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Alms

Alms, from the Old English ælmesse derived ultimately from the Greek eleēmosynē meaning "pity" or "mercy," are material gifts such as money, food, clothing, or other aid provided to the poor and needy as an act of charity, frequently regarded as a religious duty to foster compassion and social welfare.^[1]^[2] This practice, known by various terms across traditions, has deep historical roots in major world religions, where it serves as both a moral imperative and a means to spiritual purification. In Judaism, almsgiving is embodied in tzedakah ("righteousness" or "justice"), mandated in biblical laws such as leaving gleanings for the poor (Exodus 23:11) and the poor tithe (Deuteronomy 14:28–29), evolving through Talmudic enforcement to include communal funds like the kuppah for weekly relief by the medieval period.^[3] In Christianity, almsgiving draws from Hebrew scriptures and New Testament teachings, such as Jesus' emphasis on aiding the least fortunate (Matthew 25:35–40), becoming a core element of early church catechesis and medieval practices that linked it to repentance and eternal reward, with institutions like monasteries distributing aid systematically from the 4th century onward.^[4] In Islam, it manifests as zakat (obligatory alms-tax, one of the Five Pillars, calculated at 2.5% of wealth and instituted during the Prophet Muhammad's time in Medina around 622 CE) and voluntary sadaqah, both aimed at wealth purification and poverty alleviation, with historical distribution managed locally before central treasuries in early caliphates.^[5] In Indian traditions such as Hinduism and Buddhism, almsgiving is known as dāna (generosity). In Buddhism, it is the first of the pāramitās, involving offerings to monks and the needy as practiced since the Buddha's era (5th century BCE), promoting merit accumulation and detachment from ego through acts like daily alms rounds (piṇḍapāta).^[6]^[7] In other traditions such as Sikhism, it is practiced through dasvandh (contributing a tenth of one's earnings to support communal kitchens like langar), underscoring its universal role in ethical living and community support across cultures.^[8] Historically, alms have influenced societal structures, from ancient welfare systems to modern philanthropy, emphasizing reciprocity between giver and recipient while addressing inequality.^[9]

General Concepts

Definition and Purpose

Alms refer to money, food, clothing, or other material goods provided voluntarily and directly to individuals experiencing poverty or need, typically in response to immediate requests such as begging.^[2] This form of giving emphasizes personal, spontaneous assistance rooted in compassion, distinguishing it from institutional aid.^[10] The primary purposes of alms include the alleviation of immediate hardship and suffering among the poor, offering direct relief to sustain basic needs like nourishment or shelter.^[11] In many cultural and religious contexts, alms also serve to accumulate spiritual merit for the giver and fulfill a sense of moral or dutiful obligation.^[12] Additionally, this practice promotes social harmony by reinforcing communal bonds through reciprocal acts of generosity between donors and recipients.^[10] Alms differ from systematic charity, such as endowments or organized philanthropic efforts, which focus on long-term solutions like education or infrastructure to eradicate poverty's root causes; alms, by contrast, provide ad hoc support without structured oversight. Unlike taxation-like obligations imposed by governments or institutions, alms remain a personal, discretionary choice.^[13] Across diverse cultures, the universal purposes of alms extend to fostering community solidarity, as acts of direct giving encourage mutual dependence and social cohesion among strangers.^[11] For the giver, it yields moral fulfillment by enabling tangible expressions of empathy and humanity.^[10]

Etymology and Terminology

The word "alms" derives from the Old English ælmysse (also spelled ælmesse), a borrowing from Late Latin eleemosyna, which in turn comes from the Koine Greek eleēmosynē (ἐλεημοσύνη), meaning "pity," "mercy," or "compassion."^[1] This Greek term, rooted in eleos (ἔλεος, "mercy"), was employed in Septuagint translations and early Christian writings to signify acts of charitable giving to the needy, reflecting a sense of merciful relief.^[14] The adoption into Old English occurred around the 9th century via ecclesiastical Latin, aligning with the spread of Christianity in Anglo-Saxon England. In the evolution of European languages, the term adapted through medieval Latin and vernacular influences, appearing as Old French aumône (modern French aumône), Old High German almuosan, and Italian limosina.^[1] These forms were commonly used in religious texts, such as the Vulgate Bible and monastic writings, where alms denoted obligatory or pious gifts to the impoverished, often tied to liturgical practices like almsgiving during Lent.^[1] By the Middle English period (circa 1100–1500), it standardized as "almes," retaining its connotation of direct aid to beggars or the destitute in literature like Chaucer's works. Distinct from broader concepts, "alms" specifically refers to material assistance—such as money, food, or clothing—provided directly to individuals in poverty, often as an act of religious duty or spontaneous mercy, whereas "charity" encompasses a wider range of benevolent actions, including institutional support, and "donation" implies voluntary contributions to organizations or causes without necessarily targeting the indigent.^[15] ^[16] This precision highlights alms as a targeted form of relief for the vulnerable. Across cultures, analogous terms introduce similar ideas of compassionate giving without implying religious doctrine: in Sanskrit, dāna signifies voluntary generosity or gifts to sustain others, while in Arabic, sadaqah denotes truthful, non-obligatory charitable acts extended to those in need.^[17] ^[18]

Historical Overview

Almsgiving practices trace their origins to ancient civilizations in the Near East, where legal codes and royal decrees emphasized protections and provisions for the vulnerable. In Mesopotamia, the Code of Hammurabi, promulgated around 1750 BCE by the Babylonian king, articulated a mandate to "prevent the strong from oppressing the weak" through various laws safeguarding widows, orphans, and debtors from exploitation, such as restrictions on usury and seizure of property from the impoverished. Similarly, in ancient Egypt, pharaonic ideology framed the ruler as the embodiment of ma'at (cosmic order and justice), obligating royal distributions of grain and resources to the poor during Nile inundations and festivals, as evidenced in administrative texts and tomb reliefs depicting state provisions to laborers and the needy.^[19] These early forms were often tied to royal or elite benevolence rather than widespread voluntary giving, serving to maintain social stability. During the classical period, Greek and Roman societies developed more structured public distributions known as evergetism, where wealthy elites funded civic benefactions like grain handouts, public buildings, and festivals to gain social prestige and political favor. In Greece, this practice emerged in the Hellenistic era, with benefactors providing oil, wine, and money to citizens during religious events, fostering community cohesion.^[20] Roman iterations expanded it empire-wide, including the frumentum (grain dole) in Rome from the late Republic onward, distributing subsidized food to the urban poor. Philosophically, Aristotle in his Nicomachean Ethics (Book IV) extolled liberality as a virtue of giving the right amount to the deserving without excess or deficiency, viewing benevolence as essential to friendship and the good life, though he cautioned against indiscriminate charity that might encourage vice. In the medieval era, almsgiving consolidated through institutional frameworks in both Europe and the Islamic world before 1500 CE. In Europe, monastic orders like the Benedictines (from the 6th century) and later Cluniacs (founded 910 CE) systematized charity, allocating portions of abbey revenues—often one-tenth—for daily distributions to the poor at monastery gates, hospitals, and during famines, as part of their vow to hospitality and service.^[21] In Islamic caliphates, zakat, instituted as an obligatory alms-tax by the Prophet Muhammad in Medina around 624 CE, was systematized under the Rashidun Caliphate (632–661 CE), with the Umayyads (661–750 CE) and Abbasids (750–1258 CE) establishing centralized collection and distribution systems via state officials to aid the destitute, orphans, and travelers, integrating it with hisba (market oversight) for broader social welfare.^[22] Trade routes, such as the Silk Road and Mediterranean networks, facilitated the global dissemination of almsgiving customs up to the 18th century by exchanging not only goods but also religious and ethical ideas that embedded charitable norms. Buddhist concepts of dana (generous giving) spread from India to Central Asia and China via overland caravans from the 1st century CE, influencing local patronage systems, while Islamic zakat and Christian alms practices circulated through maritime and trans-Saharan routes, blending with indigenous traditions in Southeast Asia and sub-Saharan Africa.^[23] ^[24] This cross-cultural diffusion marked a key shift from ad hoc, elite-driven giving to more institutionalized forms, such as endowed foundations (waqfs in the Islamic world and monastic endowments in Europe), which ensured sustained aid before the advent of modern welfare states.^[25]

Practices in Indian Traditions

In Hinduism

In Hinduism, dāna represents a fundamental virtue emphasized in the Dharmashastras, such as the Manusmriti, where it is defined as the selfless act of giving without expectation of return, aimed at spiritual purification, accumulation of punya (merit), and fulfillment of one's dharma.^[26] This practice fosters detachment from material possessions and aligns the giver with cosmic order, as articulated in texts like the Manusmriti (4.229), which describes specific gifts—such as water for satisfaction, food for enduring happiness, and sesame for desirable offspring—each yielding distinct karmic benefits.^[27] By performing dāna, individuals mitigate the effects of past karma and progress toward moksha, underscoring its role in ethical and spiritual life.^[28] The scriptural foundations of dāna span ancient Hindu texts, beginning with the Vedas, where the Rigveda includes hymns extolling generosity as a divine attribute, such as invocations to deities like Indra for bountiful sharing that sustains societal harmony.^[29] The Upanishads further deepen this concept; for instance, the Chandogya Upanishad (3.17.4) integrates dāna into a virtuous life alongside tapas (austerity) and arjava (straightforwardness), promoting non-attachment to worldly goods as a path to self-realization. In the Mahabharata, particularly in the Anushasana Parva (Book 13, Chapter 59), Yudhishthira's discourses with Bhishma highlight dāna as one of the highest gifts, emphasizing assurance of protection and knowledge as eternal boons that transcend material aid.^[30] The Puranas reinforce these ideals through narratives of royal benefactors, such as King Rantideva in the Mahabharata-influenced Puranic tales, who selflessly distributed his wealth during famine, attaining divine favor and exemplifying dāna's transformative power.^[31] Dāna manifests in various forms and classifications, with traditional texts outlining an eightfold system (ashtavidha dāna) that includes auṣadhi-dāna (giving medicine to the ill), anna-dāna (providing food), and vidya-dāna (imparting knowledge), each associated with specific karmic rewards like health, nourishment of body and soul, and enlightenment.^[32] These categories, detailed in Dharmashastras and Puranas, prioritize the giver's intention and the recipient's need, promising elevated rebirths or divine proximity; for example, auṣadhi-dāna is said to alleviate suffering in future lives by balancing health-related karma.^[33] Beyond these, broader institutional dāna encompasses anna-dāna at temples, where communities offer meals to pilgrims and ascetics, and vidya-dāna through patronage of gurukulas, ensuring knowledge dissemination as a perpetual gift.^[28] Historically, dāna integrated into caste duties, with kshatriyas particularly obligated to perform generous acts as part of their protective dharma, funding public welfare, temples, and rituals to uphold societal order and earn royal legitimacy.^[34] This practice peaked during festivals like Dhanteras, the inaugural day of Diwali, where deepa-dāna (offering lamps) symbolizes prosperity and protection, often accompanied by charitable distributions to invoke Lakshmi's blessings and avert misfortune.^[35] Such traditions, rooted in Vedic and post-Vedic eras, continue to embody dāna's enduring role in fostering communal harmony and spiritual merit.^[26]

In Buddhism

In Buddhism, dāna—the practice of generosity—holds a central place as the first of the pāramitās (perfections), serving as a foundational virtue for spiritual development and the accumulation of merit on the path to enlightenment. It encompasses both material offerings, such as food and clothing, and non-material gifts, like protection or teachings, aimed at diminishing greed, attachment, and self-centeredness while cultivating compassion and renunciation. As outlined in early Buddhist texts, dāna is essential for lay practitioners to support their own progress toward liberation and to aid the monastic community, forming the bedrock of ethical conduct that precedes morality (sīla) and wisdom (paññā).^[6]^[36] The ethics of dāna emphasize pure intention, as taught in the Pāli Canon, where giving must arise from selfless volition without expectation of reward, reputation, or material return to yield genuine spiritual fruit. This practice is categorized into three principal types: āmisa-dāna (giving of material objects, such as sustenance or requisites), abhaya-dāna (the gift of fearlessness, offering protection from harm or danger), and dhamma-dāna (the gift of the Dharma, sharing teachings for others' awakening, considered the highest form). Such motivations not only reduce the donor's defilements but also create interdependent merit, fostering harmony between laity and saṅgha.^[6] A key expression of dāna is the support provided to the monastic saṅgha, as detailed in the Vinaya texts, through daily alms rounds known as piṇḍapāta, where monks walk silently among households to receive food offerings without solicitation, promoting humility and reliance on communal generosity. Lay devotees further contribute by donating to vihāras (monasteries), supplying robes, medicine, and shelter, which sustains the saṅgha as a "field of merit" and enables monks to focus on meditation and study. In Theravada traditions, dāna centers on individual acts of giving as one of the ten pāramīs for personal perfection and arhatship, whereas Mahayana schools integrate it into the six or ten pāramitās of the bodhisattva path, stressing boundless compassion to benefit all sentient beings universally.^[37]^[6]^[36] Historically, dāna exemplified royal patronage under Emperor Ashoka in the 3rd century BCE, who endowed thousands of stupas with Buddha relics across his empire, redistributing them to sacred sites to propagate the Dharma and inspire widespread giving. This practice extended dāna's influence as Buddhism spread to East Asia via the Silk Roads from the 1st century CE onward, where lay donations funded monasteries, translations of sutras, and community welfare initiatives, adapting to local cultures while preserving its core emphasis on selfless support for the Triple Gem.^[38]^[39]

In Jainism

In Jainism, dāna, or charitable giving, forms a cornerstone of ethical conduct for laypeople and ascetics alike, promoting non-attachment to possessions as a means to diminish karmic influx and advance soul purification. This practice underscores the vow of aparigraha (non-possessiveness), where relinquishing material wealth counters greed and aligns with ahimsa (non-violence) by fostering compassion without expectation of return. Through dāna, Jains accumulate punya (merit), which mitigates negative karma and supports the path to moksha (liberation), making it indispensable for spiritual progress among householders who observe partial vows.^[40] Jain dāna manifests in specific forms tailored to ahimsa, distinguishing material support from life-affirming protection. Apara-dāna encompasses tangible gifts such as food, clothing, or shelter provided to monks and the needy, ensuring all offerings are strictly vegetarian to avoid harm. Para-dāna, or the superior form, emphasizes abhaya-dāna (gift of fearlessness), involving acts like establishing animal shelters (pinjrapoles) to safeguard creatures from slaughter or distress, thereby upholding the paramount value of all life forms. These categories align with the chaturvidha dāna (fourfold charity): anna-dāna (food), aushadhi-dāna (medicine), jnāna-dāna (knowledge or scriptures), and abhaya-dāna, each performed with pure intent to purify the giver's soul.^[41] The scriptural basis for dāna appears prominently in the Tattvārtha Sūtra, which classifies giving as "the giving of one’s objects to another for mutual benefit" (verse 7.38), portraying it as a deliberate act of renunciation that generates ethical merit and counters obstructive karmas like dana-antarāya (obstruction to charity). Complementing this, the Kalpa Sūtra recounts Mahāvīra's exemplary generosity through his varsidāna, a year-long distribution of immense wealth—including gold, jewels, and estates—to beggars, ascetics, and institutions before his renunciation, exemplifying ultimate detachment from worldly ties.^[42]^[43] Dāna gains heightened observance during Paryuṣaṇa, the annual festival of atonement where Jains intensify giving—offering vegetarian meals, medicines, and protective aid to the community—alongside fasting and scriptural study to embody forgiveness and renewal. Similarly, Daśalakṣaṇa Dharma, celebrated as a ten-day event, highlights uttama dāna (supreme charity) as the eighth virtue, urging practitioners to emulate Mahāvīra by donating without attachment, thereby reinforcing charity's role in eradicating soul-defiling passions like greed.^[44]^[45] Medieval Jain traders, renowned for their mercantile prowess, channeled wealth into extensive endowments for temple constructions and community relief, funding vast complexes like those in Gujarat and Rajasthan while prioritizing ahimsa through vegetarian-only provisions in famines and animal rescues. Unlike broader Hindu or Buddhist almsgiving, Jain efforts uniquely integrated strict non-violence, as seen in the establishment of pinjrapoles for sheltering livestock and birds, preventing ritual sacrifices and exemplifying para-dāna's protective ethos.

Practices in Abrahamic Traditions

In Judaism

In Judaism, tzedakah represents an obligatory act of righteousness and justice, derived from the Hebrew root tzedek meaning "justice," rather than voluntary charity. Unlike mere philanthropy, tzedakah is viewed as a religious duty to correct social imbalances and fulfill divine commandments, emphasizing that all individuals have a right to sustenance and dignity.^[46]^[47] The biblical foundation of tzedakah is rooted in numerous Torah mandates that require societal support for the vulnerable. For instance, Leviticus 19:9-10 instructs farmers to leave gleanings, forgotten sheaves, and field corners for the poor and strangers, ensuring they can harvest for themselves without direct handouts. Similarly, Deuteronomy 15 outlines the sabbatical year, during which debts are remitted to prevent perpetual poverty, and commands lending generously without resentment. These provisions frame tzedakah as systemic justice embedded in agricultural and economic laws.^[48]^[49]^[50] Rabbinic literature expanded these biblical imperatives into structured obligations. The Mishnah tractate Peah details the poor tithes, including ma'aser ani (the tithe for the poor given every third and sixth year), which allocates a tenth of produce to the needy, alongside peah and other agricultural gifts. Medieval codifiers like Maimonides in his Mishneh Torah outlined eight ascending levels of tzedakah, with the highest being anonymous giving that enables self-sufficiency, such as forming a partnership or providing interest-free loans, surpassing even gifts to the undeserving. The Shulchan Aruch, a 16th-century code, mandates annual tzedakah contributions based on one's means, prioritizing local poor and communal needs.^[51]^[52]^[53] Key practices include ma'aser kesafim, the custom of giving 10% of net income to tzedakah annually, derived from biblical tithes and rabbinically encouraged to avoid poverty. Households often use pushke boxes—small collection tins—for daily or weekly coins destined for communal aid, a tradition popularized in Eastern European Jewish communities. Communal funds support kollels, institutions providing stipends to married scholars studying Torah, viewed as tzedakah that sustains Jewish learning and leadership.^[54]^[55]^[56] Following the destruction of the Second Temple in 70 CE, tzedakah shifted from Temple-based sacrifices and tithes to direct personal and communal aid, as rabbinic authorities adapted biblical laws to diaspora life without centralized rituals. In medieval European Jewish communities, such as those in Ashkenaz and Sepharad, tzedakah societies (hevrot kadisha) organized collections for the indigent, ransoming captives, and dowries for orphans, fostering resilience amid expulsions and pogroms.^[3]^[51]^[57]

In Christianity

In Christianity, almsgiving holds a central place as an act of charity rooted in the teachings of Jesus, emphasizing humility and compassion toward the needy. In the New Testament, Jesus instructs believers to give alms discreetly to avoid seeking human praise, stating in Matthew 6:1-4, "When you give to the needy, sound no trumpet before you, as the hypocrites do... But when you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret." This teaching underscores the spiritual motivation behind giving, rewarding it through divine recognition rather than public acclaim. Similarly, the parable of the widow's mite in Mark 12:41-44 highlights sacrificial giving, where Jesus praises a poor widow who offers two small copper coins, noting that "she out of her poverty has put in everything she had, all she had to live on," surpassing the larger contributions of the wealthy. These passages establish almsgiving as a voluntary expression of faith and love, distinct from obligatory tithing. Theologically, almsgiving serves as a spiritual discipline fostering humility and imitating Christ's self-emptying love, often linked with prayer and fasting as essential practices for Christian life. In the deuterocanonical Book of Tobit 12:8, accepted in Catholic and Eastern Orthodox traditions, it is declared that "Prayer is good when accompanied by fasting, almsgiving, and righteousness," positioning alms as a means to atone for sins and draw closer to God. Early Church Fathers like Tertullian echoed this by viewing almsgiving as a form of spiritual medicine that purifies the soul and reflects Christ's mercy toward the marginalized. This role extends to personal transformation, encouraging believers to detach from material wealth and prioritize eternal rewards, as seen in patristic writings that portray it as a path to heavenly treasure. Historically, the early Christian community practiced almsgiving through communal sharing of resources, as described in Acts 4:32-35, where "the full number of those who believed were of one heart and soul, and no one said that any of the things which he possessed was his own, but they had everything in common," ensuring no one among them was needy. This voluntary communism of goods, inspired by apostolic teaching, involved selling properties and distributing proceeds to the poor under the apostles' oversight, marking almsgiving as a hallmark of unity and witness to the resurrection. Monastic traditions further institutionalized poor relief from the fourth century onward, with communities like those founded by Basil the Great establishing xenodocheia—hospices for strangers and the impoverished—that provided shelter, food, and medical care, embodying hospitality as a core Christian virtue. These practices influenced Byzantine social welfare, where monasteries distributed alms and operated infirmaries for the vulnerable. In Western Christianity, almsgiving evolved through medieval connections to indulgences, where donations to the Church or poor were seen as meritorious acts reducing temporal punishment for sins, as promoted in papal bulls like those funding cathedrals. However, this system faced sharp critique during the Reformation; Martin Luther argued in his 1520 treatise The Babylonian Captivity of the Church that salvation comes by faith alone, not through works like almsgiving, though he affirmed that true faith naturally produces charitable acts without reliance on them for justification. Modern Catholic social teaching reaffirms almsgiving's importance, as articulated in Pope Leo XIII's 1891 encyclical Rerum Novarum, which upholds the duty of the wealthy to aid the poor as complementary to private property rights, framing it as essential for social justice and human dignity. Eastern Christianity integrates almsgiving into liturgical and communal life, with an emphasis on xenodocheia as expressions of radical hospitality toward strangers, modeled after Christ's welcoming of outcasts and sustained through monastic endowments in the Byzantine era. In Orthodox practice, portions of the prosphora—leavened bread loaves offered during the Divine Liturgy—symbolize communal sacrifice, with blessed remnants distributed as antidoron to the faithful, including the poor, reinforcing almsgiving as participation in the Eucharist's self-offering. This tradition underscores almsgiving's role in spiritual purification and ecclesial solidarity, distinct from mere philanthropy.

In Islam

In Islam, alms-giving manifests primarily through zakat and sadaqah, two complementary forms of charity that emphasize both obligation and voluntary generosity to purify wealth, foster social equity, and attain spiritual reward. Zakat, considered one of the Five Pillars of Islam, is an obligatory annual wealth tax levied at 2.5% on savings and assets exceeding the nisab threshold—equivalent to approximately 85 grams of gold or 595 grams of silver held for one lunar year. This practice serves to redistribute wealth and support the community, as mandated in the Quran.^[58]^[59] The Quran specifies eight categories of eligible recipients for zakat in Surah At-Tawbah 9:60: the poor, the needy, those employed to administer it, those whose hearts are to be reconciled (such as new converts), freeing captives or slaves, those in debt, in the cause of Allah (e.g., jihad or public welfare), and wayfarers or travelers in need. Calculation varies by asset type; for cash, gold, silver, and trade goods, it is a flat 2.5% on the excess above nisab. Livestock rates are tiered—for instance, one sheep for every 40 to 120 head of sheep or goats—while crops incur 5% if artificially irrigated or 10% if rain-fed. Historically, during the caliphate of Abu Bakr (r. 632–634 CE), zakat collection was centralized through the bayt al-mal (public treasury) in Medina, where he enforced payments by dispatching collectors and even waging the Ridda Wars against tribes that withheld it, viewing it as mere tribute rather than a religious duty.^[59]^[60]^[61]^[58] In contrast, sadaqah encompasses voluntary charity beyond zakat, extending to any act of kindness or material giving without fixed rates or thresholds, thereby broadening the scope of alms to daily life. It includes small gestures, such as smiling at a fellow Muslim, which the Prophet Muhammad described as charity in a hadith: "Every good deed is charity. Verily, it is a good deed to meet your brother with a smiling face." Sadaqah also encompasses enduring forms like waqf (endowments), where property is dedicated perpetually for charitable purposes, such as building mosques or schools, ensuring ongoing benefits. The scriptural foundation for both lies in the Quran, such as Surah Al-Baqarah 2:177, which defines righteousness as giving from one's cherished wealth to relatives, orphans, the poor, travelers, beggars, and for ransoming captives, alongside prayer and fulfilling promises. The Sunnah reinforces this through the Prophet's example, as in his distribution of a leather bag of gold alloy sent from Yemen among the people without favoritism, prioritizing the needy.^[62]^[63]^[64]^[65] The practice evolved from informal community chests in Medina under the Prophet Muhammad, managed via the bayt al-mal for direct distribution to the destitute, to more institutionalized systems under later caliphs and empires. By the Ottoman era (14th–20th centuries), zakat integrated with state administration, collected alongside other taxes like ushr (tithe) and funneled through waqf networks to fund public goods, reflecting a sophisticated blend of religious duty and fiscal policy across vast territories.^[66]^[67]

Practices in Other Traditions

In Mandaeism

In Mandaeism, zidqa, meaning "righteousness" or almsgiving, is a fundamental ritual practice that involves offerings to support the spiritual ascent of souls to the world of light, countering the forces of darkness in the gnostic cosmology.^[68] These acts of giving are intrinsically linked to baptismal rites known as masbuta, where participants offer coins, myrtle sprigs, or food items to the priests and the poor immediately after immersion in running water, symbolizing purification and the restoration of cosmic balance between light and darkness.^[68] Zidqa thus serves not merely as charity but as a sacramental means to aid lightworld beings, such as the uthri (angelic emanations) and melki (divine kings), in guiding souls through the purgatories (mataratha) toward ultimate salvation.^[68] The forms of zidqa emphasize material offerings that embody spiritual intent, including food staples like bread (pihtha), dates, raisins, pomegranates, fish, and hamra (a fruit-based drink), as well as incense-like elements such as myrtle wreaths and salt, presented to priests during rituals and distributed to the needy to ensure communal equity.^[68] These gifts are splashed into the baptismal waters or laid upon the mandi's (temple) banks during masbuta, reinforcing the ritual's efficacy in warding off demonic influences from the world of darkness.^[68] For those unable to contribute materially, priests provide zidqa-free baptisms, though this is socially stigmatized, highlighting the practice's role in maintaining both spiritual and social harmony within the community.^[68] Scripturally, zidqa is grounded in the Ginza Rabba, the central Mandaean holy book, which portrays giving as an act of opposition to darkness and a means to invoke divine favor from figures like Yushamin and Abathur Muzania, the cosmic judge who weighs souls at the scales of judgment.^[68] Texts within the Ginza Rabba describe zidqa as essential for the soul's protection and elevation, drawing on traditions venerating John the Baptist as the final prophet who exemplified righteous baptismal giving.^[68] This scriptural emphasis underscores zidqa's esoteric dimension, where offerings facilitate the soul's communion with the Great Life (Manda d-Hiia) and the emanations of light, distinct from more legalistic Abrahamic forms of charity.^[68] Key practices include the zidqa brikha, or "blessed alms," a communal feast held post-ritual to commemorate the dead and living alike, featuring prepared foods blessed by priests to aid souls in navigating the afterlife.^[68] This meal, often involving seven or more priests depending on the ceremony's scale, follows masbuta, masiqta (death mass), marriages, and priestly consecrations, with elements like walnuts, onions, and sheep fat symbolizing life's sustenance against cosmic adversity.^[68] Annually, enhanced zidqa brikha occurs during festivals like Paranaia, a seven-day fast period ending in feasts that reinforce community bonds through shared oblations.^[68] Historically, these practices have endured among Mandaean communities in southern Iraq and southwestern Iran, such as in Amarah, Ahvaz, and the Shatt al-Arab region, where small populations—numbering around 60,000–70,000 as of the early 20th century—have preserved zidqa amid persecution and migration, adapting rituals to local rivers for masbuta while maintaining their gnostic esoteric core.^[68] This survival highlights zidqa's role in fostering resilience, with priests collecting and redistributing offerings discreetly to sustain the faith's ritual purity in diaspora settings. As of 2025, the global Mandaean population is estimated at 60,000–100,000, with significant diaspora communities in Australia (about 15,000), Sweden (13,000), and the United States (12,000–15,000), where rituals continue to be preserved despite displacement.^[69]^[68]

In Sikhism

In Sikhism, the practice of alms-giving is embodied in the principles of dasvandh and vand chakna, which emphasize voluntary sharing of resources to promote social equality and community welfare. Dasvandh, meaning "tenth part," involves donating one-tenth (10%) of one's righteous earnings to support the needy, gurdwaras, and communal initiatives, as a recognition that all wealth originates from the Divine. This voluntary tithe is rooted in the teachings of Guru Nanak, the founder of Sikhism, as expressed in the Guru Granth Sahib: "One who works for what he eats, and gives some of what he has in charity, O Nanak, he knows the path to fulfilment" (Ang 1245). Similarly, vand chakna (sharing what one has) extends this ethic by encouraging Sikhs to consume resources communally and distribute surplus to others, fostering a spirit of selfless generosity without expectation of return.^[8]^[70]^[71] These practices manifest through seva (selfless service), including contributions to langar—the communal kitchens attached to gurdwaras where free meals are prepared and served daily to all visitors, regardless of background. Langar originated with Guru Nanak to break caste barriers and affirm human equality, with participants sitting on the floor in rows (pangat) to eat together, symbolizing spiritual unity (sangat). Historical accounts in the Janamsakhis (birth stories of the Gurus) illustrate this generosity, such as tales of Guru Nanak distributing alms and resources during his travels to aid the impoverished, highlighting the Gurus' commitment to uplifting the vulnerable. Guru Gobind Singh, the tenth Guru, further reinforced sharing by declaring that one-tenth of earnings belongs to God and the community, integrating it into the Khalsa code of conduct to ensure collective support and resilience.^[72]^[73]^[8] Sikh alms-giving is distinctly egalitarian, rejecting ritualistic or hierarchical elements found in other traditions by focusing on direct, barrier-free service to all humanity. In gurdwaras worldwide, langar operates without distinction of caste, religion, gender, or status, serving millions annually as a practical expression of equality. Modern applications include disaster relief efforts, such as those by organizations like Khalsa Aid, which draw on dasvandh funds to provide humanitarian aid in crises, including food, shelter, and medical support to affected communities globally. This approach underscores Sikhism's emphasis on practical welfare over ceremonial giving, ensuring aid reaches the needy promptly and inclusively.^[74]^[75]^[76]

Modern and Secular Perspectives

In the 19th and 20th centuries, Europe witnessed a significant secularization of poor relief, transitioning from traditional alms-giving rooted in religious and private charity to state-managed welfare systems. This shift was driven by industrialization, urbanization, and the expansion of poor laws, which centralized aid through public institutions like workhouses and later social insurance programs, reducing reliance on informal street alms.^[77] For instance, England's Poor Law Amendment Act of 1834 formalized state intervention, emphasizing "less eligibility" to deter begging by making institutional relief less appealing than low-wage labor, thereby diminishing the cultural practice of direct almsgiving.^[78] By the early 20th century, pioneering welfare states in Germany and Scandinavia further institutionalized support, blending remnants of charitable traditions with mandatory contributions, which marginalized spontaneous alms as inefficient and paternalistic.^[79] Contemporary practices of alms-giving persist in urban settings worldwide, often intersecting with organized aid efforts. In India, street begging remains prevalent in cities like Delhi and Mumbai, with an estimated 300,000 children involved nationwide, frequently coerced by networks known as "beggar mafias" that exploit vulnerable populations for profit.^[80] Similarly, in the United States, panhandling is common in urban centers such as New York and Los Angeles, with professional panhandlers sometimes earning significant daily income, though many are homeless individuals seeking survival funds.^[81] Non-governmental organizations (NGOs) have adapted alms-like distributions to structured aid; Feeding America, for example, coordinates food pantries and mobile distributions reaching millions of food-insecure Americans annually, including the homeless.^[82] In India, groups like Atchayam Trust provide meals and rehabilitation to beggars, aiming to transition them from street dependency.^[83] Sociological critiques portray alms as a mechanism that perpetuates inequality rather than resolving it. Karl Marx argued that charity, including alms, serves as a palliative that distracts the working class from systemic exploitation, maintaining capitalist hierarchies by fostering dependency instead of collective action.^[84] Psychological research supports benefits for givers, showing that even small acts of giving to those in need, such as panhandlers, enhance donor well-being and happiness through activation of reward centers in the brain.^[85] However, studies also highlight giver ambivalence, with many feeling moral satisfaction yet questioning long-term impact amid concerns over misuse.^[86] Post-colonial contexts in Africa and Asia illustrate alms blending with modern aid programs. In Senegal, traditional Islamic almsgiving (zakat) sustains forced begging among talibe children in Quranic schools, where international NGOs now integrate aid to promote rights-based alternatives like education and family reunification.^[87] In India, post-independence programs merge cultural alms customs with government schemes, such as food subsidies, to address urban poverty. Digital platforms have emerged as a secular evolution, with apps like Feeling Blessed enabling instant alms transfers for Islamic charity, facilitating global donations while tracking impact.^[88] Legal frameworks reflect tensions between control and rights. In China, 21st-century policies, such as Foshan's 2012 ban on public begging, aim to enhance urban aesthetics but often target vulnerable migrants without adequate support.^[89] France implemented temporary bans in Paris tourist areas in 2011, challenged by human rights groups for violating dignity and freedom of expression.^[90] Conversely, rights-based approaches, as advocated by the European Court of Human Rights in cases like Lăcătuș v. Switzerland (2018), view begging as potentially protected under Article 10 (freedom of expression) when not aggressive, urging states to address root causes like poverty through social services rather than criminalization.^[91]

Role in Society

Alms have long served as a mechanism for fostering social cohesion by establishing cycles of reciprocity that bind communities together. Drawing on Marcel Mauss's seminal theory in The Gift, alms function not merely as unilateral donations but as part of an obligatory exchange system where giving creates expectations of return, either directly through mutual aid or indirectly via communal goodwill and status reinforcement. In archaic and pre-modern societies, this reciprocity transformed alms into a "total social fact," encompassing economic, moral, and spiritual dimensions that sustained group solidarity and prevented isolation of the vulnerable. For instance, in various cultural contexts, alms-giving reinforced social hierarchies while ensuring that the poor remained integrated into the social fabric, thereby mitigating fragmentation.^[92]^[93] Economically, alms contributed to redistribution in pre-industrial societies, helping to alleviate inequality and avert potential unrest by channeling resources from the affluent to the destitute. Historical analyses of Western Europe from 1400 to 1850 reveal that formalized charity, including alms, accounted for 0.7 to 1.6 percent of GDP in regions like England and the Netherlands, providing essential support that stabilized rural and urban economies strained by harvest failures or trade disruptions. This redistribution acted as an informal safety net, reducing the risk of vagrancy and rebellion by maintaining minimal subsistence levels and preserving labor pools for feudal lords or guilds. In doing so, alms helped perpetuate social order without the need for coercive state interventions, allowing pre-modern economies to function amid chronic scarcity.^[94]^[95] Gender dynamics in alms-giving highlighted power imbalances, particularly through women's involvement in household and personal charity, which often served as a avenue for agency amid patriarchal constraints. In historical Europe, widows frequently took leading roles in distributing alms, using their control over family resources to negotiate social standing and influence community networks; for example, medieval English and French widows endowed almshouses or provided direct aid to assert autonomy post-marriage. This practice not only reinforced women's moral authority in the domestic sphere but also perpetuated gender norms by framing female giving as an extension of familial duty rather than public power. Such roles underscored how alms navigated tensions between individual empowerment and systemic gender hierarchies, enabling women to mitigate poverty while reinforcing their subordinate societal position.^[96]^[97] Cross-culturally, alms adapted to structural differences between feudal and tribal systems, promoting stability through tailored mechanisms of exchange. In feudal societies like early medieval Europe, alms from ecclesiastical and noble sources—such as monastic distributions or royal largesse—bolstered hierarchical stability by legitimizing elite authority and placating lower classes, as seen in the institutionalization of charity via hospitals and tithes that integrated the poor into the feudal order. Conversely, in tribal systems, such as among Central African foragers or Polynesian groups analyzed by Mauss, gift-giving akin to alms emphasized egalitarian reciprocity, redistributing surplus to maintain kinship ties and avert intra-group conflict, thereby ensuring communal resilience without formalized hierarchies. These variations illustrate how alms universally supported societal equilibrium, adapting to whether cohesion relied on vertical patronage or horizontal alliances.^[25]^[98]^[92] Ethical debates surrounding alms center on the tension between individual agency in charitable acts and the need for systemic solutions to entrenched poverty. Proponents of individual giving argue that alms empower donors through moral fulfillment and direct impact, preserving personal autonomy in addressing immediate needs without bureaucratic overreach. Critics, however, contend that such approaches reinforce dependency and fail to tackle root causes like economic inequality, advocating instead for structural reforms that prioritize collective responsibility over sporadic benevolence. This dichotomy, evident in discussions of philanthropy versus welfare policy, underscores alms' role in ethical discourse: while they affirm individual virtue, they often sideline broader transformations required for lasting equity.^[99]^[100]^[101]

Alms and Begging

Begging has long been a central mechanism for soliciting alms, manifesting in diverse traditions that range from organized religious mendicancy to informal street appeals. In medieval Europe, mendicant orders such as the Franciscan friars epitomized structured begging practices, where members renounced personal and communal property to live in voluntary poverty, traveling in pairs to preach and humbly request donations from the laity for sustenance.^[102] This approach, inspired by Christ's humility, fostered interdependence between friars and donors, positioning begging as a virtuous imitation rather than degradation.^[103] In Asia, street begging often integrates with daily cultural rituals, as seen in Theravada Buddhist communities where monks conduct morning alms rounds, silently walking neighborhood routes to receive food offerings from laypeople without direct solicitation.^[104] Cultural norms surrounding begging emphasize specific etiquette and taboos that shape interpersonal exchanges. In Thailand's Buddhist tradition, donors kneel or bow slightly when placing food in a monk's alms bowl, maintaining silence and avoiding eye contact to preserve the ritual's sanctity and ensure the exchange remains non-transactional.^[104] Refusing to give alms in such contexts is viewed as accruing negative karma, as almsgiving generates merit to offset past misdeeds like greed, thereby reinforcing communal participation in the practice.^[104] These norms extend to broader Asian street begging, where solicitors in markets or shrines often employ subtle gestures, such as folded hands or recited prayers, to align with local expectations of humility and spiritual exchange. Psychological dynamics underpin the alms-begging interaction, creating a giver's dilemma centered on verifying the recipient's authenticity and need. Donors frequently grapple with uncertainty over whether funds will support genuine survival or be misused, leading to emotional discomfort, guilt, and avoidance behaviors like averting gaze or crossing streets.^[105] Beggars, in response, adopt survival strategies that exploit sympathy, such as exposing visible destitution, fabricating tales of hardship, or using children to evoke protective instincts, often selecting high-traffic locations like religious sites during peak seasons to maximize yields.^[106] Perceptions of begging have undergone significant historical shifts, evolving from reverence for ascetics to stigmatization amid urban poverty. In pre-industrial societies, beggars like wandering friars were often seen as spiritually elevated, embodying detachment and providing donors an opportunity for merit. Post-industrialization, rapid urbanization and economic upheaval reframed begging as a sign of moral failure or idleness, associating it with vagrancy and social threat rather than piety.^[107] Global variations highlight contrasting approaches to begging regulation. In medieval Islamic societies, such as Mamluk Cairo, authorities sporadically attempted to curb able-bodied begging through street clearances, yet these efforts failed, allowing private almsgiving to persist as a primary, unregulated channel for aid amid ambivalence toward the poor's spiritual role.^[108] By contrast, in the modern West, English vagrancy laws from the 16th century onward criminalized begging to enforce labor and prevent disorder, evolving into punitive measures like whipping that solidified its status as a punishable offense tied to economic control.^[109]^[107]

Contemporary Relevance

In contemporary contexts, alms-giving remains vital in addressing humanitarian crises, particularly in refugee camps where direct aid alleviates immediate suffering. For instance, during the Syrian refugee crisis, organizations have distributed alms such as food packages and financial support during Ramadan to families in camps in Lebanon and Jordan, providing essential relief amid ongoing displacement.^[110] Similarly, in urban homelessness hotspots like Los Angeles' Skid Row, faith-based and community charities deliver daily meals and shelter to thousands, combating food insecurity and exposure in an area housing around 3,800 individuals experiencing homelessness, including about 2,100 unsheltered, as of the 2024 count.^[111] Adaptations of alms have evolved through faith-based organizations and digital platforms to enhance reach and immediacy. Islamic Relief conducts sadaqah campaigns that support vulnerable populations, assisting 14.5 million people across 38 countries in 2024 with aid including food, shelter, and education in conflict zones like Yemen and Syria.^[112] Secular equivalents, such as GoFundMe, facilitate direct charitable giving akin to traditional alms, enabling individuals to raise billions in donations for personal and community needs, such as medical emergencies and disaster relief.^[113] Studies highlight the efficiency of alms-like direct transfers compared to systemic aid, with World Bank analyses showing cash transfers reduce poverty more cost-effectively than in-kind charity by empowering recipients to prioritize needs and minimizing administrative overhead.^[114] Case studies underscore this impact: In India, philanthropic giving has continued to grow, with contributions from top donors surging 85% to Rs 10,380 crore (about $1.2 billion) in FY 2024-25, providing support to vulnerable groups including migrant workers and those affected by crises.^[115] In Africa, church-based distributions have eased hunger, with programs in Uganda and Kenya delivering staples like corn flour and beans to needy families during crises.^[116] Looking ahead, climate-induced migration is projected to heighten alms demands, displacing millions and straining resources in vulnerable regions, as noted by UNHCR efforts to build resilience among affected populations.^[117] Technological integrations, such as blockchain, promise greater transparency in giving by enabling immutable tracking of donations, as demonstrated by nonprofits like UNHCR using it for verifiable aid distribution in real-time.^[118]

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Oct 15, 2007 · Charity to individuals was in the form of alms and was indiscriminate. The poor laws and the Reformation redirected the focus of giving to more ...
[76]
[PDF] European Welfare State in a Historical Perspective. A Critical Review
This paper provides a detailed analysis of the historical evolution of the European welfare state, especially after the second half of the nineteenth century.
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[PDF] A Case Study of Child Beggars at Public Places in India
Child beggars can be seen in every city and town in India. There are an estimated 300,000 child beggars in India, although some organizations claim them to.Missing: USA distributions
[78]
The Plague of Professional Panhandling - Manhattan Institute
But they face a new wave of "spangers" (that is, spare-change artists) who threaten their newfound prosperity by harassing residents, tourists and businesses.
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Feeding America: U.S. Hunger Relief Organization
Feeding America is a nonprofit network of 200 food banks leading the fight against hunger in the United States. Learn how you can help end hunger in America.Find a · About Us · Career Opportunities · Find Free Food and Groceries
[80]
Atchayam Trust: an NGO with the vision to eradicate begging in India -
Feb 2, 2024 · Atchayam Trust: an NGO with the vision to eradicate begging in India ... homeless beggars. These vulnerable individuals are often abandoned ...
[81]
The epistemic foundations of injustice: lessons from the Young Marx
Jun 4, 2021 · Subjective aid against poverty—e.g. through alms or charity—carries a particular and contingent character that conserves unchanged the ...
[82]
[PDF] The Science of Generosity
Other studies have shown a link between generosity and happiness. Some studies have found that people are happier when spend- ing money on others than on ...Missing: beggars | Show results with:beggars
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To give or to take money? The effects of choice on prosocial ...
Three measures of subjective well-being (SWB) were used. The results show that people who donated money were happier than people who kept money for themselves, ...<|control11|><|separator|>
[84]
[PDF] Forced Begging, Aid and Children's Rights in Senegal:
Senegal's generous supply-driven alms-giving draws schools of boys from throughout the region to beg. To gain financial and institutional support to promote the ...Missing: Asia | Show results with:Asia
[85]
Uniting Technology and Faith for Charity - Feeling Blessed
Dec 20, 2023 · Feeling Blessed, a pioneering Islamic Giving App, has become a beacon of Muslim Philanthropy, merging the timeless act of charity with the ...
[86]
S China city to ban begging in public - China - Chinadaily.com.cn
Aug 29, 2012 · Beggars would not be allowed to loiter in public places in Foshan, in South China, according to a new rule aimed at improving the look of the city.Missing: 21st century
[87]
Paris bans beggars from most popular shopping and tourist hotspots
Dec 13, 2011 · Temporary anti-begging rules have been put in place in cities from Marseille to Boulogne, some challenged in court by human rights groups.Missing: China | Show results with:China
[88]
Begging as a human right? – challenging the penalisation of ...
Jul 1, 2021 · This article aims to give an overview of some of the various measures criminalising begging in EU Member States.
[89]
[PDF] The Gift: The Form and Functions of Exchange in Archaic Societies ...
Here at any rate is the beginning of a theory of alms. Alms. \ are the result on the one hand of a moral idea about gifts and wealth ** and on the other of ...
[90]
[PDF] Marcel-Mauss-The-Gift-Expanded-Edition-Selected ... - HAU Books
in any case, we see how a theory of alms might develop. alms are the fruit of a moral notion of the gift (don) and of fortune,75 on the one hand, and of a ...
[91]
How important were formalized charity and social spending before ...
Jun 29, 2015 · This article estimates the magnitude of the various kinds of formalized relief for three present-day countries (Italy, England, and the Netherlands) in the ...
[92]
[PDF] How important were formalized charity and social spending before ...
Unlike modern welfare arrangements, the role of public authorities was limited to some degree of control over charities and hospitals, and they rarely financed.
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The Social and Religious Meanings of Charity in Medieval Europe
Dec 29, 2014 · Since the idea of redemptive almsgiving was firmly embedded in Judaism, Christianity, and Islam, Galinsky posits that charity had a kind of ...Missing: Buddhism | Show results with:Buddhism
[94]
28. I seek not my own : Is There a Female Mode of Charity and ...
This paper explores the role of female donors in charity and patronage during the Byzantine period, questioning whether women behaved differently from their ...
[95]
Gift Giving, Reciprocity and Community Survival among Central ...
Mar 6, 2023 · ... redistribution allows people to stay and reaffirm their ties to their communities while reinforcing social ties to people of other communities.
[96]
Thinking about the Charity Model and Systems Change Debate
Nov 30, 2016 · One common position is that we need to move from the Charity Model to efforts focused on systemic change. The thinking appears to be that the ...
[97]
Philanthropy - Stanford Encyclopedia of Philosophy
Nov 12, 2024 · Philanthropy involves the voluntary contribution of money or other goods and resources for broadly public purposes.
[98]
The one part of the charity vs. social welfare argument that everyone ...
Jan 11, 2015 · In the U.S., advocates of using charity might argue that we don't need more taxes and transfers and government programs. They would surely agree ...
[99]
General Audience of 13 January 2010: The Mendicant Orders
### Summary of Mendicant Orders, Especially Franciscans, and Their Begging Practices
[100]
'Begging Without Shame': Medieval Mendicant Orders Relied on ...
The dedication of the mendicant orders to "begging without shame" produced a different dynamic from that of monastic orders. Voluntary absolute poverty created ...
[101]
Why Buddhist monks collect alms and visit households even in times ...
Jul 14, 2020 · I saw that even on days when political protests would close major intersections, making notoriously bad traffic even worse, monks would rise ...
[102]
Facing Moral Dilemmas and Beggars in the Street | Psychology Today
Mar 25, 2018 · Mike asked me how I dealt with all the beggars, how could I bear to see people living in such poverty and begging on the street. From his own ...Missing: authenticity verification
[103]
(PDF) AN EXPLORATION OF BEGGING STRATEGIES OF BEGGARS
Aug 10, 2025 · Door to door It's a regular strategy of begging in which beggars ask for · Child sympathy It's a strategy of beggar parents who used their ...
[104]
The Myth of Professional Beggars Spawned Today's Enduring ...
Mar 30, 2017 · A 1597 act laid down strict guidelines for beggars and vagabonds and required towns to provide a prison for the undeserving poor to be housed ...
[105]
[PDF] Poverty and Charity in Medieval Islam
Sporadic attempts to remove beggars from Cairo's streets or prevent able-bodied men from begging were a complete failure, and do not seem to have constituted ...
[106]
A Critical Evaluation of the Historical and Contemporary ...
Aug 6, 2025 · It is argued that there is no normative justification for criminalising beggars in the 21st century.
[107]
Food Packages for Syrian Refugees Provide Relief During Ramadan
Anera is delivering over 900 food packages for Syrian refugees living in Lebanon's impoverished camps to slightly ease their burden this Ramadan.Missing: alms | Show results with:alms
[108]
Meal Service | LA Homeless Shelter - Midnight Mission
Donate to Midnight Mission. We're proud to feed countless guests at our Skid Row Homeless Center. If you'd like to join us, we'd love your help. Donate today ...
[109]
Union Rescue Mission | Helping People in LA Overcome ...
At Union Rescue Mission's Downtown Ministry on Skid Row, our Hope Gardens Family Center, and Angeles House Family Center, we know a warm meal, safe shelter, and ...Missing: alms | Show results with:alms
[110]
Sadaqah - Islamic Relief Worldwide
Sadaqah is charity given voluntarily in order to please God. Sadaqah also describes a voluntary charitable act towards others, whether through generosity, love ...Missing: broader examples endowments
[111]
GoFundMe | The #1 Crowdfunding and Fundraising Platform
GoFundMe is the #1 crowdfunding platform, raising over $50 million weekly, for various needs, with no fee to start and is a trusted leader.Sign In · Browse fundraisers by category · How GoFundMe Works · Sign UpMissing: alms | Show results with:alms
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https://islamic-relief.org/publications/annual-report-2024/
[113]
Indian Philanthropy and Covid-19–Induced Social Fault Lines - CSIS
Aug 3, 2021 · It is quite encouraging that private sector philanthropic giving rose 23 percent in 2020 compared to 2019, reaching $8.6 billion. Philanthropic ...
[114]
African churches ease pandemic's hunger blow | UMNews.org
May 20, 2020 · “We are providing food such as corn flour and beans to the needy in Uganda and Kenya and also giving soap for handwashing to those who cannot ...
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Climate change and displacement | UNHCR
UNHCR is working to protect displaced people and strengthen their resilience to the effects of climate change, while reducing our environmental footprint.
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9 Nonprofits Harnessing Blockchain For Social Impact
From transparent supply chains to rapid crisis aid, explore how nonprofits leverage blockchain for maximum social impact.Mercy Corps · Unhcr · Human Rights Foundation...