“Nature gives without expectation of return – and we should too” – Phra Santikaro, noted monk

Generally speaking, the concept or practice of giving is “universally recognized as one of the most basic human virtues, a quality that testifies to the depth of one’s humanity and one’s capacity for self-transcendence” (Bhikkhu Bodhi, 2010). In Western tradition, giving is often seen as an obligation or something we should strive for, and it often comes with an expectation of being recognized in some way. Our giving has become an act of exchange or an investment (Karnjariya Sukrung, The Rewards of Giving). Of course, the concepts of giving and generosity are not limited to Western traditions. Giving is known by a number of terms worldwide and takes on many different shapes and forms. Buddhism takes on a different perspective of giving, or dana as it is called, than does the Western tradition. Buddhism views giving, or dana, not only as a virtue, but instead of as a way of life and as essential in order to achieve true enlightenment. Enlightenment is the ultimate goal of Buddhism. This paper will explore the Buddhist tradition of dana or giving and how it manifests itself within the tradition.

Buddhism teaches that we exist as a vast network of life, so that we are continuously receiving the generosity of others. This means that we can choose to orient ourselves more and more towards others, developing loving-kindness for them and learning to give in all ways to all beings (Peter Joseph, Traditions of Giving in Buddhism). When they begin to explore Buddhism, most people are struck by the pervasiveness of the practice of giving and of generosity. Starting with the Buddha, the tradition has always emphasized that an open-handed and open-hearted orientation to life is essential if one is to make spiritual progress. It is no accident then that dana is frequently given “first in the systems of practice; it is emphasized by all schools and precise instructions are given in how to become increasingly generous”(Giving of the Heart – Giving in Buddhism). Buddhism seeks to replace the potentially natural human tendency to take, to draw to oneself and care about oneself first and to instead “grow towards Enlightenment, the goal of Buddhism, where we are instructed to enter into others’ lives sympathetically, to imaginatively identify with their pleasures and pain (Giving of the Heart – Giving in Buddhism).

With Buddhism, the gifts that we are to give are whatever is most needed by a particular person, and range from the most basis material things such as food, clothing and shelter, to those gifts that demand more of the donor, such as helpful communication, education, or even one’s life. The Buddhist tradition of giving recognizes that there is a range of motivations for our giving, from the Transactional (when I get something in return) to the transcendent (when giving means overcoming selfishness). Each of these is seen as “having validity, but the mental and emotional state from which we act is of supreme importance” (Peter Joseph, 2000). In essence, what this entails is that we need to examine our motives for the giving and ensure they are coming from a place of purity, giving solely for the sake of giving.

Giving, or dana, is one of the three elements of the path of practice as formulated by Buddha for laypeople (New World Encyclopedia). In Buddhism, giving is the beginning of one’s journey to Nirvana. True giving must be free from the expectation of anything in return, and in some perspectives “if you expect even a word of appreciation like thank you from the receivers, then it is not free giving, but an exchange (Karnjariya Sukrung, The Rewards of Giving). Dana is the first step towards eliminating the defilement of greed, hate and delusion (lobka, dosa, moha) – for every act of giving is an act of non-greed, non-hatred, and non-delusion (Mahindarama.com). When you give you are considered to have only loving-kindness (meta) and compassion (karuna) in your heart, so of course greed, hate and delusion will be absent as a result. Viewed as the quality of generosity, giving has a particularly intimate connection to the entire movement of the Buddha’s path.

Giving in the Buddhist perspective means that when we are kind to each other, we are giving kindness, gentleness, comfort, peace and happiness. In the teaching of Buddha, the practice of giving claims a place of special eminence, one which singles it out as being in a sense the foundation and seed of spiritual development (Bhinkkhu Bodhi, 2010). The true practice of giving is not defined by an outwardly act where an object is transferred from one to another, but instead as “an inward disposition to give, a disposition strengthened by outward acts of giving and where in turn makes possible still more demanding acts of self-sacrifice” (Bhinkkhu Bodhi, 2010).

In the Buddhist practice, the practice of giving is also seen as a basis of merit or wholesome kamma (karma) and when it is coupled with other virtues such as morality, concentration and insight, it leads ultimately to liberation from samsara, the cycle of repeated existence (Susan Elbaum Jootka, 2010). Like all good deeds in Buddhism, an act of giving will bring us happiness in the future in accordance with the karma laws of cause and effect taught by the Buddha. In this view, “giving yields benefits in the present life and lives to come whether or not we are aware of this fact, but when the volition is accompanied by understanding, we can greatly increase the merits earned by our gifts” (Susan Elbaum Jootka,2010). The amount of merit gained varies according to three factors: the quality of the donor’s motive, the spiritual purity of the recipient, and the kind and size of the gift. Simply put, good deeds mean good results and bad deeds mean bad results and the idea is to create as much good karma as possible and in the practice of giving this means keeping one’s mind pure in the act of giving, choosing the worthiest recipient available, and choosing the most appropriate and generous gifts one can afford. This is somewhat different from the Western perspective where the rewards of giving are usually expected more immediately.

In Buddhism, giving is the beginning of one’s journey to the ultimate goal of the Buddhist tradition which is Enlightenment. Although this might appear to be too great an ideal to aspire to in terms of the Western perspective of giving, perhaps we could adopt some of the concepts surrounding giving or dana in our own lives and strive to view giving in a different light.

Works cited

“Dana: The Act of Giving” retrieved from http://www.mahindarama.com/e-library/dana-vis.htm

“Dana: The Practice of Giving”, Selected Essays edited by Bhikkhu Bodhi, Access to Insight June 2010 retrieved from http://www.accesstoinsight.org/lib/authors/various/wheel367.html

Give of the Heart – Giving in Buddhism retrieved from http://www.urbandharma.org/udharma8/gift.html

Jootka, Susan Elbaum “The Practice of Giving” from “Dana: The Practice of Giving”, Selected Essays edited by Bhikkhu Bodhi, Access to Insight June 2010 retrieved from http://www.accesstoinsight.org/lib/authors/various/wheel367.html

Joseph, Peter “Traditions of Giving in Buddhism, Alliance Magazine December 2000 retrieved from http://www.alliancemagazine.org/en/content/traditions-giving-buddhism

http://www.newworldencyclopedia.org/entry/Almsgiving

Sukrung, Karnjaiya “The Rewards of Giving” retrieved from http://asisarecipe.com//thaigiving.html

Armenia adopted Christianity as it’s faith in the 4th Century (Payaslian, 2007), and thus boasts the longest tradition of structured Christian philanthropy. Today the Armenian spirit of giving is alive and well (Libaridian, 2004). Armenia is a created state, like Israel. The Diaspora maintain their identity not only through their faith and language, but through their philanthropy (Dobuzinskis, 2005).. The generosity of Armenian cultures manifests in three ways: The Church, the Armenian Cross, and individual donation.

While European churchgoers with gold-lined pockets could buy their way to salvation, the Armenian parishioners gave money for their dearly departed to assure their way to heaven. This money would go to build and repair churches, schools and orphanages. Often the religious minority in the mostly Muslim communities they lived in (Payaslian, 2007), Armenians quietly organized themselves to keep their poverty and vulnerability a secret. Food stores were organized, money was set aside for the regular event of raids and violence.

Eventually this violence would culminate into the full-scale Armenian Genocide during WWI (Miller, 2003). Churches, villages, and entire populations were systematically murdered by the Young Turk’s solution to “The Armenian Question” (Payaslian, 2007). This began a new phase in Armenian philanthropy called The Armenian Cross (Libaradian, 2004). This non-political organization of businesses used their best accents of acquiescence and political savvy to get life-saving supplies, traveling papers, and safe haven for hundreds of thousands of Armenian refugees (Miller, 2003). Working in concert with local missionaries and wealthy Armenians in larger centers, The Armenian Cross gave relief and basic supplies of life to those who survived the death-marches and mass executions. The Armenian Cross still exists today, and has branches all over the world. It’s current focus is to aid the created state of Armenia (lean on resources since the fall of the USSR) to build hospitals, schools, and orphanages (Libaridian, 2004).

Many Armenians have been blessed in the New World with great wealth and success (Dobuzinkis, 2005). Combining the sacred with the secular, many of the elite of Armenia make personal donations in the name of a loved one who is deceased. This is done directly to an organization in need, often a school (Libaridian, 2004). It is considered the height of a life well lived to be able to donate most of one’s wealth to Armenian causes, and less to one’s family (Libaridian, 2004). The purpose of this is to keep sowing the seeds of Armenian culture to ensure its legacy of survival and perseverance through Genocide (Miller, 2003).

The generation trauma instilled by the Armenian Genocide has had a great cost to the people of Armenia (Payaslian, 2007). Yet it’s cultural tenacity has never wavered due to its reinvestment in its future. Armenians always build their schools first, and have always invested in education (Miller, 2003). The empowerment not only of funds but of knowledge has kept this dynamic community robust through any misfortune (Libaridian, 2004).

Works Cited

Armenian charity body in france to expand activities in karabakh. (2001). BBC Monitoring Central Asia, , 1.

Dobuzinskis, A. (2005, Mar 1). Armenian charities get genocide settlement. San Gabriel Valley Tribune,

Libaridian, G. J. (2004). Modern armenia: People, nation, state. New Brunswick, N.J.: Transaction Publishers.

Miller, D. E. (2003). In Miller L. T., Berndt J. (Eds.), Armenia: Portraits of survival and hope. Berkeley, Calif.: University of California Press.

Payaslian, S. (2007). The history of armenia: From the origins to the present (1st ed. ed.). New York: Palgrave Macmilla

Acts of philanthropy occur in almost every population, all over the world. Often these acts stem from religious beliefs. In Islam, Allah is the owner of everything that exists (Jalili, 2006). From this comes the belief that wealth and money should be evenly distributed among the people in order to avoid the concentration of economic power within a few hands (Jalili, 2006). To understand how this wealth is evenly distributed we must turn to the Qu’ran.

In Islam, the Qu’ran is the religious text that Muslims follow for spiritual guidance. From the Qu’ran, two fields of charity developed: the required alms tax, known as zakat, and voluntary donations known as sadaqa, recommended to every Muslim (Singer, 2005). The two themes of giving are subtly different despite seeming very similar. Both involve charitable donations to those in need and both operate under the assumption that the donor is doing so with the best of intentions (Kochuyt, 2009). The main difference, in theory, between the two is that zakat is mandatory while sadaqa is not. This obligation to pay the zakat tax might mean that in reality the donor is not doing so because he wants to. Philanthropy is an altruistic act that is done for the benefit of others. Zakat involves giving and benefits those in need, but zakat is mandatory and therefore can be argued that it is not an act of philanthropy. It should be noted, however, that often the terms zakat and sadaqa are used interchangeably. It is generally assumed that, regardless of whether one gives out of obligation or free-will, the act is selfless and reflects the donor’s pure niyya, or intention (Kochuyt, 2009).

In theory, sadaqa is the more philanthropic act of the two. It is voluntary and therefore reflects more accurately the altruistic nature we associate with philanthropy. One such historical act of sadaqa involved the donation of a basic necessity: food.

Public kitchens in the Ottoman Empire, known as imarets, began in the 14th century and distributed food free of charge to those in need (Singer, 2006). These imarets were acts of sadaqa, meant to bring the wealthy founders closer to God (Singer, 2005). From a philanthropic perspective, the public kitchen, Singer (2006) argues, was an expression of the Ottoman desire to see all citizens, regardless of their standing in the social hierarchy, reap the benefits of the Ottoman Empire.

In Islam, charity is guided by the religious beliefs outlined by Allah in the Qu’ran. The two types of charity that emerge are zakat, a compulsory alms tax for the poor, and sadaqa, a voluntary donation. Regardless of whether giving is compulsory or a selfless desire to help, the charitable actions promoted through Islam help promote the idea of philanthropy. Giving and charity are important parts of the Islamic religion.

Works Cited

Jalili, A. (2006). A descriptive overview of Islamic taxation. Journal of American Academy of Business 8(2): 16-28.

Kochuyt, T. (2009). God, gifts, and poor people: On charity in Islam. Social Compass 56(1): 98-116.

Singer, Amy. (2005). Serving up charity: The Ottoman public kitchen. Journal of Interdisciplinary History

Singer, Amy. (2006). Soup and sadaqa: Charity in Islamic societies. Historical Research 79 (205): 306-324.

The Muslim tradition of sharing sacrificial meat with relatives and friends, and the poor and the needy, occurs during the religious celebration of Eid al-Adha, or the “Greater Eid” or “Festival of Sacrifice”, which is observed annually from the 10th to the 12th of the last month of the Islamic lunar calendar. The significance of the sacrifice is a solemn reminder that the essence of being a Muslim is a lifestyle of complete and total submission to Allah, including a willingness to sacrifice most cherished belongings in obedience to Allah. This is inspired by the ultimate sacrifice Allah asked of Ibrahim, and his only and most cherished son Isma’el, to prove their unquestioning devotion and obedience to him.

As told in the Qur’an, this occurred when Ibrahim was 99 years old, and Isma’el was about thirteen years old. Ibrahim was considered a prophet, and it was known that Allah communicated his desires to his prophets through dreams. Ibrahim had recurring dreams that he interpreted as Allah’s request for Ibrahim to sacrifice Isma’el in his name. Ibrahim did not question Allah’s wisdom so he approached Isma’el with his intention. Isma’el agreed that Allah’s request should be followed, and the two willingly proceeded with the sacrifice in Allah’s name. Allah rewarded their devotion by replacing Isma’el with a ram to be sacrificed, and made it a requirement of all Muslims to commemorate Ibrahim and Isma’el’s complete submission to Allah through this annual observance of their sacrifice.

The sacrifice is made after the Eid prayer, also called Salat al-Eid, which includes a reminder to the Muslim community that it has responsibilities and obligations towards Allah, and that good works, kindness, mercy and generosity are to be shown towards their fellow Muslims and humanity as a whole.

There are rules of the sacrifice that must be adhered to. The animal to be sacrificed must be one of the cattle approved by the Sharia (either a cow, camel, goat, lamb, sheep, ram, or buffalo), it must have reached a required age, it must be free from obvious defects and in good health, it must be the possession of the person who offers it as sacrifice (not stolen, jointly owned or held as collateral), it cannot be sold or given away once chosen for sacrifice unless being exchanged for something better. The person offering the sacrifice must be Muslim, must not remove any hair or nail between sunset the day before Eid until the sacrifice is done, must do the slaughter with one’s own hands (or appoint someone else if unable to do so, but must witness the slaughter), with the intention of the offering being a sacrifice (this is an intention of the heart and not to be spoken aloud), and must pronounce the name of Allah at the time of the slaughter (this is done whenever an animal is slaughtered throughout the year as a reminder that Allah has given them power over animals and allowed them to eat meat, and that life is sacred). If these rules are not adhered to, the sacrifice is considered unacceptable. The sacrifice is then divided into three shares, one share each going to the family, to relatives and friends, and to the poor and needy.

One purpose of giving sacrificial meat is to ensure that no poor or needy people are left out of this sacred celebration; it also symbolizes the willingness to sacrifice something that would be highly valued, in order to strengthen the community and help the truly needy, in recognition that all blessings come from Allah. If a family is wealthy enough to pay Zakaat, they must also provide a sacrifice. If they do not keep livestock they can contribute to a charity that will provide the poor with meat; if they do not have enough money to provide a sacrifice they can pool their money with others in the same situation to fulfill this obligation.

Works Cited

Eid al-Adha: Meaning of “The Festival of Sacrifice”. Retrieved Jan 25, 2011 from About.com: http://islam.about.com/od/hajj/a/adha.htm

Hamid, A. A. (n.d.). Eid al-Adha: Festival of Sacrifice, A Commemoration of the Devotion of Ibraheem and Isma’el. Retrieved Jan 25, 2011 from Mission Islam: http://www.missionislam.com/knowledge/eidaladha.htm

Imam Siddiqui, A. (n.d.). The Significance of Eid. Retrieved Jan 25, 2011, from Islamic Society of North America: http://www.isna.net/Islam/pages/The-Significance-of-Eid.aspx

Often Sadaqah is made in the form of a “waqf, which is a gift that is used to bring a return, with the profits being put towards charity. According to the Kerala State WAFK Board, the word “Waqf” has its origin in the Arabic term “Waqufa”, meaning to hold or tie up. A waqf is very similar to a charitable trust or endowment made in Western culture.

A waqf can be made in many forms, including books, agricultural machinery, cattle, shares, arable land, money, buildings, a business and more. Often the rewards for this type of charity continue even after the donor’s death and for as long as people continue to benefit from the waqf (Islamic Relief Worldwide, n.d.). In fact, a very central element to a waqf is its permanence (Encyclopedia of the Middle East, 2008). For a donation to be considered a waqf, it must be a form of continuous charity and the original gift can never be sold or altered (Islamic Relief Worldwide, n.d.). The only exceptions to these restrictions are when donors or trustees of the waqf violate the contract or if the founder or manager secedes from Islam (Encyclopedia of the Middle East, 2008).

According to the Kalifah Institute, throughout Islamic history there have been three types of waqf. In the first type, a religious waqf, all revenue generated by the original gift is spent solely on the operation and maintenance of mosques (Kalifah Institute, 2011). The second type, a philanthropic waqf, aims at supporting the poor segment of the society and the activities of the community at large (Kalifah Institute, 2011). Libraries, scientific research, education, health services, the environment, parks, roads, and bridges are all examples of projects and programs that are supported by philanthropic waqfs. The final type of waqf is called a posterity or family waqf, which ensures that the donor’s family and children be the first to benefit from the revenues of their waqf (Kalifah Institute, 2011). In this case only the surplus, if any, would be given to the poor. This last type of waqf is very interesting because it originated as a way to circumvent regulations In Islam that do not allow inheritance, causing wealth of individuals to become property of the ruler (Encyclopedia of the Middle East, 2008). Wealthy families donated properties as waqf, naming their sons as trustees. The trustee usually received 10% of the income, guaranteeing that at least some wealth remained in the family (Encyclopedia of the Middle East, 2008).
Today, charitable organizations such as Islamic Relief organize large waqfs to cover the costs for long-term projects. For example, donations from the public to the organization are pooled and invested according to the principles of Islamic Shari’ah, and the income is then used to help the poor (Islamic Relief Worldwide, n.d.).

Works Cited

Encyclopedia of the Middle East (2008). Waqf. Retrieved on February 3, 2011 from http://www.mideastweb.org/Middle-East-Encyclopedia/waqf.htm

Islamic Relief Worldwide (n.d.). Waqf Future Fund. Retrieved on February 3, 2011 from http://www.islamic-relief.com/Waqf/default.aspx?depID=16

Kalifah Institute (2011). WAQAF. Retrieved February 2, 2011 from http://www.islamic-world.net/economic/waqf/waqaf_mainpage.html

Kerela State WAKF Board (n.d.). Wafk. Retrieved February 3, 2011 from http://www.keralastatewakfboard.org/

Wikipedia (2010). Sadaqah. Retrieved February 2, 2011, from http://en.wikipedia.org/wiki/Sadaqah

Only recently did the concept of charity emerge in Russian culture. According to Gazetta (2011), as little as 20 years ago, charity did not need to exist because the Soviet government took care of its “less-fortunate” citizens. As a consequence of this, the more fortunate citizens did not feel the need to interfere with these social services.

It was not until the collapse of the Soviet Union in 1991 that the majority of social services were shut down and there became an absolute need for charity. In Russia today, there are only 20 major charities and approximately 100 smaller charities; however, this is a huge growth for Russia in comparison to only a few years ago. Since 2007, Russia has shown the largest growth in Philanthropic aid throughout the entire former Soviet Union and Eastern Europe.

The unique characteristic of charity in Russia is they have yet to form their own philosophy of philanthropy. Because of this, charity can be very spontaneous which causes a need for every citizen to help out. One other distinctive characteristic of charity is Russia, according to Bokova-Foley (2011), is that charities often replace services that should be covered by the government, for example scholarships and health care.

In Russia, the most common charitable organizations are centered around education, culture and medical services for children. Not only are they target groups for individual donors, but they are also the most popular charities for larger corporations to sponsor. On the contrary, it is unlikely for Russians to give to charitable organizations that support the elderly, the disabled, or single mothers. These types of supports are seen as the governments responsibility only, and do not require support from the general public.

Although Russia has seen such an increase in philanthropy over the last few years, there has already been a major shift in the way Russians are giving. In the past, 70% of charitable donations were given by large business corporations, which in 2007 totaled $1.5 billion. A poll done by a Moscow business, Daily Vedomosti, showed that 49% of Russians lacked confidence in their local charitable organizations and as a result, they preferred to give their money directly to people in need. (Gazetta, 2011) Nowadays, Russian charitable organizations have seen a decrease in sponsorship from corporations; however, single sponsorship has not decreased at all. It is also noteworthy that Russian businesses and citizens do not receive tax deductions for charity donations.

To show a specific example of philanthropy in Russia, Advita (a local children’s charity) used to hold large charity auctions which raised large sums of money for their cause. However, once the decrease in corporate giving’s set in, they soon realized they would need to make a second approach in order to sustain their pediatric organization. They decided to print children’s drawings onto post cards and sell them for a very small amount of money. The program coordinator admitted this was originally a joke, but she soon realized many people were willing to give small amounts which soon totaled $7,000 towards their goal. Today, 57% of their annual earnings come from individual donors.

Works Cited
Bokova-Foley, T (2011) The philanthropist of Dagestan. Russia! Magazine; the war and fashion issue. http://readrussia.com/blog/business/00333/

Gazeta , R (2011) Russia’s vulnerable need sweet charity from philanthropy. Russia Now. http://www.telegraph.co.uk/sponsored/russianow/5194435/Russias-vulnerable-need-sweet-charity-from-philanthropy.html

The Latin culture has participated in examples of informal charity and social giving through family and kin networks that dates back to the 1500’s. Until very recently, government agencies and churches, instead of foundations and community driven-non-profit organizations have held the primary responsibility for meeting social and community needs for the Latino immigrants to the United States. According to research, “more informal and family-focused charitable activities have been part of the Latin American culture for more than 500 years (Ramos, 1997).

The idea of organized philanthropy, which is practiced in the United States, is still a new concept with this culture because Latinos come from the tradition where governments and churches, as opposed to private and non-profit organizations, have usually played the main role in mitigating social inequalities. Within the United States, the Latino community tends to give in informal ways to religious organizations, family members and kin; this type of giving particularly is usually in response to natural or economic crises directly affecting the donors’ family, communities or countries or origin.

There is an increasing numbers of Latino donors supporting community innovations designed to help both Latinos and the larger society. Such innovations include emerging Latino-focused community grant-making institutions; effective community-based citizenship promotion efforts; and mixed-use community development, childcare and arts projects (Johnson, 2007). A main theme in the Latino immigrant philanthropy tradition is their desire to address the more immediate needs of the Latino population they care about most. An interesting characteristic of Latino philanthropy is their personal nature of giving. The Latino population has a strong involvement in their community for charities that foster self help and empowerment within their community (Ramos, 1997). This article explains that the central motivating factor and importance of engaging in philanthropic activity was the sense of responsibility and their wish and desire to give back to their Latino community. They feel a special connection to causes or organizations that provide for their own ethnic communities because, “it is extremely important for Latinos to be more engaged as donors and volunteers in organized philanthropy…a way for us to gain expanded credibility and access to mainstream leaders and institutions, and to increase their sensitivity to our particular experiences and needs in that process” (Ramos, 1997).

Latinos take great pride in their culture, therefore Latino donors are interested in supporting cultural and arts organizations, exposing Latino art forms and traditions to a broader audience and making it more accessible within their own communities. They believe that exposing the Latino arts to a broader audience to be an important strategic investment in expanding the mainstream appreciation of Latino culture and societal contribution. It is through these projects that expansion of prospects for Latino leadership and engagement in organized philanthropy will flourish.

Latinos make up about 16% of the total population of the United States and they are finding that they are able to address many cultural issues through philanthropy. Unfortunately, very few Latinos sit on boards of trustees because they are still viewed as a marginal minority group by mainstream philanthropy (Falcón, 2009), making the charity that much more meaningful for this cultural group. The Latino population is growing and expected to reach 30% of the population of the United States, however, various institutions that serve that community are not expanding at the same pace to meet the demand because of long-term underfunding. This is the main reason that the Latino community continues its effort, hoping that their method of philanthropy will be fruitful in bringing forth recognition of the Latino immigrants and shed light on their issues to the general population; ultimately increasing an awareness of the needs of this particular community.

Works Cited

Falcón, A. (2009). Latinos, diversity, and racial fatigue in the age of obama. National Civic Review, 98(3),

Ramos, H. (1997). Latino philanthropy: expanding u.s. models of giving and civic participation.

Johnson, P. (2007). The philanthropic initiative, inc. and the global equity initiative, harvard university.

The Maori culture of philanthropy is a part of their societal concept: giving, caring and sharing linked to duties, obligations and responsibilities. Theirs is a gift economy, which through its deep connection with the natural world, has developed conventions that emphasize social rewards, loyalty, and the circulation and redistribution of resources and valuables throughout the community to benefit the whole society.
Family relationships are the basis for all relationships. The concept of Maori societal nurturing (manaaki) is a fundamental obligation that values trust, integrity, and truth. Nurturing is shown through four distinct practices applied in everyday life: practical assistance or help with things that need to get done (awhi); support in verbal and nonverbal ways (tautoko), hospitality or generosity (aroha), and the material gift (koha). All these practices are essential to a Maori to find completeness in the world, however the balance of this paper will focus on the gift or koha.

Koha translates loosely as a gift from the heart. Traditionally these are treasured or precious objects, for example items made of whale bone, clothing, blankets, or food delicacies. These gifts may be given with some expectation of reciprocity, if not now, at some time in the future. Koha can be given to a person, a family (whanau), or a marae (organization). The perceived value of the koha reflects the level of prestige (mana) of the giver. Koha are given both publically and privately, depending on the circumstances.

The largest community-building expense for the Maori is the hosting of their large traditional gatherings or (hui). Hui can be called for a variety of reasons including: reunions, meetings to discuss policy, marriage celebrations, and funerals. The visiting tribes support the cost of running the gathering by contributing koha to the hosting organizers (marae). This is a very important public form of giving, as the visitors place a gift on the marae, witnessed by the assemblage. This act confirms upon the host an expectation of reciprocity in the future, which then strengthens the relationship between the two groups, and defines how they will cooperate and work together for the common good of their society.

In contrast, private acts of giving are conducted without public display. For example, when a woman has worked in the kitchen for many years, at numerous hui hosted by her marae, she might receive a special gift from a member of the host tribe. To ensure the appropriateness of the gift, the giver might seek out someone close to her, a friend or husband, to find out what she would appreciate, all the while taking great pains to keep the plan secret. This form of koha is practiced so that the recipient will not be embarrassed. And, in this case, the gift carries a lower obligation of future reciprocity as it is recognizing the work (awhi) the woman has already done.

A functioning Maori philanthropic society requires the freedom of individuals to nurture, care, share and give. As outsiders, we need to recognize and respect those traditions in order to support the continuity of the Maori traditional way of living.

Works cited

http://www.newworldencyclopedia.org/entry/Gift_exchange

http://www.maori.org.nz/faq/showquestion.asp?faq=7&fldAuto=80&MenuID=7

http://www.uniquelynz.com/maori_marae.htm

http://www.icnl.org/knowledge/ijnl/vol6iss2/special_4.htm

http://en.wikipedia.org/wiki/Koha_(custom)

http://www.maoridictionary.co.nz/index.cfm?dictionaryKeywords=hui

Tzedakah, a Hebrew term, translates to the English word charity. However, while charity can be defined as, “generosity and helpfulness especially toward the needy or suffering” or, “aid given to those in need” many people have argued that there is a large difference between tzedakah and charity. Tzedakah is a fundamental value of the Jewish culture and is a way of life followed by many Jewish people. This paper will explore the roots and history of the term tzedakah and how it plays a role in North American giving.

“The word “tzedakah” is derived from the Hebrew root Tzadei-Dalet-Qof, meaning righteousness, justice or fairness.” Simply from looking at the meanings of the two terms, charity and tzedakah, we can see that there are differences. As previously mentioned the word charity describes generosity for the needy, while Judaism sees generosity for the poor as a duty or an act of justice.

Tzedakah is so ingrained in Jewish tradition, that there are specific guidelines which when applied to one’s life help align oneself with these values. First it is encouraged that one gives ten percent, at least, of their income on an annual basis. In addition, the suggestion is made that ten percent of the value of all assets is given as a one-time donation. Although several resources make special note that Judaism does not ask people to give only to Jewish charities , some suggest that priority should be given to Jewish people in your area and torah scholars and institutions . Additional guidelines are quite specific and include setting a fiscal year for your tzedakah to ensure complete accuracy, and establishing a separate fund for your tzedakah to avoid any confusion with your personal finances. A final guideline suggests you give tzedakah cheerfully. Judaism supports that one should view, “tzedakah as an opportunity, not a burden,” and should attempt to, “sympathize with recipients and try to lift their spirits.”

It is both fascinating and important to note that this tradition of tzedakah has followed Jewish immigrants to the western world and is still a very important part of many of their lives. Organizations such as tzedakah, Inc., an American organization with the primary focus to advise Jewish people on tzedakah and how to effectively incorporate it into their lives in America, are a great resource for people who follow Judaism in America and would like to ensure that these values continue to resonate in their lives. These resources can also provide important information for those hoping to understand the philanthropic culture of those who follow Judaism. As development professionals in North America we must acknowledge the religious beliefs and traditions of the people we come across. By understanding our constituents’ culture and values, we will be better able to fulfill our roles.

Works Cited

Tzedakah: Charity. (2007). In Judaism 101. Retrieved January 27, 2019, from http://www.jewfaq.org/tzedakah.htm

Charity. (2010). In Merriam-Webster Online Dictionary. Retrieved January 29, 2010, from http://www.merriam-webster.com/dictionary/charity

Tzedakah in Jewish Tradition. (2009). In Tzedakah.Info: Information for Effective Tzedakah. Retrieved January 27, 2010, from http://www.just-tzedakah.org/guidelinesIntroduction.asp

The Hebrew word for charity is “Tzedakah”. This is for giving aid, assistance and money to the poor or worthwhile causes. Tzedakah is the responsibility to give a portion of ones earnings for the common good. However, charity suggests benevolence and generosity which is an act of the powerful and wealthy to benefit the poor and needy, while Tzedakah means righteousness, fairness or justice.

Historical Roots – At the end of the Jewish worship services the Aleinu prayer states a goal of the Jewish people to “perfect the world under the sovereignty of god”. The term “perfect the world” in Hebrew is “tikkum olam”, which means to fix or repair the world. In ancient times the torah instructs believers to leave crops standing, so that will allow the poor to get needed food for survival. However, as the economy grew and diversified the rabbis addressed tzedakah in financial terms. Both Public and Private funds were created to help support needy people. Food banks and soup kitchens were developed at a time of no governmental assistance. The root work of tzedakah means “justice” and implies the Rabbis viewed social welfare as an economic and social justice manner. Later the rabbis of medieval times clarified the disparate law of tzedakah.

Rabbi Moses Meimonides developed an eight stage approach, which asked some of the following questions: How much should one give. Should giving be done anonymously. What is the ideal form. For what amount. These obligations and questions involved in giving tzedakah are relevant today, and offer a variety of ways to make contributions.

The Catholic history in the United States shows the tradition of the churches charitable activities and the increasing tension between centralized control of giving and democratic participation. Also in the earliest days Catholics organized to initiate and support charitable activities. It also developed a growing church community with widening church and ethnic differences, developing networks of orphanages, hospitals, schools and social changes that came to represent the Catholic way of giving.

In going back to the Jewish tradition “Tzedakah” is more than giving money to the poor. It requires the donor to share his or her compassion and empathy along with the money. If a person gives tzedakah it should be given cheerfully and joyfully. There are also two aspects one with the hand, and the other with the heart.

The Jewish Federation was started in the beginning of the twentieth century. Individual support of synagogues and welfare agencies grew into a Jewish federated philanthropy of pooled individual contributions, that supported a defined infrastructure. Many synagogues (including the one I belong to) raise funds through donations made by members annual dues plus applicable building fund dues which are tax deductible, plus any other activities the synagogues may have. There is also a tradition in Jewish homes, businesses, etc., where they have a blue and white box called a PUSHKA. This is for depositing small coins for other Jewish people in need. The Pushka box also is used during daily services, so participants can also give small change. The Orthodox Jews believe in giving some Tzedakah on a daily basis.

Works Cited

Jewish Philanthropy The Concept of Tzedakah a paper written by Jacqueline DeGroot in 1998.
The Catholic Tradition in America a paper written by Mary J. Oates 1995