Philantrophy

This descriptive case study discusses the evolution of TOMS, one of the world's most famous 'double bottom line' companies, in terms of narratives and corporate social responsibility practices. This paper also discusses the company's crisis-response strategy and management after the company's model, referred to as One-for-one model, has been widely criticised by media following the study conducted by an outside research team. The work also aims to point out the dynamics of the competing and contrasting narratives from various stakeholders such as media outlets and outside researchers to provide an in-depth account of the various events that affected the narrative turns of the company narratives.

Berdasarkan pengalaman menjadi pengampu mata kulah Metodologi Penelitian Komunikasi dan pembimbing skripsi didapati bahwa sebagian besar mahasiswa mengalami kesulitan dalam menggunakan metode penelitian dalam aplikasi di lapangan. Kemampuan mengenali realitas komunikasi, identifikasi paradigma, membuat desain penelitian dengan metode riset yang sesuai dengan objek dan subjek penelitian masih perlu dikembangkan.
Buku ini hadir sebagai panduan terutama untuk mahasiswa yang mengambil mata kuliah Metodologi Penelitian Komunikasi dan sedang menyelesaikan skripsi. Dalam buku ini disampaikan tentang konsep-konsep umum dan aspek-aspek ilmiah penelitian komunikasi sekaligus langkah-langkah aplikatif dalam melakukan penelitian komunikasi. Beberapa metode penelitian yang relatif sering digunakan dalam penelitian komunikasi dibahas dalam buku ini seperti: metode fenomenologi, semiotika, dan etnografi komunikasi.
Pada bab tujuh disampaikan teknik pengutipan dan penulisan referensi dengan model APA (American Psychological Association) style. Untuk mengukur pemahaman pembaca tentang materi dalam setiap bab disertakan sub bab latihan. Buku-buku penunjang untuk pemahaman juga direkomendasikan dalam setiap bab. Diharapkan dengan memahami buku ini dan ketekunan berlatih diharapkan kemampuan dan semangat para mahasiswa dalam melakukan penelitian komunikasi semakin berkembang.

How does urban dialogue takes place in a neoliberal metropolis where the preeminent stakeholders have removed the conflict for the sake urban productivity? Exploring New York City’s ongoing rezoning participation processes as an example of a conflict removal process, this research analyzes from a dialectical perspective the roles of the city planning agency, nonprofit technical intermediaries, community-based organizations, and civic movements that work within the urban context, to evaluate their capacity to represent the voice of the inhabitants within these current predatory urban transformations.
The city is also a political construction but, in the present Post-Ideological Urban Planning context, the technocrats have substituted ideologies for methodologies with the excuse of an urgent need for housing supply to apparently alleviate the displacement pressures over the vulnerable ones. The de Blasio’s Neighborhood Plans, or traditionally referred as rezonings, are responding to the intense real estate powers of the globalized financial markets. Therefore, the Department of City Planing has created PLACES, a tool to promote community participation that controls the opposition against these voracious urban transformations and supposedly collects the insight from the same neighbors that will soon be displaced. In addition, local elected officials have created the Mandatory Inclusionary Housing text amendment and the affordable housing program to expedite the launching of these rezonings processes exclusively targeting the underserved areas of the city. Urban transformations do not only deal with academic and professional planning topics; they englobe wide political ideologies that are at the root of these urban propositions.   
Using the term empowerment, these closed participatory framework PLACES aims to attract neighbors in order to legitimize the professionally pre-designed transformations of the built environment. Participation is structured through workshops conceptualized as marketing campaigns that aim to pay lip service to the already exhausted concept of the Right to the City. By dint of the ideology removal, the neighbors’ engagement practices are transformed into simplistic exercises to exclusively “educate” communities in the field of zoning through technocratic lenses. Even though, zoning is not the only available tool for individuals and collectives to oppose the threats against their human rights that neoliberal urbanization is compromising. 
Consequently, with the specific goal of bringing neighbors to the participatory table while also controlling their actions and the outcomes of the process, a philanthrocapitalist complex of foundations, financial institutions, and intermediaries has been recently configurated. Through the establishment of a goal-oriented collaborative fund labeled as Neighborhoods First Fund and its partnership with diverse nonprofit organizations experts in the field of community development designated as Technical Assistants, this philanthropic and technocratic initiative attracts community-based organizations and neighborhood coalitions in need of funding and support. Nevertheless, the financial resources provided also come with the baggage of an apparently unbiased technical assistance, which defines the tools and goals of communities to face the threats of rezoning through the participatory process.
As a result, the economic support provided makes community-based organization dependent and submissive to the imposed guidelines of the partial techno-philanthrocapitalist collaborative throughout the whole rezoning development. At the same time, the other community-based organizations that do not want to be part of these coalitions, are considered “the difficult folks” to diminish their capacities to represent the community and effectively oppose the rezoning. This mechanism avoids the urban “Antagonism”, or dialogue between opposites, through commercial and social taming methods while reducing the emergence of the traditional confrontational urban milieu (Mouffe). The community-based organizations are subordinated to the funders that, through the yearly renewal application for resources, control the behavior of community-based organizations. The neoliberal agenda disguises real estate’s individually designed futures as community shaped compositions and extracts tangible and intangible common assets for their own profit while co-opting public institutions and civil social organizations.
The mission of this research is to discern between independent community action and this techno-philanthrocapitalist complex to interpret from which spaces can emerge the imminent future rebel New York that will protect its citizens from the menaces of the neoliberal voracious urbanization. This research believes that in New York there are “abundant signs” of free social movements materializing across the oppressed areas and an increasing “critical mass” aware of these threats that there is an enormous “political energy available to do it.” (Harvey) Consequently, through the investigation of independent community stakeholders working honestly to represent their communities, this study aims to differentiate between the co-opted associative milieu and the substantial future of urban democracy.

The present paper focuses on the Italian Freemasonry’s engagement in the educational field. From 1868 to 1925, the lodges under the Grand Orient of Italy fostered and helped many educational establishments. The article considers the following three cities: Turin, Milan and Rome. These important urban centres were different but shared a large number of initiatives and a will to test new secular learning models (Boarding schools, institutes, evening classes and Popular Universities).

Róbert Péter (general editor), Cécile Révauger (volume editor). Jan A. M. Snoek (volume editor), British Freemasonry, 1717-1813, 5 vols. (New York: Routledge, 2016), 2606 pages, 5967 editorial notes.

volume 1: Institutions (C. Révauger)
volume 2: Rituals I – English, Irish and Scottish Craft Rituals (J. A.  M. Snoek)
volume 3: Rituals II – Harodim Material and Higher Degrees (J. A. M. Snoek)
volume 4: Debates (R. Péter)
volume 5: Representations (R. Péter)

More information about the edition is available at:
https://www.routledge.com/British-Freemasonry-1717-1813/Peter- Revauger-Snoek/p/book/9781848933774

The attached copyright material was provided by the Routledge division of Taylor and Francis on 20 October, 2016.

Victor Heinrich Riecke (1759-1830), první pastor evangelické církve v Brně, povolené na základě Tolerančního patentu císaře Josefa II., učinil z Brna klíčové místo setkávání evangelíků dvou vyznání a dvou jazyků z celé Moravy. Rieckeho vliv daleko překračoval konfesní hranice, nejpřednější brněnští evangelíci zároveň náleží mezi hlavní osobnosti moravského pozdního osvícenství.  /  Victor Heinrich Riecke (1759–1830), the first pastor of the Evangelical Church in Central European city of Brno, legally permitted under the Patent of Toleration issued by Emperor Joseph II of Austria, made Brno the key place for the meetings of Protestants of two confessions and two languages from the whole of Moravia. Riecke’s influence reached far beyond the boundaries of religions; the foremost Brno Protestants belong among the most prominent personalities of Moravian late Enlightenment.

Zakat : Tinjauan Historis& Perundang-undangan di Indonesia Dibuat untuk memenuhi tugas Ujian Tengah Semester I Mata kuliah : Ekonomi Islam Zakat merupakan ibadah yang wajib dikerjakan oleh setiap umat Islam, sepanjang memenuhi syarat kriteria kewajiban berzakat. Zakat adalah ibadah yang bertujuan untuk membersihkan atau mensucikan harta kekayaan yang dimiliki oleh setiap umat Islam. Apabila ditinjau dari sifatnya, ada yang bersifat pembersihan jiwa seorang muslim tanpa terkecuali, yang wajib kita keluarkan pada saat selesai bulan Ramadhan, yaitu zakat fitrah. Dan kedua, adalah yang bersifat pembersihan harta yang diwajibkan untuk kalangan tertentu, yang terikat oleh jumlah dan waktunya, atau biasa disebut zakat maal. Contoh dari zakat tipe kedua ini adalah zakat harta kekayaan, zakat emas, zakat harta temuan, zakat pertanian atau peternakan. 1

What is sometimes broadly referred to as "Islamic humanitarianism" has gained considerable visibility in the landscape of humanitarian field over the last ten years, not only because the majority of aid is delivered to Muslim countries  but also because humanitarian agencies, be they official bodies or civil society organizations, have notably proliferated in the Muslim world. However, despite the growing influence of such organizations in the field and on the public opinion, there is still an obvious lack of clear definitions and understandings of the set of concepts it sets into motion and the way they interact with more established norms of humanitarian action as developed in existing legal instrument. This has caused confusion, sometime reciprocal mistrust, among observers and members of the humanitarian community, especially since the tragic events of 9/11. Islamic humanitarianism has been at times confused with Islamic radicalism, or associated with Islamic proselytism and gained bad image in non-Muslim world . On the other hand Muslim activists frequently denounce an hegemonic international system whereas fundamental Islamic values of universal ambit are simply written off as legitimate inspirational material. Indeed some clarity would be welcomed.

If the powerful symbolic language related to artistic heritage can be considered the most brilliant intuition by first patrons and sponsors, during the last years the Italian scenario shows a real rush toward high-visibility cultural projects by global corporations, associating their own brands to the major monuments and artistic cities.
By means of an explorative approach, the paper points to discuss trends and experiences emerging in the sector, as they highlight new risks but also strategic opportunities for both companies and the territory.

Zakat merupakan tradisi flantropi Islam yang dinamis dan transformatif. Konsep dan praksisnya senantiasa berkembang dan bergerak mengikuti perubahan zaman. Salah satunya konsep mustahik yang mengalami perluasan dan penyempitan sesuai kultur dan struktur sosio-ekonomi masyarakat yang berlaku. Dengan menggunakan pendekatan sisiologis-hermeneutis, penelitian ini menyimpulkan bahwa mantan narapidana terorisme (napiter), dapat menjadi mustahik zakat dalam dua kategori; pertama, mantan napiter ekonomi lemah, masuk ke dalam ashnaf faqir, kedua, mantan napiter dengan ekonomi menengah ke atas, masuk ke dalam ashnaf muallafah qulûbuhum.
Kata Kunci: Zakat, Mustahik, Mantan Napiter

No es fácil para una fundación, asociación, cooperativa, mutual, veeduría, o cualquier otra forma jurídica que adopten los miembros de la sociedad civil al constituirse como nuevo sujeto de derechos y obligaciones, poder explicarse  o ser explicados con claridad y precisión acerca de lo que  son y hacen las OSC/ESAL/ONGs en sociedad. (…) Ambigüedades, indefiniciones y malinterpretaciones que son moneda corriente en este sector, y que, una vez se instalan en el plano legal, terminan por afectar gravemente la  democracia y el desarrollo de cualquier país. Este no es un evento para comparar y analizar los marcos regulatorios que afectan o bien fortalecen al Tercer Sector. Este evento busca contribuir a precisar la importancia que tiene el Derecho como disciplina que estudia la organización y el ordenamiento de la sociedad en su tarea –pendiente- de ocuparse de la racionalización del fenómeno socio-económico del Tercer Sector y el estudio de las formas jurídicas especificas en que se materializa la sociedad civil organizada y la economía social y solidaria de un país.

The traditional theological question about Providence is added to a very personal characteristic of God: philanthropy. The election of both by John Chrysostom († 407) is linked to the divine pedagogical hermeneuse derived from the Creation. The sixty-seven homilies on Genesis (388-389), preceded by a series of eight sermons delivered in 386, both dating back to the Antiochian presbyterate, reveal the close relationship between benevolence and the divine plan for humanity, discerning a singular variation on the knotted providential theme to the threads of eschatology.
As an elderly man, Boccadoro will set his gaze as an exile and close to death on Providence by drafting, in the winter between 406 and 407, a text (Ad eos qui scandalizati sunt), which - passing towards the shores of the treatise genre while remaining in its catechetical essence - it brings back in watermark the expectations and the confident abandonment of the author. The thought of him in this writing is a commuter, it oscillates between two poles in tension: man's bet to grasp the action of God in this world, and the limitation of his own intelligence in discerning the unfathomable depths of the Mystery. He observes that the Creation sings the glory of God, although in the world there is the evil presence that dresses above all the spoils of the disease. Chrysostom asks some fundamental questions about the meaning of him, and from the shores of his proficient senility the only answer he felt he could offer was: Is the disease bad? Yes, but for what reason was Lazarus crowned? What about poverty? So why did Job become famous? […] What is the road that leads to life? Isn't that close? So don't say, "Why is this so? For what purpose? ' But when it comes to God's plans and works, that silence that clay keeps before the potter, you too observe it before God who created you (IV, 16-17). A silence capable of catalyzing the serene trust in God's love for humanity.

www.unigre.it/it/eventi-e-comunicazione/eventi/calendario-eventi/la-provvidenza-di-dio-e-il-senso-della-vita-umana/

This short study tries to formulate an answer to the question indicated in the title: Did exist a Greek-Roman Pagan philanthropy?
As the answer is positive, the study formulates concise answers to further two other questions which emerge from the first one:
Which was the character of this type of philanthropy? And: Which were the differences between Greek-Roman philanthropy and
Christian philanthropy?

Contribution aux actes de la journée d'étude "femmes et mécénat" organisée par la SIEFAR en mars 2018, publiés en ligne par Nathalie Grande, Claudine Nédelec et Julie Piront (dir.), « Femmes et mécénat en France, du Moyen Âge à la fin de l’Ancien Régime », [En ligne], 1|2019, mis en ligne le 22 juin 2019, URL : http://siefar.org/en-ligne/12019-femmes-et-mecenat-en-france-du-moyen-age-a-la-fin-de-lancien-regime/

The author looks at the municipal social policies of Warsaw’s local government vis-a-vis the Jewish inhabitants of the city in the interwar period. For comparison, it presents the standards of action of the city authorities during the partitioning of Poland, when, until 1907, the Jews in need had to rely solely on aid from the Jewish religious community, while after that year the authorities began to provide partial funding to some commune institutions. This practice was continued by the Warsaw local government formed in 1919. finansować niektóre instytucje gminy. In its actions for the benefit of the Jews in need, the local government got some relief from foreign charitable organizations. The crisis of 1929 led to a total bankruptcy of local government bodies and facilitated the control over it by the authoritarian state authorities. Since then the Warsaw local government delegated its welfare responsibilities toward the Jews to the religious community, while at the same time taking over the religious institutions by “neutralizing” their religious character. In the authoritarian 1930s most of the efforts of local government bodies focused on modernizing the peripheral districts, which were predominantly inhabited by non-Jews. There were also plans to modernize the city centre, which was to consist in the demolition of neglected areas of it, where the Jews lived. As regards the effects of interventions by Jewish town council members, they were sometimes successful in the 1920s but in the 1930s their effectiveness was negligible, which could have contributed to radical shifts in the composition of the self-government bodies after the last election held in 1938.

Zakat (alms) as an obligation for muslim is considered as a distribution of those who has fortune to those who less fortune. The notion of such zakat referred to Al Qur’an that seems a community in Islam (ummah) as one unit so that should be prosperous together. Therefore it is an obligation for the rich member of community to support those who less fortune to open possibility to get a better life. Then, zakat is productive scheme which means the distribution of zakat is not for consumptive use in short period of time, rather as a media to set up financial support for people who has right to get zakat (muzakki) in long term. To be able to do so systematically, it needs a formal organization that has good planning and governance to collect, augment, and distribute the zakat as stipulate in Law No. 23 Year 2011 of Zakat Management. In doing so, it is often that the organization makes a collaboration with bank sector, especially syariah bank, to collect and expand the money. Not all of syariah bank products comply with the notion of zakat itself. For example, credit card financing is more likely as consumptive activity than productive one. So that the organization of zakat should be carefully choosing the scheme and product of collecting, augmenting, and distributing zakat to avoid the violation of the notion of the zakat itself.

Keywords: zakat, zakat management, syariah bank

L’a. presenta l’inventario di un piccolo nucleo di documenti appartenenti all’archivio dell’Istituto per l’infanzia abbandonata, fondato da Stefania Etzerodt Omboni a Padova nel 1895. Si tratta di materiale ritrovato nella sede storica dell’Istituto dopo che essa fu acquisita dall’Università di Padova e ora conservato presso il Museo dell’Educazione dell’Università di Padova, mentre il resto del fondo è depositato nell’Archivio di Stato di Padova. A una breve premessa seguono la descrizione delle due serie individuate durante la ricognizione (le agende e la corrispondenza dell’Istituto) e di altri documenti che, pur nella loro eterogeneità, fanno parte dello stesso fondo.
___
The author presents a little group of documents coming from the archive of the ‘Istituto per l’infanzia abbandonata’, founded by Stefania Etzerodt Omboni in Padua in 1895. Such a material has been found in the historical domicile of the Institute after it was acquired by the University of Padua, and it is currently held at the Museum of the Education of the University, whereas the rest of the fund is at Padua Archive. After a short premise a description follows of the two series identified during the finding (that is the diaries and the correspondence of the Institute), along with other documents which belong – despite their diversification – to the same fund.

Recent revelations that board members of major international arts organizations own companies that are allegedly involved in the pharmaceutical opioid crisis, produce spying software or chemical weapons—while shocking—should not come as a surprise. In today’s economy, arts funding is hard to come by, and museums are hard-pressed to raise critical financing for their programs. While it would be foolish for such institutions to decline gifts from wealthy donors, these problems could perhaps have been avoided if museums had concentrated less on snagging low-hanging fruit and conducted proper due diligence of their benefactors.

The aim of this two-day conference is to take a closer look at the interplay between charity and foundations in the Eastern Mediterranean in a longue-durée-perspective.

By choosing a broad chronological and more narrow geographical perspective, we seek to bring together strands of research that have until now been looked at separately. Although the history of both charity and foundations has attracted significant attention in the last twenty years, studies have either privileged a certain religious tradition , a specific time frame or a more general spatial approach.

Rather than following a Western (colonial), Braudel-inspired, perception of the (Eastern) Mediterranean as a static and archaic space with only very few structural changes over time, we are interested in the continuities and ruptures of discourses, practices, structures and norms of philanthropy and foundations from Late Antiquity until the present day. Our aim is to explore examples of giving and endowing in, but also between, the three monotheistic traditions that were most prominent in the region and to contribute thereby, to borrow Peregrine Horden's and Nicolas Purcell's phrase, to the history of charity and foundations in, and not of, the Mediterranean. Our special interest is in certain conjunctures and turning points of these discourses and practices: both the charged religious landscape of the Crusades or the 1860s were historical moments in which Christian, Islamic and Jewish philanthropic institutions were created all around the Mediterranean. Although most papers will concentrate on a specific religious tradition at a concise time and geographical space, we encourage the contributors to endeavor to compare their case studies to other religious traditions and other geographical and temporal spheres, in order to find out more about the reciprocal influences of the development of charity and endowments in the Eastern Mediterranean.