The Good Samaritan, friendly societies and the gift economy

Weinbren, Daniel

doi:10.1080/03071020600764464

Cited by 17 publications

(12 citation statements)

References 2 publications

(2 reference statements)

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“…This impulse is at its clearest in regard to poor insurance schemes. Friendly societies covered part of this market with an estimated 4Á6 million members by the end of the century (Weinbren 2006). But friendly societies catered mainly for the skilled and better paid members of the working classes making 'no appeal at all to the grey, faceless lower third' (Gilbert 1966, p. 166).…”

Section: Life Insurance and The Politics Of Marketsmentioning

confidence: 99%

Pragmatics and Politics

McFall¹

2010

Journal of Cultural Economy

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Section: Life Insurance and The Politics Of Marketsmentioning

confidence: 99%

Pragmatics and Politics

McFall¹

2010

Journal of Cultural Economy

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“…Keen and Weinbren separately have noted the connections between the formation of social capital in organizations in the form of sociability and the need for economic security satisfied, at least in part, by organization benefits (Keen 658; Weinbren 320). At about the same time that membership in traditional civic and fraternal organizations was beginning to plateau in the 1970s, the central tenets of what would be called Social Network Theory (SNT), which addresses relationships and connectedness among individuals along social, economic, and political dimensions (Granovetter 1360–380), first were being advanced.…”

Section: The Role Of Fraternal Groups In Societymentioning

confidence: 99%

In Service of Camp or the Campiness of Service: “The Court” as Queer Civic and Fraternal Organization

Drushel¹

2016

J of American Culture

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“…They were organized on the basis of locality, trade, or religion. Friendly societies in the United Kingdom originally embodied the eighteenth-century “moral economy” ideal that provided “subsistence insurance” to community members in need, including outright charity (Weinbren 2006: 327). Only later, under government regulation, were they transformed into actuarially sound mutual insurance companies.…”

Section: The Poison Of the Giftmentioning

confidence: 99%

“Money bound you—money shall loose you”: Micro-Credit, Social Capital, and the Meaning of Money in Upper Canada

Schrauwers

2011

Comp Stud Soc Hist

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In late 1832, a small religious sect, the Children of Peace, completed their second place of worship, a temple, in the village of Hope in the sparsely settled northern reaches of Toronto's rural hinterland. Called by a vision to “ornament the Christian Church with all the glory of Israel,” the Children of Peace rebuilt Solomon's temple as the seat of their New Jerusalem (Schrauwers 1993; 2009). As William Lyon Mackenzie, newspaper editor, mayor of Toronto, and member of the elected assembly for the riding enthused, this three-tiered building was “calculated to inspire the beholder with astonishment; its dimensions—its architecture—its situation—are all so extraordinary” (CA 18 Sept. 1828). The Children of Peace, having fled a cruel and uncaring English pharaoh, viewed themselves as the new Israelites lost in the wilderness of Upper Canada; here they would end sectarianism and rebuild God's kingdom on the principle of charity. It is important to stress both the symbolism and the intended function of this, their second church; the highly symbolic temple was intended solely for their monthly alms sacrifice for the poor “Israelite fashion.” The Charity Fund they collected there was utilized for “the relief of the poor of the contributors, and others” (Sharon Temple n.d.: 11), as well as the support of a shelter for the homeless (Schrauwers 2009: 47). Targeted recipients included victims of a cholera epidemic in Toronto and starving pioneer settlers in the outlying districts (CA 23 Aug. 1832; Constitution 4 May 1837).

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The Good Samaritan, friendly societies and the gift economy

Cited by 17 publications

References 2 publications

Pragmatics and Politics

Pragmatics and Politics

In Service of Camp or the Campiness of Service: “The Court” as Queer Civic and Fraternal Organization

“Money bound you—money shall loose you”: Micro-Credit, Social Capital, and the Meaning of Money in Upper Canada

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