WOMEN'S EMPOWERMENT AND HEALTH EXPERIENCES 139 recognise their own power. The existing cultural forms began to be used as a means of expression and women became increasingly visible. Following the success of a Shivir focusing on Famine as its theme in February, 1986, the authorities of WDP in Ajmer district decided to make the Shivir an annual feature, to address the problems and needs of the time. Two work areas were identified—Land and Health. The former being overtly political, and thus more sensitive, was dropped and, towards the end of 1986, it was decided to focus on women's health and organise a Shivir on this issue. The health Shivir, held in February 1987 in Ajmer district, was the starting point of a year-long health project. Based on a survey of the prevailing health problems amongst rural women conducted by the Sathins and Prachetas (Supervisors), it was revealed that a significantly large number suffered from menstrual disorders, vaginal discharges and problems related to child birth. The Shivir focused on these three areas. Information was shared in the context of personal experiences, beliefs and practices. The local language and idiom was used along with visuals and models. Existing beliefs were explored and myths exploded. For instance, a pregnant woman was not allowed to eat curds or drink butter milk as it was supposedly deposited on the foetus; menstrual blood was considered impure; conception during the waxing phase of the lunar cycle was said to result in the birth of son, and conception during the waning phase in the birth of a daughter. An insight into bodily functions, particularly those related to fertility and sexuality, resulted in the expression of a feeling of liberation, of clarity; of being strengthened, of being in control. A need for carrying forward the information to their respective villages was expressed by the Sathins and culminated in the formulation of a year-long health project. Since it is the woman's body that is used against her as a weapon of repression, a struggle for improvement necessarily needed to begin by identifying the origins of this repression and the forms of control that are being used. Bodily function such as fertility and sexuality were seen from a point of view which accounted for social attitudes to women as expressed in relations within the family and in society, including tht attitude of the medical establishment and the state. Health problems were often related to food intake which was determined by the position of the woman within the family, her economic class and the existing famine situation. The process of dialogue, information-sharing and feedback was the basis on which the health project was run. This was seen as a step towards an understanding of the situation in which most rural women find themselves. The development of visual material like booklets was central to the evolution of this understanding. Shareer ki jankari: Book J2 and an