By Mary L. Mapes
Using Indianapolis as its concentration, this booklet explores the connection among faith and social welfare. coming up out of the Indianapolis Polis Center’s Lilly-sponsored learn of faith and concrete tradition, the ebook seems to be at 3 concerns: the function of spiritual social companies inside of Indianapolis’s higher social welfare aid process, 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 providers. Noting that spiritual nonprofits don't determine prominently in such a lot reports of welfare, Mapes explores the ancient roots of the connection among religiously affiliated social welfare and public enterprises. Her strategy acknowledges that neighborhood edition has been a defining characteristic of yankee social welfare. A Public Charity goals to light up neighborhood developments and to narrate the location in Indianapolis to nationwide traits and events.
Polis heart sequence on faith and concrete Culture—David J. Bodenhamer and Arthur E. Farnsley II, editors
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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)
Various forces competed with each other for the loyalty and money of these families. Most visibly, housing developers recognized the potential for massive profits in America’s suburbs, and Hollywood producers helped to strengthen the particulars of the family ideal through the movies and television. Less visible but no less significant were religious authorities who gave unprecedented attention to families. Protestants, Catholics, and Jews established planning commissions to coordinate the building of new suburban churches and synagogues while the laity reinvigorated older organizations and in some cases formed new ones whose sole purpose was to attend to the needs of families.
Considering that Indianapolis had a smaller Catholic population and fewer resources than other large cities, this desire might have seemed naive. But Fussenegger realized that the expanding welfare state provided new opportunities for Catholic services. However, to effectively promote Catholic involvement in social welfare he needed to securely establish the right of Catholics to oversee other Catholics and to establish good relations with the public welfare authorities. Fussenegger was keenly aware that the public welfare department in Marion County had ultimate legal responsibility for all children made wards of the court in Indianapolis, but he quickly claimed the city’s Catholic children as his ‘‘rightful charges’’ and demanded that all of the city’s Catholic children in need of placement in orphanages or foster homes be sent to Catholic Charities.
49 Resistance to the ‘‘dole’’ continued into the late s. 52 As was the case in welfare departments in so many states across the nation, ‘‘suitable home’’ clauses were legally incorporated into the guidelines social workers used to determine whether a mother qualified for ADC. In southern states, public welfare departments were notorious for withholding ADC from black women, who were expected to labor for low wages in the fields of white farmers. The fact that the ‘‘granting’’ or ‘‘withholding’’ of ADC could be used to reinforce racial hierarchies, regulate labor markets, and keep alive notions of the ‘‘worthy’’ and ‘‘unworthy’’ poor was not lost on Indiana’s social workers.