By Hartley Dean
Begging is extensively condemned, yet little understood. it's more and more noticeable, but politically debatable. even though begging is associated with problems with highway homelessness, psychological well-being, and social exclusion, this ebook makes a speciality of begging as a particular type of marginalized financial task. It appears to be like at: the importance of face-to-face touch among beggars and passers-by; the preoccupation with the type of beggars; the stigma linked to begging and decisions required by way of the passer-by; and where of begging within the spectrum of casual financial task. The publication additionally takes under consideration the voices of beggars themselves.
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Extra info for Begging Questions: Street-Level Economic Activity and Social Policy Failure
Many historical and contemporary accounts of begging focus upon the ways in which people who beg are part of an organised social group who share in common customs and in some cases a secret language. That people who beg are well organised seems to be another understanding of the fact that they are living on the margins of, or outside, normal society. As outcasts, they are understood to be part of an alternative and competing social order. Salgado writes: ... in response to the dire social conditions ...
1990) Anti-social policy:Welfare, ideology and the disciplinary state, Hemel Hempstead: Harvester Wheatsheaf. Titmuss, R. (1973) The gift relationship, Harmondsworth: Penguin. 26 THREE Why begging offends: historical perspectives and continuities Angus Erskine and Ian McIntosh This chapter draws on both historical accounts and contemporary reports about begging to point to a remarkable continuity in attitudes towards begging. It asks the question – why is it that begging gives offence? Drawing upon an initial analysis of data from a study of attitudes to begging (for more detail, see Chapter Eleven), it concludes by speculating that what we call the ‘begging encounter’ is problematic for the donor, because it involves making a moral judgement (cf Chapters Eight and Thirteen in this volume).
In 1627, an Italian monk published a description of 33 types of false beggars (Allacrimati – who burst into tears; Attarantati – who pretend to be mad, etc) (Garraty, 1978, p 28). Harman published his ‘Caveat or Warening for common cusetors’ which classified beggars in the late 16th century (Viles and Furnivall, 1869). Frequently referred to is Luther’s Book of beggars (Hotten, 1860), which classifies beggars and articulates a commonly held ambivalent attitude towards begging. The book describes 28 different types of beggars.