Charity Movements Research Articles

Investigating the actualization of open data affordances for start-up entrepreneurs

Purpose This paper aims to explore the extent of open data actualization for start-up entrepreneurs based on affordance theory. The principal interest of the study revolves around the possible actions or actualization of open data for innovation and entrepreneurial benefits. Design/methodology/approach The author used a qualitative case study as the research design. The author consulted the central public agency that manages open data implementations in Malaysia regarding the research topic. By doing so, the author recognized and interviewed start-up entrepreneurs who actualize open data in businesses. From that exercise, the author conducted a snowball sampling technique to recruit more informants for the research. Start-up entrepreneurs selected for the study must be active in an entrepreneurial project and have at least one year of experience using open data for innovation and entrepreneurship. The author conducted 30 online semistructured interviews with start-up entrepreneurs, representatives from open data providers and a start-up association for triangulation purposes. The author adopted affordance theory as a lens of understanding. Qualitative analysis software was used to generate research findings. Findings In this study, start-up entrepreneurs actualize open data in three principal areas: product building with open data, value creation with existing products and open data for business research and strategies. The study came across distinct narratives of local start-ups that build open data products named “a property start-up,” “mechanics on the go” and “peer-to-peer digital charity movement.” Also, the study discovered three unanticipated findings about the research topic. First, the study uncovered two start-ups that used open data to enhance algorithm designs. Second, the study revealed a unique narrative of a start-up that pivoted business ideas based on open data during the Covid-19 pandemic. Third, the study learned about a start-up that initiated strategic partnerships with an agricultural association and smallholder farmers inspired by open data. These findings extend the literature on how start-up entrepreneurs actualize open data for entrepreneurial gains in a developing economy. What is also unique about this study is that there might be an open data misconception among start-up entrepreneurs. The findings advocate that some start-up entrepreneurs believed all data should be shared or opened upon request based on the generic understanding of open data. Clearly, this is a fallacy, and better awareness is required among start-up entrepreneurs regarding open data principles and implementations. Practical implications Data providers need to build a credible image of open data as a foundation to drive actualization. This can be achieved through capacity building, awareness campaigns and strategic engagements with start-up entrepreneurs. Open data institutions need to initiate flagship projects with start-up associations in highly valuable sectors to demonstrate commercial applications of open data in certain fields. Originality/value Previous research provides limited empirical studies on the commercial application of open data for start-up entrepreneurs. Hence, the novelty of this study lies in understanding how start-up entrepreneurs actualize open data to create value in their respective fields.

Living Quran Surat Al-'Asr To Instill Moral Values and Develop A Progressive Muhammadiyah

Objective: this study is to review the Study of Living Quran Al-Asr in Muhammadiyah Ethics in Pekajangan to realize ethical values and principles of Development in Muhammadiyah that are progressing. The text of the Qur'an that lives in society as a phenomenon is called the Living Quran. Muhammadiyah in its movement was inspired by the Qur'an, Surat Al-Asr and Al-Ma'un which was taught by Kyai Dahlan repeatedly for months. Kyai Dahlan's teachings made him get the call kyai wal-Asri by the Pekajangan community of Pekalongan. Theoretical framework: Letter Comprehension. Al-Asr in the frame of Muhammadiyah Ethics in Pekajangan as well as a picture of the implementation produced by their reading and interpretation of the Qur'an. Method: This research uses a type of descriptive qualitative research with a sociological-historical approach, data collection is carried out by observation, interviews, and documentation with data analysis, namely data reduction, data presentation, and data verification. Results and Discussion: They, namely the Muhammadiyah Pekajangan community understand the meaning of QS Al-Asr taught by Kyai Dahlan, recitation in every branch of Muhammadiyah Pekajangan is carried out every week as social control and forms civil society and Muhammadiyah Business Charity (AUM) from time to time always increases significantly in all sectors of life. Conclusion: Pekajangan Pekalongan, which was previously a village full of violence and never taken into account, turned into a metropolitan village and eroded all forms of activities that were hated and wrathed by his God. Muhammadiyah Pekajangan movement from time to time from the beginning of its establishment to the present can be seen that the charity movement has progressed over time.

Business Charity Movement of Aisyiyah Organization West Sumatra in 1968-2016

This article discussed the Aisyiyah group and the women's movement in West Sumatra from 1968 to 2016. Byutilizing a historical method that includes historiography, source critique, interpretation, and heuristic stages. According to the study's findings, the Aisyiyah Organization was initially founded in Yogyakarta and formed its Batang River branch. Prior to 1968, this Organization's branches and branches quickly expanded in a number of West Sumatra locales, including Padang Panjang, Bukittinggi, Simabur, Payakumbuh, and Pesisir Selatan. After 1968 the Aisyiyah organization was spread across 18 regencies and cities in West Sumatra. The Aisyiyah Organization movement is no longer in the form of resistance as in the previous colonial era, but in the form of awareness to catch up with women in the field of charity and business such as in the fields of education, health, social welfare and the economy. Aisyiyah's charitable business movement includes a number of initiatives, such as sending as many young children as possible to ABA Kindergartens and establishing a Teacher Education School (SPG) to support educated teachers, expanding Aisyiyah Islamic clinics as places for women to seek treatment and supporting Schools Health Nurses as educated midwives, and empowering girls to enroll in Aisyiyah.

Living Quran Surat Al-'Asr To Instill Moral Values And Develop A Progressive Muhammadiyah

Objective: this study is to review the Study of Living Quran Al-Asr in Muhammadiyah Ethics in Pekajangan to realize ethical values and principles of Development in Muhammadiyah that are progressing. The text of the Qur'an that lives in society as a phenomenon is called the Living Quran. Muhammadiyah in its movement was inspired by the Qur'an, Surat Al-Asr and Al-Ma'un which was taught by Kyai Dahlan repeatedly for months. Kyai Dahlan's teachings made him get the call kyai wal-Asri by the Pekajangan community of Pekalongan. Theoretical framework: Letter Comprehension. Al-Asr in the frame of Muhammadiyah Ethics in Pekajangan as well as a picture of the implementation produced by their reading and interpretation of the Qur'an. Method: This research uses a type of descriptive qualitative research with a sociological-historical approach, data collection is carried out by observation, interviews, and documentation with data analysis, namely data reduction, data presentation, and data verification. Results and Discussion: They, namely the Muhammadiyah Pekajangan community understand the meaning of QS Al-Asr taught by Kyai Dahlan, recitation in every branch of Muhammadiyah Pekajangan is carried out every week as social control and forms civil society and Muhammadiyah Business Charity (AUM) from time to time always increases significantly in all sectors of life. Conclusion: Pekajangan Pekalongan, which was previously a village full of violence and never taken into account, turned into a metropolitan village and eroded all forms of activities that were hated and wrathed by his God. Muhammadiyah Pekajangan movement from time to time from the beginning of its establishment to the present can be seen that the charity movement has progressed over time.

Participation of public organizations and people of the Middle Volga region in the charity movement during the period of the Russo-Turkish war of 1877–1878

The article is devoted to the history of private charity in the Middle Volga region during the Russo-Turkish War of 1877–1878. It analyzes various aspects of the charitable and volunteer movement organized by the population of the provinces of the Middle Volga region. The article shows the role and degree of participation of the population in charitable activities and support for state policy during the war. Special attention is paid to the initiative of ordinary citizens, public organizations and private companies in the formation of the necessary material and technical base, military medical care and gathering donations to the Army.

ДІЯЛЬНІСТЬ БЛАГОДІЙНИХ ОРГАНІЗАЦІЙ В УКРАЇНІ ЯК ОДИН ІЗ ОСНОВНИХ ЕЛЕМЕНТІВ ФАНДРАЙЗИНГУ

The materials of the article analyze the basics and prerequisites of charitable activities in Ukraine. The main features of charitable activity are highlighted. Attention is focused on the peculiarities of the state support of the charity movement in Ukra

Tonic for Body or Soul: Fresh Air for Poor Children in Progressive Era New York City

The Fresh Air Fund and the Floating Hospital were two charities that launched in Gilded Age New York City and flourished during the Progressive Era. Part of the fresh air charity movement, both organizations argued that impoverished children living in crowded tenement districts needed fresher air. But these reformers had strikingly different notions of what fresh air was and where to find it. The Floating Hospital cast fresh air as medicine that children could breathe in the city’s harbor, but urban air could never be fresh to the Fresh Air Fund. Using fresh air as a symbol of rural wholesomeness in contrast to urban deviance, the organization aimed to mold children into model citizens by exposing them to the countryside. Diverging ideas about cities and air impacted children’s experiences, determining whether charities treated them equally regardless of race or sex and whether reformers respected or tried to break familial bonds.

FENOMENOLOGI WAKAF BUKU SEBAGAI GERAKAN FILANTROPI DALAM KAJIAN AL-QURAN

Libraries as information service providers have tried to give their role in efforts to educate the nation and country life. The book waqf movement is one concrete step to raise the spirit of ta'awun through the library. This phenomenon can be interpreted as a philanthropic movement (generosity. The purpose of this study is to describe the phenomenology of the book waqf as a philanthropic movement in the library of Muhamadiyah University in Yogyakarta studied from the view of the Koran. The author uses a qualitative method approach, as the author conducts observations, interviews, and reviews. According to the academic community in general, the results of this research are that the application of book waqf at the Muhammadiyah University of Yogyakarta (UMY) is an implementation of the charity movement (philanthropy) of science-based on social religion within the University of Muhammadiyah Yogyakarta (UMY). currently, it can be used as an innovative service model that is able to express the piety of the academic community of the Muhammadiyah University of Yogyakarta (UMY) based on the values ​​of the Quran.

MUSLIM YOUTH AND PHILANTROPHIC ACTIVISM

Since the last two decades, charity movements have been flourishing in Indonesian Islamic landscape. These organisations are involving not only state sponsored organizations, but also non-government associations and professional industries. This article exclusively discusses the youth-based charity movements in two important Islamic universities in Indonesia and tries to offer a new glance of youth charity movement as to which their movement relates to the issue of identity and social welfare. The article uses a qualitative method through a systematic literature review, in-depth interview, and observation to the activities of two youth-based charity movements at two state Islamic universities in Jambi and Surabaya. This paper further argues that the spirit of philanthropic movement does not only depend on economic wealth, but also on social solidarity, Islamic principle of economic distribution, and networks among the students that have been successfully translated into both social welfare activism and humanitarian activities.

Heategevus- ja solidaarsusmeditsiini problemaatikast Eesti näitel

Alternative, folk, and state medicine services intersect in the spheres of voluntary assistance and joint financing, donation medicine, charity movement, and solidary charity. Voluntary activity involves many people in different age groups and with different opportunities, and is wider than changes in lifestyle and an inherent turn to local activities and stances. The global trend remains in the transitional area of different domains, yet its deeply humane message, joint assistance to people in an emergency situation, constitutes the continuation of traditional means of assistance in today’s society. Charity medicine has opened up new topics for humanitarian studies. The article discusses the state and local institutions’ supportive activities for health care and, for example, for the coping strategies of people with severe health damage, as well as the support provided by different media channels for people with health issues, and voluntary help based on personal free will. The article focuses on the following questions: What is the status of solidarity in today’s medicine and welfare services? What are the characteristics, approaches, and results of charity medicine in Estonia? What questions are raised by charity? Do we deal with only medical and health issues or with human fractals?

Українське товариство Червоного Хреста: медико-санітарна діяльність і соціальна допомога населенню УСРР у 1921-1929 рр.

The founded of the Ukrainian Society of the Red Cross took place on the background of the simultaneous existence in Ukraine of red-colored organizations of several state institutions. So, as of 1918, the committees of the Southern Cross of the former Russian Empire continued to function. The Ukrainian Red Cross was founded in the last days of the existence of the Central Rada during the period of national liberation struggles. Of course, this situation was not favorable the Bolsheviks, who sought to unite the defined organizations and set control above their activity. After all, on November 20, 1918, the Bolshevik authorities founded the Russian Red Cross Society, which would had to operated to act as the focal point. However, the Bolsheviks understood that in the European charity movement wasn't trust to this organization. Therefore, it was decided to act through the Ukrainian network, which enjoyed trust. Thus, the Special Committee of the Ukrainian Red Cross was established on March 14, 1919, by the decree of the RNK of the Ukrainian SSR with the establishment of the Bolshevik authorities in Ukraine. This body set the task of reorganization Red Cross organizations into the single Ukrainian Red Cross and performe the functions of managing and control above their activities. The article analyzes the medical and sanitary activities of the Ukrainian Red Cross Cooperator, namely: the capacity of a public association to form self-functioning clusters of the health care system. Other areas of activity are also highlighted: counteraction social diseases, reduce the number of homeless children, improve the cultural level of the population, improve the sanitary way of life of the workers and peasants, improve the lives of children, assistance to the population in natural disasters, and organization public dining.

Charity Movements in Eighteenth‐Century Ireland: Philanthropy and Improvement. By Karen Sonnelitter. Irish Historical Monographs. Boydell. 2016. xi + 205pp. £65.00.

Charity Movements in Eighteenth‐Century Ireland: Philanthropy and Improvement. By Karen Sonnelitter. Irish Historical Monographs. Boydell. 2016. xi + 205pp. £65.00.

А. Л. Ордин-Нащокин и подъем благотворительного движения в Пскове в конце XVII – первой половине XVIII в.

А. Л. Ордин-Нащокин и подъем благотворительного движения в Пскове в конце XVII – первой половине XVIII в.

Charity movements in eighteenth-century Ireland: philanthropy and improvement. By Karen Sonnelitter. Pp 218. Suffolk: Boydell Press, 2016. £65. (Irish Historical Monographs series)

Charity movements in eighteenth-century Ireland: philanthropy and improvement<scp>.</scp> By Karen Sonnelitter. Pp 218. Suffolk: Boydell Press, 2016. £65. (Irish Historical Monographs series)

Charity Movements in Eighteenth-Century Ireland: Philanthropy and Improvement. By Karen Sonnelitter

Charity Movements in Eighteenth-Century Ireland: Philanthropy and Improvement. By Karen Sonnelitter

Review of 'Charity Movements in Eighteenth-Century Ireland. Philanthropy and Improvement'

Review of 'Charity Movements in Eighteenth-Century Ireland. Philanthropy and Improvement'

Islamist Feminism in Morocco: (Re)defining the Political Sphere

Islamist Feminism in Morocco(Re)defining the Political Sphere Meriem El Haitami (bio) introduction Religious trends in Moroccan feminism emerged as a result of the changing sociopolitical scene marked by the rise of political Islam in post-independence Morocco. Islamist movements began to play a significant role in attracting a broad following and absorbing women’s growing demands to be more engaged in political life. They advocate women’s rights while being inspired by religious principles; this, according to Fatima Sadiqi, is a “feminist act” as it allows women’s entry into the historically male-dominated structures.1 Sadiqi further argues that the fact that religious feminism in Morocco was not conceived as a reaction to liberal feminism makes rapprochement possible and constructs polyvocal expressions of political activism.2 In 2011 female Islamist activists gained particularly legitimacy in the context of the Arab Spring, which brought the conservative Party of Justice and Development (pjd) into power. The latter has contributed to a shift from the elite liberal state feminism to a more legitimate religious activism, and has introduced new spaces for contention, such as the emerging nuanced female political and civic expression(s) as well as the prospects for Islamist and secular women’s movements to cooperate and negotiate in order to ensure a democratic approach to gender issues. Therefore this article explores how Islamist women are positioning themselves vis-à-vis universal debates of democratization and women’s rights, especially when a number of academic studies suggest that Islamist or more accurately “post-Islamist” movements are not necessarily anti-democratic.3 Rather, such movements may figure as important forces toward a more democratic transition. Beginning with an overview of Islamist women’s participation as party members and political actors, this article addresses opportunities and impediments to Islamist women’s political integration in Morocco’s official political [End Page 74] sphere in the context of the Arab Spring. I argue that despite Islamist women’s increased insertion into the political sphere, they must yet negotiate two primary political fronts. Islamist women are underrepresented in government due to the resistance of male Islamist political leaders, and this limits the women activists’ influence over governance and policy making and perpetuates the long-standing institutionalized gender-based inequalities. Additionally, Islamist women activists who hope to shape new roles for women in Morocco must also contend with the hegemonic discourses of liberal political groups. The present study draws on ethnographic fieldwork I conducted over the course of two years as part of my doctoral research on women’s religious authority and activism in contemporary Morocco, in which I explore the interplay between religion and politics and how that impacts gender discourses and reconceptualizes debates on Islamic feminism and the modalities of Moroccan Islam. Fieldwork methodologies have entailed interviews with female religious and political actors in a variety of settings as well as observing their different dynamics in different religious and social structures. This essay lays particular emphasis on women’s role within Islamist movements based on the review of various media articles found through the internet and scholarship on the interplay between Islamism and women’s political participation. I limit my analysis to two major groups: the Party of Justice and Development and the Justice and Charity movement (al-Adl wal-Ihsan, also called Justice and Spirituality, js). Though these two groups share a similar vision of Islamizing Moroccan society, they have divergent political stances. I maintain that both groups reconceptualize public religion and promote women’s participation in politics; however, post–Arab Spring changes were not necessarily directed toward the long sought gender equality. Therefore, despite the Arab Spring having brought to the fore Islamist women’s expressions of activism, they are still not achieving equal gains in more formal processes of political action, and their voices have been sidelined under hegemonic state structures. the party of justice and development: islamist feminism redefined The Party of Justice and Development (pjd) was officially formed in 1998, out of the Unity and Reform movement, and became a political force when it won 42 out of 295 seats in the 2002 national legislative elections.4 The pjd accepts the monarchy’s legitimacy and acts within the state...

Dealing With the poor: institutional change and linked fields

This paper explores the establishment of the scientific charity movement and uses the concept of linked fields to explain this case of institutional change. Specifically, it examines how institutio...

Commentary: not just variation in estimates: deinstitutionalization of the justice system.

T is great variation in estimates of the portion of incarcerated individuals who have mental illness. This wide variation is one of the main findings of the analysis by Prins (1) of mental illness rates in U.S. state prisons. Since at least the 1930s, social observers such as Penrose (2) have tracked the prevalence of mental illness in jails and prisons and have attempted to identify underlying clinical and social trends. In 2002, the first author and his colleagues questioned the presumption that the large number of incarcerated people with mental illness was attributable to failures in the assessment and treatment of mental illness and concluded that there is no reliable evidence that directing resources toward psychiatric treatment would have a significant impact on incarceration rates (3). In this commentary, we argue that this conclusion remains true. In the article by Prins (1), the implied logic is that there is interpretive value in examining variations in the rates of mental illnesses in jails and prisons to discern the impact of psychiatric interventions. Holding to the principle that the most parsimonious explanation is best, the factor that explains the variation in the proportions of prisoners with mental illness is variation in correctional policy and practice among jurisdictions and over time, rather than variation in access to treatment for mental illness or in how mental illness is assessed or counted in prisons and jails. The more recent variation in rates of mental illness is also likely enhanced by the beginning of a shift in correctional policy: the decline of incarceration in prisons (4). Abramson (5) laid the groundwork for examining connections between deinstitutionalization of psychiatric treatment and the rising number of incarcerated people with mental illnesses. Historically, institutions such as orphanages, poorhouses, and asylums have, each in their own time, experienced a profound increase in their populations, which was followed by a period of deinstitutionalization. Initially, the reasons given for deinstitutionalization are humane treatment, but eventually the most persuasive arguments center on cost and efficiency in state systems and the availability of plausible alternatives. In the United States, practice shifted from poorhouses to outdoor relief, charity movements, and social work; from orphanages to child welfare systems, foster care, and juvenile justice systems; from asylums to community mental health; and now from prisons to community corrections. With the emergence of community corrections and the eventual downsizing of prisons and jails, many people with mental illness once incarcerated in conventional facilities will more often be involved in various forms of community corrections. Our colleague who is incarcerated in a community correctional facility (the first author met this person at a meeting outside of any prison or jail) would be counted as incarcerated by the local Department of Corrections (DOC). This person is free to pursue work in the daytime and does not receive health care through the DOC, unlike incarcerated persons in other kinds of facilities. Correctional health care policy focused on large prisons and jails has not caught up with the impact of deinstitutionalization in the provision of psychiatric care to vulnerable populations. As a result, a growing number of individuals with serious psychiatric disorders are left without reliable access to effective psychiatric treatment. This commentary seeks to refocus attention away from efforts to establish a standard for rates of incarcerated persons withmental illness in conventional facilities with the aim of informing mental health interventions. The action is not there. The place for action in innovation, change, and planning is in community settings. Our goal should be to document variations across place and time in how the differences and changes in corrections practices interrupt effective care and to develop creative ways to recognize as a reality in the justice system the ongoing changes in corrections environments and the broad variation in incarcerated populations.

Women and Welfare in the United States

Women and Welfare in the United States Miriam Cohen (bio) Gunja SenGupta. From Slavery to Poverty: The Racial Origins of Welfare in New York, 1840–1918. New York: New York University Press, 2009. xiv + 333 pp.; ill. ISBN 978-0-8147-4061-3 (cl); 978-0-8147-4107-8 (pb). Lisa Levenstein. A Movement Without Marches: African American Women and the Politics of Poverty in Postwar Philadelphia. Chapel Hill: University of North Carolina Press, 2009. xvi + 300 pp.; ill. ISBN 978-0-8078-3272-1 (cl); 978-0-8078-7164-5 (pb). Marisa Chappell. The War on Welfare: Family, Poverty and Politics in Modern America. Philadelphia: University of Pennsylvania Press, 2010. xi + 345 pp.; ill. ISBN 978-0-8122-4204-1 (cl); 978-0-8122-2154-1 (pb). Jane L. Collins and Victoria Mayer. Both Hands Tied: Welfare Reform and the Race to the Bottom of the Low-Wage Labor Market. Chicago: University of Chicago Press, 2010. xiii + 219 pp.; ill. ISBN 978-0-2261-1405-7 (cl); 978-0-2261-1406-4 (pb). Sixteen years after President Bill Clinton signed into law the Personal Responsibility and Work Opportunity Act (PRWOA), which ended “welfare as we know it,” scholars can better understand the history that led to the law’s enactment as well as its effects. The books under review in this essay reaffirm both the importance of a feminist perspective for understanding the history of American welfare and the importance of race to understanding this feminist history. These studies also provide ample evidence that social justice in the twenty-first century requires public policy support for all citizens, as workers and as caregivers. Beginning in antebellum New York City, Gunja SenGupta focuses on five institutions that exemplify the “range of charitable and reform institutions that constituted New York’s interlocking network of private benevolence and public relief” (3). By 1840, New York was a bustling city of commerce and manufacturing which boasted great wealth, a growing middle class, and, in lower Manhattan, plebian neighborhoods of immigrants and African Americans. The panic of 1837 and subsequent depression encouraged “respectable” society to confront growing poverty. Faith in the free market and the Second Great Awakening, with its emphasis on free [End Page 180] will and perfectibility, contributed to the zeal with which reformers sought to rehabilitate the poor. If poverty was the result of character flaws and not lack of jobs, reformers argued, the reformation of paupers required their institutionalization rather than direct relief. The New York Alms House added a Work House on Blackwell’s Island to employ able-bodied paupers, now segregated from the aged and infirm who were considered worthy of relief. In the vanguard of the scientific charity movement, volunteers from the Association for Improving the Condition of the Poor set up an elaborate system for investigating applications for aid, separating the deserving from the undeserving, and sending them to appropriate agencies. For antebellum New Yorkers, the problem of pauperism was intertwined with the “immigration problem” and, in particular, the large number of poor Irish. While nativists portrayed the Irish as a threat to the white republic, a more optimistic view won out among New York’s elite. By promoting work discipline and temperance, reformers believed they could help the Irish become capable of self-governance and, hence, full citizens of the republic. African Americans were perceived differently than impoverished whites. This was expressed in the 1855 census, which used the term “color” to categorize blacks and mulattos while the Irish were described as white, like all people of European origin. According to this logic, African Americans were inherently different from whites and thus neither acculturation nor the attainment of citizenship rights was possible. Reformers’ attitude about difference, SenGupta shows, was critical to understanding the social service practices of public and private institutions throughout the nineteenth century. Beginning in the 1840s, the Alms House segregated poor blacks from native-born and immigrant whites. Black adults were placed in the privately run Colored Home and black orphans in the Colored Orphan Asylum. The wealthy white women supervising the Colored Home approached their work on behalf of indigent blacks with great sympathy. Like many activists from “respectable” society, these...