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In the history of Sufism, the Qalandarīs are a group of people who are considered to be outside the mainstream (heterodox) due to their contradictory appearance, the indifferent at - titude of some of them towards the Sharī‘a, and their practices such as begging, celibacy and wandering. The geography of Qalandarīs covers a wide region from India to the Balkans, the Middle East and finally Egypt. Egypt, due to its contacts and proximity to the Middle East, has been a country that has attracted the attention of Qalandarīs from the east since the earliest periods of the history of Qalandariyya. Before the Mamluk rule, Qalandarīs such as al-Hasan b. Muhammad al-’Ukbarī and Jamal al-Dīn al-Sāwī came to Egypt and even died here. Again in this period, some travellers pointed out the Qalandarī groups they witnessed in Egypt. During the Mamluk period, it is observed that the Qalandarīs had a presence in the region by opening zawiyas and attracting various followers. Abu al-Hasan al-Shushtarī, Hasan al-Jawālikī al-Qalan - darī, Kaygusuz Abdal, al-Kutbu al-Irāqī are some of these names. During the Mamluk period, it is seen that the Qalandarīs faced objections from both the ‘ulemā and the administration due to some of their practices and appearances, but they tried to adapt to the demands of society and politics, and thus they were able to continue to survive in the country. Our study analy - ses the main representatives of the Qalandarite presence in Egypt during the Mamluk period, their relations with the administration, the ‘ulemā and the society, primarily based on Mamluk sources. During the Mamluk rule in Egypt, it is shown that the Qalandarīs continued to exist, opened zawiyas in the region, and produced some important representatives, although they occasionally experienced tensions with the administration. [ABSTRACT FROM AUTHOR]

This article analyses the problem of urban poverty in Barcelona during the Bourbon Restoration period by focusing on the phenomenon of begging. It uses primary sources from the municipal government to explore policies connected with the prevention and repression of panhandling, as seen on three specific fronts: the models of asylum implemented to contain the problem; the devices and mechanisms of surveillance, financial assessment and background-checking applied to combat it; and the initiatives to reorganize the welfare system developed by civic leaders. [ABSTRACT FROM AUTHOR]

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Copyright of Dilemas Contemporáneos: Educación, Política y Valores is the property of Dilemas Contemporaneos: Educacion, Politica y Valores and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revista Iberoamericana de Comunicación is the property of Universidad Iberoamericana Cuidad de Mexico and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Nomadas (01217550) is the property of Universidad Central and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper shares the results of a qualitative study that examined the social processes that lead to the practice of begging in men with disabilities in the City of Buenos Aires, with the intention to problematize the diagnosis asserting a change in attitudes toward this minority from the International Convention on the Rights of Persons with Disabilities. Critically retrieving the social model of disability, we identified four routes associated with new forms of vulnerability promoted by today's capitalism in peripheral contexts (job loss, weakening of networks, chronic unemployment and naturalization of disability as an individual medical tragedy), which configure the possibility conditions of this postcard. We conclude that these processes show the existence of disability policies and supportability mechanisms erected to survive in an unequal world, expressing the problem of the “new social question". [ABSTRACT FROM AUTHOR]

In the 5th and 4th centuries B. C., in Greek language and culture, poverty --like it appears in Aristophanes' Pluto-- occupies a middle position between wealth and beggary. It was distinguishable from the two extremes of the scale only from a quantitative point of view, and it was considered as a useful stimulus for social life and advancement of technai. In Periclean speeches by Thucydides, this idea is clearly expressed: technai, which must be exercised with restraint and only in view of the common good, helps to bring out the Athenian citizen from poverty and social darkness, promoting political participation in a perspective of horizontal reciprocity. The most obvious exception to this paradigm --linking poverty with the pursuit of technai-- is that of Socrates: in the Platonic representation, this philosopher unbinds the exercise of technai from the pursue of wealth and questions the paradigmatic value of horizontal reciprocity, peculiar in financial transactions, in favour of an unbalanced self-giving attitude, a total care for others and their salvation on the part of the philosopher. The roots of the Socratic idea of poverty, to be taken Cynics, are found on the archaic idea of ptocheia, "begging". In Homer, the beggar experience seems to be permanent and encoded by canons of behavior and signs of identity. Similarly, Socrates presents his own personal poverty as part of his identity and as the testimony of a life entirely spent in the service of the god of Delphi and devoted to philosophia. From Socrates onwards, the topic of philosophical life is closely linked to poverty, as shown by the singular coincidence between the artistic representation of the act of thinking and the iconography of the "poor". [ABSTRACT FROM AUTHOR]

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Copyright of Olivar is the property of Universidad Nacional de La Plata and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article examines the deployment of police by the Spanish national government to deal with poor people and vagrants in Spanish cities in the 18th century. It notes that economic crisis during the 17th century had led to an increase in the presence of marginal populations in these cities. The article explains that, with the transition from the Middle Ages to the Modern Era, poverty came to be seen more as an individual vice and public problem than a state of resignation or austerity embraced by Christianity. In works by Juan Luis Vives, Miguel de Giginta, and Cristóbal Pérez de Herrera, the article points out the evolving distinction between so-called "real" and "fake" poverty and the idea that capable vagrants needed to be put to good economic use for the benefit of society.

Since 2002, something unusual has been happening at the traffic lights in Puerto Ordaz: young Warao children and Warao women - whether older women or those cradling babies in their arms - are begging money from drivers. These "non-places" (Augé, 1993), are the social scene where "Indians" are being constructed in a negative image they have never had before. The main goal of this study is to look into urban "common sense" to identify and interpret what it says about Warao Indians. Among our theoretical principles are the following: a), territory, place and city are not realities independent of the perceiver, but cultural constructions; b) common sense is both a trans-discursive dimension and and a process-product of social hermeneutics, which allows people to elaborate "truths" that make sense of reality; c) territory and places are cultural, historical-political constructions, which allow people to construct social identifications; d) subjective and trans-subjective identity is a complex, contradictory discursive process-product construction of Otherness and Ourness. Our methodological approach is exploratory-descriptive and interpretative, through a triangulation among focus-groups, interviews and non-participant observation. The basic technique used was discourse analysis, applied to three discourse categories: "living discourse" (from members of the public), "official discourse" (from local government) and "public discourse" (in local newspapers). [ABSTRACT FROM AUTHOR]