Caring for Each Other – Philanthropy in Communities of Color
Philanthropy in communities of color has historically gone unrecognized. In fact, many assume the relationship between philanthropists and ethnic communities is one of giving to people of color by people who are not. The majority of studies about philanthropy in America have focused on elite philanthropy, that is, the philanthropy of affluent white donors. These views are erroneous, a form of stereotyping, and at worst they perpetuate a subtle form of racism that continues to disempower communities of color in relation to whites.
In fact, philanthropy in communities of color has a long and vibrant history in the United States. Its form has been shaped by traditions of immigrant homelands and the experiences of minorities as they have had to struggle together to survive. It is crucial to publicize these histories in order to help re-construct communities of color as givers, not only receivers, and as important shapers of our society. Understanding the different ways that giving practices are culturally embedded should help to foster understanding and mutual respect.
Up to now, definitions of philanthropy have been dominated by a view that emphasized “charity,” the detachment of professionalism, the benefits of tax deduction, and giving through charitable institutions. An examination of the ways communities of color give demonstrates that there is ample room for re-shaping this view to be more aware, inclusive, less detached, and respectful of difference.
African Americans
Perhaps the best-documented historical cases of philanthropy in communities of color have occurred in African-American communities, beginning in the colonial era with the founding of black churches, fraternal orders and mutual aid societies. The history of African-American philanthropy includes many organizations whose purpose was three-fold: humanitarian, as aid to ameliorate suffering; self-help, emphasizing black schools, colleges, hospitals and insurance companies; and social change, fighting for the abolition of slavery and later to end barriers to racial equality.
Black churches have been critical in the development and support of philanthropic behavior among African Americans. Gratitude for their role and a sense of self-determination result in broad support among African Americans, since the church is a community-rooted, black-run institution, historically controlled by its own, and one of the few that have not abandoned the inner city. In 1995 churches received two-thirds of black charitable dollars.
Even during difficult times, the less fortunate have been supported in that community. This support has come from wealthy and well-known African Americans who made great fortunes, such as Madame C.J. Walker, the first black woman millionaire; Bill and Camille Cosby, who donated $20 million to Spelman University in the early 1990s; or singer Ray Charles, who recently donated $2 million to Wilberforce University, a private black college in Ohio. But it has also come from people like Oseola McCarty, the legendary laundry woman who, through a life of humble labor, saved enough to donate $150,000 to the University of Southern Mississippi in 1995.
Obviously, this information conflicts with the view of African Americans as primarily recipients of charity. Indeed, there is disagreement about the extent of giving in the African-American community. The Independent Sector, a highly respected organization that tracks giving and volunteering in the United States, reported in 1996 that 53% of blacks surveyed gave compared with 73% of whites. They gave three reasons for lower black (and Hispanic) giving: a much lower average household income than whites; a lower percentage of married respondents; and a much lower proportion with college degrees. Other studies found that, despite differences in income, blacks, Hispanics, and whites were equally likely to make charitable contributions and that the sizes of their contributions were about the same. Despite the widening wealth gap, African Americans at all income levels continue to make contributions.
Latinos
Philanthropy in other communities of color is not so well researched, but these communities also have long histories of philanthropic behavior. The Mexican-American community is one example. Since the U.S.-Mexican War ended in 1848, there has been a flow of Mexican immigrants to the southwestern United States who joined long-established Mexican-American communities in Texas, New Mexico, Colorado, Arizona, and California. These communities created mutualista (mutual aid) organizations designed to help newcomers get settled, provide burial plans, or to serve as a community insurance pool, as well as fight against the racism they encountered. Though these mutualistas existed up to the 1960s, they have historically escaped the notice of scholars studying institutional philanthropy.
Latinos tend to give informally, through familial or social networks. In these communities, both the poor and the emerging middle class give in large numbers, particularly in response to specific events such as hurricanes or earthquakes in Latin America, pressing community needs, or important family occasions. Though much of this philanthropy falls below levels that could be recorded on tax returns, the Latino community in America is also developing its star donors, such as Alberto Vilar, a Cuban-born investor who recently donated $50 million to the Kennedy Center for the Performing Arts.
Remittances to family members or communities out of the country also account for a large portion of giving. In many cases, Latino immigrants send more than 10% of their earnings back to their families and home villages. One estimate is that remittances to Mexico total as much as $4 billion a year, providing Mexico’s second-largest source of foreign income after oil.
As with African Americans, the church is a recipient of the most significant portion of institutional giving by Latinos. Perhaps because of the long history of discrimination against Spanish-speaking immigrants, Latinos also tie some of their philanthropic activity to social justice. One study shows that organizational membership and philanthropic engagement are strongly linked to political participation, especially among Puerto Ricans and Mexican Americans.
Asians
Giving among American Indians and Asians appears even less well documented. This may be attributable to the relative size of these populations on a national scale, or it may reflect the way traditional philanthropic research has ignored ethnic communities to focus on the more numerous white givers.
Among the diverse Asian communities, giving patterns share some similarities to Latino giving, perhaps because of the immigrant base of these communities. (Of course, to speak of Asians implies a homogeneity among the Filipino, Chinese, Japanese, Korean, Southeast Asian, South Asian or Pacific Islander populations that in fact have diverse languages, cultures, traditions, and religious bases. However, some generalizations have been made about Asian giving practices.)
As among Latinos, Asians in the U.S. give more informally, give when there is a personal connection to a cause or an organization, and give to help newcomers settle in this country. Mutual aid societies have been an important part of the histories of Chinese, Japanese, and Filipino communities in America. Korean- and Vietnamese-American associations exist as well. In addition, immigrant families provide billions of dollars in remittances to families in their home countries, with estimates that Filipino Americans remit up to $6.4 billion each year, Bangladeshis $1.6 billion, and Vietnamese-Americans $500 million annually.
For Koreans and Japanese, a large amount of giving is tied to religious practice, especially Christianity and Buddhism, respectively. Chinese communities have a venerable history of political giving, established in the early part of the 20th century. While much of Asian giving, particularly among the more recently arrived, is ethnic-specific, a consistent finding is that Asian-Americans give to both ethnic-specific and non-Asian causes. Studies have also consistently found that Asians can be characterized as “substantial givers,” giving more than 2.5% of their household income to charity.
Indigenous Peoples in the U.S.
An important theme in giving practices among the American Indian peoples of the United States is the role that culture plays in their philanthropy. In traditional Native-American societies, giving is a form of sharing, not charity, that “bonds you within the group, because you have provided a series of gifts that allow the group to prosper,” says one indigenous philanthropist.
As with other cultures, Native Americans practice much informal giving within family and community. Native Americans also support tribal foundations and tribal giving programs, as well as non-tribal funds. As with other groups, givers like to know the group or individual to which they are giving, but they often prefer to keeps their gifts anonymous.
Differences in philanthropy among the Indian peoples of the United States may vary according to whether a donor is giving from wealth through tribal rather than individual means. Tribal vehicles for giving include tribal councils, tribal enterprises, tribal government, inter-tribal consortia, and foundations. Reservation-based individuals show differences in giving when compared with those who live off the reservation. They tend to support tribally sponsored charities, the needs of individual tribal members, educational scholarships, and sports activities, while non-reservation-based individuals were found to support historical and cultural projects, human services, and church-related activities.
Conclusion v
A little digging reveals the depth and breadth of historical giving in communities of color. As we become more familiar with that history, we find lessons in self-sufficiency and self-determination that we can apply to current experiences. We come once more to appreciate the great sacrifices our predecessors made when they gave generously of their substance, not just their surplus, to help their communities and families have a better future.
For More: CDS Fundraising
This article was originally printed in the Grassroots Fundraising Journal, to which Lisa Duran is a regular contributor. For more information, check out www.grassrootsfundraising.org.