By Mary L. Mapes
Using Indianapolis as its concentration, this publication explores the connection among faith and social welfare. bobbing up out of the Indianapolis Polis Center’s Lilly-sponsored learn of faith and concrete tradition, the publication seems to be at 3 matters: the function of non secular social companies inside of Indianapolis’s higher social welfare aid approach, either private and non-private; the evolution of the connection among private and non-private welfare sectors; and the way principles approximately citizenship mediated the supply of social companies. Noting that spiritual nonprofits don't determine prominently in such a lot stories of welfare, Mapes explores the historic roots of the connection among religiously affiliated social welfare and public organisations. Her method acknowledges that neighborhood edition has been a defining function of yankee social welfare. A Public Charity goals to light up neighborhood developments and to narrate the placement in Indianapolis to nationwide tendencies and events.
Polis middle sequence on faith and concrete Culture—David J. Bodenhamer and Arthur E. Farnsley II, editors
Read or Download A Public Charity: Religion And Social Welfare In Indianapolis, 1929-2002 (Polis Center Series on Religion and Urban Culture) PDF
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Additional info for A Public Charity: Religion And Social Welfare In Indianapolis, 1929-2002 (Polis Center Series on Religion and Urban Culture)
As a result, the men and women who worked for the Social Service Department rarely took the issue of class seriously and focused without any qualms on serving the middle class. The heightened attention on the middle class was not merely rhetorical. It directly and profoundly affected the services offered. Certainly throughout the late s and early s, most of the city’s private agencies expended a large proportion of their resources on assistance to the poor. By the mid s, however, agencies provided little financial assistance to their clients.
In a city where religious divisions were strong and Catholics a minority, few in the Protestant majority questioned the right of Catholics to care for their own. For their part, public welfare authorities saw these collaborative endeavors as a means to contain the growth of public welfare and to hide its disturbing ideological implications from a conservative public. Remarkably, public funding of Catholic Charities received little public attention. This protected Catholics from adversaries who might Catholic Charities and the Making of the Welfare State have challenged such a relationship.
36 The surveyors assumed that men should be the sole providers and that they should earn a sufficient salary to allow their wives to tend to the home. Federation leaders, critical of women who worked outside the home, complained that working women not only became too independent of their husbands, but that they deprived children of their right to full-time mothers. The Church Federation supported what it called a model of ‘‘Christian Family Living’’ that openly and explicitly celebrated traditional gender roles and relations.