America’s philanthropy problem?

170616141515-amazon-whole-foods-jeff-bezos-grocery-brick-and-mortar-00001001-1024x576A debate that is becoming salient, over the past few years is if philanthropic foundations are becoming powerful by the day? A recent article in The Huffington Post points this out. The writer points out, correctly, that Jeff Bezos solicited ideas for his philanthropy, just a few days before the purchase of Whole Foods. PR stunt? Astute move to buy some social capital? Or perhaps a combination of both?

For some, this is a problem – arguing, as does the Huff Post writer, Matt Stoller. But for others, this is nothing but a transactional idea. A means of buying some legitimacy in a world where raising questions such as this is moot. The battle of ideas over the legitimate use of power is over, in this other world-view. The capitalists have won and rightfully decide what needs to happen in our world. Whether it is by monopoly or other means is irrelevant.

A friend recently pointed out Hypernomalization, a documentary that also makes this point. The thesis in this documentary, that giving away of democratic power to those with wealth is dangerous and has brought us to the current state of affairs – with a climate change denying President and a world where the state is increasingly being made irrelevant and the real power resides in the handful of oligarchs around us.

This is not just a political problem but also a social problem. And in that sense, a philanthropic problem as well. For those of us who study (and practice) philanthropy, this should be disconcerting – simply because of the ramifications of how the act of philanthropy is perceived.  Whether it is a genuine act – aimed at bringing about social change or a PR stunt depends as much on one’s motivations and style of managing it. The current tilt towards hi-networth philanthropy makes it less egalitarian and ‘normal,’ it seems.

Can Philanthropy help fix the refugee crisis?

Beyond the headlines, the noise and clamor that we hear about immigration is a rather simple question: How will we welcome the stranger? The one who is unknown, perhaps vulnerable?  The question of refugees is also ultimately about us, especially those living in countries where refugees come to. The U.S, Europe and the Gulf nations have come under intense scrutiny in the past few weeks and will continue to be questioned by media pundits and experts who pay attention to this issue. I believe that the way policy makers and politicians (and civil society) addresses these questions will ultimately define who ‘we’ are. It is as much a matter of self-definition, as it is about dealing with the problem ‘out there.’ Let me explain.

Photo credit :
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Robert Wuthnow, one of the most well-known Sociologist in the U.S. argues that the stories that we tell ourselves. For instance, he says that they narratives or the ‘American mythos’ often lead us to believe that we are more generous than we are. He adds ‘the deep meanings of these stories provide us with common ways of thinking about who we are. At the same time, they bias our perceptions. For instance, they encourage us to think that we are more religious than we really are. They result in ideas about how to escape from materialism and consumerism that are usually more wishful than effective.’ Wuthnow reminds us that since 1965, we have had over 22 million people enter the U.S. legally and about 8 million by other means. Consequently, this also has shaped the demographics of the country, bringing in more diversity. Our values regarding acceptance of people who are different from us have also changed. We are in a ‘New America’ of sorts – that is less white, less Protestant, more Hindu, more Muslim and more tolerant of these differences.

Speaking of civil society responses to the immigration issue, here is a recent write-up in the Wall Street Journal. In this piece, the author makes the claim that private, civil society responses to welcoming and taking care of immigrants has worked in the past. For about a decade, the State Department even allowed it in the U.S. but apparently the program was stopped due to lack of agreement on who should come. Also, I am assuming this changed after 9/11 and the scare of potential terrorists coming to the U.S. In my own personal experience, U.S. immigration is one of the hardest in the world and as a migrant from India, my own experience was quite difficult; even though I came through all the ‘proper’ channels, as an international student.

The WSJ article says that the delays in processing immigrants – and it can take upto 18 months for a refugee to get here involve paper work- for reasons that are entirely based on potential worse case scenarios, that the refugees are all potential terrorists. So, the framing of a refugee as a terrorist is in place and is extremely hard to combat, even if it is a three year old child. How can philanthropists overcome this framing, unless they spend enormous amount of money battling this policy framing? This is a question that the article does not address. Civil society has its limits, which are often defined by the state.

In Wuthnow’s view, the reason that we are unable to live to our promises is because our assumptions of who we are, often go unexamined. For instance, he argues that America is considered a ‘land of opportunities’ but at the same time, this myth goes unexamined. The stories we tell ourselves, about who we are he says ‘They are fundamentally about morality.’ He further points out that the very process of coming to the U.S . is one of renewal for those who come and also the society here. It has the potential to renew democracy, even.

If the process of immigration is about renewal and philanthropy is about individual values acting out in the public sphere, as Peter Frumkin argues, then there should be a role for philanthropists to address the refugee crisis. While there are pockets of groups in the U.S. and other countries, that are tackling the challenges, I would hazard a guess and say that current policies in place in EU and the U.S. restrict how much individuals and groups can participate in this process. Perhaps it is time to re-look at these policies and see if there is room for private intervention?

I will end with the question I started this article with: How we respond to the present crisis will be shaped by how we think of ourselves, as people. Also, equally importantly, this is a question of values and morality, as Wuthnow reminds us. It is not about pure rationality or logic.or this reason, I think philanthropy can have a huge impact on how refugees are rehabilitated and also find long-term opportunities. ACCESS, a MI based NGO, which has been working with recent immigrants for over 40 years offers an example of what can positively be accomplished. This is borrowing from Wuthnow’s insight that ultimately, many of our failures in solving social problems boil down to unexamined cultural assumptions. The assumption that is of interest to me is that governments should solve all of these problems. The second one is that the refugee is someone to be feared.  At the present moment, these two assumptions about how we treat the ‘stranger’ in our midst and our own philanthropic motives and its impact can shape what we end up doing, as a matter of policy.

Renewing Islam through service?

Popular discourses about Islam don’t normally include the ‘service’ component of the faith. Even though Islam considers charity to be central part of faith. Charity is very broadly defined in Islamic terms – for instance, there are prophetic Hadith that suggest that even a kind word or smile to a stranger can be considered an act of charity. Given this, how are we to understand contemporary discourses of volunteering, service within the context of Islam. And how can we make sense of the service component of movements like the Hizmet movement (also known as the Gulen movement)? This was the central discussion that was part of Prof. Pim Valkenberg’s talk at the Rumi Forum, yesterday.

His book titled Renewing Islam by Service is an investigation into why the volunteers who serve people through the Hizmet movement do so. Seems like a simple question to answer, but the answers that he found surprised Valkenberg.

Valkenberg spoke of the impressive volunteering done by the Hizmet movement followers. He said “I quickly realized that this is called Hizmet movement (volunteers) rather than Gulen movement, because even though it was inspired by the teachings of Fethullah Gulen, he is really not the center of attention.” Mr.Gulen would rather people focus on the groups or cemaats of volunteers. Speaking of his own interest and how he came to study the movement in Europe, he said that his earlier interactions with students who were part of this movement were his first introduction.  This motive of working for the ‘pleasure of Allah’ was the interpretive key to understanding the work of the Gulen movement volunteers, he pointed out. He pointed out to the massive amount of charity that occurs during Ramadhan and also throughout the year, among Turks as an illustration of this charity. The current efforts of the Turkish government to rehabilitate the Syrians can be (broadly speaking) understood from this perspective of hospitality for the stranger.

While most narratives of revival or reform of Islam usually center on discussions of Islamism or political Islam, this perspective of looking at practices to reexamine Islam is an interesting one. It was refreshing to hear Valkenberg address the theological understanding of charity among the members of Gulen movement. Several scholars, religious preachers and reformers have addressed this question of reform. Among the more controversial manifestations of this ‘reform’ is Salafism, which seems to get a lot of bad press. While politics and religion get entangled in this debate, Volkenberg’s work suggests that it is possible to focus on the ethical and religious dimensions of these practices, while examining why these volunteers do what they do.

Their very public charity and manifestation of their values may seem controversial in a society such as the U.S., given the discomfort many have about talking about religion in public, but Volkenberg doesn’t see this as a problem. “As a Catholic, I also see that there is role for religion in addressing public issues, so I am all for movements like the Hizmet movement,” he said; arguing that perhaps Christians can learn something from such groups.

During my own visit to Turkey 2007, I saw large volunteer groups raising money for charity. I have also been consistently impressed with the scale as well as commitment to service among the Turkish diaspora I have encountered in India and the U.S. This book will certainly add to our understanding of the motivations, both religious and civic, among the Hizmet movement followers.

Photo credit : The Rumi Forum
Photo credit : The Rumi Forum

Philanthropy: Where Marxism and Islam agree

Marxism can be considered the exact mirror opposite of Islamic values, when it comes to ideas of materialism. On surface, this statement seems true. While Karl Marx’s idea of society can be considered purely materialistic, and his notions of political economy deeply rooted in notions of wealth, Islam is a more egalitarian and ‘socialist’ system, as far as wealth is concerned. Also, the relationship between wealth and social relations is expounded differently in Islam and Marxism. Yet, despite these obvious differences between a totally materialist ideology and a spiritual system, there seem to be some points of intersection, as well. In the area of how both Islam and Marxism views philanthropy – and specifically, how they critique philanthropy- they both seem to converge.

philanthropy  One area where both Marxism and Islam agree on critiquing philanthropy – especially that carried out by hi-net worth donors – The Bill Gates and Warren Buffets of the world is in legitimizing their wealth. As this article points out, the Marxist critique of such wealthy donors is simple: they ask questions such as: “How did these billionaires earn their money in the first place? Why is it that they do not know what to do with their wealth while ordinary working men and women find it hard to pay their bills at the end of the month and while more than a billion people live on less than a dollar a day and 3 billion on less than 2 dollars a day?” These questions, the article argues, tell us the whole story, and offer us a big picture of what is going on, in the economic system that we live in, that makes us so rich or on the other extreme, so poor, that we don’t have enough to pay our bills. One of the contradictions in their approach is that these seemingly benevolent philanthropists actually behave just like any other capitalists – they cut costs, fire people, squeeze as much out of people, as they can – all fair, according to business practices. This means, they often don’t worry too much about the ‘welfare’ of their employees. This double-speak is what is problematic, the authors seem to suggest.

Are we to commend these rich folk, who ‘take care’ of the poor folk, or are we to question their generosity, as a fig-leaf for de-politicizing their work, as scholars Patricia Nickel and Eikenberry have argued. They argue that when public problems become private crusades, then we fail to appreciate the politics behind these issues and the inequalities of power that exist, in these scenarios. This capacity for ‘global governance,’ also implies that these philanthropists can determine ‘which lives to save and which ones to not,’ they further suggest.

Islamic critique of philanthropy (or generally of wealth) are similar, in that Islam views wealth as a ‘trust from God,’ to be used for the benefit of one’s own self and that of those around oneself.  As this article points out, the hoarding of wealth is discouraged in Islam and there are injunctions to share it, with those who are less fortunate – both in the Qur’an and the prophetic traditions (Hadith). Further, the article suggests that ‘Islam considers wealth the life-blood of a community which must be in constant circulation,’ (Qur’an 9:34-35). In fact, in my own upbringing, my mother (who was by many measures the most generous person I knew) used the analogy of wealth being like a river, it should keep flowing; lest it stagnate. The health of the water in the river is guaranteed, when it keeps flowing, my mom advised. She also lived accordingly and I don’t remember her turning down anyone who came to her for financial assistance – and there were many who came to her – quite regularly. Charity and philanthropy are seen as ways to ‘cleanse’ one’s wealth. While some scholars have argued that this can be seen as a ‘social justice,’ mechanism, others have argued that this is more of a personal injunction, on those who are well-off, rather than as a social measure of justice.

While Islam rejects the Marxist materialism, there are certainly areas of congruence, when it calls upon the wealthy to distribute their wealth. While Marxists actively distrust wealth accumulation, Islamic ideals of wealth are closer to a mercantilist attitude, of doing good, while doing well for oneself. So, to that extent, Capitalism is compatible with Islam, but not in the current speculative, Wall-Street manner.

Top ten books I read this year

I read a lot of books this year. Like a LOT. Part of the reason is that I am preparing for my prelim exams (part of the PhD process) where you prove to your committee that you know your stuff. Additionally, I presented a few papers at a few conferences, many of them outside my ‘field’ of research. This meant reading new scholars, people that I didn’t know much about. Also, I went back to some books that I had read in the past, to revisit them and have a ‘conversation’ with them, so to say. Here is a short list of about ten books I read – all of them related to religion and philanthropy – two areas of intersection, that come together in my own work. In no particular order of importance, I list them here, with a short blurb. Good books are like a good conversation with a person you wouldn’t (normally) meet. Also, the fact that some of these books have endured the test of time are a

testament to the wisdom they contain.beyond the veil

  1. Beyond the Veil – This is one of the most provocative, mind-bending books I read this year. I was also fortunate to meet Dr. Fatima Mernissi in Morocco, during my visit this summer. She is considered the pioneer of Islamic Feminism and she makes some ground-breaking arguments in this book. The key argument is that Islam is an egalitarian religion, with respect to women’s rights and it gives them equal opportunities to partake in public life. The problem of women’s rights seem to have arisen with the manipulation of hadith and sacred texts by later day scholars, who sought to keep the patriarchic societal framework ongoing. She argues that Islam views gender segregation as a key component of maintaining social harmony, as female sexuality is viewed as an active ingredient, rather than as a passive one.
  2. Zealot – This is a fascinating book that offers a perspective that is not well known to most people, except scholars of religion – that Jesus the man was a political figure, who was made apolitical by Christians, after his death, to make his message more acceptable. This is an interesting book by Reza Aslan that also generated quite a bit of controversy, after an interview on Fox news. In case you missed it, you can watch it here. My connection with Reza is also that I did some research for him last year, and also got to meet him in person.
  3. The Conservative Soul – If you are looking for a book that explains the current debates in American conservatism, pick up this book. Andrew Sullivan is one of the most prominent bloggers in the U.S., who initially supported George W Bush and his war on Iraq, but later became critical of it. The book is a conversation with the reader on where conservatism stands today, and what its future looks like. While the book is a bit polemical, it could have done with a bit wider reporting of the conservative movement and more nuanced scholarship. He could have looked at Red State Religion, a fascinating book by Robert Wuthnow, for instance. Overall, this is a popular book that brings a lot of discussions to the fore, but there are flaws in it, as the NYT review point out. Would I still recommend it? Absolutely yet.
  4. The Sociological Imagination – This book, written by C Wright Mills, a motorbike riding Sociologist from the 1960s is sure to make you pause and re-think the way much Social science analysis is carried out. Mills’ key argument in the book is that we need more ‘Sociological imagination’ in analyzing our society. A purely ‘rational’ model of analyzing situations won’t work, he suggests.

The key argument of the book is that Social Sciences must evolve a new lens or a vision for analyzing the world and this must include History, biography (of the individual) as well as social conditions. A merely one-dimensional analysis or study of the individual does not yield the right picture or a complete understanding of what is going on in the world.

He argues that for a complete and true picture of social reality, one must try to connect the personal struggles of the individual with that of the broader society. While not many people do this, he believes that this is the right way to study social sciences. Pointing towards the need for this he says: “What they need, and what they feel they need, is a quality of mind that will help them to use information and develop reason in order to achieve lucid summations of what is going on in the world and what may be happening within themselves. It is this quality, I am going to contend that journalists and scholars, artists and scientists and editors are coming to expect of what may be called the Sociological Imagination”. Inter-disciplinary research, which is a mantra on college campuses nowadays, was what Mills called for.

  1. Habits of the Heart – This book is considered a classic in American Sociology by Robert Bellah et al. Habits of the heart tells us the story of four Americans – Brian Palmer: the corporate exec. Joe Gorman: The communitarian in MA, Margaret Oldham, a therapist and Wayne Bauer: Community organizer in CA- a hippie of the 60s’.

He says “Brian, Joe, Margaret, Wayne each represent American voices familiar to all of us. One of the reasons for the arguments they would have is that they draw from different traditions. Yet beneath the sharp disagreements, there is more than a little consensus about the relationship between the individual and society, between private and public good. This is because, in spite of their differences, they all to some degree share a common vocabulary, which we propose to call the “first language” of American individualism in contrast to alternative “second languages” which most of us also have.( P.20). Based on over 200 interviews, they offer a typology, based on four types of character among Americans: the independent citizen, the entrepreneur, the manager, and the therapist.

The book complicates the notion of individualism and suggests that is it not all bad. The individualism of a Cowboy or that of a firefighter may be seen as being purely selfish, but it is selfishness at the service of others, argue Bellah et al. “One accepts the necessity of remaining alone in order to serve the values of the group. And this obligation to aloneness is an important key to the American moral imagination.” The growing sense of individualism and lack of collective identity among Americans is a problem, the authors suggest. In response to this, a number of scholars such as Amitai Etzioni and others have come up with models for working out ‘communitarian’ ideals that would ultimately bind people, together

6. The Ulama in Contemporary Islam – This book is a new interpretation of the role of Ulema, or religious scholars in Islam. Mohammed Zaman offers us an insight into the ways and means that the Ulema in India used, to resist colonial occupation in pre-Independence India. He makes the case by looking at archives, historical work as well as commentaries of the Qur’an, written by various scholars, belonging to different strands of Islamic thought – the Ahl I Hadith, the Tablighi Jamat etc.. each one of which approached the Qur’an and Sunnah in a particular way.

7.A History of Islam in America – This is a scholarly examination of a topic that has been written about, from many perspectives. Ghaneabassiri offers an in-depth look at the origins and growth of the American Muslim community and places their history in relation to that of America. As a scholar of religion, his perspective is quite nuanced and he offers a penetrating analysis, which is hard to dispute. He argues that there are three million Muslims in the U.S, per Pew and Gallup poll results (pg.2). Given the enormous diversity found within the Muslim population in the U.S, no one narrative can capture the varying experiences of American Muslims, as there is no single American Muslim experience. “Muslims who found themselves in this country whether as slaves, immigrants, or converts have had to define themselves and to interpret their varying religious undertakings and practices in relation to the dominant laws, conceptions of religion, and political and cultural structures that have shaped American society through the years.” ( pg.3

8. Islam and the Blackamerican – Sherman Jackson’s Islam and the Blackamerican is a tour de force for understanding the question of Black Americans in America. He offers a compelling narrative, grounded in American History, Qur’an, Hadith and other Islamic texts that offer us the story of what he calls the ‘ideological encounter between Islam and Blackamericans, from the proto-Islamic black-nationalistic spin-off movements of the early twentieth century through the rise and preponderance of orthodox Sunni Islam by the century’s end.’ Jackson offers us insights into how issues of racial inequality in early period of development of Blackamerican consciousness were replaced with concerns of problems of the Muslim world – Palestine, Kashmir and Egypt. He does a nice job of tracing the relations between ‘immigrant’ Muslims and the Blackamerican Muslims, while placing it in the context of theological debates and the power relations that emerged out of ‘orthodoxy’ in Islamic tradition.

9.Making Social science Matter – This book by Bent Flyvbjerg offers a compelling reason to reject completely ‘rational’ explanations in favor of those that are intuitive. He calls this methodology as ‘phronesis’, based upon the methods of intuitive and arational analysis developed by Aristotle. This style of reasoning is needed in today’s world, as it is becoming increasingly complex, multi-layered. Further, this method of analysis is important, as the main strength of social science is its reflexivity and ability to offer a critical perspective. This does not necessarily include prediction, which is what pure science is supposed to do, he suggests.

10.Strategic Giving – This is a great book if you want to understand the transformation of philanthropy in America, both from a donor and recipient’s perspective. I was privileged to attend a summer fellowship with Dr. Peter Frumkin, who teaches at Upenn, so also know the backstory to how this book was written. This is a great study of the growth and transformation of American philanthropy and in the book, Frumkin offers an in-depth investigation of how foundations changed, over a period of time, and how this can be seen as a part of the change of American landscape of giving. His argument is that one should look at philanthropy as a value driven enterprise, rather than just purely instrumental. Hence the use of the word ‘strategic’. His framework in suggesting this is a prism of giving, a five point mantra, if you will of giving. These five elements of giving include: deciding which vehicle to use for giving away the donor’s money; clarifying the purpose of the gift; setting a time frame for giving; choosing the level of donor engagement with grant recipients; and assessing the impact the contributions will have.

Can you Save Tigers by Eating More Chocolate? : A critique of consumer philanthropy

The dominant discourse of philanthropy these days (both in the developed and developing world) is one of ‘marketized philanthropy’ or ‘consumption philanthropy,’ that tries to convince us that we can really save tigers by consuming a particular brand of chocolate. While proponents of this view point to the decreasing role of governments, and are calling for increased ‘agency’ on part of both corporates and consumers, this debate is far from over. While certain corporates such as Apple, Starbucks, Dell have certainly done a lot to raise awareness about issues, brought in money and attention to issues that would have languished, if not for their advocacy; there are some perspectives that are often left out in this discourse. The key one being this ‘marketized philanthropy’ becoming hegemonic and shutting out all other discourses, which may perhaps offer us  better alternatives to solving these problems. An example is the Red campaign, which argues that one can prevent AIDS in Africa by buying a particular brand of computers or other consumer products. As consumers “you have the power to make a difference,” claims their website. But is this true, and how did this discourse come to dominate our consciousness? What are the alternatives? This brief article discusses these ideas through using the works of a few critical theorists.

Mark Rosenman points out several problems wit

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Photo credit :

h campaigns such as RED including that they are a cover for corporate avarice. In his article Patina of Philanthropy, he says: “According to the pro-business Conference Board, although the dollar value of corporate contributions to charity increased in the post-Katrina year (the last for which we have data) – including funds generated by cause-related marketing – the percentage of pretax revenue donated to worthy groups and causes actually declined.  Based on their income, corporations are becoming stingier.” He further contends that there is no transparency about how much of this money actually goes to charities. You cannot consume your way to social good he argues, reminding us that sometimes we need to sacrifice for the larger common good, rather than consume more.

Eikenberry and Nickel (2005) argue that this discourse of marketized philanthropy has actually done much more harm than good and there needs to be a close examination of the claims that the proponents of this discourse are making. Using the example of Angelina Jolie, who is an advocate for Africa, they ask: “Is Africa really suffering due to a lack of Angelina Jolies or Bonos (named one of three 2005 “Persons of the Year,” or is the problem more structural, to do with the society, its leaders, governance structures and more? They point out that this media celebration of philanthropists is both affirmative and exclusionary in that this discourse legitimizes the philanthropists and the money that they possess, without putting them through an examination of how they earned it and the system that perpetuates this inequality, in the first place. They contend that consumption philanthropy is not new and is as old as early 20th century, when Great Britain raised money for war relief funds for the South African war through “Patriotic ballads, hymns and songs that were written; provincial bazaars organized; and a large number of military concerts and processions staged.”

What is new, Nickel and Eikenberry argue is the pervasiveness as well as lack of alternatives for civic talk and action. This, they say can be remedied, through a more robust political engagement. They see hope in the social movements such as the civil rights movement, the land reform movement of Cesar Chavez among others.

Nickel and Eikenberry also add that the problem with this media narrative of marketized philanthropy is that it leaves out or excludes those about whom the stories are being told. Jolie seems to be saying, according to the authors : “Do something! But what can you do? Give money? Consumer philanthropic products like me!” They deploy Agger’s (1991) call for “disclosing narrative wherever we find it narrates anew; thus its political practice- in particular a politics of discourse”. By using this, Nickel and Eikenberry argue that capitalism is presented as an unauthored ideology, and it is consumed as one. It goes without questioning, without people stopping or pausing to check the validity of its claims, they say. This follows from Marx, who argued that money transforms the basis of human relations (specific expressions) into alienated relations, or relations based on a quality that is not in itself inherent. (Nickel, 2005, p.7).

While it is commendable that RED has raised millions in fighting AIDS in Africa, the question is whether this could have also been carried out through the channels that exist for this work to occur: the governments, people of Africa themselves. Are we robbing them of their agency and also more importantly, not letting Africans take part in a discourse that we manufacture, create and propagate. The RED website says: “(RED) was created to help provide a sustainable flow of money from the private sector to fight AIDS. We’ve raised over $240 million to date through the sale of (RED) products from iconic companies – like Apple and Starbucks – and from (RED) events. And 100% of that money goes to work on the ground.” Some questions arise from this: How much of this $240 million has gone to the patients, and more importantly, how much have corporates gained in lieu of this ‘charity’ that they did?

Finally, as Nickel and Eikenberry warn “ Consumption philanthropy is not a discourse about change, but a discourse about continued, even increased, consumption.” As Rosenman also reminds us, this focus of businesses solving social problems may actually benefit businesses more: in terms of publicity, new business and audiences than the actual people or charities that were intended to be the beneficiaries. This paradox is a deep one and one that might elicit a lot of cynicism, as it often does.

How might critics of Philanthrocapitalism respond to Bishop and Green and their theory of Philanthrocapitalism? From this quote above and some of the arguments presented earlier, it would seem that they would critique the entire model of capitalism and the ways that it conceptualizes the relationship of man and money. They may perhaps even critique the very basis of campaigns such as RED or the founding philosophy of Corporate Social Responsibility, not for the reason that Libertarians would do – i.e., argue that it is not the purpose of businesses to worry about social issues – but because this theory is fundamentally premised on the assumption that social problems can be solved by throwing more money at them. This, perhaps is the underlying assumption of critical theorists when they criticize business approaches to philanthropy. While you may not agree with it, it is certainly an important perspective that deserves our attention.

Not everything that can be Counted Counts, and Not Everything that Counts can be Counted: Notes from ARNOVA, 2013


I left Hartford, CT on Saturday after three grueling days of intense thinking and engagement at the 42nd Annual Association for Research on Non-profit and Voluntary Action (ARNOVA), the Mecca for nonprofit theorists and practitioners. For over four decades the organization has been the meeting ground for anyone interested and engaged in this sphere. The three days of discussions, debates over coffee, lunch and dinners and intense panel discussions brought forth one key fact for me – data has finally trumped values as the epistemic framework for nonprofit management. And I am not convinced this is an entirely positive thing. Let me explain.

Photo Credit :  Sabith Khan
Photo Credit : Sabith Khan

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Of the various sessions I participated in, and also chaired- I ended up chairing two sessions, one  on Understanding and Measuring Capacity in the Nonprofit Sector and the other being The Relationship between Performance Management and Nonprofit Outcomes. One of the discussants in the first panel, Celopatra Grizzle, from Rugters University pointed out that donors don’t care about efficiency of the projects/ organizations that they donate to, but rather its legitimacy. This goes against the utility maximization theory that is used by Economists and those in the profession, who are interested in measuring the effectiveness of philanthropy. Chongmyoung Lee discussed his project of measuring outcomes in nonprofits and the perennial challenge of doing the same.

Lilly School of Philanthropy, an institution that is at the forefront of research in the field of Philanthropy was extremely well represented. Almost its entire research team was here and having worked with them this summer, I was personally excited to see that they turned out in great numbers. Dr.Amy Thayer presented her research on philanthropy and meaning making practices in education among K-12 students. One of the findings of this pilot study is that participation in philanthropic education programs enhances emotional maturity and also participation in these programs is linked to grants being available. This is not surprising, given similar results from a longer program, that has been ongoing at Center for Arab American Philanthropy, part of ACCESS, in Dearbon, MI; targeting a similar demographic among Arab American Youth, through the Teen Grant Making Initiative ( TGI).

Yuan Tian, a doctoral student at the Lilly School of Philanthropy presented her research on International Giving in the High Net Worth givers category. This has been compiled and is documented on an on-going basis through the Million Dollar List, a public list of gifts over a Million dollars made by individuals, in the U.S. She pointed out several interesting findings from the list, showcasing trends in giving and also some unique insights including that the highest donations to the international sector went to Healthcare, Education and Arts. These insights are helpful for both planners and those working in the international affairs sector.

Among the sessions dealing with values, religion and faith – I managed to attend two. One was a meeting of the Values in Philanthropy group, that sought to understand and research the “dark” and the “light” side of Philanthropy, including the activities that are not often brought up , i.e, funding of illegal or anti-social activities through the institution of philanthropy. It could be either the Church support of the Irish Republican Army or support by certain faith based groups in helping Al-Qaeda. The group has decided to further this approach and is seeking inputs on these issues, as they plan the agenda for the upcoming year. I was part of this lively discussion and contributed a few insights.

Finally, I managed to hear Shariq Siddiqui, the Executive Director of ARNOVA and Dr. Mounah Abdel Samad of San Diego State University, who spoke about Civil Society Legislative Advocacy in Morocco, based on his survey of legislators in the country and how much they trusted civil society organizations. Siddiqui spoke about his research on the American Muslim giving experience and this was captured through the example of Islamic Society of North America, the national representative body of American Muslims.

Overall, this was a vibrant atmosphere, and the conference itself addressed philanthropy, voluntary action from various perspectives – both quantitative and qualitative. There were researchers focusing on all sorts of issues – domestic, international, big and small. But one could not miss the heavy focus on quantitative methods and the frameworks leaning towards this mode of enquiry. Amidst the hundreds of presentations, a handful were purely qualitative studies and perhaps this is an indication that researchers are not asking the often harder questions of ‘why’ certain things are the way they are, and are focusing more ‘what’ and ‘how’, that are more easily answered through regression models and quantitative analysis.