By Julia Parker
Citizenship, paintings and Welfare analyses altering definitions of citizenship, relatively in terms of paintings, in nineteenth and 20th-century Britain. It lines the debates concerning the duties of presidency and the entitlements and responsibilities of people that constructed in line with the social and monetary difficulties of industrialization. It exhibits how conceptions of the rights of citizenship have moved past uncomplicated must haves to the assumption of 'inclusion' - the power to participate in common social actions. The ebook closes with a dialogue of the problems of honouring citizenship entitlements on the finish of the twentieth century in a society with emerging expectancies, power unemployment and an ageing population.
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Extra info for Citizenship, Work and Welfare: Searching for the Good Society
12 Friends and Neighbours 33 The giving by sharing did not imply equality of material possessions as much as equal opportunities for all to enjoy the best in education, in art and in religion. The poor need the best . . 13 The acute destitution that Barnett found in Whitechapel had to go because it threatened civilised human relationships and individual freedom. But the less extreme social and economic differences would be readily bridged by mutual respect, a sense of service and commitment to the common good.
During his years in Toynbee Hall Canon Barnett moved from a belief in the power of organised charity to deal with social distress to a conviction that state intervention was essential for social reform. Although it was degradation of character rather than material deprivation that most disturbed the Barnetts in their early years in Whitechapel, they gradually became more aware of the power of people's surroundings to shape their moral and spiritual lives. Gross social inequalities corrupted both rich and poor and opened a gulf between the classes that prevented the growth of a sense of fellowship and common purpose.
His first concern was the nurturing of moral character, the acknowledgement of reciprocal rights and duties by rich and poor and the social institutions which would best develop the sense of mutual responsibility. This wider preoccupation with the proper responsibilities of government and charitable effort and the place of self-help in developing citizenship made Barnett a very significant figure in the changing debate. In his earlier years he was a supporter of and worker for the COS, subscribing to the belief that the way to social progress was through individual effort on the part of the poor encouraged by support and sympathy from the rich.