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This richly textured social history recovers the voices and experiences of poor Egyptians--beggars, foundlings, the sick and maimed--giving them a history for the first time. As Mine Ener tells their fascinating stories alongside those of reformers, tourists, politicians, and philanthropists, she explores the economic, political, and colonial context that shaped poverty policy for a century and a half. While poverty and poverty relief have been extensively studied in the North American and European contexts, there has been little research done on the issue for the Middle East--and scant comprehensive presentation of the Islamic ethos that has guided charitable action in the region. Drawing on British and Egyptian archival sources, Ener documents transformations in poor relief, changing attitudes toward the public poor, the entrance of new state and private actors in the field of charity, the motivations behind their efforts, and the poor's use of programs created to help them. She also fosters a dialogue between Middle Eastern studies and those who study poverty relief elsewhere by explicitly comparing Egypt's poor relief to policies in Istanbul and also Western Europe, Russia, and North America. Heralding a new kind of research into how societies care for the destitute--and into the religious prerogatives that guide them--this book is one of the first in-depth studies of charity and philanthropy in a region whose social problems have never been of greater interest to the West.
Nineteenth-century middle-class Protestant women were fervent in their efforts to "do good." Rhetoric--especially in the antebellum years--proclaimed that virtue was more pronounced in women than in men and praised women for their benevolent influence, moral excellence, and religious faith. In this book, Lori D. Ginzberg examines a broad spectrum of benevolent work performed by middle- and upper-middle-class women from the 1820s to 185 and offers a new interpretation of the shifting political contexts and meanings of this long tradition of women's reform activism. During the antebellum period, says Ginzberg, the idea of female moral superiority and the benevolent work it supported contained both radical and conservative possibilities, encouraging an analysis of femininity that could undermine male dominance as well as guard against impropriety. At the same time, benevolent work and rhetoric were vehicles for the emergence of a new middle-class identity, one which asserts virtue--not wealth--determined status. Ginzberg shows how a new generation that came of age during the 1850s and the Civil War developed new analyses of benevolence and reform. By post-bellum decades, the heirs of antebellum benevolence referred less to a mission of moral regeneration and far more to a responsibility to control the poor and "vagrant," signaling the refashioning of the ideology of benevolence from one of gender to one of class. According to Ginzberg, these changing interpretations of benevolent work throughout the century not only signal an important transformation in women's activists' culture and politics but also illuminate the historical development of American class identity and of women's role in constructing social and political authority.
This book examines the phenomenal wave of revivals which swept the early nineteenth century, and shows the impact they had on several ideological movements. This study asks whether religious beliefs genuinely influence people's political positions or whether, instead, what appear to be religious motivations for political behavior are merely an outgrowth of their social positions. This book establihes the influence of religious beliefs and the revivalist movement on the political behavior of the past century.
A comprehensive history of one of the largest charitable organizations in early modern America. Drawing on extensive archival records, Beyond Benevolence tells the fascinating story of the New York Charity Organization Society. The period between 1880 and 1935 marked a seminal, heavily debated change in American social welfare and philanthropy. The New York Charity Organization Society was at the center of these changes and played a key role in helping to reshape the philanthropic landscape. Greeley uncovers rarely seen letters written to wealthy donors by working-class people, along with letters from donors and case entries. These letters reveal the myriad complex relationships, power struggles, and shifting alliances that developed among donors, clients, and charity workers over decades as they negotiated the meaning of charity, the basis of entitlement, and the extent of the obligation between classes in New York. Meticulously researched and uniquely focused on the day-to-day practice of scientific charity as much as its theory, Beyond Benevolence offers a powerful glimpse into how the trajectory of one charitable organization reflected a nation's momentous social, economic, and political upheavals as it moved into the 20th century.
A Violent History of Benevolence traces how normative histories of liberalism, progress, and social work enact and obscure systemic violences. Chris Chapman and A.J. Withers explore how normative social work history is structured in such a way that contemporary social workers can know many details about social work’s violences, without ever imagining that they may also be complicit in these violences. Framings of social work history actively create present-day political and ethical irresponsibility, even among those who imagine themselves to be anti-oppressive, liberal, or radical. The authors document many histories usually left out of social work discourse, including communities of Black social workers (who, among other things, never removed children from their homes involuntarily), the role of early social workers in advancing eugenics and mass confinement, and the resonant emergence of colonial education, psychiatry, and the penitentiary in the same decade. Ultimately, A Violent History of Benevolence aims to invite contemporary social workers and others to reflect on the complex nature of contemporary social work, and specifically on the present-day structural violences that social work enacts in the name of benevolence.
Christian Faith, Justice, and a Politics of Mercy: The Benevolent Community assumes that the most profound moral conflict today is between two virtues—justice and mercy. Gilman argues that the two are organically linked through the common experience of compassion. In an unjust world, justice cannot establish itself, but requires, in public as well as private life, projects of merciful benevolence. Mercy alone has the power to subvert patterns of injustice, and mercy and projects of benevolence are tailored to establish and sustain patterns of justice, especially fair economic outcomes. To show this, against Rawl’s Difference Principle, Gilman argues for a Distribution Principle, which states that social and economic inequalities should be addressed by policies that directly and primarily benefit the least advantaged members of society, while at the same time minimizing burdens and/or maximizing benefits for the most advantaged. Along the way he shows how in the United States benevolence as a public virtue was disestablished along with religion; how it might and should be re-established without re-establishing religion; and how the Christian tradition provides resources for evolving morally from a liberal, procedural practice of justice to one that embraces egalitarian, economic justice as well. Finally, he demonstrates how in the global community today, Christianity and other traditions can and should make “benevolent community” a reality.
American food aid to foreigners long has been the most visible-and most popular-means of providing humanitarian aid to millions of hungry people confronted by war, terrorism and natural cataclysms and the resulting threat-often the reality-of famine and death. The book investigates the little-known, not-well-understood and often highly-contentious political processes which have converted American agricultural production into tools of U.S. government policy. In The Political History of American Food Aid, Barry Riley explores the influences of humanitarian, domestic agricultural policy, foreign policy, and national security goals that have created the uneasy relationship between benevolent instincts and the realpolitik of national interests. He traces how food aid has been used from the earliest days of the republic in widely differing circumstances: as a response to hunger, a weapon to confront the expansion of bolshevism after World War I and communism after World War II, a method for balancing disputes between Israel and Egypt, a channel for disposing of food surpluses, a signal of support to friendly governments, and a means for securing the votes of farming constituents or the political support of agriculture sector lobbyists, commodity traders, transporters and shippers. Riley's broad sweep provides a profound understanding of the complex factors influencing American food aid policy and a foundation for examining its historical relationship with relief, economic development, food security and its possible future in a world confronting the effects of global climate change.