The wealth of a nation, a community and a people is best understood as a fusion of social and financial capital…
In times and places where the financial markets are distressed people turn, naturally, to strategies that can help them build social capital. As we look forward, we can see that the sources of financial wealth that support security and dignity will be increasingly strained. Innovation in the field of aging will need to be increasingly dedicated helping organizations bridge this gap.
For those who are just beginning to learn about social capital, here is the Wiki on the topic.
J. Hanifan’s 1916 article regarding local support for rural schools is one of the first occurrences of the term “social capital” in reference to social cohesion and personal investment in the community. In defining the concept, Hanifan contrasts social capital with material goods by defining it as:
“…that in life which tends to make these tangible substances count for most in the daily lives of people: namely good will, fellowship, sympathy, and social intercourse among the individuals and families who make up a social unit… The individual is helpless socially, if left to himself… If he comes into contact with his neighbor, and they with other neighbors, there will be accumulation of social capital, which may immediately satisfy his social needs and which may bear a social potentiality sufficient to the substantial improvement of living conditions in the whole community. The community as a whole will benefit by the cooperation of all its parts, while the individual will find in his associations the advantages of the help, the sympathy, and the fellowship of his neighbors” (p. 130).
While various aspects of the concept have been approached by all social science fields, some trace the modern usage of the term to Jane Jacobs in the 1960s. However, she did not explicitly define a term social capital but used it in an article with a reference to the value of networks. Political scientist Robert Salisbury advanced the term as a critical component of interest group formation in his 1969 article “An Exchange Theory of Interest Groups” in the Midwest Journal of Political Science. Sociologist Pierre Bourdieu used the term in 1972 in his Outline of a Theory of Practice, and clarified the term some years later in contrast to cultural, economic, and symbolic capital. Sociologists James Coleman, Barry Wellman and Scot Wortley adopted Glenn Loury’s 1977 definition in developing and popularising the concept. In the late 1990s the concept gained popularity, serving as the focus of a World Bank research programme and the main subject of several mainstream books, including Robert Putnam‘s Bowling Alone.and along with Lewis Feldstein “Better Together.” 
The concept that underlies social capital has a much longer history; thinkers exploring the relation between associational life and democracy were using similar concepts regularly by the 19th century, drawing on the work of earlier writers such as James Madison (The Federalist Papers) and Alexis de Tocqueville (Democracy in America) to integrate concepts of social cohesion and connectedness into the pluralist tradition in American political science. John Dewey may have made the first direct mainstream use of “social capital” in The School and Society in 1899, though he did not offer a definition.