might be running a charitable kind of services to the people. Ab jo, organization aur logon ka contact ho raha hain. Lekon logon ka un se contact nahi ho raha jose organization ko donations dair hain. So, that is an exchange of a different type. So, this exchange is between collectivity and the individual. Collectivity is the organization. Individuals are getting services. That might be, let's say free hospital. That might be some other services. So, it is a replacement to individual-individual exchange. So, that is how the organized philanthropy and indirect social exchange is there and that becomes norms. Donors donating, giving donations to the organization and organization is providing services and there is no contact between the individual and the donors. They are getting the service. So, norm in laws formulation moves him to the level of exchange between individual and the collectivity. So, that is how it is different from a woman's exchange where focus was more on, let's say, personal kind of interaction.