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In 1992, Calhuasí, an isolated Andean town, got its first road. Newly connected to Ecuador's large cities, Calhuasí experienced rapid social-spatial change, which Kate Swanson richly describes in Begging as a Path to Progress. Based on nineteen months of fieldwork, Swanson's study pays particular attention to the ideas and practices surrounding youth. While begging seems to be inconsistent with—or even an affront to—ideas about childhood in the developed world, Swanson demonstrates that the majority of income earned from begging goes toward funding Ecuadorian children's educations in hopes of securing more prosperous futures. Examining beggars' organized migration networks, as well as the degree to which children can express agency and fulfill personal ambitions through begging, Swanson argues that Calhuasí's beggars are capable of canny engagement with the forces of change. She also shows how frequent movement between rural and urban Ecuador has altered both, masculinizing the countryside and complicating the Ecuadorian conflation of whiteness and cities. Finally, her study unpacks ongoing conflicts over programs to “clean up” Quito and other major cities, noting that revanchist efforts have had multiple effects—spurring more dangerous transnational migration, for example, while also providing some women and children with tourist-friendly local spaces in which to sell a notion of Andean authenticity.
Using data and insights from over ten years of field research in Cambodia this book explores how inequality persists in a hypermobile world.
One of the oldest survival pursuits undertaken by the weak and the downtrodden people across the world has been begging. Going back to the ancient Christian biblical times up to the present epoch as well as across varying spatial settings, in situations of trouble and tribulations, parts of various communities have resorted to beggary to either overcome immediate adversities or longer term calamities. Drawing on insights from two polar theoretical lenses of Social Constructionism and Social Deconstructionism, and guided by a pithy study of the begging across the African continent especially by Zimbabweans, this book troubles the various contours related to the subject of begging. Inter alia, the book considers the concept of begging, the causes of the prevalence of begging across the world and particularly among Zimbabweans, the challenges and benefits associated with the pursuit of alms, the impact of begging in foreign lands as well as some of the strategies that beggars employ to maximize their collections and/ or profits. What can be discerned from the book is that for many, begging is one of the last resort undertakings with low pickings. However, from a utilitarian perspective, begging has helped to sustain the impoverished livelihoods of Zimbabweans, both inside and outside the borders of the country since the advent of a debilitating crisis experienced from the turn of the new millennium. On the whole, this book seeks to provoke further researches on an important socio-economic area that affects many African communities but has so far been scantily researched. The book is handy for students and practitioners in economic history, African studies, economics, risk and disaster management, social anthropology, political science, and development studies.
Thus Spake the Dervish explores the unfamiliar history of marginal Sufis, known as dervishes, in early modern and modern Central Asia over a period of 500 years. It draws on various sources (Persian chronicles and treatises, Turkic literature, Russian and French ethnography, the author’s fieldwork) to examine five successive cases, each of which corresponds to a time period, a specific socially marginal space, and a particular use of mystical language. Including an extensive selection of writings by dervishes, this book demonstrates the diversity and tenacity of Central Asian Sufism over a long period. Here translated into a Western language for the first time, the extracts from primary texts by marginal Sufis allow a rare insight into their world. The original French edition of this book, Ainsi parlait le dervice, was published by Editions du Cerf (Paris, France). Translated by Caroline Kraabel.
Srila Bhaktisiddhanta Saraswati Thakura: "I was not accustomed to worship my spiritual master every day, but by his mercy, I came to know that my only duty was to serve his lotus feet. It is everyone’s duty to worship the self-realized spiritual master and follow in his footsteps. We should not follow the blind. The spiritual master is our only well-wisher; our only relative, and our only protector. Only by his mercy are we fortunate enough to know this. In NBS#71, by describing the forest of the material world, Jada Bharata puts the King on the horse of detachment so that the King will cross over it. It also narrates that there were some waves of dissatisfaction in the mind of Jada Bharata due to his being insulted by King Rahugana, who made him carry his palanquin. However, Jada Bharata neglected this, and his heart again became calm and quiet like an ocean after a storm. 1) When Jada Bharata Neglected King Rahugana’s Offenses Srila Sukadeva Goswami 2) A Sadhus Does Not Create Enemies His Divine Grace A.C. Bhaktivedanta Swami Prabhupada 3) Is Maharaja Parikshit More Fortunate Than King Rahugana? Srila Vishvanatha Chakravarti Thakura 4) How Can We Attain Auspiciousness If We Reject The Well-wisher Who Has Come to Bestow It? Srila Bhaktisiddhanta Saraswati 5) Begging For Mercy Srila Bhaktivinoda Thakura
User-Friendly Beginner's Guide to World Religions The world is becoming more integrated. What once seemed like the religions of exotic faraway lands are now practiced by families next door. These short, easily digestible readings give an overview of the beliefs, histories, and practices of dozens of religions, including Islam, Buddhism, Hinduism, Christianity, and many more. Garry Morgan blends the knowledge of a college professor with real-world experience and an accessible style. Broken into forty brief chapters, this book can be used as a reference for those who need quick and clear answers or read straight through by curious readers.
Leprosy has tormented mankind since records began. For much of its long history it was without cure--a disfiguring disease that stigmatized those it affected, isolating them from society. Today there is an effective treatment, but the last mile to achieve a leprosy-free world is the hardest. Now approaching eighty years old, one Japanese philanthropic activist has played a key role in global efforts against leprosy, both as head of a private foundation and as the World Health Organization's 'Goodwill Ambassador for Leprosy Elimination'. In this book, he lays out his personal mission and philosophy, and explains how his father, the politician and philanthropist Ryoichi Sasakawa, influenced his decision to make leprosy elimination his life's work. Yohei Sasakawa has visited more than 100 countries, motivating political leaders, raising awareness via the media, encouraging frontline health workers, and helping to empower persons affected by leprosy and their families to speak out for their rights. His book is a validation of the path taken by a father and son to change the course of leprosy history, and to transform the circumstances of those affected by the disease for the better.
Ambassadors of Social Progress examines the ways in which blind activists from the Soviet Union and Eastern Europe entered the postwar international disability movement and shaped its content and its course. Maria Cristina Galmarini shows that the international work of socialist blind activists was defined by the larger politics of the Cold War and, in many respects, represented a field of competition with the West in which the East could shine. Yet, her study also reveals that socialist blind politics went beyond propaganda. When socialist activists joined the international blind movement, they initiated an exchange of experiences that profoundly impacted everyone involved. Not only did the international blind movement turn global disability welfare from philanthropy to self-advocacy, but it also gave East European and Soviet activists a new set of ideas and technologies to improve their own national movements. By analyzing the intersection of disability and politics, Ambassadors of Social Progress enables a deeper, bottom-up understanding of cultural relations during the Cold War. Galmarini significantly contributes to the little-studied history of disability in socialist Europe, and ultimately shows that disability activism did not start as an import from the West in the post-1989 period, but rather had a long and meaningful tradition that was rooted in the socialist system of welfare and needed to be reinvented when this system fell apart.