Using this power as subtly changing the office set up has a large emotional impact on sensitive individuals. Though the movement of only one essential piece of office installment can be used to target an individual in a very direct way. This type of tactic is utilised to either stop a person from doing something that is stopping their productivity, or to prevent a practice that is not condoned by the working team.
The observations I have done in this use of power over the year’s shows that in the office environment, staff do claim ownership of space and ownership of items in the office. The space that is owned can be small, for instance only around a specific place around the common table. The ownership of space could also by based on disturbing others. A good example is placing ownership on a chair or table, placing minor stress on other workers forcing them to protect the chair. Creating fear that the chair may be damaged in some way, and if damaged the imagination of all hell breaking loose in an office strife. The boss may suspect a behaviour that is undesirable in the working team, thus the movement of office furniture or technology indicates to the staff that the boss is aware of the happenings that he is not witnessing. Also moving office items can separate staff to decrease dissonance.
It would be interesting to gather statistics on this. The experiment would have to be a real world design because then the participant (subject) would not know that the experiment is going on and the emotional impact would not register in cognition. If the participants would be aware of the experiment even at a low level, any changes would be novel and create positive affect.
I remember a hearing of productivity experiment was being done, where one by one many variables were changed in the work place. The result being that productivity increased all the time. The explanation was that the workers indicated that someone was interested in them and that gave them a small level of importance thus increasing productivity.
I was in a conversation a few days ago, talking about how we are influenced by advertising and how we try to achieve the schema of what is advertising.
Advertising follows some basic rules that are displayed in every advert.
These basic rules are;
- Appeal to the need of belonging.
- Appeal to the need to feel valued.
- Appeal to having a good time or joy.
- Appeal to the need for security.
- Appeal by using sex.
- Appeal to instant gratification.
The vast majority of ads use one or more of these tactics. In our conversation we were looking at primarily alcohol use and how in life we try to achieve the life style shown in advertising.
One person in the conversation was once a brickies labourer and gave the example that, on any given day the workers would have morning tea, which consisted of a long-neck bottle of beer. This emulated a very popular TV ad some years ago. I can still remember it. “you get it bricking, you get it driving, you get it fishing … after a long hard day, a man deserves the long cool drink of VB” with all the appropriate footage with the words. So here we can see life imitating art or is it art imitating life. Either way a basic drive of finding joy and belonging is shown that can only be achieved with a drink. This is just not true, for one main reason, on a hot day the body needs hydration and alcohol actually dehydrates the body. Therefore, you need more beer to give the body the water it needs, and in the mean time, the person gets drunk. So what do we get out of this? When working hard, treat your self as an athlete and first give your body what it needs, being salts and water. Then, when you are hydrated have a beer. You will find that you will drink less beer because the body is not craving hydration.
Furthermore, do we need to go to a pub to find friendship or a good time?
Likewise, there are some (one in particular) takeaway food franchises that prey on the feelings of wanting joy and happiness, along with belonging and feeling valued at a very young age. By using this conditioning, the brand has a customer for life. By showing in the advertising enticements of a free or cheep, movie merchandise with every meal or particular meal is the enticement. Furthermore, the advert shows people being served with a smile and valuing the customer. Then the brand promotes in the family friendly feeling with hosting birthday parties creates the feeling that it can be used to bring friends together, thus enhancing belonging.
We noticed that some computer game consoles are using the same tactic when advertising their gaming machines. On the TV we are always shown kids or young adults playing the console with friends and having a good time. In reality this is just not so. People more often that not play games on their own. And with children, competition that is created in the game, creates arguments and tension between the children. But the Television advertising do not show reality because to do so does not appeal to the peoples wants of joy and belonging.
Then there is sex … I really don’t need to type that much on the subject. We can all see those ads that highlight the body beautiful when selling exercise equipment, beauty products, clothing, toiletries, bottled water, holidays, cars, sporting events, and the list just goes on and on and on.
The conversation soon moved to instant gratification. This was first in reference to a new ad campaign that an on-line dating service was using here in Australia that was targeting sex tacitly. The catch phrase was “Life is short, have an affair”.
The longest part of this conversation was about drug use and how we are conditioned from childhood onwards to trust and use drugs. Now, we may be wrong but this is a summery of the conclusion of this conversation.
Many people do feel judged and condemned for being addicted to pain-killers and opioids like codeine, pethidine, and morphine. The question is why do we judge the people that we help get addicted. Ok. Addiction is not advantageous to getting the full potential from life, but are we not hypocrites when judging addicted people. We all have used pain-killers for instant gratification from relief of back pains or head aches. The introduction of these drugs are readily seen on TV and dispensed at supermarkets and fuel stations. In addition, the marketing machine had developed pain-killing medication for children. The TV ads talk about pain-killers with no relevance to reality, using phrases like “Targeting pain at its source” or “specially designed for muscular pain”. The reality is that any drug floods the hole body, and when taken constantly hinders the body from making its own pain killing chemicals. That is why people going through withdrawal feel more pain in their joints and lower torso. I will explain why this happens in a later posting, because some graphics will be needed.
So when people are willing to take other types of pills, like ecstasy, should we be surprised that there is no fear of taking a tablet. If we look at this a bit deeper into instant gratification and drugs, we can surmise that pain killers are feeding the idea of feeling good fast. Other drugs like heroin expand on the instant feel good feeling, that surpasses pain killers, drawing the user into their own world.
More can be talked about drugs and alcohol in later posts…
What this conversation was about in the end is that we are all controlled by the desire to fulfill our wants or needs. Along with the building of the schema that to feel good and to belong we need to draw on resources that only others can provide through their services and their product.
I was on my way to University a few years ago, and just off the road I saw this, and thought it was so funny.
I hope you can see the expanded thoughts, and don’t just see it as a way to test an outboard motor 
Just think of the poor water skier … lol
Bulling
If you have ever been picked on or bullied, you know how hurtful it can be. If you haven’t ever been picked on or bullied, then you should really listen to this to help sensitize you to the issue. Our Australian correspondent, Frank Smolle, interviews a psychologist there, Bruce Schubert, who has done a lot of clinical work and speaking on this topic. I wish I had remembered in the podcast to recommend the film, North Country with Charlize Theron. This film has a powerful depiction of employee abuse. One of the books Bruce Schubert recommends is People Skills by Robert Bolton. At the end of our podcast, stay tuned for the podsafe music piece, “Working Day” by Willie Shutter. After that is a promo for Podcaster Confessions.
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Ageism
Frank Smolle, our Australian correspondent, interviews nurse Carol Mortenson about her experiences working with older patients and her views on age discrimination (Ageism) in Australia. Her observations are right on and certainly apply to the U.S. and, perhaps, most other “developed” countries, as well. For background reading, Frank suggests: Snyder, M., & Miene, P.K. (1994). Stereotyping of the elderly: A functional approach. British Journal of Social Psychology, 33, 63-82. At the end of the show, Frank has chosen the podsafe music selection: “Sweetness from Nothing” by Zerobae.
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I have contributed to a Pod cast in the USA. you can find the link to that web site on the side bar…
I just thought it would be nice to share these Pod casts with you:
That which sets us apart from others is automatically a delusion.” That provocative thought comes from the Reverend Christopher Heath who is an Anglican Priest in the south of Australia. He is Chaplain for Bloomfield Psychiatric and Orange Base Hospitals, in the Anglican Diocese of Bathurst, New South Wales. This interview comes to us by way of Frank Smolle, our psychological correspondent from Down Under, whose got himself a new MP3 recorder. Going to Rev. Heath’s website, I discover some commonalities in our backgrounds. We’ve both studied Electrical Engineering. We’ve both practiced Yoga and we’ve both been amateur radio operators, or “hams.” And I also see we’re both Macintosh fans. So he’s okay in my book! More importantly, though, as I listened to the interview I really found myself resonating with his ideas about the essence of spirituality as opposed to the trappings of it, as well as his timely and thoughtful reflectons on the divide between Christians and Muslims. We close with the only podsafe didgeridoo music I could find. The tune is called, “Chomp” and it is played by a group out of Munich, Germany called Termites At Work.
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Our first experiential training that builds schemas is with the family that we are born in.
Here is the tactics that work to get what we want (ie. food, time for play, getting out of chores) that form in youth for life long use. The ways that children learn to control their parents, through being nice or by having temper tantrums, guides us how to manipulate others latter in life. Granted when the child has the opportunity to practice and perfect their behaviour to get what they want the more embedded that behaviour becomes. Thus patterns of behaviour reflect the way people were bought up and how we view to world around up.
Adaptive schemas within the family may become maladaptive schemas latter in life. Just because those broad patterns of behaviour and thinking worked in the home (that may have inconsistent parenting styles), do not work with others in the school system or the work place, and can have great impact on relationships.
Maladaptive schemas are developed in children, teenagers, and in long term relationships, when inconsistent reward and punishment is used to control each-others behaviour without calm communication. Screaming, empty threats, and inconsistent praise, (and even physical abuse) become the order of the day to confuse and unhinge the person in the vulnerable position in the relationship (the child, or powerless person). For this person learning the behaviour of the powerful member in the relationship becomes a system of trial and error, reading of body-language, situational modification of their own behaviour.
To quickly illustrate; a child that manages to get out of the focus of misplaced anger from a parent that over reacts with unrealistic vengeful blaming the child. That child will scream back “It was not me! It was not me!” with growing fear of the person in power. Thus as a result latter in life in the work place that same child now an adult will use the same tactic when there is an issue that needs resolving in a staff meeting, “It was not me”. and defends them self by either taking the focus away from them-self or being the first to place the blame of any small issue onto others. …. Here we see how an adaptive behaviour in a relationship became a maladaptive behaviour anywhere ells.
On a positive note:
In a relationship either with ones child or partner; if reward (praise) or punishment (displaying disappointment) is accompanied with a clear calm communication of an explanation of why the behaviour is demonstrated, the other in the relationship becomes more adept at understanding that the behaviour modification that is needed has a reason behind it and that the behaviour modification has universal usage or specific usage. Thus the adaptive bahaviour at home matches the world at large.
Minear (1960, pp. 70-73) puts forward that the story of God dealing with His chosen people, Israel, must follow His covenants, which includes circumcision. Yet Paul still identifies “God’s Israel as one people, as measured qualitatively by God’s mercy in the cross of Christ” (Minear, 1960, p. 72). By keeping in place the schema of the people of the Old Testament to follow through to the people of the New Testament, Jews and Gentiles become the People of God. Holding the continuity of Israel being the people of God to also hold gentiles inclusive under a continuing covenant of Jesus Christ as “shepherd, ruler, and judge, to bring repentance and forgiveness” (Acts 5:31; Minear, 1960, p. 72), salvation is assured outside the church. The solidarity between the people of the New Testament with the people of the Old Testament is that the telling of the story of the same covenantal God in relationship with the same people (Minear, 1960, p. 72). Minear (1960, p. 72) states that the significance that no change of name could occur, to maintain consistency for a new community, that a world mission may be accomplished through the gospel, be in the same “Israel to whom the promise had been given”.
Gentiles cannot hold any claim to a genetic lineage to any of the twelve tribes of Israel, yet still claim to be the people of Israel the chosen people of God, the holy nation, causes cognitive dissonance among these early Christians. The genetic lineage to Israel is however only one concern, the second is that of circumcision being seen as a primary prerequisite to clamming citizenship of Israel. In order to overcome these hurdles of identity with Israel whilst being separated genetically, though still being steadfast in claiming to be the people of God, interpretational adjustments must be made. These adjustments can be seen as a defence mechanism to reduce cognitive dissonance by manipulation of “their beliefs in order to manage their emotions” (Demorest, 2005, p.16). To counteract the lack of gentile claim to Israel is by faith, that the paternity and heritage of Israel is by the decision of faith (Minear, 1960, p. 74). The Christian argument is that those that are of the twelve tribes by their genetic heritage “reject the present life and its food actually disclose their sonship to the devil”, and that participating in the living covenant truly defines the membership in Israel (Minear, 1960, pp. 74-75). Because circumcision was the seal of the covenant from the Fathers to the son and a blessing from God that Moses was asked to practice by God, circumcision was subject to reinterpretation by the new community of Israel. Circumcision being a symbol of community within the Jewish and early Christian identity, circumcision became a new symbol of the risen Christ. In Colossians 2:11-12 the death and resurrection of Jesus became a “circumcision made without hands” and it is through Jesus Christ that we are also circumcised. Circumcision became an internal spiritual circumcision of the heart (Rom 2:26-29; Act 7:51-52). To complete this argument of circumcision, “the church is the circumcision, and therefore it is the Israel of God” and in extension the chosen people of God (Minear, 1960, p. 76).
Within the Christian ideology the image of God the shepherd, the Son Jesus Christ the shepherd and the lamb that was sacrificed for our sins, and Jesus handing over the mantle of shepherd to the disciples relays the passing on of power (Minear, 1960, pp. 84-89). These images of the shepherd revolve around the power of leading, shepherding, feeding, and ruler over the flock which is the church (Minear, 1960, pp. 84-89). Minear (1960, p. 88) argues that “it is clear that New Testament writers patterned their thought of the flock along the lines of strategic Old Testament passages”. Throughout Minear’s (1960, pp. 84-89) analysis of the shepherd and the flock imagery, power is the central theme, God’s power over His people, Jesus’ power given by God, and the power handed to Peter to “rule over the whole church”. Within the tacity of Minear’s (1960) study which implies a slow calculated growth in the adoption of images for a despotic purpose to govern the political powers of the church. The counter argument for Jesus being the Good Shepherd as servant to the flock, is that Jesus lays down his own life for the sheep (John 10:11,15), demonstrating the importance of the Church in relation to God. Nygren (1957, pp. 90-91) states that every statement about Christ is also true about the Church, and that the two are inseparable, and that neither Christ nor the Church is nothing without the other. The images employed by a church define the people’s story and historical link to the original people of God and His relationship with the people of today through God the Father, Son, and Holy Spirit.
The church’s fight for self-identity is in itself a struggle of legitimization for being a vehicle of salvation. Striving to be a distinct community and the replacement people of God separate from the Jewish people is by describing what the new community is not, this is succinctly illustrated by Williamson (1993). The best way to expand the gulf between the in-group and the out-group is by the demonization of the out-group and emphatically stating the presence of God within the in-group. In the first century Tertullian made a clear distinction, that God adopts Christians, while the Jews are rejected by God (Williamson, 1993, p. 237). Tertullian continued this degradation of the Jewish people and legitimacy of the gentile Christian people in an ecclesiocentric manner continues by declaring that Christians are; superior, more honourable, more obedient, have new ceremonies, “more ready to accept God’s discipline”, and morally superior with a better religion and better God (Williamson, 1993, pp. 238,250). The Jewish rebuke is likewise controversial with a, emphatic “no” to the Christian use of ideology displacement for the purpose of converting people, the spiritualization and de-historical perception of redemption, and a “no” to salvation as being first and foremost in the possession of Gentiles (Williamson, 1993, p. 234). The Jewish rejection of a Gentile church with its distortion of the rabbinical gospel, the refusal of the Jewish people to consent to a world now redeemed through Jesus Christ, the Jews strive to hold true to God that liberated Israel and God’s promise in the redemption for the world (Williamson, 1993, p. 234). The Tertullian view was questioned during the eighteenth-century European Enlightenment and was deemed as being entrenched in primitive error and uncertainty (McClendon, 1994, p. 420). The holocaust of the Second World War is a land mark in time for the church, forcing the church to re-define and re-interpret the self-identity of the church. The church recognised the all loving God’s inclusion of Jews and Gentiles, which maintains the unbroken covenant with the Jews and the continuing covenant with Christians by the church’s recognition that both are descendants of Abraham as father of faith (McGillion, 1998; Williamson, 1993, pp. 245-246,265). Jesus made no distinction between Jews, Gentiles or in social ranks shown by His decision of eating with them all (Achtemeier, Green, & Thompson, 2001, pp. 133-135). Thus it is argued that living in Jesus Christ makes no distinction of fellowship or group membership.
The in-group creation of Christianity was and is a platform for brotherhood, fellowship, solidarity, and loyalty as a “living member” in relationship with God and is not an institutionalized instrument for salvation (Moltmann, 1977, p. 69). To see the church as an instrument of salvation risks transforming the church into a form of idolatry and oppression (Williamson, 1993, p. 250), this risk of idolatry transforms the perception that the church is there for mankind into the ideology that mankind is there for the church (Moltmann, 1977, p. 69). The mission of Christians is to be missionaries to all nations, to spread the good word of Jesus (McClendon, 1994, p. 419) and salvation is the practice of taking up the way of the cross, along with the belief in the risen divine Christ (McClendon, 1994, p. 422). Although salvation is primarily a Christian word, not being part of the doctrine of other religions, salvation has no exclusivity to any one group. Being a subscriber to the good news of the risen Christ and to live under His reign brings salvation (McClendon, 1994, p. 423). The ideology of salvation must then hold true in demonstrating the brotherhood, fellowship, and solidarity with all human kind regardless of affiliations, to be missionaries not only in word but also in actions.
The transformation of Christian ideology in the twentieth century incorporates the Holy Spirit’s movement within Christian’s and the work of Christians in solidarity with salvation of their fellow humans. In the meetings of Second Vatican Council (1962-1965), Pneumatology and Christology was given new emphasis bringing them together within the Church (Zizioulas, 1985, pp. 126-130). At the core of salvation is deliverance from any kind of evil, sin or danger, to live in the enjoyment of God’s blessing (Bryant, 1967, pp. 516-517) through the Holy Spirit incorporating morality and social justice. The schema of salvation changes depending on the society and events that occur, with various forms of oppression, people seek deliverance specific to their region or nation and social justice issues. Deliverance of bringing peace in Vietnam, independence in Angola reconciliation in Northern Ireland, and deliverance from the abundance of consumerism in a shallow pop culture of North America (McClendon, 1994, pp. 427-430). Thus the Spirit of God, the Holy Spirit guides, shapes lives, and conducts our works (Acts 16:10), words (Mat 10:19), strengthening our will or obstructing our own plans (McClendon, 1994, pp. 428-435). We can expand on the idea that God is Love, to say that God works through love towards one another as “love is an act of courage, not of fear, love is commitment to other men” (Freire, 1972; McClendon, 1994, p. 441). In conclusion to have the view that the Holy Spirit concerns only Christians is Christocentric, for Christ’s salvation affects all of humanity in or outside the church relating to the whole human reality, working through Love, driving people to liberate those living with injustice, amongst social, economic, political, and religious divisions or oppression (McClendon, 1994, p. 427).
References:
- Achtemeier, P. J., Green, J. B., & Thompson, M. M. (2001). Introducing the New Testament: Its literature and theology. Cambridge: Wm. B Eerdmans Publishing Company.
- Brueggemann, W. (1991). Rethinking Church models through scripture. In Theology today (pp. 128-138). Ephrata, Pa: Science Press.
- Bryant, T. A. (Ed.). (1967). The new compact Bible dictionary. Grand Rapids, Michigan: Zondervan Publishing House.
- Freire, P. (1972). Pedagogy of the oppressed. Harmondsworth: Penguin.
- McClendon, J. W. (1994). Holy Spirit and Mission. In Doctrine: Systematic theology (pp. 417-452). Nashville,: Abingdon Press.
- McGillion, C. (1998, March 24). It’s Time to Settle Some Differences. The Sydney Morning Herald , p. 19.
- Minear, P. S. (1960). The people of God. In Images of the Church in the New Testament (pp. 66-104). Philadelphia: Westminster Press.
- Moltmann, J. (1977). The Church of Jesus Christ. In The Church in the power of the spirit (pp. 66-132). London: SCM Press Ltd.
- Nygren, A. (1957). The unity of Christ and His Church. In Christ and His Church (pp. 89-107). London: SPCK.
- Sanks, T. H. (1997). From Kingdom of God to City of God: Jesus to Augustine. In T. H. Sanks, Salt, Leaven, & Light: The community called Church (pp. 39-64). New York: Crossroad.
- Williamson, C. M. (1993). The doctrine of the Church. In A guest in the house of Israel: Post-holocaust Church theology (pp. 233-265). Kentucky: Westminster/Joh Knox press: Louisville.
- Zizioulas, J. D. (1985). Christ, the Spirit and the Church. In Being as communion: Studies in personhood and the Church (pp. 123-142). London: Longman and Todd.
The best way to talk about schemes working is to picture a filing card system in your mind. This filing card system holds all you behavioural responses.
To try it out…. Think of a chair …. Got one in your mind …. Cool
Now describe it in detail….
Does it have 4 legs??? Is it a period chair like a Jacobean chair or more like an office chair. could be a kitchen chair or a garden chair.
Now that picture of a chair you have is sitting in your mind as a schema. it is just like having a draw labeled “Chair” and in that filing draw there are descriptions and pictures of all the chairs that you have seen.
But what about behaviour…. A common explanation used in psychology books is that of a restaurant… so lets use that one 
Now think of a restaurant… what do you do there in detail from as soon as you enter the door to when you leave?
Ok,
- We enter the door
- Wait for a waiter to take you to your seat.
- He gives you a menu, and ask what drinks you would like.
- The waiter walks away.
- You pick the dish you would like to order
- You put the menu down to indicate to the waiter that you are ready to order.
- You order you meal
- The waiter takes the order
- The waiter drinks you the drinks.
- You wait for the meal.
- You eat.
- Then the Waiter comes to clear the table, asks you if you would like coffee.
- The waiter comes back either with or without the coffee and the bill for your meal.
Cool we have just made a script for going to a restaurant….
But does that script works with a takeaway restaurant…. the short answer is Yes and No.
the script works with slight modification.
Instead of the waiter coming to you … you go to the waiter (the person behind the counter) and you stand there till you meal comes and then go to a free table.
there is not much modification to the script … So to save memory and cognitive energy your mind does not make a hole new script. it just has a stock script with the modifications held on separate filling cards, with room for adaptations in case of a strange situation.
Schemes are the scripts that you use to either describe items, people or as directional scripts of behaviour that we make in a situation.
Situational scripts (schema’s) are developed from everything you have observed and every experience that you have been in. With each repetition of behaviour strengthens the schema or script, it is just like that often used filling card is placed at the front of the filling draw so it is easy to find, because it is used all the time. and that is how the brain saves energy and time.
Just think if these scripts of behaviour would not exists….. what a disaster…. with every event in every moment of our lives we would have to assess, evaluate the situation, develop a plan to deal with the event, and have no way of communicating the event with to others in a short hand stile that we do now….. we would have to state the event in detail.
the stile of personality some what depends on these scripts, how we interact with other, how we cope in stressful situations, how we communicate, and the words we use to communicate with, etc
Working in the industry that I do, I find that metaphors help in describing human behaviour. This video is a great metaphor, I head about this elephant behavior a long time ago.
To train an elephant to stay in position when their leg is tied up, a long term association needs to be established. Firstly as young elephant, it is tied up and trained that it can not get away. Then over time this training is second nature to the elephant and stops trying to get away. Granted there are exceptions to the rule, but in general this is how it is.
Then as a grown elephant is trained that the rope around its leg will inhibit its movement, thus over time will not try to test the strength of the rope or the anchor of the rope.
“what one sees depends on where one stands” (Soulen & Soulen, 2001, p. 165)
We humans are no different with our thinking. We are trained by the people we have a relationship with. Statements that limit and constrain us into a fixed self belief where change and growth is stifled. These statements first come from others and then we follow those statements and repeat them for our self.
For instance is we constantly tell our self that we can not do something or are not good enough for something, that is the reality we create. We believe it and then live it.
For instance, if you are told that you are stupid for long enough, you start to believe that you are stupid. Then you do not have the courage to do something that you are more than capable of. It is that limiting thought that stops you getting a better job, or getting out of a bad relationship, or moving to a better town.
The same thing happens within organizations. A culture is built up to bring about tacit policies (unspoken and not written policies) that hinder individuals to be creative in the day to day workings of the organisation, or to be human in the staff customer interaction. This is where a group of people in key positions cone to a consensus of how the organisation is run. The consensus may not be spoken about and talk many months to develop.
For example. The may be a policy that dictates how department staff are allowed to interact with customers in a large department store. When you walk into a store such as this and you are walking around looking lost, confused, or in search of an item, the staff will not talk to you till you ask for help. this may be a tacit policy to reduce the workload on the staff, and if a staff member takes the initiative to come to your help without verbal prompting. That staff member is punished by other staff members by giving that person the cold shoulder and ostracizing that person. The same thing happens in the human services industry, if one of the staff members displays empathy to their clients, the other staff members see this as a threat, undermining the power and authority of their station in the organisation. Furthermore, if you go beyond you job description, others will ensure that punishment is swift, even when you are more than capable of doing the extra work.
To expand on this idea of Group Think; The group with which you are a member of also helps maintain the self belief that you have thus stopping you from moving ahead.
Soulen, R. N., & Soulen, R. K. (2001). Handbook of Biblical criticism (3 ed.). Kentucky: Westminster John Knox Press.
Nicky is a person I admire for what she has done for her self…
Here is a Video that she was a part of in 2002.
sending...
