Susan M. Ryan explores antebellum Americans' preoccupation with the language and practice of benevolence. Drawing on a variety of cultural and literary texts, she traces how people working and writing within social reform movements—and their outspoken opponents—helped solidify racial and class ideologies that ultimately marginalized even the most "deserving" poor. "The links between race and the relations of benevolence occasioned much soul-searching among antebellum Americans," Ryan explains. "In a period of heated public debate over issues such as slavery, Indian removal, and non-Protestant immigration, the categories of blackness, Indianness, and a generic 'foreignness' came to signify, for many whites, need itself." Ryan puts familiar literary works such as Herman Melville's The Confidence-Man, Frederick Douglass's My Bondage and My Freedom, and Harriet Beecher Stowe's Uncle Tom's Cabin back into dialogue with a broad range of print materials: the reports of charity societies, African American and Native American newspapers, juvenile fiction, travel writing, cartoons, sermons, and tract literature. In the process, she dispels the myth that authors usually classified as literary were responding to a simple and unquestioned cult of benevolence. Rather, she contends, they were participating in the complex and often rancorous debates occurring within the broader culture over how good intentions should be expressed and enacted.Ryan's inquiry into the antebellum culture of benevolence has implications for contemporary U.S. society, resonating especially with recent debates over welfare reform, the politics of compassionate conservatism, and representations of "welfare queens" and violent urban youth. As Ryan writes, "The conversations that this book reconstructs remind us of our ongoing participation in the national ritual of laying claim to good intentions."

Susan M. Ryan explores antebellum Americans' preoccupation with the language and practice of benevolence. Drawing on a variety of cultural and literary texts, she traces how people working and writing within social reform movements--and their outspoken opponents--helped solidify racial and class ideologies that ultimately marginalized even the most "deserving" poor. "The links between race and the relations of benevolence occasioned much soul-searching among antebellum Americans," Ryan explains. "In a period of heated public debate over issues such as slavery, Indian removal, and non-Protestant immigration, the categories of blackness, Indianness, and a generic 'foreignness' came to signify, for many whites, need itself." Ryan puts familiar literary works such as Herman Melville's The Confidence-Man, Frederick Douglass's My Bondage and My Freedom, and Harriet Beecher Stowe's Uncle Tom's Cabin back into dialogue with a broad range of print materials: the reports of charity societies, African American and Native American newspapers, juvenile fiction, travel writing, cartoons, sermons, and tract literature. In the process, she dispels the myth that authors usually classified as literary were responding to a simple and unquestioned cult of benevolence. Rather, she contends, they were participating in the complex and often rancorous debates occurring within the broader culture over how good intentions should be expressed and enacted.Ryan's inquiry into the antebellum culture of benevolence has implications for contemporary U.S. society, resonating especially with recent debates over welfare reform, the politics of compassionate conservatism, and representations of "welfare queens" and violent urban youth. As Ryan writes, "The conversations that this book reconstructs remind us of our ongoing participation in the national ritual of laying claim to good intentions."

Susan M. Ryan explores antebellum Americans' preoccupation with the language and practice of benevolence. Drawing on a variety of cultural and literary texts, she traces how people working and writing within social reform movements--and their outspoken opponents--helped solidify racial and class ideologies that ultimately marginalized even the most "deserving" poor. "The links between race and the relations of benevolence occasioned much soul-searching among antebellum Americans," Ryan explains. "In a period of heated public debate over issues such as slavery, Indian removal, and non-Protestant immigration, the categories of blackness, Indianness, and a generic 'foreignness' came to signify, for many whites, need itself." Ryan puts familiar literary works such as Herman Melville's The Confidence-Man, Frederick Douglass's My Bondage and My Freedom, and Harriet Beecher Stowe's Uncle Tom's Cabin back into dialogue with a broad range of print materials: the reports of charity societies, African American and Native American newspapers, juvenile fiction, travel writing, cartoons, sermons, and tract literature. In the process, she dispels the myth that authors usually classified as literary were responding to a simple and unquestioned cult of benevolence. Rather, she contends, they were participating in the complex and often rancorous debates occurring within the broader culture over how good intentions should be expressed and enacted.Ryan's inquiry into the antebellum culture of benevolence has implications for contemporary U.S. society, resonating especially with recent debates over welfare reform, the politics of compassionate conservatism, and representations of "welfare queens" and violent urban youth. As Ryan writes, "The conversations that this book reconstructs remind us of our ongoing participation in the national ritual of laying claim to good intentions."

In Civilizing the Child: Discourses of Race, Nation, and Child Welfare in America, Katherine S. Bullard analyzes the discourse of child welfare advocates who argued for the notion of a racialized ideal child. This ideal child, limited to white, often native-born children, was at the center of arguments for material support to children and education for their parents. This book illuminates important limitations in the Progressive approach to social welfare and helps to explain the current dearth of support for poor children. Civilizing the Child tracks the growing social concern with children in the nineteenth and early-twentieth centuries. The author uses seminal figures and institutions to look at the origins of the welfare state. Chapters focus on Charles Loring Brace, Jacob Riis, residents of the Hull House Settlement, and the staff of U.S. Children’s Bureau, analyzing their work to unpack the assumptions about American identity that made certain children belong and others remain outsiders. Bullard traces the ways in which child welfare advocates used racialized language and emphasized the “civilizing mission” to argue for support of white native-born children. This language focused on the future citizenship of some children as an argument for their support and protection.

A fresh account of early American religious history that argues for a new understanding of ritual. In the years between the American Revolution and the Civil War, there was an awkward persistence of sovereign rituals, vestiges of a monarchical past that were not easy to shed. In Awkward Rituals, Dana Logan focuses our attention on these performances, revealing the ways in which governance in the early republic was characterized by white Protestants reenacting the hierarchical authority of a seemingly rejected king. With her unique focus on embodied action, rather than the more common focus on discourse or law, Logan makes an original contribution to debates about the relative completeness of America’s Revolution. Awkward Rituals theorizes an under-examined form of action: rituals that do not feel natural even if they sometimes feel good. This account challenges common notions of ritual as a force that binds society and synthesizes the self. Ranging from Freemason initiations to evangelical societies to missionaries posing as sailors, Logan shows how white Protestants promoted a class-based society while simultaneously trumpeting egalitarianism. She thus redescribes ritual as a box to check, a chore to complete, an embarrassing display of theatrical verve. In Awkward Rituals, Logan emphasizes how ritual distinctively captures what does not change through revolution.

Disaster strikes, transforming cities and towns into graveyards and wastelands in a matter of minutes. But help is on its way: news channels and social media relay the information to all corners of the globe in real-time, mobilising hundreds of people and organisations to aid. Yet, with standard relief packages regardless of the location, and a lack of effort taken to match volunteers' skills with tasks, just how effective are we at helping others?Many people want to do good, but they like to do it at their convenience. These attempts at helping often fail, and the blame invariably falls on the disaster victims, rather than looking at the suitability of aid provided. Such help, offered without a thorough understanding of the context or the impact of actions, can create situations that leave the victims worse off than before.So how can we create real sustainable impact?Most communities have a lot of unused human capacity. When offering help, many aid providers fail to engage the local communities, thus excluding a critical group of people with the knowledge of local ways and needs.This book elaborates on a simple principle essential to effective aid — Never Help: Engage, Enable, Empower and Connect.It is important that we fully understand the problem before we try to solve it, and who better to help us with solutions than the local community?

A free open access ebook is available upon publication. Learn more at www.luminosoa.org. Up to the twentieth century, Islamic charitable endowments provided the material foundation of the Muslim world. In Lebanon, with the fall of the Ottoman Empire and the imposition of French colonial rule, many of these endowments reverted to private property circulating in the marketplace. In contemporary Beirut, however, charitable endowments have resurfaced as mosques, Islamic centers, and nonprofit organizations. A historical anthropology in dialogue with Islamic law, God's Property demonstrates how these endowments have been drawn into secular logics—no longer the property of God but of the Muslim community—and shaped by the modern state and modern understandings of charity and property. Although these transformations have produced new kinds of loyalties and new ways of being in society, Moumtaz’s ethnography reveals the furtive persistence of endowment practices that perpetuate older ways of thinking of one’s self and one’s responsibilities toward family and state.

Writing centers cannot resolve the national confusion about literacy, but over time they can contribute to a better understanding and more democratic approaches to literacy education. But to do this, writing centers need to be more fully engaged with the paradox of literacy - the way that literacy both dominates and liberates, both demands submission and offers the promise of agency. Nancy Grimm believes that postmodern theory, which emphasizes the diversity of our society, offers the best opportunities for this engagement. Her book offers a fundamental reconsideration of writing center work - work, she maintains, that must be informed by an understanding of the cultural role of literacy education. Because so many educational practices are based on tacit assumptions about the "normal" way to do things, Grimm argues that both the teaching and tutoring of literacy must be informed by a radical reconsideration of academic fairness. Change will depend on the willingness of comfortably situated people to open themselves to authentic listening and the possibilities of having their world views transformed by writing center students. "Good intentions alone, particularly good intentions grounded in a missionary narrative, are not enough to overcome the potentially oppressive nature of literacy education." Grimm begins by positioning the debate about the function of the writing center in the larger cultural conflict created by postmodern conditions. She locates writing center work within the historical contradictions of literacy, then analyzes the way composition teaching regulates an academic identity. She goes on to show how postmodern theories of subjectivity offer ways to intervene in that regulation. After reconceptualizing the politics of writing center administration, Grimm ultimately argues for a conception of fairness that holds writing center workers responsible for not only granting students membership to the academic literacy club but also for changing the gates of that club when change is necessary. Good Intentions is essential reading for educators involved with writing centers in any capacity - whether they be directors, researchers, professional and undergraduate staff, or simply teachers of students who use writing centers.