Narsamma, Lakshmamma and Eshwaramma of the KDWM therefore point to two things: one is the injustice of mal-distribution amongst their communities living in the slums of Bangalore, which compels them to work outside their homes, and the other is to the injustice of misrecognition that they suffer, because they belong to a certain community; a misrecognition that they are meant to do domestic work.
Therefore, the strategies employed by the KDWM as a group are to seek redistribution as well as recognition, as workers in a particular type of employment.
Celia of the KDWM suggests that one of the foremost issues facing domestic workers is dignity:
By constructing the work as useful and integral to the economy, the DWM, as well as its sister body the KDWM, argue for a politics of recognition of the work that domestic workers do.
Therefore, in the context of domestic work, in order to uncover both the absences in the claims making of the KDWM in cultural and/or economic terms, as well as the nature and extent of the cultural and economic aspects of injustice, it is useful to use 'culture' and 'economics' as analytical categories.
The dissociations that the women at KDWM make from their permanent association with this work, their ambivalence in relation to the value of the work, as well as the argument that their entry into domestic work is related to the emasculation of the dalit male-head of the household, who has not been able to provide for the family are also important aspects of the context of domestic workers that the KDWM must take into account.