In this section, I'll be talking about sex workers or women working as prostitutes. Now, there's much debate on whether women working as sex workers are exploited, whether they are trafficked, whether they're abused or whether we should look at them as sex workers. And there's even internationally, there's a wide spectrum of feminist positions on how the issue of sex work or prostitution should be viewed. It's been called the oldest profession. And there are some feminists who argue that it is a sign of, it is a marker of women's subjugated position vis a vis men. There are others protest the dichotomies that are set up between sex workers as bad women and versus other good women. Or, for instance, a dichotomy between women who can sell sex voluntarily in the West as opposed to third world women who are victimised and exploited or abused and forced into undertaking sex work. So it's quite a heated area of heated debate. And there's a lot of moral inflections on the debate in terms of how women who work as sex workers are viewed. Not only by society, but also by the state. And even if you look at it from the perspective of the state, the state is often in the position of saying that it should, it aims to protect protect women who work in sex work. However sex work, if we listen to what sex workers themselves are saying, perhaps that would offer a bit more of a nuanced view of this issue. So let's turn to the Durbar Mahila Saman Samanvay Committee which was formed in Kolkata in 1992. The Durbar Mahila Samanvay Committee articulates three sort of principles of it's work. Respect, reliance, and recognition. So they are arguing that there should be respect and dignity accorded to sex work. And those women and men who are working, as sex workers, they rely on the knowledge and wisdom of community sex workers and they want sex work as an occupation to be recognised. And to preserve and protect their occupational and human rights. Now, much of their initial work began, you know, in the early 1990s around the HIV and AIDS scare and this idea that sex workers were the carriers of HIV but also a vulnerable group. And this was in the days before the understanding that this isn't about groups that need to be targeted. But it's about our behaviours and risky behaviours might be engaged in by people from any group so to speak. So this group, the DMSC, is a political group. It's aim is to fight for the recognition of prostitution as legal work and sex workers as workers. And currently is a collective of over 65,000 sex workers in West Bengal, established in Sanagouchi, which is one of the, the largest red light areas in India. And what they're doing is then challenging this notion that sex workers are bad women and it's trying to get recognition for the fact that it's an occupation, like any other occupation. And that they deserve the same kinds of protections as workers that employees in other occupations might be getting. Now clearly this is not an easy struggle. There is not, state recognition doesn't come easily. But it's also about recognition within wider society that this is an occupation. Now, within the feminist movement as well, it took quite a while before sex workers were acknowledged as a constituent group of women with legitimate claims on the women's right movement. And this, like the LGBT movement was something that happened by the late 1990s and since the early 2000s that we're seeing the women's rights movement also take on board the issues of sex workers and advocating for the rights of sex workers as workers rather than advocating for their protections per se. So with that I'm coming to a close now of talking about the various different categories of women that we could be considering when we look at women in contemporary India. I will now turn to summarise and conclude.