Despite Colombia being categorized as the fifth most dangerous city in the world, its situation is

not as precarious as media and other social entities portray it to be. In fact, Colombia is recognized for its

friendly culture and its commitment to its community. It is exceedingly common in the Colombian culture

for neighbors to offer a helping hand when others are experiencing difficulties or hardship. For example,

when a neighbor requests to borrow an egg, it is not uncommon for another neighbor to lend it to them; or

when a neighbor requests assistance fixing their plumbing, another neighbor would willingly lend a

helping hand free of cost. This paper will focus on the cultural practice surrounding the Colombian

Throughout the many conversations I have engaged in with my Colombian relatives, I have found

the act of La Rifa most philanthropic. La Rifa typically occurs in times of crisis, when a member of your

community is encountering adversity. The three most prevalent episodes of La Rifa that I have witnessed

occurred because the father and primary breadwinner of the family was incarcerated, or the father and

primary breadwinner of the family lost employment or a member of a family from the community had

passed away and the family was unable to afford adequate burial services.

When unfortunate occasions similar to the ones mentioned above occur, the community leader,

usually a self-elected male elder, will gather donations. In the Colombian culture large donations are

luxury items such as electric blenders, electric radios, etc. He then raffles these items off to community

members. Everyone in the community is eager to participate in La Rifa because not only does it mean

they have a chance to win a luxury item, but they are also consciously aware that by participating the

proceeds from their raffle ticket will grant aid to another community member in need.

In addition to the proceeds of La Rifa, the leader of the community will also go door-to-door and

collect donations for the family/individual in crisis. With the average monthly wages of a Colombian

estimated to be $692, it is difficult and impractical for individuals to make large monetary donations.

Instead, community members donate as much food as they can spare. Typical donations consist of rice

In the Colombian society there is a heavy reliance on the community and less on government

officials. Instead of allocating funding towards the creation of a social safety net, the Colombian

government allots the majority of their funding towards military strategies and movements favoring the

eradication of Colombia’s largest rebel group, The Farc. This therefore, places the responsibility of social

welfare on community members and increasing the continuation of La Rifa.

It is evident that Colombians do not take an individualist approach within their community. In the

Colombian culture there is a strong emphasis placed on communal generosity and the donation of one’s

time and inclusiveness and less on the donation of monetary funds. These acts of generosity are only

expected to act as a temporary solution. Instead, the idea of reciprocity is highlighted. This in turn

encourages the suffering family/community member to resume their position within their community and

one day give back to those that have given to them in their time of need.

Works Cited

A. Sanclemente (personal communication, September 25, 2013)

BBC News. (N.d.). Where are you on the global pay scale? Retrieved September 26th, 2013.

From http://www.bbc.co.uk/news/magazine-17543356.

C. Lopez (personal communication, September 26, 2013)

Global Burden of Armed Violence. (2011). Trends and Patterns of Lethal Violence. Retrieved

September 27th, 2013. From

www.genevadeclaration.org/fileadmin/docs/GBAV2/GBAV2011-Ch2-Summary.pdf.

Peters, T. (N.d.). Colombia’s average wages less than half global average. Colombia Reports.

Retrieved September 27th, 2013. From http://www.colombiareports.co/colombias-

average-salary-lower-than-global-average/.

After the Cuban revolution in 1959, the newly established socialist government identified free
universal health care as a basic human right and responsibility of the state. The Cuban revolution has
always had an international perspective and the use of medical aid has become a way of exporting this
ideal and revolutionary politics to the developing world (Feinsilver, 2008). Although these missions
are undoubtedly politically motivated, and in some cases vehicles for economic gain, postrevolutionary
Cuba has consistently made international medical aid part of its character and in doing so
has incorporated it into its tradition of giving.

In Haiti, Cuba has been praised for its roll in helping to contain the Cholera epidemic that
emerged in the wake of the devastating earthquake of 2010. Cuba was in a unique position to provide
aid after the quake because of a preexisting contingent already on the ground, which had been
providing aid since a hurricane in 1998. As of November 2011, the Cuban mission had treated 76,000
cases of the disease (Archibold, 2011). Another poignant example is Operacion Milagro or Operation
Miracle, a program established in 2004, that by 2009 had helped restore vision to 1.6 million people in
Latin America through a variety of surgical procedures, free of cost (Voss, 2009)

These missions are definitely not without their political aims. For example, a 2005 agreement
with Venezuela assigned 30,000 Cuban doctors and included a promise to train 50,000 Venezuelan
physicians in exchange for 53,000 barrels of oil per day (Feinsilver, 2008). That being said, disaster
relief missions like the one in Haiti and “operation miracle” are conducted without cost to the recipient
nation. Castro reiterated the importance of foreign medical aid in a 2005 speech: “Not once,
throughout the selfless history of the Revolution, have our people failed to offer its supportive medical
assistance to other nations in need of this aid at times when catastrophes have hit them, regardless of
wide ideological and political differences…” (Castro, 2005)

An argument could also be made that these missions are little more than political propaganda.
For Example, the Cuban Government’s offer after hurricane Katrina, to send 1,500 doctors to New
Orleans, could easily be framed as political theater (Archibold, 2007). Furthermore, the frequency of
these missions in Latin America and Africa can be seen as a method of cementing relationships in a
political climate that is often hostile to the island nation (Feinsilver, 2008). However, regardless of
political gain these services are sorely needed. During a 2009 meeting in Havana, Honduran Foreign
Minister Patricia Rodas commented on the characterization of Cuban aid as ‘medical diplomacy’ by
saying, “If offering a helping hand is an extension of foreign policy, then (it is) welcome. I wish other
countries would do the same” (Voss, 2009).

Although in it’s earliest forms, Cuban medical aid came in conjunction with military support, as
with the Algerian Independence struggle in 1963, more recently medical aid has been tied to good will
and disaster relief (Voss, 2009). This commitment is reinforced through the establishment of
organizations within Cuba like the Henry Reeve Medical Brigade, an organization committed to natural
disaster relief world-wide (Archibold, 2007). Throughout its existence, post-revolutionary Cuba has
made foreign medical aid a national priority and established it as a pivotal part of its character. In
doing this, regardless of political aims, the nation has established international medical aid as part of its
tradition of giving.

Works Cited

Archibold, Randal C. (2007). “Cuba Takes Lead Roll in Haiti’s Cholera Fight”, New York Times Times. Accessed online
January 29th 2012 http://www.nytimes.com/2011/11/08/world/americas/in-haitis-cholera-fight-cuba-takes-lead-role.html?pagewanted=2&_r=2

Castro, Fidel. (Sept 19, 2005).”Speech at the foundation ceremony of the ‘Henry Reeve’ International Contingent of Doctors Specialized in Disaster Situations and Serious Epidemics, and the national graduation of students of Medical Sciences,” Cuba.cu. Accessed online January 29th 2012.

http://www.cuba.cu/gobierno/discursos/2005/ing/f190905i.html

Feinsilver, Julie M. (2008) “Oil-for-Doctors: Cuban Medical Diplomacy Gets a Little Help From a Venezuelan Friend”,
Nueva Sociedad # 216. Accessed online January 29th 2012

Voss, Michael. (2009) “Cuba Pushes its ‘Medical Diplomacy” BBC, Accessed Online January 29th 2012.

http://news.bbc.co.uk/2/hi/americas/8059287.stm

In North America, Labour Day is the “last day of summer”, the perfect day to have a barbeque, catch up with friends and family or even go to the beach. This national holiday however, is very different from the country of Jamaica. In Jamaica, Labour Day falls on May 23rd; prior to 1964, Labour Day was known as Empire Day which celebrated the birthday of Queen Victoria, until a bill was passed that created May 23rd as the national volunteering holiday. On this specific day Jamaicans from every community and town, take part in this national movement of generosity and giving. Together as a community they work together to clean roads, fill potholes, paint schools, and numerous other activities.

For this assignment I had the opportunity to interview my sister Natalie and her husband Justin, who was born and raised in Little London, Jamaica. My sister and brother in law mentioned that they have been in Jamaica many times on Labour Day and have been part of this special holiday. Natalie mentions that “it is a beautiful thing to see because these communities have such few possessions and few resources, nevertheless the towns still congregate together to finish the job.” The main focus of giving is that we do it for free and do not expect a gift in return, which is idealized completely in the country of Jamaica through their community contributions on Labour Day. Additionally, many individuals in the impoverished Jamaican communities do not have many possessions, regardless everyone comes together to do their part showing the genuine generosity this country has.

Oftentimes generosity and giving are hand in hand when it comes to acts of volunteering or philanthropy. The act of generosity is shown greatly in this annual tradition as many individuals have fewer resource, yet help each other in ways that make the biggest difference. If there is a person in the community who works with carpentry they will fix up the houses and schools, if someone is a painter they will use their resources to help paint the schools. From these examples we may see that despite the little materials they have they utilize their abilities for the benefit of others. This concept of having nothing but giving everything accurately captures the idea of giving as it is a selfless and loving act.

During the interview my sister mentioned that people in Jamaica are very enthusiastic about giving back to the community, and consider Labour Day as an exciting holiday, as the Jamaicans feel very rewarded helping their community. I believe that the mindset the Jamaicans bring to this act of giving is something that we as country need to adapt in our everyday lives. Our fast paced community would greatly benefit from acts of selflessness and giving as it is these acts that bring the community together and help us move forward. The Jamaican community can be an example for us in North America to question what giving is to us and how we can change the world around us by doing little things that make the difference. Countries such as Jamaica come from poverty and struggle, however, with volunteer opportunities such as Labour Day we are shown that the country is very rich in generosity and the act of giving.

Works Cited
Interviewee: Justin & Natalie Pringle ( Brother-in-law and sister)

For centuries the Catholic Church financed by colonial governments and the private elite provided social support to the sick and the poor in Latin America. This support was paternalistic as it was combined with social control, forced evangelization, and the exploitation of indigenous peoples and African slaves (Sanborn & Portocarrero, 2003). In the 20th century, the Catholic Church evolved from its conservative and elitist position to identifying more with the poor and with issues of social justice (Fleet and Smith 1997).

I was born and raised in Honduras, one of the poorest countries of the Western hemisphere, where caridad (charity) not philanthropy is the term associated with giving. At a tender age, children learn that la caridad empieza en la casa (charity starts at home). La familia (the family) is very important for Latin Americans; therefore, if one member of the unit is in need, the rest of the family is expected to join forces to assist that person. Education is the responsibility of the government until grade six. Parents wanting their children to pursue further education have to pay for tuition fees, books and uniforms. Older children who have completed an education and have started working are expected to contribute financially toward the education expenses of siblings. Also, since there is no social safety net for seniors; children are also expected to be responsible for the care of aging parents.

While growing up during the 1960s and 1970s, assistance to the poor was provided mainly by family and relatives; the Catholic Church; as well as, by ordinary and not necessarily wealthy citizens in the community. Neighbours helped neighbours, people they knew or those who went begging for food and clothes from house to house. Caridad involved provision of meals, clothing and shelter. It was common for neighbours to ask each other for sugar, maize, coffee, oil, flour, condiments, etc. There was a community sense of security and solidarity, an unspoken understanding that “if I have then you have; if you have then I have.” Also, it was very common for the working class, to have a trabajadora (a worker) in their homes helping with domestic chores like cooking, cleaning, doing laundry and ironing. In exchange for their work, the workers received food (for their children, too), a small salary and sometimes shelter. It was uncommon for people to give cash donations, unless it was to the church. Nowadays, the alleviation of poverty heavily depends on the funds that one in every eight Hondurans who live and work abroad channel back to their families (Smith, G. 2009).

Helping close, extended family and others is considered everyone’s moral obligation. This is in part due to religious teachings but also because of the collectivist nature of the society.
At present, philanthropic organizations supported by the powerful elite, artists, corporations and businesses are becoming popular throughout Latin America (on a lesser scale in Honduras). There is an emphasis on alleviating suffering, opening opportunities for education and training, community development, promoting arts and culture, supporting actions for national advocacy in areas of human rights and health; however, children and youth are the main beneficiaries of organized philanthropy (Sanborn & Portocarrero, 2003). Not only is traditional charity thriving in Latin America new approaches to philanthropy and new pairings of philanthropy and social responsibility are on the rise (Sanborn & Portocarrero, 2005).

Works Cited

La filantropía en América Latina: los desafíos de las fundaciones donantes en la construcción de capital humano y justicia social

http://ziglaconsultores.com/docs/filantropia_latam.pdf

Honduras’ Coup: The Last Thing a Poor Nation Needs

http://www.businessweek.com/bwdaily/dnflash/content/jun2009/db20090629_337856.htm

Global Philanthropy, Part 2: Philanthropy in Latin America: Past Traditions, Future Innovations

http://onphilanthropy.com/2008/global-philanthropy-part-2-philanthropy-in-latin-america-past-traditions-future-innovations/

Honduras Poverty Assessment – Attaining Poverty Reduction

http://irispublic.worldbank.org/85257559006C22E9/All+Documents/85257559006C22E9852571A90065BC0D/$File/HN1PA0Volume0I.pdf

The Incas are the Indian people of Peru, who in the two centuries before the Spanish discovery of America, conquered an area stretching from the Southern border of present day Colombia to central Chile centering on the city of Cuzco in the Peruvian Andes. The Incas made their appearance in South America in the XI century (Loprete, 2001). They began by enlarging their territory beyond the immediate valley of Cuzco. By 1492, the Inca Empire is established and ruling over approximately 10 million people and the population is composed primarily of soldiers and farmers (National Geographic Television, 2002). In brief, the paper will be focusing on the philanthropic practices of the Incas within the history of their society.

The tribe demonstrates the act of giving through uniting other Indians and together living a better life where all the basic necessities are guaranteed. The Incas were very advanced in their way of thinking, such as creating irrigation methods to cultivate and preserve food, quality textiles and a system of roads and communication that extended throughout the entire empire. “At the base of the social pyramid was the allyu, a clan of families living together in a restricted area and sharing land, animals and crops that was owned by the state” (Halsey & Friedman, 1980 pp. 575). Everyone that was able to work would work and some women were considered “chosen” and given the opportunity to climb up the latter of success, where they were taken to Cusco to be taught weaving, cooking and the rituals of the sun (Loprete, 2001).

Furthermore, everyone who is able to work pays tax to the state, except for state and religious officials. Another way to pay tax is through working on various projects, such as road and bridge building, mining and creating temples. The Incas wanted to make sure the empire would continue to grow and if a man was not married by twenty, they would select an eligible candidate for them (National Geographic Television, 2002). Based on what the Incas provided for the people, it appears to be that they kept them physical active, safe and sick free so they could be productive. Thus, they are able to provide a social safety net for their empire through these acts of giving and the people immediately adopt the Incas cultural values and beliefs in return.

The expression of philanthropy is founded by the Inca concept: religion and the state are one. “Viracocha is the creator god, the one source of power; he is aided in his divine administration by servant gods, the most important of which was the sun god, Inti” (Halsey & Friedman, 1980, pp.576). The sun god became the symbol for the Incas; his name was always invoked and his image was the motif of the official religion farmers (National Geographic Television, 2002). In addition, there were also gods for all natural phenomena. They believed religion is practical and life is religion. For this reason, the ability for crop production is considered a holy action and anything connected to it, also became scared.

In contrast to the North American culture, the sense of community and working collectively is dominant for the Incas. They did not have a voluntary network like the western tradition has formed.
According to the Incas beliefs, it is not an option to give, but an obligation to convert people to their religion in obedience to the sun God. Unlike in the western civilization, the act of philanthropy is considered a noble act, yet for the Incas it is a more selfish of act due to the absolute control over their people.

Comparatively, the Incas and the Western culture believed in taxation whether it is provided through money or work. They are both founded on religion to give to others in return to comply with the gods or secure a spot in heaven. The Incas and the western culture believe that a philanthropic exchange with power is necessary. Lastly, in both civilizations the feeling of self-satisfaction or happiness is the driving force in giving to others.

In summary, the Incas are very giving to those who pertain to their empire. However, there are ethical issues associated with their type of giving. The Incas took people in as slaves by manipulation or force, which is now considered an illegal act. Consequently, this form of philanthropy is successful in the times of the Incas, yet in today’s world it would certainly be unacceptable. Therefore, the term philanthropy has evolved and progressed to be what is today and is still under modifications to make sure that is a more controlled process where those involved benefit and treated respectfully.

Works Cited

Halsey, W., & Friedman, E. (Ed.). (1980). Collier’s encyclopedia (Vol. 12). New York: Macmillan Educational Corporation.
Loprete, Carlos. (2001). Iberoamérica: Historia de su civilización y cultura [Latin America: History of its civilization and cultura]. Las principales culturas (pp. 31-36). Quito, Ecuador: Prentice Hall.
National Geographic Television (Producer). (2002). Inca mummies: secrets of a lost world [Motion picture]. Washington: Warner Home Video.

Peruvians have a rich history in philanthropic activities, back in the time of the Inca Empire; “ayllus” were the basis on the Inca society. Ayllus consisted of families living together and sharing land, animals, and crops. Ayllu members worked the land cooperatively to produce food crops and cotton. This attitude of community assistance and helping each other in any situation is still alive among the descendants of the Incas today.

Two great examples of how Peruvians participate in philanthropic actions these days are seen in communal kitchens and carnivals.

Communal kitchens or comedores populares are well-known in Peru. Women created communal kitchens in the late 1960s in order to alleviate the consequences of economic crises by cooking meals for small children and sick family members in the community Now, communal kitchens have the support of governmental and non-governmental organizations. Interestingly enough, the first communal kitchens in Lima were composed of migrants from rural areas, where the “Ayllu” is still practiced. This means that traditions of solidarity are still present among indigenous Peruvians and collective labours can still benefit communities in Peru.

Similarly, philanthropic activities are also seen in carnivals. According to historians, the celebration of Carnival, which was brought by the Spanish, gave the Peruvians an opportunity to rebel against the Christianity imposed on them as well as the repression opposed on them.

Carnival celebrations take place in the month of February every year. Carnivals are no longer associated with rebellion in Peru. On the contrary, they are joyful and involve people throwing water balloons or buckets, eggs, flour or talc and even water based paints at each other, as well as a traditional ritual of cortamonte in the coast, yunza in the mountains, and umisha in the jungle. This ritual involves a music band, plenty of food and drinks, and dancing around an enormous eucalyptus tree decorated with gifts, balloons, and streamers that is especially-transplanted somewhere until it is ceremoniously cut down. Several couples then try to cut down the tree with an axe as if it was a piñata, only people are not blindfolded. Finally, the couple that cuts the tree will be in charge of the organization of the cortamonte celebration next year, the couple will be known as the godparents. Once the tree falls down, everyone, especially the children, runs to grab the gifts. The gifts consist of toys similar to the ones contained in a piñata, as well as money, food products such as fruits and bread, clothes, even bottled-beverages, etc. The gifts vary per region and may depend on the godparents.

In summary, the philanthropic activities embraced by Peruvians demonstrate that philanthropy is not expressed at its maximum when it involves giving money but on the contrary when a community works or rejoices together.

Works Cited

1. Ponz Muzzo, G., Compendio de Historia del Peru. 1978, Lima: Editorial Universo S.A. 224.

2. Kamioka, N. Women’s Voluntary Groups in Lima, Peru: Comedores Populares. 2001 [cited 2010 October 1]; Available from: http://lasa.international.pitt.edu/Lasa2001/KamiokaNaoko.pdf

3. Tomoeda, H.Folklore Andino y Mitologia Amazonica: Las Plantas Cultivadas y la Muerte en el Pensamiento Andino. 1982 [cited 2010 October 1]; Available from: http://ir.minpaku.ac.jp/dspace/bitstream/10502/377/1/SES10_012.pdf

Cuba is a country of contrasts when it comes to philanthropy. For this article, it will be viewed through an internal lens (philanthropy done in the country) and external lens (philanthropy done by the country, specifically, international aid).

Internal Philanthropy
Modern communist philosophy presumes that the state and its institutions are owned, operated and controlled by the government without private ownership of capital. As a result, the possibility of an individual or corporation making a monetary donation is not part of the culture. The state is supposed to provide for everyone, and on a basic level, does. In a western sense, the giving of dollars to help support an individual or program does not exist in Cuba.

While the article is a bit dated (from 1994) Kimberley O. Dennis contends, “there is no evidence of private philanthropy in Cuba”. While the article has an overt free market and pro-American bias, Dennis does note that in general, a robust for-profit sector helps create a more robust non-profit sector. The absence of a for-profit sector in Cuba does not necessarily mean there is no giving being done in the country.

Some groups do exist to provide relief to those in need in Cuba. One example is a charity for children suffering from cancer created by Mother Theresa through the Catholic Church in 1988. This group does not operate easily, and since its inception has faced bureaucratic trouble and harassment from Cuban officials.

There is a lack of information regarding the existence of a culture of giving among Cuban people. The Association of Fundraising Professionals has a profile of Cuban-Americans in central Florida. While the cultural behaviour of Cubans obviously has many other influences (such as Catholicism), clues may be gleaned from this document. Most interestingly, the writer notes:

Cuban-Americans consider giving a voluntary activity rooted in family and community. As a culture, they do not respond to the “obligation” to give to community. Group background includes having succeeded through hard work and enterprise, and therefore group members respond more to positive motivators rather than guilt or obligation.

External Philanthropy
The Cuban government does participate philanthropically, most often through educational support and offering the support of its doctors and medical staff to other countries in need (commonly to other islands in the Caribbean following a hurricane). The Cuban medical and educational systems are commonly applauded for being of very high quality. This assistance is voluntary, but is very important in keeping good relations with its neighbours. Cuba has received assistance after hurricanes as well, more recently after hurricanes Gustav and Ike 2008.

The Future of Philanthropy 
in Cuba In the past couple of years, there have been slow and marked reforms on economic controls in Cuba, which have allowed things such as private ownership of cell phones, computers, salary bonuses, and the ability for a citizen to purchase their own taxi for employment. Further entrepreneurial opportunities are growing for citizens as well. Cuba is the world leader in urban organic farming. The people who run these farms are allowed to keep the profits and are some of the more highly lucrative employment opportunities in the country. As a result of the lifting economic controls, opportunities for collaboration between Cubans and other countries and economies will increase. As a result, further opportunities for philanthropy will grow for Cubans: through donating money to support organizations, sharing ideas, and giving goods away. An opportunity exists and on some levels is likely in practice for owners of the urban organic farms to share or subsidize food for their immediate families and community.

Works Cited

Kimberly O. Dennis “Philanthropy has lost its way”. USA Today (Society for the Advancement of Education).http://findarticles.com/p/articles/mi_m1272/is_n2590_v123/ai_15594528/

“Disenchanted With Castro’s Revolution” http://www.cubastudygroup.org/index.cfm?FuseAction=PressReleases.Detail&PressRelease_id=4727&Type=Press%20Release&Month=1&Year=2009

“Characteristics of Cuban-American fundraising” http://www.afpnet.org/ResourceCenter/ArticleDetail.cfm?ItemNumber=3331

Cuban support is noted on several websites: http://www.canadacuba.ca/news/Free_Health.php; http://www.nevisblog.com/tag/cuba;http://www.nytimes.com/aponline/2010/01/22/world/AP-Haiti-Earthquake-Aid-Glance.html; http://havanajournal.com/politics/entry/the-us-cuba-and-haiti/