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6 - “Intelligent Leadership in the Cause of Racial Brotherhood”: Quakers, Social Science, and the American Friends Service Committee's Interwar Racial Activism

Thomas J Davis Indiana University Press ePub

Quakers, Social Science, and the American Friends Service Committee's Interwar Racial Activism

Allan W. Austin

RECALLING THE EARLY years of the American Friends Service Committee (AFSC), Rufus Jones wrote that he and the organization's first members, “conscious of a divine leading,” had gone to work “aware, even if only dimly, that we were ‘fellow-laborers with God’ in the rugged furrows of the somewhat brambly fields of the world.”1 Jones's remark reveals a fundamental characteristic of Quaker religious identity: a belief in “the duty of Friends to live their faith and in so doing make the world a better place.”2 The many Quaker books of discipline today with “faith and practice” in their titles bear clear witness to this enduring foundational tenet of Quaker identity. The 1997 edition of Philadelphia Yearly Meeting's Faith and Practice, for example, connects belief and activism in Friends’ testimonies, which it describes as “expressions of lives turned toward the Light, outward expressions reflective of the inward experience of divine leading.”3

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10 - Myth vs. Reality: Muslim American Philanthropy since 9/11

Thomas J Davis Indiana University Press ePub

Muslim American Philanthropy since 9/11

Shariq A. Siddiqui

THERE ARE DEFINING moments in our lives. I remember my parents describing the moment they first heard that John F. Kennedy was assassinated and when my professors talked about the moment Martin Luther King, Jr., or Robert Kennedy was killed. I was amazed by their memory and used to be thankful that such an event had not occurred in my generation's lifetime. That changed on September 11, 2001.

As I watched the horrific images on television, praying that the perpetrators were not Muslims, I knew that this moment was significant, but I did not realize that it would be a defining moment for Muslim Americans. The lives of Muslim Americans were changed in profound ways on that day. Many have argued that the events that followed due to the tragedy of 9/11 have had a negative effect on Muslim Americans and especially their philanthropic activity. In order to understand the impact on Muslim American philanthropy after September11, 2001, it is important first to understand Islamic philanthropy, learn about Muslim American history, and explore who Muslim Americans are before looking into their philanthropic activities.

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2 - Religious Ambivalence in Jewish American Philanthropy

Thomas J Davis Indiana University Press ePub

Shaul Kelner

PASSOVER 1967. AFTER an outcry of protest in the West, the Soviet Union had eased restrictions on the baking and import of unleavened bread, restrictions that had been designed to stamp out the last vestiges of Russian Jewry's observance of the springtime festival of the matzoh. Responding to the policy change, the American Jewish Conference on Soviet Jewry (AJCSJ), an umbrella group of twenty-five of the largest Jewish nonprofit organizations in the United States, revised the Passover seder supplement that it had first published the year before. The new text, written to be read aloud in homes and synagogues during the meal in which Jews ceremonially recount the biblical Exodus story, dropped all reference to the Soviets’ ban on matzoh. Instead, it invoked Passover's general theme of liberation from bondage to contrast the religious freedoms enjoyed by American Jews with the religious and cultural oppression that the Jews of the USSR were being forced to endure. With millions of copies circulated in the national media and through synagogues across the country, the 1967 text read as follows:

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8 - Juggling the Religious and the Secular: World Visions

Thomas J Davis Indiana University Press ePub

World Visions

Susan McDonic

WORLD VISION INTERNATIONAL is a Christian multinational relief and development organization with operations in nearly one hundred countries. Their annual report for 2011 claims that they “served” 100 million people, directly benefited 4.1 million children through child sponsorship, and raised $2.79 billion in cash and goods.1 As such, this organization of nearly unbelievable magnitude is growing at an exponential rate. For instance, the World Vision partnership's income has tripled in the last eight years. It has been called variously “the largest development organization aside from the United Nations,”2 “the largest privately funded aid organization in the world,”3 and the world's largest Christian development organization. World Vision is clearly a huge player in the international field of development, with representatives lobbying and consulting with governments and the United Nations and others working with international ecumenical groups such as the World Council of Churches and the Jubilee movement. Further, it acts as a media source monitoring on the ground the political, environmental, and economic state of the world, providing information and news stories to all the major news agencies. Beyond this, World Vision had, until recently, a publishing house in the form of its subsidiary, Mission Advanced Research and Communication Center (MARC) publications.4 Additionally, each national office is involved in the production of numerous videos, magazines, and newsletters of its own. This is an organization with a massive global reach that circulates money, information, images, and material help transnationally, shaping and responding to global shifts of power, ideology, and economics.5

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5 - Catholic Charities, Religion, and Philanthropy

Thomas J Davis Indiana University Press ePub

Fred Kammer, S.J.

THIS ESSAY FOCUSES on Catholic Charities in the United States—what it does, how it is funded, and how it faces the tensions of philanthropy and Catholic identity. In the Catholic Charities world, the framework for this consideration is captured in a single word: pluralism. This essay explains the network's understanding of pluralism, how the faith-based debates of the past two decades did or did not affect Catholic Charities, and, using “the pluralism diamond,” the tensions experienced by a religiously affiliated social service network, the ways to maintain balance and identity amid those tensions, and the rationale for religiously affiliated social service agencies to partner with government, the largest funder of social services in the country.

It may be helpful at first to understand that the Catholic Charities USA network is not a single national organization with local branches like the Boy Scouts of America, the Salvation Army, or the Red Cross. Because the Catholic Church is structured in individual dioceses and because of the grassroots histories of these ministries, the Catholic Charities agencies are largely “homegrown.” (Dioceses are administrative divisions of the Roman Catholic Church that are generally based upon geographical areas as large as a single state [for example, Idaho or Wyoming] or as “small” as a large metropolitan area [such as Boston or Washington, D.C.].1) Many agencies are organized as a single not-for-profit corporation within a single diocese—for example, Catholic Community Services of Baton Rouge. They also may have different names, such as “Catholic Charities,” “Catholic Social Services,” or “Catholic Family Services.”

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