Irritating my Ingratus

I hesitate – seriously – to go for full frontal criticism of a fellow labourer in the philanthropic vineyard. After all, I’m a nice person. OK, I’m not a nice person, but at least I try. Well, OK, I try most of the time but make exceptions, such as Sarah Palin (but then I gather she doesn’t have a good word to say about me either). But Martin Brookes, Chief Executive of New Philanthropy Capital, has touched my nastynerve (or, as I believe medics call it, the ingratus. Incidentally, I don't advise googling 'Latin' and 'nasty' - it brings up lots of links to 'Latin ladies' who are apparently keen to do nasty things...). Anyway, in an article in the Autumn 2008 edition of New Philanthropy Capital’s quarterly magazine, Giving Insights, Martin Brookes attacks Polly Toynbee (which in my book is a punishable offence anyway) and David Walker for their criticism of philanthropy, in their book, Unjust Rewards. I hasten to add that I haven’t read the book, but I have read the extract from it which appeared in the Guardian on 4th August. In it, St. Polly and Mr Walker take issue with vast gifts from wealthy individuals which are used, in effect, to ‘buy’ both social position and influence over social policy. They are especially sniffy about philanthropy which comes with conspicuous consumption as part of the process – citing, for example, the way in which Arpad Busson generates cash for his charity, Absolute Return for Kids, which raises money for academy schools. They mention specifically a fundraising dinner which raised over £26 million, at which guests were entertained by Prince, and items auctioned – by the deputy chair of Sothebys no less - included a day on the set of the latest Bond movie and dinner with Mikhail Gorbachev. Criticising this sort of thing, according to Mr Brookes, will only discourage future givers. And, he concludes, it will be the poor and disadvantaged who will suffer.

Aaaargh! This is so screamingly wrong that I don't know where to begin. Calm down, Steven, take a deep breath. OK; people are poor because of a social and economic system which allows some people to be disgustingly rich. Charity from such people helps some of those poor people to change their circumstances a bit (though whether academy schools have that effect is to say the least debatable) but does nothing to change the system which gave rise to their need for charity in the first place. Money-raising which happens through such bloated and tasteless methods – I mean, Prince! - serves to remind everyone involved that some people are rich, and some are poor. Martin Brookes gives a nod in the direction of social justice by stating that ‘Philanthropy is not an excuse for inequality or unfair taxes’ (my emphasis); he’s right – philanthropy of the kind criticised by Toynbee and Walker reinforces inequality. And I don't see why we should shut up about it in case it scares the poor dears off giving any more -as Martin Brookes would apparently wish us to do. When Arpad Busson spends big bucks on arguing for a more progressive taxation system, then he will have my respect. NPC says that among other things, it’s concerned about ‘understanding the root causes of societal problems’. Based on Martin Brookes’ article, it seems to be more concerned about the flow of philanthropic money, regardless of how it’s raised, and regardless of what effect it has on social injustice. Like everything in this little sub-region of the blogosphere, this thought is startlingly unoriginal; to quote Joseph Rowntree, yet again: Charity as ordinarily practised, the charity of endowment, the charity of emotion, the charity which takes the place of justice, creates much of the misery which it relieves, but does not relieve all the misery it creates.

Now, nurse, please take me to a darkened room. I need to lie down.

Obama in airport cash shock.

At last - a philanthropy angle on the US elections. It's here. I just wish I had a vote.

Is this research centre about charity or justice?

A new research centre was launched this week. I couldn’t be at the launch but that’s not because I don’t think it matters. Because this is what’s officially described as ‘The UK's first independent, multidisciplinary and academically-based Centre for Charitable Giving and Philanthropy’, and it – or at least its funding- has a curious history. Government and/or the ESRC was always going to launch such a centre (at the same time as launching a separate centre with a focus on the Third Sector). But then, in 2005, Alison Harker and I wrote a report for the Carnegie UK Trust called Stepping Up the Stairs, (SUTS for short) about social justice philanthropy. Amongst our proposals was the idea of.... yes, you clever things you, you guessed ... a research centre. The then director of Carnegie, Charlie McConnell, saw an opportunity and went for it, persuading his trustees to offer funding, and seeing the resulting centre as a quick way of meeting the SUTS proposal. The centre has three spokes, and the second spoke, labelled as ‘charitable giving and social distribution’ at least seems relevant. So, as the new centre gets going, I wish it well, but I also hope that spoke two doesn’t get lost or captured. Because the fundraisers – those who care more about increasing the amount of money raised for charitable purposes than how it’s spent – have a way of making their voices heard. But they have their vehicles already – for example, the Institute for Philanthropy has done some impressive work providing support, encouragement, training and research to underpin giving and to get more of it. There is – till now – no research centre asking the difficult question: what good is philanthropic money doing? To what extent is it changing society for the better? How far is it contributing to greater social justice, and how far is it perpetuating social injustice? - recalling the words of Joseph Rowntree who wrote, when he was only in his 30’s, that 'Charity as ordinarily practised, the charity of endowment, the charity of emotion, the charity which takes the place of justice, creates much of the misery which it relieves, but does not relieve all the misery it creates'.