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Offering insights and analysis in a field that has only recently come into existence, this book explores the ideals and institutions through which Middle Eastern societies—from the rise of Islam in the seventh century C.E. to the present day—have confronted poverty and the poor. By introducing new sources and presenting familiar ones with new questions, the contributors examine ideas about poverty and the poor, ideals and practices of charity, and state and private initiatives of poor relief over this extensive time span. They avoid easy generalizations about Islam and the Middle East as they seek to set the ideals and practices in comparative perspective.
Charity is central to the Jewish tradition. In this formative study, Gregg E. Gardner takes on this concept to examine the beginnings of Jewish thought on care for the poor. Focusing on writings of the earliest rabbis from the third century c.e., Gardner shows how the ancient rabbis saw the problem of poverty primarily as questions related to wealth—how it is gained and lost, how it distinguishes rich from poor, and how to convince people to part with their wealth. Contributing to our understanding of the history of religions, Wealth, Poverty, and Charity in Jewish Antiquity demonstrates that a focus on wealth can provide us with a fuller understanding of charity in Jewish thought and the larger world from which Judaism and Christianity emerged.
Argues that for the first time in history we're in a position to end extreme poverty throughout the world, both because of our unprecedented wealth and advances in technology, therefore we can no longer consider ourselves good people unless we give more to the poor. Reprint.
Whereas previous studies of poverty and early modern theatre have concentrated on England and the criminal rogue, Poverty and Charity in Early Modern Theatre and Performance takes a transnational approach, which reveals a greater range of attitudes and charitable practices regarding the poor than state poor laws and rogue books suggest. Close study of German and Latin beggar catalogues, popular songs performed in Italian piazzas, the Paduan actor-playwright Ruzante, the commedia dell’arte in both Italy and France, and Shakespeare demonstrate how early modern theatre and performance could reveal the gap between official policy and actual practices regarding the poor. The actor-based theatre and performance traditions examined in this study, which persistently explore felt connections between the itinerant actor and the vagabond beggar, evoke the poor through complex and variegated forms of imagination, thought, and feeling. Early modern theatre does not simply reflect the social ills of hunger, poverty, and degradation, but works them through the forms of poverty, involving displacement, condensation, exaggeration, projection, fictionalization, and marginalization. As the critical mass of medieval charity was put into question, the beggar-almsgiver encounter became more like a performance. But it was not a performance whose script was prewritten as the inevitable exposure of the dissembling beggar. Just as people’s attitudes toward the poor could rapidly change from skepticism to sympathy during famines and times of acute need, fictions of performance such as Edgar’s dazzling impersonation of a mad beggar in Shakespeare’s King Lear could prompt responses of sympathy and even radical calls for economic redistribution.
At the turn of the twentieth century, many Russians clung to the traditional belief that "poverty is not a vice" and that personal acts of generosity toward the poor, including beggars, earn spiritual salvation. Here Adele Lindenmeyr explores how this thinking--and opposition to it--shaped the development of private charity and public welfare in Russia from the eighteenth century to World War I. In recovering a long-forgotten aspect of Russian history, Lindenmeyr offers new insights into major issues debated by historians today: the development of a viable civil society in an autocratic state, the efficacy of central and local government, and Russians' complex reaction to Western ideas. Her book also provides fascinating background to the new flourishing of private charity in post-communist Russia. The first challenges to the ethos of personal charity came from Peter the Great. Influenced by the Western notion that poverty was a vice, he attempted a systematic approach to its eradication. Lindenmeyr traces the course of poor relief from the establishment of the first state welfare institutions to the post-emancipation devolution of responsibility for the needy to local authorities. At the same time, however, almsgiving still thrived, especially among the peasant estate, where personal acts of charity were preferred to a poor tax. Finally, the author shows how hundreds of privately founded charitable societies and institutions also emerged, reflecting educated society's increasing awareness of poverty as a social problem and contributing significantly to the public sphere.
In this reappraisal of charity in the biblical tradition, Anderson argues that the poor constituted the privileged place where Jews and Christians met God. He shows how charity affirms the goodness of the created order; the world was created through charity and therefore rewards it.
In the world’s most affluent and food secure societies, why is it now publicly acceptable to feed donated surplus food, dependent on corporate food waste, to millions of hungry people? While recognizing the moral imperative to feed hungry people, this book challenges the effectiveness, sustainability and moral legitimacy of globally entrenched corporate food banking as the primary response to rich world food poverty. It investigates the prevalence and causes of domestic hunger and food waste in OECD member states, the origins and thirty-year rise of US style charitable food banking, and its institutionalization and corporatization. It unmasks the hidden functions of transnational corporate food banking which construct domestic hunger as a matter for charity thereby allowing indifferent and austerity-minded governments to ignore increasing poverty and food insecurity and their moral, legal and political obligations, under international law, to realize the right to food. The book’s unifying theme is understanding the food bank nation as a powerful metaphor for the deep hole at the centre of neoliberalism, illustrating: the de-politicization of hunger; the abandonment of social rights; the stigma of begging and loss of human dignity; broken social safety nets; the dysfunctional food system; the shift from income security to charitable food relief; and public policy neglect. It exposes the hazards of corporate food philanthropy and the moral vacuum within negligent governments and their lack of public accountability. The advocacy of civil society with a right to food bite is urgently needed to gather political will and advance ‘joined-up’ policies and courses of action to ensure food security for all.
A full-length treatment of poverty and charity in medieval Islamic society.
With more than 450,000 copies in print, When Helping Hurts is a paradigm-forming contemporary classic on the subject of poverty alleviation. Poverty is much more than simply a lack of material resources, and it takes much more than donations and handouts to solve it. When Helping Hurts shows how some alleviation efforts, failing to consider the complexities of poverty, have actually (and unintentionally) done more harm than good. But it looks ahead. It encourages us to see the dignity in everyone, to empower the materially poor, and to know that we are all uniquely needy—and that God in the gospel is reconciling all things to himself. Focusing on both North American and Majority World contexts, When Helping Hurts provides proven strategies for effective poverty alleviation, catalyzing the idea that sustainable change comes not from the outside in, but from the inside out.
Public service is a way of life for Americans; giving is a part of our national character. But compassionate instincts and generous spirits aren’t enough, says veteran urban activist Robert D. Lupton. In this groundbreaking guide, he reveals the disturbing truth about charity: all too much of it has become toxic, devastating to the very people it’s meant to help. In his four decades of urban ministry, Lupton has experienced firsthand how our good intentions can have unintended, dire consequences. Our free food and clothing distribution encourages ever-growing handout lines, diminishing the dignity of the poor while increasing their dependency. We converge on inner-city neighborhoods to plant flowers and pick up trash, battering the pride of residents who have the capacity (and responsibility) to beautify their own environment. We fly off on mission trips to poverty-stricken villages, hearts full of pity and suitcases bulging with giveaways—trips that one Nicaraguan leader describes as effective only in “turning my people into beggars.” In Toxic Charity, Lupton urges individuals, churches, and organizations to step away from these spontaneous, often destructive acts of compassion toward thoughtful paths to community development. He delivers proven strategies for moving from toxic charity to transformative charity. Proposing a powerful “Oath for Compassionate Service” and spotlighting real-life examples of people serving not just with their hearts but with proven strategies and tested tactics, Lupton offers all the tools and inspiration we need to develop healthy, community-driven programs that produce deep, measurable, and lasting change. Everyone who volunteers or donates to charity needs to wrestle with this book.