Problem: Background: Baker was born into a staunch Methodist family, the youngest son of Birmingham Gas Department's chief accountant, Charles Frederick Baker and Millie Baker. His early schooling was at King Edwards Grammar School. His elder brothers, Leonard and Norman studied law, and he had a sister, Edna who was the oldest of them all. In his teens Baker began to question what religion meant to him and decided to become a Quaker, since it was closer to what he believed in.
Context: While at Pithoragarh, Baker found his English construction education to be inadequate for the types of issues and materials he was faced with: termites and the yearly monsoon, as well as laterite, cow dung, and mud walls, respectively, Baker had no choice but to observe and learn from the methods and practices of vernacular architecture. He soon learned that the indigenous architecture and methods of these places were in fact the only viable means to deal with local problems.  Inspired by his discoveries (which he modestly admitted were 'discoveries' only for him, and mere common knowledge to those who developed the practices he observed), he realized that unlike the Modernist architectural movement that was gaining popularity at the time denouncing all that was old just because it was old didn't make sense. Baker adopted local craftsmanship, traditional techniques and materials but then combined it with modern design principles and technology wherever it made sense to do so. This prudent adoption of modern technology helped local architecture retain its cultural identity and kept costs low due to the use of local materials. It also revived the local economy due to the use of local labour for both construction of the buildings and for manufacture of construction materials such as brick and lime surkhi.  Baker built several schools, chapels and hospitals in the hills. Eventually, as word spread of his cost-effective buildings more clients from the plains started to contact Baker. One of the early clients was Welthy Fisher, who sought to set up a 'Literacy Village' in which she intended to use puppetry, music and art as teaching methods to help illiterate and newly-literate adults add to their skills. An ageing woman who risked her health to visit Laurie, she refused to leave until she received plans for the village. More and more hospital commissions were received as medical professionals realised that the surroundings for their patients were as much a part of the healing process as any other form of treatment, and that Baker seemed the only architect who cared enough to become familiarised with how to build what made Indian patients comfortable with those surroundings. His presence would also soon be required on-site at Ms. Fisher's "Village," and he became well known for his constant presence on the construction sites of all his projects, often finalising designs through hand-drawn instructions to masons and labourers on how to achieve certain design solutions.
Question: Where did he do most of his work?
Answer: Pithoragarh,

Problem: Background: Women in Israel are women who live in or who are from the State of Israel, established in 1948. Israel does not have a constitution, but the Israeli Declaration of Independence states: "The State of Israel (...) will ensure complete equality of social and political rights to all its inhabitants irrespective of religion, race or sex." Israeli law prohibits discrimination based on gender in employment and wages, and provides for class action suits; nonetheless, there are complaints of significant wage disparities between men and women. In 2012, Israel ranked eleventh out of 59 developed nations for participation of women in the workplace.
Context: Since the founding of the State of Israel, relatively few women have served in the Israeli government, and fewer still have served in the leading ministerial offices. While Israel is one of a small number of countries where a woman--Golda Meir--has served as Prime Minister, it is behind most Western countries in the representation of women in both the parliament and government.  Although the Israeli Declaration of Independence states: "The State of Israel (...) will ensure complete equality of social and political rights to all its inhabitants irrespective of religion, race or sex," the Haredi political parties (Shas and United Torah Judaism) have never allowed women on their lists for Knesset elections. However, in December 2014, women activists in the Haredi community have threatened a boycott of Haredi parties in upcoming elections if women are not included in election slates.  As of 2016, women comprised 26.7% of Israel's 120-member Knesset, placing it 54th of 185 countries in which women are included in the legislature. For comparison, the female ratio in Scandinavia is over 40%, the European Union average is 17.6%, while in the Arab world it is 6.4%. Female representation varies significantly by demographics: most female politicians have represented secular parties, while very few have come from religious Jewish or Arab parties.  In January 1986 Israeli female teacher Leah Shakdiel was granted membership in the religious council of Yeruham, but the Minister of Religious Affairs Zvulun Hammer canceled her membership on the grounds that women should not serve in that capacity. In early 1987 a petition was submitted to the Israeli Supreme Court regarding this incident. The Supreme Court precedent-setting ruling was unanimously accepted in Shakdiel's favor, and in 1988 Shakdiel became the first woman in Israel to serve in a religious council.  In 2015, the first Israeli political party dedicated to ultra-Orthodox women was unveiled, called "U'Bizchutan: Haredi Women Making Change."
Question: Are there any other aspects of the article I should know?
Answer:
but the Minister of Religious Affairs Zvulun Hammer canceled her membership on the grounds that women should not serve in that capacity.