Removing Children

2021 ◽  
pp. 40-58
Author(s):  
Peter Anderson

This chapter traces the rising belief that the state could provide superior guardianship to abusive parents and that it should remove children from the company of dangerous adults. The prison-reform movement helped lead the way by proposing the removal of children from the company of corrupting adults and placing them in reformatories. These reformatories were to replace abuse and corruption with love and redemption and were increasingly organized along the lines of surrogate, and improved, families. Reformers across the world and in Spain also started to encourage visitors to the poor to intervene in family life and separate children from dangerous parents and adults. Social Catholics determined to move beyond charity work and to solve social problems became particularly attracted to this family visiting work. This work also offered Catholic women a chance to stake a claim for a public role in the defence of children and motherhood.

Pickpocket Training Poem on Credit / 291 best terms he could. He put spurs to his old mare, rode before the news, and sold to the widow Lowly and her two sons, who had just come of age, about fifty thousand acres of land, which lay the Lord knows where, and to which he knew he had no title, and took all their father, the old deacon’s farm in mortgage, and threatens to turn the poor widow upon the town, and her two boys upon the world; but this is the way of the world. The ’Squire is a great speculator, he is of the quorum, can sit on the sessions, and fine poor girls for natural misteps; but I am a little rogue, who speculated in only fifty acres of rocks, and must stand here in the pillory. Then there is the state of Georgia. They sold millions of acres, to which they had no more title, than I to David Dray’s land. Their great men pocketed the money; and their Honourable Assembly publicly burnt all the records of their conveyance, and are now selling the lands again. But Georgia is a great Honourable State. They can keep Negro slaves, race horses, gouge out eyes, send, members to fight duels at Congress, and cry out for France and the guillotine, and be honoured in the land; while poor I, who never murdered any one, who never fought a duel or gouged an eye; and had too much honour to burn my forged deed, when I had once been wicked enough to make it, must stand here in the pillory, for I am a little rogue. Take warning by my sad fate; and if you must speculate in lands, let it be in millions of acres; and if you must be rogues, take warning by my unhappy fate and become great rogues.—For as it is said in a pair of verses I read when I was a boy,

Keyword(s):  
The Poor ◽  
The Town ◽  

2012 ◽  
Vol 2 (2) ◽  
pp. 241
Author(s):  
Zakiyuddin Baedhawy

Poverty and impoverishment in the world currently continue to increase as aresult of distributive justice systems and its principles that became the basis ofcontemporary economics did not succeed in allocating and distributing resourcesjustly. Based on this problem, this study aimed at describing the Islamic responseto the problem of distributive injustice, and how necessarily the state played arole in upholding distributive justice. Through the thematic-induction method andthe synthetic analysis, the study finds out several findings as follows. Firstly,Islam formulated three principles of distributive justice as follows: 1) the Distributionof natural and the environmental resources was in the framework of participation;2) the Redistribution of the wealth and the income were joint responsibilityof ascertaining social security, the increase in the capacity and the authorityfor them who were disadvantage; and 3) the Role of the state was certaintythat was complementary for the ethical market in order to guarantees the senseof justice and the achievement of public welfare. Secondly, according to Islam,the process of the redistribution of the wealth and the income aimed at givingsocial security on the fulfillment of basic needs for the poor; strove for the increasein the capacity through education and skills; and increased the poor’sbargaining position through their participation in decision making that was linkedwith their interests and the control on its implementation. Thirdly, the intention of establishing justice was to gain both individual and public welfare and the happiness(al-fala>h}).Kemiskinan dan pemiskinan di dunia kontemporer terus meningkat sebagai akibatsistem keadilan distributif dan prinsip-prinsipnya yang menjadi basis ekonomisaat ini tidak berhasil dalam mengalokasikan dan memeratakan sumber dayasecara adil. Berdasarkan masalah ini, kajian ini bertujuan untuk menjelaskanrespon Islam atas problem ketidakadilan distributif, dan bagaimana seharusnyanegara ambil peranan dalam menegakkan keadilan distributif. Melalui metodeinduksi-tematik dan analisis sintetik, kajian ini menemukan beberapa hal pentingantara lain. Pertama, Islam telah merumuskan tiga prinsip keadilan distributifsebagai berikut: 1) pemerataan sumber daya alam dan lingkungan dalamkerangka partisipasi; 2) redistribusi kekayaan dan pendapatan dalam rangkamemastikan keamanan sosial, dan meningkatkan kapasitas dan otoritas bagimereka yang kurang/tidak beruntung; dan 3) peran negara merupakan pelengkapbagi pasar yang etis dengan maksud untuk menjamin rasa keadilan dantercapainya kesejahteraan publik. Kedua, menurut Islam, proses redistribusikekayaan dan pendapatan bertujuan untuk memberikan jaminan sosial bagipemenuhan kebutuhan orang miskin; untuk meningkatkan kapasitas merekamelalui pendidikan dan pelatihan; dan meningkatkan posisi tawar kaum miskinmelalui partisipasi dalam pengambilan keputusan yang berkaitan langsung dengankepentingan mereka, serta kendali atas pelaksanaan keputusan tersebut. Ketiga,maksud penegakkan keadilan ialah untuk mewujudkan kesejahteraan sekaliguskebahagiaan individu dan publik.


2018 ◽  
Vol 3 (2) ◽  
pp. 168
Author(s):  
Miftahur Ridho

<p><em>Religion based charity organizations, including those inspired by the Islamic teachings regarding caring for others, are prevalent around the world. They play significant role both in supporting the state to deliver social welfare services to the poor and the less fortunate and sidestepping or competing with the state in such provision. This paper, thus, aims at exploring the dynamic interplay between Islamic teachings regarding charitable practices and social welfare services provided by the state. Discussion on this paper suggests that Islamic charitable practices such as Zakat, shadakah, and others, can be observed through different lenses; as a charity of the rich and as rights of the poor. In Indonesia and other Muslim countries, such giving practices are widely accepted as charity of the rich partly because the idea of providing social welfare to the poor is perceived as the duty of the state. Hence, the rights of the poor lies on the obligation of the state, not the rich.</em></p><p> </p>


1970 ◽  
pp. 3
Author(s):  
Dr. Shaheen Saleeby

The following paragraphs, which reveal certain aspects of family life in the Arab World, have been quoted from books dealing with social problems in this part of the world.


2016 ◽  
Vol 55 (1-2) ◽  
Author(s):  
János Weiss

In the drama titled Az Olaszliszkai the author sums up the essence of our contemporary situation in a Shakespearean paraphrase: “The country stinks”. In Shakespeare’s Hamlet, a minor character utters one of the key sentences: ”Something is rotten in the state of Denmark”. Considering the consequences of “rottenness”, we can also speak of stinking. But now, not “something” stinks, the country itself has a stench – the country is Hungary at the beginning of the 21st century. Szilárd Borbély searched for the possible literary presentation of this stinking country. But what makes a country stink? That is, what can the metaphor of “stinking” hint at? Reading the novel, Nincstelenek [The Dispossessed], we tend to think that the country stinks of poverty. However, we have only shifted the question: what exactly does “human deepness” mean? How can we define its centre or rather its core? If I had to answer this question, I would point out violence first of all. The dispossessed – the poor, the small and the other – are the ones being targeted and ill-treated. The country stinks of their suffering. In this sense, “dispossession” generally features the world of the dramas, and the present paper discusses Az Olaszliszkai in this context.


1996 ◽  
Vol 52 (4) ◽  
Author(s):  
S. P. Mpanza
Keyword(s):  
The Poor ◽  
The Rich ◽  

The essence of being a church is love. The church as an organization based on love has the responsibility of loving God, his people and the world which God himself loved first. This paper is about the responsibility of a 'poor church', the Hervormde Kerk in Suidelike Afrika, which despite its poverty still has the vocation of becoming meaningful to its members. Two appeals are made here: firstly, that both the rich and the poor churches should, despite their circumstances, play their roles in combating poverty among their members. Secondly, churches should shift from charity work to development.


2021 ◽  
pp. 133-143
Author(s):  
S.I. Kodaneva ◽  

Currently, there is a tendency in the world to globalize law as a response to the challenges facing humanity. This leads to the unification of various legal families and requires the search for new methodological approaches to the formation of Russian law, taking into account the need to protect, first of all, the national security of the country. Russia faces many similar threats, both external and internal. This includes globalization, the rapid development of digital technologies, the purposeful subversive influence of other states, internal social problems, the radicalization of a part of society, and the growth of crime. This review presents three monographs by Russian authors who analyze the state of modern Russian legislation on this issue.


2020 ◽  
Vol 25 (3) ◽  
pp. 214-230
Author(s):  
Deirdre O’Neill ◽  
Valarie Sands ◽  
Graeme Hodge

Once regarded as core public sector business, Australia’s prisons were reformed during the 1990s and Australia now has the highest proportion of prisoners in privately managed prisons in the world. How could this have happened? This article presents a case study of the State of Victoria and explains how public–private partnerships (P3s) were used to create a mixed public–private prison system. Despite the difficulty of determining clear and rigorous evaluation results, we argue that lessons from the Victorian experience are possible. First, neither the extreme fears of policy critics nor the grandiose policy and technical promises of reformers were fully met. Second, short-term success was achieved in political and policy terms by the delivery of badly needed new prisons. Third, the exact degree to which the state has achieved cheaper, better, and more accountable prison services remains contested. As a consequence, there is a need to continue experimentation but with greater transparency.


1858 ◽  
Vol 4 (25) ◽  
pp. 460-472
Author(s):  
J. C. B.

The world is scarcely twelve months older since it was astonished and distressed by the Report of the Scottish Lunacy Commission. Scottish members of parliament were eloquently indignant at its plain spoken exposure, of the penurious and cruel neglect, to which the insane poor of that country were subject; people were grieved and scandalized, that such a state of things could be possible in the present day, and the English press was by no means lenient in its censures upon a public economy, which could degenerate into a system of wide-spread cruelty. It is, however, a wholesome practice in contemplating the failings of others, to permit them to remind us of our own past transgressions, and of our present short-comings. The insane poor of Scotland were treated with barbarous neglect, because the state had omitted to extend to them its protection; and they were consequently provided for on principles of pauper economy, in the manner most consistent with the views of those who dole out the poor rate to its destitute recipients. But a few short years since, the pauper insane of rich and civilized England were equally unprotected by special enactments of parliament. They were maintained out of the poor's rate in the manner which seemed best to the poor-law officers. How this was done is to some extent recorded in the parliamentary enquiries of 1815, and in the early reports of the Commissioners in Lunacy. It was found by dire experience, that the custody of the insane poor could not be entrusted to those who are compelled by law to find the funds for their maintenance. The legislature interfered, and by wise and humane enactments, transferred all custodian power over the pauper insane, from overseers and guardians of the poor, to the county magistracy, to that influential, wide-spread, and educated justiciary, to whom so large a share in the administration of English law and justice is committed. Under these enactments, the English County Asylums have been erected and managed in a manner which has met with the highest approval of the public. The deficient accommodation, however, of these asylums and the rapid increase of pauper lunacy, again brings prominently forward the question of the custodianship of the insane poor. In every part of the country, frequent applications are made, for the discharge of so-called “chronic and harmless lunatics” from county asylums, in order that they may be detained in custody in union houses. The poor-law board returns for last year shew that there are no less than 8,600 insane paupers at present confined in union houses, being more than one-half as many as the pauper inmates of county and borough asylums. For the most part the insane inmates of union houses, are distributed among the sane inmates. Far be it from us to stigmatize the companionship of the insane, as necessarily degrading and painful. Under skilful management it is certain that the habits of many insane persons are as little offensive, and their companionship as unobjectionable, as that of persons in whom the reason holds it throne. But in union houses where skilful management of the insane is impossible, the promiscuous association of pauperism and insanity is every way objectionable. It is a flagrant injustice to those sane persons, whom misfortune has thrown upon the support of the poor's rate, to be compelled to associate by night and day with the dirty and drivelling idiot, with the moping melancholiac, or the chronic madman, who may appear to be harmless and safe, but whom many serious and fatal accidents in union houses and elsewhere, proves to be most untrustworthy under the unhappy circumstances of hunger, neglect and irritation. To the insane pauper, the run of the union house in place of care and treatment in an asylum, is a thorough denial of his rights; rights to which he has a claim, as well-founded as the clergyman has to his tythes, or the landlord to his rent, or the tenant to the usufruct of his land.


2006 ◽  
pp. 90-103
Author(s):  
A. Suetin

The article contains thorough analysis of major ecological and social problems that face the mankind now. The progress in their solution is traced. Some specific features of the sustainable development concept and its implementation on the global scale are emphasized. Particular features of fast development of China and India are outlined, which are quickly transforming into world powers. The state of the global meat industry, emerging nanotechnology market.and issues of biofuel consumption are considered.


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