Introduction

2018 ◽  
pp. 1-8
Author(s):  
Andrew T. McDonald ◽  
Verlaine Stoner McDonald
Keyword(s):  
Cold War ◽  
Poor People ◽  
Episcopal Church ◽  
Prime Ministers ◽  
Robin Hood ◽  
Imperial Palace ◽  
The Poor ◽  
Racial Injustice ◽  
The Rich ◽  
Intelligence Officer

The introduction portrays the scene at the Paul Rusch Festival Yatsugatake County Fair. Initially, it appears to be like any other American harvest festival, but the event takes place in the highlands 120 miles northwest of Tokyo. It explains why the Japanese would honor the Kentuckian Rusch, someone they called the “red-headed foreigner,” outlining the arc of Rusch’s life, from an altar boy in Louisville, Kentucky, to a military intelligence officer who walked the halls of the Imperial Palace and interacted with royalty, prime ministers, captains of industry, and the rich and powerful in both America and Japan. Rusch took stands on racial injustice and worked to uplift the poor people of rural Japan, but at some points he compromised his religious principles as he became involved in the dark intrigue of America’s Cold War policy. Rusch was also something of a con man, a kind of Robin Hood who bent and broke the rules to forward the cause of helping people or promoting his own pet projects. Rusch was instrumental in the rebuilding of the postwar Episcopal Church in Japan.

scholarly journals On Professors and Poor People—A Jurisprudential Memoir

2007 ◽  
Vol 22 (2) ◽  
pp. 527-543
Author(s):  
Robert E. Rodes
Keyword(s):  
The Other ◽  
Poor People ◽  
Public Agency ◽  
The Public ◽  
The Poor ◽  
Low Degree ◽  
Preferential Option ◽  
The Subject ◽  
The Rich ◽  
Security Deposits

But let the brother of low degree glory in his high estate: and the rich, in that he is made low.—James 1:9-10I am starting this paper after looking at the latest of a series of e-mails regarding people who cannot scrape up the security deposits required by the local gas company to turn their heat back on. They keep shivering in the corners of their bedrooms or burning their houses down with defective space heaters. The public agency that is supposed to relieve the poor refuses to pay security deposits, and the private charities that pay deposits are out of money. A bill that might improve matters has passed one House of the Legislature, and is about to die in a committee of the other House. I have a card on my desk from a former student I ran into the other day. She works in the field of utility regulation, and has promised to send me more e-mails on the subject. I also have a pile of student papers on whether a lawyer can encourage a client illegally in the country to marry her boyfriend in order not to be deported.What I am trying to do with all this material is exercise a preferential option for the poor. I am working at it in a large, comfortable chair in a large, comfortable office filled with large, comfortable books, and a large—but not so comfortable—collection of loose papers. At the end of the day, I will take some of the papers home with me to my large, comfortable, and well heated house.

scholarly journals Pengaruh Zakat, Infak, dan Sedekah terhadap Pertumbuhan Ekonomi Indonesia

2020 ◽  
Vol 6 (1) ◽  
pp. 101
Author(s):  
Dewi Purwanti
Keyword(s):  
Economic Growth ◽  
Regression Analysis ◽  
Basic Needs ◽  
Poor People ◽  
Panel Regression ◽  
Distribution Of Wealth ◽  
The Poor ◽  
The Rich ◽  
Positive Effect

Zakat is obligatory for all Muslims while infaq and alms are sunah. Zakat, infaq, and alms (ZIS) make distribution of wealth from the rich to the poor people. If the poor people are able to fulfill their basic needs, they can work well and contribute positively to the economy in various sectors. Zakat, infaq, and alms are expected to be one of the alternative policies to increase economic growth. However, to find out whether zakat, infaq, and alms have succeeded in positively contribute to economic growth, research is needed to prove the existence of the influence of zakat, infaq and alms in Indonesia. The purpose of this study is to determine the effect of zakat, infaq, and alms on the economy. This study uses a panel regression analysis with driscoll and kraay standars errors. The results of this study showed that zakat, infaq, and alms have positive effect on Indonesia's economic growth.

scholarly journals The sustainability of society in the Aristotle’s socio-philosophical doctrine

2019 ◽  
Vol 22 (3) ◽  
pp. 62-76
Author(s):  
O. І. Плаксіна
Keyword(s):  
Historical Period ◽  
Poor People ◽  
Close Attention ◽  
The Poor ◽  
Social Scale ◽  
The Social ◽  
The Rich ◽  
Social Components ◽  
Free People ◽  
Ancient Philosopher

The article is devoted to the analysis of Aristotelian ideas about the society’s sustainability. The work showed that Aristotle was one of the first who touched the problem of the society’s sustainability and he is a pioneer in the use of the term “sustainability” in relation to social reality. From the described by Aristotle phenomena we outlined those phenomena, which ensure the sustainability of the polis as a whole and, thus, have a general social scale. Those phenomena are: 1) reliance on the law, 2) a certain combination of two types of people’s equality – the equality in quantity and the equality in dignity, they also are “equalizing” and “distributive” justice, arithmetic and geometric equalities. The analysis and search showed that Aristotle considered: the main source of in-stability of the society, ancient in particular, is the conflict of rich and poor free people, without taking into account the slave mass. According to Stagirite, the guarantor of the society’s sustainability and the social subjects, which conditioned it, are free citizens of average wealth. The ancient philosopher classified the six kinds of state systems; from them a polity has the greatest stsustainability. The article also fixed that Stagirite marked the link between the society’s sustainability and an autarky. On this foundation there is established that Aristotle presents precisely the social components of the society’s sustainability as key, defining. The environmental com-ponent (by the “society-nature” line) in the ancient era was on the periphery of attention, because it did not mature in that historical period. The article substantiates the conclusion that the principles of proportionality, balance and mediety are fundamental for the society’s sustainability, according to Aristotle’s doctrine. The Aristotle’s achievements on the society’s sustainability are historically crosscutting and socially fundamental. So, UN materials pay close attention to the confrontation between the rich and the poor people and widely use such indicator as the ratio of the incomes of the richest to the incomes of the poorest, which is also known as an index of socio-economic disharmony. Provisions from the 2016 UN re-port “Human Development for Everyone” confirm the importance for combining of two types of equality / justice for the modern society’s sustainability. 

scholarly journals The Robin Hood Index Adjusted for Negatives and Equivalised Incomes

2021 ◽  
Vol 37 (4) ◽  
pp. 1047-1058
Author(s):  
Marion van den Brakel ◽  
Reinder Lok
Keyword(s):  
Gini Coefficient ◽  
Wealth Inequality ◽  
Income Transfer ◽  
Income Share ◽  
Robin Hood ◽  
Inequality Measures ◽  
The Poor ◽  
The Gini Coefficient ◽  
The Rich ◽  
Original Index

Abstract Indisputable figures on income and wealth inequality are indispensable for politics, society and science. Although the Gini coefficient is the most common measure of inequality, the straightforward concept of the Robin Hood index (namely, the income share that has to be transferred from the rich to the poor to make everyone equally well off) makes it a more attractive measure for the general public. In a distribution with many negative values – particularly wealth distributions – the Robin Hood index can take on values larger than 1, indicating an intuitively impossible income transfer of more than 100%. This article proposes a method to normalise the Robin Hood index. In contrast to the original index, the normalised Robin Hood index always takes on values between 0 and 1 and ends up as the original index in a distribution without negatives. As inequality measures are commonly applied to equivalised income, we also introduce a method for adequately transferring equivalised incomes from the rich to the poor within the framework of the (normalised) Robin Hood index. An empirical application shows the effect of normalisation for the Robin Hood index, and compares it to the normalisation of the Gini coefficient from previous research.

DZIAŁALNOŚĆ CHARYTATYWNA WYZWANIEM DLA PARAFII

2015 ◽  
Vol 6 (2) ◽  
pp. 83-93
Author(s):  
Jacek Marek Nogowski
Keyword(s):  
Quality Of Life ◽  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Poor People ◽  
The Poor ◽  
The Rich

Charity activity in the parish it is a charity service based on the God’s commandment of love,appropriate to needs of people who suffer financial or spiritual poverty, aimed at bringing helpin living decent quality of life. The motive for activity and the charity service comes out of thecommandment of the love to a neighbor and desire for imitating the Christ (Luke 10,30−36). Serviceto poor and suffering people is an evidence of faithfulnesses to the Gospel and is a continuationof the rich charity tradition of the Roman Catholic Church. Concern about the poor and needingpeople carried on in the organized and scheduled way exemplifies the solidarity in the Christ withthe poor people.

The case for welfare state universalism, or the lasting relevance of the paradox of redistribution

2018 ◽  
Vol 28 (1) ◽  
pp. 70-85 ◽  
Author(s):  
Olivier Jacques ◽  
Alain Noël
Keyword(s):  
Welfare State ◽  
Institutional Design ◽  
Welfare States ◽  
Cross Sectional ◽  
Robin Hood ◽  
The Poor ◽  
Provision Of Services ◽  
Original Argument ◽  
The Rich ◽  
Cross Sectional Design

In 1998, Walter Korpi and Joakim Palme proposed a political and institutional explanation to account for the greater redistributive success of welfare states that relied more on universal than on targeted programmes. Effective redistribution, they argued, resulted less from a Robin Hood logic – taking from the rich to give to the poor – than from a broad and egalitarian provision of services and transfers. Hence, the paradox: a country obtained more redistribution when it took from all to give to all than when it sought to take from the rich to help the poor. Recent studies, however, failed to confirm the existence of this paradox. This article suggests that the original argument was theoretically sound but inadequately operationalized. Korpi and Palme measured universalism indirectly, not by the design or character of social programmes, but rather by their outcomes, namely, by their income effects. These outcomes, however, are influenced by exogenous factors. We use two new Organisation for Economic Co-operation and Development (OECD) indicators to capture universalism directly, through the institutional design of social programmes: (1) the percentage of social benefits that are means or income tested and (2) the proportion of private spending in total social expenditures. These two indicators are combined into a universalism index and tested with a time-series cross-sectional design for 20 OECD countries between 2000 and 2011. This approach, we argue, better captures institutional design, in a way that is consistent with Korpi and Palme’s original argument, and it suggests that there is still a paradox of redistribution in the 21st-century welfare state.

scholarly journals Ubodzy w diecezji augustowskiej czyli sejneńskiej

2003 ◽  
Vol 46 (1-2) ◽  
pp. 167-191
Author(s):  
Witold Jemielity
Keyword(s):  
Turn Of The Century ◽  
Poor People ◽  
Parish Priest ◽  
The Poor ◽  
Bank Accounts ◽  
The Rich ◽  
The Church

Each parish had to provide maintenance to all the poor living on that area. Some of them used to live by the church in the parish houses called hospitals while others lived in villages. Few hospitals used the money put down to their bank accounts by the rich, the others were supported thanks to the alms of the parishioners and help of the parish-priest. Residents of hospitals cleaned the church, rang the bell for church, served during the mess or helped on the farm. Other poor people were called beggers. The parish-priest kept a record of beggers, issued certificates qualifying them to alms on the area of his parish, encouraged his parishioners to generosity. Civil authorities often criticized the quantity of beggers, idlers and wanderers. They tried to find any solution even by sending such people to the army or by forcing them to work. They mainly stressed that that was the duty of the parish. After the January Uprising communes got self-governed powers and since then they took care of the poor. On the turn of the century charity organizations came into being.

scholarly journals Zakat Mal dalam Perspektif Hadis Maudhu'iy

2019 ◽  
Vol 11 (1) ◽  
pp. 151-184
Author(s):  
Hamzah Hamzah
Keyword(s):  
Poverty Reduction ◽  
Total Yield ◽  
The State ◽  
Poor People ◽  
Muslim Countries ◽  
The Poor ◽  
The Rich ◽  
First Time ◽  
Specific Amount ◽  
The Ideal

One of the major problems that the developing countries face is the lack of state revenues to cover all required expenses. Zakat is completely different from taxes, because it is a direct solution for poor people because it goes with the same type of property from the rich to the poor (not like the most of the poverty reduction programms which go in shape of projects for the poor), also Zakat has its own fixed resources and fixed legal channels of spending. Zakat is considered a form of charity that must be paid from a person`s wealth (when his/her wealth exceeds or reaches a “specific amount” of money (or othertypes of wealth like gold) So when the wealth reaches this level or (the specific amount ) the person who owns this wealth should pay a specific amount for the poor and this amount goes to the poor named Zakat. At the time of prophet Mohamed, he was sending the officials to collect money of Zakat, as it was mentioned for example , when he sent Muaaz Ibnu Jabal to govern Yemen, he ordered him to collect money of Zakat. Also in the time of the second gonernant in Islam (Khalifah). At the time of the third Khalifah Umar, where the state was expanded, Umar still interes ed in collecting Zakat but with a new way in terms of two perspectives, first collecting it from both outward and inward money, second by establishing “a Zakat organization” to be the ideal solution in dealing with Zakat. At the time of umar the revenues of Zakat became a huge amount, until Umar decided to give a salary for The periods after that the governants were not interested so much to collect Zakat by themselves and from the outward and inward money, because total toll became very huge so they decided to leave this mater up to the eligible Muslims to pay their Zakat, but in the later on periods of time the Muslims became less aware by the religious practises so the total toll of Zakat became less than periods of the prophet and Khalifah and not sufficient to satisfy the basic needs of the poor in the Muslim countries. To conclude from that, the best total yield of Zakat was happened when it was collected and distributed through an organization with a great attention from the leader of the state, so this paper will be describe about zakat persepective Hadis Maudu’ in the first time of Islam. 

Investigation of Robin Hood Tax in Financial Crisis Periods and Analysis of Social State Policy in Taxation

2019 ◽  
pp. 92-103
Author(s):  
Doğan Bozdoğan
Keyword(s):  
Financial Sector ◽  
Tax Rates ◽  
Social State ◽  
Robin Hood ◽  
The Public ◽  
The Poor ◽  
The People ◽  
The Social ◽  
The Rich ◽  
Usage Area

Taxes cannot be denied in order to prevent financial crises and economic crises. In times of crisis, it is sometimes possible to intervene in these periods by decreasing the existing tax rates and sometimes by applying new taxes. The Robin Hood tax is based on the idea of giving it to the poor. According to this idea, the financial sector will be taxed in times of crisis and the tax burden that countries have to bear will be reduced. Moreover, the important point here is related to the usage area of the income derived from taxation of the financial sector. These taxes will be transferred directly to the public (i.e., to the people who suffer from the crisis). Thus, the idea of transferring from the rich to the poor will take place. In this chapter, the applicability of Robin Hood tax will be determined by considering the main features of the tax, and the tax will be examined before the social state principle. In this direction, the superior aspects of the said tax will be determined, and some suggestions will be made.

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