The sense of family is an important part of many cultures; the Filipino culture is no exception. From a culture that is often identified as being “hospitable”, the practice of philanthropy is also present. Over recent years there has been an increase of immigrants coming from the Philippines, with Filipinos being the highest number of permanent residents by top source countries from 2010 to 2012 (Citizenship and Immigration Canada, 2013). A similar situation can be found in the United States.

Also birthed from the migration of Filipinos to the Western World is what Garchitorena (2007) calls “Filipino Diaspora Philanthropy.” Diaspora meaning, “the movement, migration, or scattering of a people away from an established or ancestral homeland (Collins English Dictionary, 2012). When Filipinos move overseas they tend to “give back” (Garchitorena, 2007) to their homeland country.

Reasons as to why they give back vary from situation to situation; those who have done well abroad seek ways to share their “wealth or talent with their home country” (Garchitorena, 2007). As I took a second to reflect at how this is true in my own (family) life I see that the Diaspora Philanthropy is evident so who better to discuss the topic than my own Filipino family. Upon asking my father, his reply was “the reason for giving back is gratitude, because we are thankful for what our families have done for us, and we want to share the blessings we have received here in Canada” (P. Mayled, personal communication, September 19, 2014). Another reason for the desire to give back to the homeland is “self gratification in knowing that I have helped someone who is more in need” (N. Pantig, personal communication, September 19, 2014). “After giving back and sending Balikbayan boxes or money, I feel comfortable knowing that people who will be receiving the gift will be a little more comfortable in life themselves” (M. Mayled, personal communication, September 19, 2014).

Methods of giving back which have been briefly mentioned include Balikbayan boxes which are boxes filled with non-perishable food, clothing, health-related items. These Balikbayan boxes are sent directly to families usually on trips to the the Philippines where “there is great personal satisfaction when one can actually meet the person who will benefit from a donation” (Garchitorena, 2007) or by shipping it and the recipient(s) receiving it in approximately 4-5 weeks. Another common method is through money transfer. My family every so often sends money over to their families back in the Philippines, especially to help cover ever-so-expensive health costs for a family member. One other method my family gives back is by donating money through our local church especially to help victims of natural disasters such as typhoons, and landslides.

I believe one of Garchitorena’s (2007) reasoning encompasses why I would personally give back in the near future which is the “compassion for the poor and underprivileged”. I was born and raised in Canada, and have only seen a glimpse of living in the Philippines. With just that slight glimpse I know the way of living in Canada is a hundredfold different (and one could say better) than in the Philippines. I can see them as two completely different worlds. To see how my relatives in the Philippines live and how I live here in Canada makes me count my blessings, and even share them whenever I can out of the compassion of my heart.

Works Cited

Garchitorena, V. P., (2007). Diaspora Philanthropy: The Philippine Experience. Convention on Biological Diversity.

diaspora. (n.d.). Collins English Dictionary – Complete & Unabridged 10th Edition. Retrieved September 23, 2014, from Dictionary.com website:http://dictionary.reference.com/browse/diaspora

The Potlatch idea came from the sharing of one’s wealth with others. Whoever led the potlatch was to “give away most, if not all, of their wealth and material goods in order to show goodwill to the rest of the tribal members and maintain their social status” (Kwakiutl Indian Band). During a Potlatch the family of the person hosting it would assist them in gathering food to feed everyone, gifts were brought together and items were carved with crests (Kwakiutl Indian Band). They had to ensure that enough gifts were brought for all the guests they had invited, which meant taking out loans in order to have enough (Kwakiutl Indian Band).

​The Potlatch was banned in Canada in 1884 because it was thought that this was stopping the Native’s from being turned into productive members of society (Saunders, 1995). The Potlatch was seen as a waste of time and money because it meant giving away everything the person worked hard for (Saunders, 1995), rather than as a sharing of their wealth. Canadian Aboriginals used the Potlatch as a way to share their wealth which is the definition of generosity. They have shown they are able to give without being forced to give. However, this was not seen as a suitable way to live by the European’s in Canada and therefore, Aboriginals were denied their right to practice their own culture.

​A part of the potlatch was that it was centered on special occasions. These were normally at births, death, celebrating a wedding, initiations into secret societies; such as the becoming of a medicine man, when someone became the chief of the tribe to show their power or after a public embarrassment (Book Rags). The Potlatch was a celebration for the person at the top of the family to celebrate these important times in their lives.

​Potlatches, although very giving, can also be seen from another perspective. Potlatches are a way of asserting social power over someone else. In a sense, potlatches are a way of showing that a person is better than someone else. They traditionally handed out gifts or burned property to show that they could afford it (Fitzgerald, 1975). This can be looked at from two perspectives. First that they are trying to push their wealth and property on others to show they have wealth to give away. Or it can also be looked at from the perspective of property being just property that can easily be given away and replaced. It is not a necessity, rather something that can be bought and given away.

​Today, a potlatch can be related to the idea of a potluck where everyone brings something to share. Although gifts are not normally handed out, it is the sharing of food that brings people together. Of course, everyone wants to have “better” or more extravagant food than the other, which just goes to show that everyone still wants to be better than someone else; it is just the way in which it is shown that has changed.

Works Cited

Kwakiutl Indian Band. Potlatch. Retrieved Feb. 2, 2011, from http://www.kwakiutl.bc.ca/culture/potlatch.htm

Book Rags. Potlatch. Retrieved Feb 2, 2011, from http://www.bookrags.com/tandf/potlatch-1-tf/

Saunders, B. (1995). Kwakwaka’ wakw museology. Cultural Dynamics. 7 (1), p. 37-68.

Fitzgerald, B.D. (1975). Self interest or altruism. Journal of Conflict Resolution. 19 (3), p. 462-480.

Ojibway giving traditions are based on a cyclical view of reciprocity. Goods are given freely between members of the community, with the expectation that those goods will continue to be given from one individual to the next. In this way, individuals with goods to give can rely on receiving them back in some form or another when they themselves are in need. In this broad view, reciprocity is ensured.

Nomadism in Ojibway culture, in pre-colonial North America inclined this group towards an aversion to acquiring bulky goods. Wealth in goods is not an advantage to nomadic peoples. Giving goods away to other members of the community would increase the connectedness among them and the status of donors.

Status is determined in large part within Ojibway culture by how much an individual gives, not by how much they have. The chief of the tribe is expected to be the largest donor. There is no feeling of being beholden to the chief or other donors when receiving goods. A chief that gives a large amount away is recognised as being a good provider, able to acquire and redistribute resources among the community effectively. Again, this is rooted in nomadism, where wealth is determined by status rather than by possessions. An individual is regarded as a good citizen if they give possessions away.

Young men being groomed for the position of chief are watched by the tribal elders, to see how much they are giving to other members of the tribe. If that young man is not giving an appropriate amount of goods away, the elders may change their mind about his future and choose another to be the future chief.

Some Ojibway ceremonies revolve around gift-giving. Again, reciprocity is important and part of the process. In the name-giving ceremony, where children receive their names from the community elders, gift-giving is evident. In exchange for receiving the child’s name, the parents present them with a gift. Also, four ‘god-parents’ from the four directions must be present, and receive gifts from the parents as well in exchange for their assistance in times of the child’s need. The Potlatch ceremony is in essence a giving occasion. Members will share a feast and make gifts to one another.

Ojibway gift-giving culture differs from Western philanthropy in a number of ways. There is no notion of the ‘deserving poor’ and ‘undeserving poor’ in Ojibway culture. All members of the community give and receive according to their capabilities and needs. There are no strings attached to Ojibway gifts, where a direct response is expected or required, merely the expectation that the gifts will move on to other people when they are no longer needed. This much more cyclical view of reciprocity is different from Western philanthropy, where a donation is given with the expectation that the recipient accommodate the donor’s desires in one form or another.

The major difference between these two systems is the way that individual status is determined. Whereas in Western culture, status is determined by material wealth and power, in Ojibway culture, it is the capacity of a person to give that determines their status. This requirement of the community compels individuals to give, and they are looked down upon if they have the ability to give but do not. This difference may be explained by the nomadic lifestyle of the Ojibway prior to European colonialism, and the more sedentary lifestyle of European cultures that have been in place for many thousands of years. A sedentary way of life in cities or on farms allows individuals to acquire and hold possessions, where with nomadism, excessive possessions are a hindrance.

Modern Western philanthropy has evolved to the point where individuals give for the sake of giving in many cases. In some circles, how much one donates is becoming a status symbol. In this way, our modern Western philanthropy is gradually merging with the same philosophy of giving employed by the Ojibway.

Works Cited
Karen Watts, member of Curve Lake Ojibway Community, and neighbour.

The First Nations viewed giving as an honor and a way of life (Wells 1998). Whether the giving was in the form of words, prayers, energy, or love it was the matter of interconnectedness among the people of the communities (Wells 1998). If a material gift was given, the value of the physical object wasn’t the importance behind the giving, but rather the essence and the spirit of the gift. As well, there wasn’t an obligation or responsibility behind the giving but merely the importance of bringing the people together to give gifts to another and those people would then give a gift to someone else; it was circular giving. The circular giving of gifts was to keep the spirit of the gift alive throughout the community (Bowden, year unknown). Also, First Nation people owned nothing of their own; everything was shared among the community which again reinforces the sense of interconnectedness. It was a collective community; everybody works together and is on the same level.

Potlatch was a philanthropic tradition of the First Nations culture. It was a ceremony that brought people together to give gifts to someone else (Eiteljorg Museum 1992). To this day, this tradition is still a very common act in societies although it has been slightly modified. Neighbors, friends, colleagues, or families get together and everyone brings a different type of food to share. Instead of bringing gifts in the form of love, prayers, or energy, today we bring different foods to share among people. Another example of traditions that have been passed down by the First Nations is “Thanksgiving”. Giving thanks for the things you receive and are thankful for the things you have in life.

Furthermore, the First Nations didn’t focus their giving to only a certain grouping of people (i.e. the homeless, orphans, elderly, etc.) instead they gave on every level. This was important to the community because no one was segregated or given a title; everyone was equal and felt connected to the community. Everyone gave a gift to someone else and for the people who were less wealthy than others; they were able to feel a sense of importance and connectedness to their people.

Works Cited

Bowden, T. Maggie. Native American Philanthropy. The Center on Philanthropy at Indiana University. http://learningtogive.org/papers/paper34.html
Eiteljorg Museum of American Indian and Western Art. “Guide Handbook, 1992-1993.” Indianapolis: Eiteljorg Museum of American Indian and Western Art, 1991.

Wells, Ronald Austin. The Honor of Giving: Philanthropy in Native America. Indianapolis: Center on Philanthropy at Indiana University, 1998. ISBN: 1-884354-15-7.

Philanthropy is not solely a creation of the Western world and can be seen in several traditions, cultures and religions around the world. Anthropological research has shown us that there has not been a culture or a time where giving and sharing was not perceived as a noble action yet most of the published material is on Philanthropy in the Western tradition. This paper will explore the tradition giving in the Native American culture specifically the tradition of the Potlatch.

Potlatches were social occasions given by a host or a Chief to establish or uphold his status position in society. Often they were held to mark a significant event in a family, such as the birth of a child, a daughter’s first menses, or a son’s marriage. Potlatches are to be distinguished from feasts in that guests are invited to a potlatch to share food and receive gifts or payment. The potlatch is practiced among Indigenous peoples of the Pacific Northwest Coast including the Tlingit and the Haida of Alaska and the Tsimshian and the Kwakiutl of British Columbia. These tribes live along the sea coast. To sustain themselves they depend mostly on fishing rather than hunting and do not practice agriculture yet they tribes have quite a wealthy livelihood. The Potlatch ceremonies are seen as transfers of wealth and even after years of European contact and influence it does not appear that any of the considerable and continual transfers of wealth take place in any other form. This showing that the purpose of this practice is not dependant solely on economics rather it is a tradition that has been passed along through for many generations regardless of economic climate and outside influence. A great potlatch could take several years to prepare, might last for several days, and would involve fasting, spirit dances, theatrical demonstrations and distribution of gifts. Potlatch ceremonies can be seen as quite extravagant where one is constrained to expend everything one possesses and keep nothing. The most lavish Potlatches are most notably held for weddings and are in most respects a sign of social status. At these gatherings a family or hereditary leader hosts guests in their family’s house and hold a feast for their guests. The main purpose of the potlatch is the re-distribution and reciprocity of wealth. More so than the obvious social status associated with the giving of luxurious gifts the Potlatch is more about the act of giving itself. It is
important to note that even small gifts are received with the same status. Even private life operates on the same system. In tribal native cultures even when a whale washes up on shore the meat is shared with the entire village. Potlatch is about the formation or a culture and societal bond. Missionaries and government agents considered it “a worse than useless custom” that was seen as wasteful, unproductive which was not part of “civilized” values. The practice was made illegal in 1885. The punishment for practicing Potlatch customs was up to six months imprisonment. Eventually the law was amended to include guests who participated in the ceremony but the law was too hard to enforce and most people who were caught were let off on technicalities. Potlatch ceremonies were still practiced covertly. Although most people still carried out the custom the ban was only repealed in 1951. Sustaining the customs and culture of their ancestors, indigenous people now openly hold potlatc
h to commit to the restoring of their ancestors’ ways. Potlatch now occur frequently and increasingly more over the years as families reclaim their birthright.

For centuries, the potlatch has reinforced the structure of Northwest Coast society. It serves a dual purpose of both a ceremonial ritual and a means of circulating wealth among the indigenous people.

Works Cited

Mauss,Marcel, The Gift: Forms and Functions of Exchange in Archaic Societies, Ian Cunnison, trans. New York: W.W. Norton 1967 (taken from) McGee, R. Jon Anthropological Theory: an introductory history. R. Jon McGee, Richard L. Warms. 3rd ed.

Giving and Feasting in the Northwest Coast Potlatch

http://www.peabody2.fas.harvard.edu/potlatch/page2.html

Potlatch

http://en.wikipedia.org/wiki/Potlatch

The First Nations people of Nova Scotia are the Mi’kmaq (info, The Mi’kmaq. 2008). With 13 Native communities in the province (Mi’kmaw Kina’matnewey. 2010), the Mi’kmaq have a history of generosity (Mi’lmaw Welcome.2003). As discussed in an interview with Native artist and storyteller Gerald Gloade (personal communication September 28, 2010) two customs that demonstrate the generosity of the Mi’kmaq people are particularly relevant; first, when a community member dies, and second, the ceremonies held to mark the solstice.

The death of any Mi’kmaq member draws that individual’s community together to support the family and share the financial burden of funeral and burial costs. The deceased’s body rests in the family home for three or four days and during this time, called the wake, several giving practices occur. Community members pay respects by bringing gifts of food or money to the deceased’s family home and take turns sitting with family members beside the body as a 24 hour vigil is required. Residents also go door-to-door collecting donations of goods to be sold at auction. The donated items must be of significance to the donor with hand-woven baskets highly prized.

After the funeral community members go to the local hall where a feast and fundraising auction, called the sulietey, are held. Members bid on all donated items with auction proceeds given to the deceased’s family. It is not uncommon for auction items to sell for thousands of dollars.

Mi’kmaq’s pray to the rising sun, noticing how it floats across the horizon. The two days when the sun reaches it farthest point before floating back coincide with the summer and winter solstice. These days are a time of forgiveness and marked by celebration. The Mi’kmaq, therefore, can never be angry at another person for more than six months. The summer celebration is particularly significant. Each Native community in Nova Scotia holds a gathering, known as a mawio’mi, on a different weekend so that all Mi’kmaq can attend these celebrations. Attendees must bring a gift that is of personal significance to the mawio’mi as this represents a sacrifice. Examples of gifts are beadwork, basketry and smudge bowls. The gifts are placed on a blanket and the celebrants gather in a circle around them. Starting with the elders, each person takes a gift from the blanket. These gifts are highly valued and it is very meaningful when a gift makes its way back to the donor.

The giving traditions of the Mi’kmaq demonstrate its generosity, and, as a fellow Nova Scotian, I am grateful for the opportunity to share these examples.

Works Cited

Confederacy of Mainland Mi’kmaq. (2007). Retrieved from: http://www.cmmns.com/

Info, The Mi’kmaq. (2008). Retrieved from: http://museum.gov.ns.ca/arch/infos/mikmaq1.htm

Mi’kmaw Kina’matnewey.(2010). Retrieved from: http://www.kinu.ns.ca/

Mi’kmaq Nova Scotia FIRST NET(2009). Retrieved from: http://www.mns-firstnet.ca/communities/

Paul, Daniel. “Mi’kmaq Welcome.” Nova Scotia Tourist Association. (2003). Retrieved from:http://www.danielnpaul.com/Mi’kmaqCulture.html

Midewiwin means Grand Medicine Society and it is concerned with the harmony of life on Mother Earth and the respect and love for all things that live (Rice, N.D.). The Midewiwin is an organization that was created among the Ojibway communities to protect tribal traditions, spread these traditions to other tribes and to share and protect medicinal knowledge between different tribes (Gudzune, 2008). To live as a Midewiwin is to be a “Mide”, or it is also known as being a part of the “the Lodge.” Initiation ceremonies, fasts, sweat lodges, cleansing smudge ceremonies, tobacco offering in prayer and thanks were all a part of common practices associated with being a Mide (Rice, N.D.). Membership is determined by a vote that is held by the elder practioners and a year long series of commitments and sacrifices have to be done in order to be considered for initiation. Membership in the Midewiwin is evident by facial marking and medicine bundle pouches that contain healing herbs and charms. Although the Midewiwin were often associated as bring a religious society this was not at all the case. Rather it was about people coming together to share their gift of healing and to also protect the traditions of the Great Lake Region (Gudzune, 2008).

The process of sharing their gift of healing was an act of giving that is probably considered to be very different then a typical Western idea of what it means to give. For the Midewiwin they not only give their gift of healing but they also give their stories. A Mide Shaman will be learn about the roots of the plants they use for medicine, and as part of this process they also learn about the creation story. The greater the healers abilities the more of the creation story they know and will therefore be able to share with others. The stories are considered extremely sacred. In fact they are so sacred that the Midewiwin consider them to be like people and believe that they can house spirits (Burgess, 2006). Once again the Midewiwin and their ability to share their healing to others without the expectation of anything in return is very different then Western culture which is often very individualistic. Sharing in this society is not determined by ones wealth but rather by an individual’s abilities and commitment to living life as a Mide.

Works Cited

Burgess, B.V. (2006). Elaboration therapy in the midewiwin and gerald vizenor’s the
heirs of columbus. Sail, 18, 22-36.

Gudzune, J.R. (2008, February 3). Midewiwin: the grand medicine society. Retrieved
from http://nativeamericanfirstnationshistory.suite101.com/article.

Rice, W. (n.d.). Reaching for midewiwin. Retrieved from

http://www.cbc.ca/news/background/religion/life-other.html

The First Nations people of Canada have a beautiful culture marked with a deep history of generosity and philanthropy. Their beliefs are rooted in the idea that the universe alone owns everything. Gift giving is prominent in their society and is illustrated greatly through the ceremony of The Potlatch.

A Potlatch was an elaborate feast where family and neighbours of the host would assemble for a wedding, the naming of a child, the start of the berry or salmon season or the building of a new plank house. Yet most importantly, Potlatches were held to mark the stages of a person’s life such as birth, puberty, and death.

The host family would supply all the food and would thus plan and save for some time. Guests would act as witnesses to the formal transfers of rights and responsibilities that take place during a Potlatch. . At marriage ceremonies gifts would be exchanged between the wedding families. Gifts, which were useful items such as food, furs and other various items, would be distributed to the guests. As time passed more practical gifts would be exchanged such as blankets, calico, worked ornamental mediums of exchange called “coppers”, and trade items. “Talking sticks” and “dancing sticks” were integral components of the festivities. To demonstrate their genealogy and cultural wealth the host would stage elaborate theatrical dances. Since warmer months were utilized to gather wealth for one’s family or village, Potlatches would typically take place in winter seasons.

A Potlatch was a celebratory gathering designed to redistribute resources, while establishing prestige and social status. Wealth and prominence were demonstrated by the host family when they gave away their possessions. Hosting a Potlatch not only validated one’s reputation but it further enhanced one’s social rank. The lavishness of the Potlatch as well as the gifts given away increased one’s prestige. This then prompted prominent participants to hold their own Potlatch so the cycle of giving would continue. This “circular” style of giving ensured that the gift always remained alive.

The ceremony of the Potlatch was widely celebrated by First Nations people including the Tlingit and the Haida of Alaska and the Tsimshian and the Kwakiutl of British Columbia. Its design showcases the values of community and generosity. Balance was restored between giver and receiver; however the spirit of the gift must live on with future giving. Furthermore, Potlatches strengthened the bond between families and its tradition has forged a standard of philanthropy in North America today. Potlatches became illegal in Canada in 1885. Their ban was lifted in 1951 and a similar form of its practice still exists in First Nations societies today.

Works Cited

“www.cbc.ca” Aboriginal artifacts repatriating the past. 16 Mar 2006. CBC News Online.

“www.leqamellonghouse.ca” The Potlatch.

“www.stateuniversity.com” Potlatch-overview, tradition, historical “Potlatch” and “Potluck”, sources, further reading (Tlingit). Cambridge Encyclopaedia.

I recently found out that I am 1/8th Native Canadian, so I thought it would be interesting to explore an Aboriginal form of philanthropy, I chose the potlatch ceremony. The potlatch ceremony is about community giving and overall mutual support. The word potlatch is a Chinook term deriving from North American West coast Tribal groups. There seems to be varying interpretations and ideas surrounding the potlatch.

Mr. Franz Boas in an 1895 interview with a North West Coast Native brought forth the idea that the potlatch was almost a replacement for tribal warfare. Fighting was then said to have turned into a massive exchange of gifts, so to speak.

Due to Aboriginal history being handed down orally through generations many interpretations of culture come to us through a lens of Euro-Anglo researchers. I truly wish I had my Great Grand Father to tell me about what exactly potlatch ceremonies were and how they were carried out.

In 1967 Philip Drucker and Robert Heizer attempted to better explain the potlatch ceremony and its significance. The potlatch ceremony according to them can be explained as one host group holding a mass ceremony where guests, likely from neighboring communities, would come to observe the host group partake in a number of activities some including dancing, singing, gift giving and performing rituals around social ranking. Guests came to witness there peers social status change and in the end all guests would receive a gift or gifts. A common gift given away was a carved box. This box was not just a beautiful carved piece rather a storage area for all treasured items such as food, clothing, masks and other special items. The box’s shape itself carries great cosmological meaning. The box form traditionally can be tied to all life stages and important hallmarks in ones life. Gifts varied however there is no doubt that whatever the gift was it held substantial significance.

The potlatch is obviously an intricate multilayered event that likely differs’s among Nations. I was able to read about other potlatch traditions however a common trend seemed to evolve, which is that of gift giving to mark the end of a splendid ceremony. In fact symbolic meaningful gift giving was almost always noted in the literature. If this were a larger assignment I am sure more interesting facts would arise however I must keep it brief for this one page paper.

Native North American philanthropy “…continues to be based on the inherent cosmological values of particular people…[and] major rituals among the first people of North American continent foreground philanthropic ideals which find daily expressions in these communities”(Ilchman, Katz, & Queen, 1998).

Works Cited

Llchman, W. F., Katz, S. N., & Queen, E. L. (1998). Philanthropy in the World’s traditions. Indiana: Indiana University Press.

Philanthropy, the altruistic concern for the welfare of others, is embedded in the past and continues to be a way of life among many of the First Nation tribes. This type of generosity was demonstrated through the giving of time, word, prayers, gifts, energy or love and was used to build a sense of connectedness to one another (Bowden, u.d). One deeply rooted tradition within this culture is known as the Potlatch which means “to give”. Different clans were invited to participate in this ceremonial gathering associated with giving and generosity.

The Potlatch was a means by which First Nations people distributed their wealth, built a sense of community and developed strong social relationships (unknown author, u.d) within society. Important events and announcements such as births, marriages, naming of children, title transfers and deaths were made by members of the tribe hosting the Potlatch. The ceremony typically involved a feast accompanied by the giving of gifts to every guest. As the event could last up to several weeks, lodging was also offered to those who attended.

The individuals hosting the Potlatch prepared huge amounts of food, more than the guests could possible consume. The leftover food was taken home by members who attended the celebration (unknown, 1999). These leftovers were then shared with more people. This generated additional conversation about the host’s generosity.

As the festivities drew to a close the giving of gifts took place. Gifts were often in the form of personal items, carved chests or dishes, canoes, copper plaques and blankets (Bowden, u.d). Many times gifts were distributed according to rank with the most expensive being given to the highest ranked individuals. This was a method used to communicate to others the placement of members within the community and society.

At times the group was so generous in their gift giving that they became impoverished themselves (unknown author). However, this was short lived as the expectation was that the wealth would be returned to them. This would occur when they were invited to attend subsequent potlatches as guests. Therefore, gift giving was considered a continuous process within the culture of the First Nations people.

Today the tradition of Potlatch still occurs within some of the First Nation tribes. Up to a year may be sent in planning and cost the clan $10,000 or more to host the celebration (unknown, 1999). Some money is spend on providing food and gifts for a hundred or more guests while a fourth is distributed in the form of cash. Modern potlatches typically last for 24 to 48 hours (unknown, 1999). During this time all meals are provided and laundry baskets, glasses, pot holders, cups, artwork and comforters are common examples of gifts with the later being given to those of higher stature.

In conclusion, Agnes Alfred (1980) described the philanthropic act of the Potlatch best “When one’s heart is glad, the gives away gifts. Our Creator gave it to us, to be our way of doing things, to be our way of rejoicing, we who are Indian. The potlatch was given to us to be our way of expressing joy”.

Works Cited

Bowden, T. M. Native American Philanthropy. Retrieved on September 27, 2010 from http://learningtogive.org/papers/paper34.html

New World Encyclopedia (u.d). Potlatch. Retireved on Sept 28, 2010 from http://www.newworldencyclopedia.org/entry/Potlatch

U’mista Cultural Society (2003). The Potlatch: When one’s heart is glad, he gives away gifts. Retrieved on September 26, 2010 from http://www.umista.org/masks_story/en/ht/potlatch01.html

Giving and feasting in the Northwest Coast Potlatch (1999). Retrieved on September 28, 2010 from http://www.peabody2.fas.harvard.edu/potlatch/default.html

First Nations Potlatch, British Columbia Archives (n.d). Retrieved on September 28, 2010 from http://www.bcarchives.gov.bc.ca/exhibits/timemach/galler07/frames/potlatch.htm