2018 Asian-Australian Diaspora Philanthropy

Wesa Chau and Professor John Fitzgerald Centre for Social Impact Swinburne University of Technology Asian-Australian Diaspora Philanthropy

1.0 Background 4 4.2.6 Develop leadership capacity 24 4.2.7 Supporting friends 24 2.0 Literature Review 6 4.2.8 Recognition 24 2.1 Diaspora Philanthropy 7 4.2.9 Tax considerations 25 2.2 Types of philanthropic giving 9 4.3 How is giving done? 26 2.3 Who makes up the Asian-Australian diaspora? 10 4.3.1 Structured individual giving 26 2.4 Asian-Australian Philanthropy 12 4.3.2 Unstructured individual giving 26 2.5 Channels of giving 14 4.3.3 Structured collective giving 26 2.6 Areas of contributions 14 4.3.4 Unstructured collective giving 27 2.7 Motivations 15 4.4 Where is giving focussed? 28 2.8 Trust and charitable giving in Asian-Australian communities 16 4.4.1 Giving destinations 28

3.0 Project Scope and Methodology 18 4.5 Defining impact 29 4.6 Fields of contribution 30 3.1 Scope 19 4.6.1 Selecting a cause 30 3.2 Methodology 19 4.7 Social investment 31 4.0 Findings 20 4.8 Building trust and its role 32 4.1 Profile of respondents 21 4.8.1 Trust in relationships 32 4.2 Why give? 22 4.8.2 Trust towards Australian organisations and causes 33 4.2.1 Alignment with (personal) values or experience 22 4.8.3 Reporting and written evaluations 34 4.2.2 Religious and cultural reasons 22 4.9 The future of Asian-Australian diaspora philanthropy 35 4.2.3 Environment and circumstances 23 4.9.1 Barriers and challenges to diaspora philanthropic giving 36 4.2.4 Help others 23 4.9.2 How can giving be encouraged? 37

4.2.5 Stage of life 23 5.0 Summary Points 38

5.1 Key findings 38 References 40 Appendix A 42 The Centre for Social Impact (CSI) Swinburne CSI Swinburne integrates research, learning and is a university research Centre located within engagement that thinks big – and delivers – on the Faculty of Business and Law at Swinburne programs that contribute to social change. We University of Technology (SUT). We seek to grow produce high quality outputs that are dynamic, social impact by advancing the systems that accessible and useful. CSI Swinburne has specialist support progressive social change. Established expertise in social innovation; social enterprise; in early 2014, CSI Swinburne forms part of the social investment and philanthropy; and measuring national CSI network, which is an unincorporated and communicating social impacts. We have partnership between the Universities of New South methodological expertise in qualitative and Wales, Western Australia and SUT. quantitative social and business research; big data analytics; and social network analysis. 2 3 1.0

1.0 Background  Increasing population mobility and growing wealth have brought diaspora philanthropy into focus in recent years.

Internationally, this growing The top three remittance inflows are to Asian countries, with interest is reflected in remittance to India totalling $62.7 billion, followed by China with research publications on $61 billion, and the Philippines with $29.9 billion (World Bank diaspora philanthropy Group 2017). Although remittance funds are primarily transferred (Geithner et al. 2004; Johnson for immediate family use, a portion customarily goes toward 2007; Sidel 2008; Newland charitable purposes and investments for the public good in et al. 2010). Concern for destination countries. The value of these charitable contributions Asian-Australian diaspora is difficult to quantify. Were they to total no more than one per philanthropy is reflected cent of annual remittance flows, charitable donations would in increasing levels of contribute between three and four billion dollars for charitable interest within communities purposes to Asian countries alone. themselves on the subject According to the Diversity Council of Australia’s Cracking the of Asian-Australian diaspora Cultural Ceiling report (O’Leary & Tilly 2014), 9.3% of people living giving and, increasingly, and working in Australia consider themselves to be of Asian among social investment and origin. A recent report by the Australian Council for Learned philanthropy organisations, Academies outlined the unique and crucial role Australia’s researchers and consultants Asian Diasporas play, and should play, especially in “innovation, (Scaife et al. 2016a; Australian enterprise and entrepreneurialism” (Rizvi et al. 2016: 3). Evidence Government 2017). suggests that Asian Diasporas form a dynamic part of the Diaspora philanthropy is often Australian community, including the philanthropy and social associated with related giving investment sectors (Fitzgerald & Chau 2014). practices among diaspora Background In view of the growth of Asian diaspora communities generally, communities such as cross-­ and the growing prominence of Asian-Australians in Australia’s border remittances. According social, business and public life, a review of giving practices to the World Bank, remittances among Asian-Australians is timely if not overdue. To date little from overseas to developing attention has been paid to how Asian-Australian philanthropists countries in 2016 totalled $429 give, why they give, where they give, and what kinds of causes billion (World Bank Group 2017). they support (Barth 2016). A deeper understanding of the Asian countries account for the nature of Asian-Australian giving is essential for understanding largest share of remittances and realising the opportunities for Australia’s mainstream globally, approximately 55% philanthropy sector to engage more closely with Asian Australian of the total, including $125.8 donors and potential donors for their mutual benefit. Lord billion to East Asia and $110.1 Mayor’s Charitable Foundation has commissioned the present billion to South Asia (World report as a first step towards meeting this goal. Bank Group 2017).

Asian-Australian Diaspora Philanthropy 4 5 2.0

2.1 Diaspora Philanthropy  Diaspora philanthropy refers to a wide range of charitable practices among internationally-dispersed communities that trace descent to a common homeland.

The term diaspora originally In immigrant countries such as Australia, every citizen apart from referred to Jewish communities Indigenous Australians may be considered or consider themselves living in exile but has been members of an ethnic diaspora. Further, members of an ethnic applied more recently to a diaspora can bond to several countries, ‘both the original and wider range of communities more recent home countries,’ through an iterative social process (Rizvi 2017). that is ‘transnational and intercultural, ever–­changing with one’s personal development and social connections, as well as with It refers to the ‘diffusion of transnational socioeconomic and political changes’ (Trent 2012: people outside their homeland 9–­10). Maintaining connections among multiple countries is a and generally connotes the feature of ethnic Diasporas. Australians of Chinese heritage communities formed by from Malaysia, or Indian heritage from Fiji, may be no less active migrants and the continuation members of their ethnic Chinese and Indian diaspora communities of links between members of than direct migrants or descendants from China or India. the diaspora and their home countries’ (Geithner et al. In this study, philanthropy refers broadly to voluntary financial 2004: xiii). In academic studies, contributions for a public benefit, ranging from charitable Literature Diasporas are often classified donations by individuals, to collective and community giving through complex taxonomies practices, to institutional philanthropy and social investments. relating to historical causes For the limited purpose of the study we exclude giving of or émigré motivations (Cohen time and talent which are often included in wider studies of Review 1997). In consular affairs and philanthropic practice (Scaife et al. 2016b, Give2Asia 2011). public diplomacy, Diasporas are Experts often distinguish between charity and philanthropy generally classified according on the understanding that charity refers to ‘private resources to citizenship (expat diasporas) donated out of an altruistic interest to advance human welfare’, and heritage ties to homelands primarily to relieve immediate suffering, while philanthropy refers (ethnic diasporas). In this to institutionalised, systemic, and strategic giving directed at study we move freely between addressing the causes of human suffering (Newland et al. 2010). ethnic diasporas (e.g. Chinese-­ Australians) and Diasporas While mindful of this distinction, we would draw attention to defined by country of citizenship equally important differences arising from specific cultural (e.g. Malaysian Australians practices among communities involved in this study. Typically irrespective of ethnicity). in Australia and other western countries such as the U.S., philanthropy is associated with grants to non–­profit organisations in return for tax benefits. Donations that attract tax concessions are not to be used directly for the donor’s family or friends, nor are they intended to generate other benefits for donors (Newland et al. 2010). Favourable tax concessions are granted on the strict condition that there should be no ‘self dealing’ in philanthropic grant­making.

Asian-Australian Diaspora Philanthropy 6 7 Distinctions of this kind do not always apply Historically this is true for Asian Diasporas Research has yet to establish an appetite The present report aims to help fill this gap. to charitable donors in diaspora communities. as well. When China was invaded by imperial among Asian diaspora philanthropists Although the term diaspora philanthropy has Asian diaspora donors are not always aware Japanese forces in the 1930s and 1940s, Chinese for impact investing involving a return on historically excluded migrant communities of the tax benefits that apply to giving from communities overseas rallied to contribute investment to the investor in addition to giving to causes in their places of residence, one jurisdiction to another, nor do they significant sums to support refugees and to the beneficiaries. in the present project diaspora philanthropy generally seek tax advantages through their aid the broader national resistance effort (Yin & refers to giving by migrant communities to The term ‘diaspora philanthropy’ is often giving. Further, charitable donors may seek Lan 2004). Flanigan (2006) notes that diaspora their countries of origin, to other countries, assumed to refer to charitable donations to to benefit people who are related by kin or giving can take the form of political resistance, and within Australia as their place of residence. countries of origin (Geithner et al. 2004). There hometown ties. Among diaspora communities, addressing questions of exclusion and grievance. are however many variations of diaspora A strategic unified approach addressing issues kinship and hometown ties are paramount. Low (2017) has observed that generations of philanthropy including ‘homeland philanthropy, of cultural diversity in the philanthropy sector is Hence charitable giving among diaspora Malaysian diaspora communities have contributed migrant philanthropy, and transnational lacking. Such an approach needs to recognise communities often involves contributions to political activism with the aim of reforming the giving’ (Johnson 2007: 5). Recent research the variety of forms through which culturally to families, lineages, clans, and village country’s democratic system. While these forms has highlighted trends of diaspora migrants diverse communities make charitable donations communities that are organised along clan of political philanthropy fall outside the scope of giving to local communities in their countries (Scaife et al. 2016a; Wang 2017) including the and family lines. From a diaspora donor the present project, we consider it important to of residence (Kapur et al. 2004; Najam 2005; why, the how and the what; the motivations, perspective, this is considered a legitimate concede that diaspora philanthropy can and does Bernstein 2007; Ho 2008; Chao 1999). As the structures they employ, the causes they form of charitable giving rather than an take many forms. As Sidel (2008) has observed, noted in Giving Australia 2016, however, little support, and the extent of their support. illegitimate form of ‘self-­dealing’. motivations for giving among Asian diaspora research has explored cultural diversity in communities are many and varied. For these and other reasons, researchers Australian philanthropy. exploring diaspora philanthropy have argued for The rise of ‘impact investment’ presents new a broadening of definitions to allow for a range challenges for diaspora giving. Impact investment of voluntary and charitable giving practices refers to the mobilisation of money to generate specific to diaspora communities (Johnson 2007; a measurable, beneficial social or environmental 2.2 Types of philanthropic giving Sidel 2008; Newland et al. 2010). Some diasporas impact alongside a financial return (Australian give formally through institutions while others Government 2017). Central to the social give informally through and to family members investment is the attempt to reconcile social, Newland et al. (2010) have developed a matrix grouping different types (Anon 2011; Chao 1999). A survey exploring economic and financial goals. The Australian of philanthropic giving. Philanthropic giving is classified along two giving dynamics in Pakistan revealed that more Government (2017) categorises social investment dimensions: whether a donation is channelled directly to the beneficiary than 50% of the giving by 21% of respondents into three types: (i) social enterprises and or via an intermediary (horizontal); and size of donation (vertical). was passed to family and friends for worthy businesses with the aim to achieve both financial causes (Najam 2005). Similarly, Yin & Lan (2004) and social or environmental outcomes; (ii) social suggest that Chinese Americans contribute impact bonds, which are contracts between the DONOR AGGREGATION funds to worthy causes, such as the building government, investors and service providers to of schools in their hometown or village of trial innovative interventions (e.g. payment–­by–­ origin, through family and friends. Informal results contracts, where service providers are INDIVIDUAL DONOR MULTIPLE DONOR giving by diaspora communities needs to be paid when results are achieved); and (iii) social acknowledged as a distinctive category of impact investment funds, which are larger–­scale SMALL Some remittances, Hometown associations, charitable practice which involves legitimate funds that pool investor funds to invest in several individual donation online platforms, small foundations contributions for charitable purposes dispersed social or environmental impact investments. through the agency of family members and The provision of microfinance to entrepreneurs LARGE Direct donations from magnates, Professional associations, close friends (Johnson 2007). in developing countries by philanthropists is an

DONATION SIZE DONATION celebrities, sports stars, family foundations, example of impact investment (Ly & Mason 2012) Generational differences also feature in this large foundations established venture philanthropy funds as is the investment in loans by Foundations to analysis. A 2011 Give2Asia report noted that by individuals not for profits to support affordable housing. earlier generation Asian migrants in America Figure 1: Dimensions of philanthropic giving (Newland et al. 2010). were more likely to participate in American This study asks how well-­known and applicable forms of philanthropy, whereas more recent impact investment happens to be among Asian immigrants tended to give to traditional Diaspora communities in Australia. Chinese and Individual Donors – individual giving for greater effect, consistent with their capacity charitable causes in their countries of origin Indian Diasporas have invested in roads, bridges, to give. One example would be small individual (Give2Asia 2011). Phases of migrant settlement schools, medical facilities and other infrastructure Donations of this type can be large donors contributing to the Rootvij Kadakia also impact on where and how diasporas give in their home-town communities for generations. donations by high net-­worth individuals Foundation, which was set up by family and in Australia (Baker et al 2011). Baker (2011) Investors have not however sought a return or smaller amounts. friends of Rootvij Kadakia who drowned in further argues that narrow definitions of for themselves on their investments, over and Traditionally, larger rather than smaller donors 2009 in Australian waters at the age of 26 philanthropy fail to capture the full range above the benefits enjoyed by the communities have been perceived as philanthropists, while trying to save a drowning friend (Life of causes to which Asian-Australians contribute, served by their investments. Chinese-American and recognised as such by the research and Saving Victoria 2014). The Foundation’s key such as supporting cultural visits from countries investment into China, for example, frequently broader communities (FR&C 2017). Many of mission is to promote beach safety, and the of origin. And where donating for political targets ‘creating economic opportunity for the these individuals and families are wealthy and small sums donated by family and friends purposes is considered off–­limits in most local population’ as a way of giving back to well–­established patrons in their communities are able to sustain a beach-­safety program Western definitions of philanthropy, Sidel communities of origin (Johnson 2007: 7). As the with the capacity to give large amounts of for international students and culturally (2008) points out that in some countries such return benefits the community, not the donor, this money to different causes. Individual donors diverse communities. as those in the Middle East, diasporic charitable is not strictly speaking impact investment but a do not, however, need to be wealthy. Many donations can be politically motivated. variant of strategic philanthropy. individuals give modestly to common causes 8 9 Multiple Donors – collective giving Chinese-­Australians Some migrants and diaspora members cannot the resources of Asian-Australians to shape According to the 2016 census data, in Australia The history of Chinese in Australia dates back pursue philanthropic activities due to lack a dynamic Asian philanthropic presence in there are 645,885 people who were born in to the 1800s, when a small number of Chinese of resources, time and expertise, but remain Australia. This foundation has established Greater China (including Hong Kong, Macau and arrived in Australia to satisfy labour shortages in committed to contributing to charitable causes, giving circles to encourage more philanthropic Taiwan), 468,800 born in India, 246,400 born in the 1820s. A larger number of Chinese migrants usually through large or small donations. giving by the Asian-Australian community and the Philippines and 166,200 born in Malaysia – came to Australia in the 1850s, during the gold For this reason, philanthropic intermediaries to practise leadership in giving for younger together comprising around 1,499,870 or 6.4% rushes, and by 1881 the number of Chinese collect donations from members of the migrant generations (Michael 2017). This type of of the Australian population (profile.id 2017b). immigrants in Australia had reached over 38,000. community to channel into philanthropic philanthropic giving appears to be the most Approximately 1,214,438 (5.2%) of the Australian At Federation in 1901, immigration legislation was projects and causes. Intermediaries can take common among diaspora communities globally. population has Chinese ancestry, an estimated passed to exclude people of colour from entering many forms including hometown associations, However, large multi-donor diaspora giving 619,163 (2.6%) have Indian ancestry, 304,027 Australia, including Chinese, Indians and Malays. online-­giving platforms, crowd-funding, faith- communities are still under development (1.3%) claim Filipino ancestry and 46,074 (0.2%) The Australian Bureau of Statistics feature article based organizations, professional associations, in Australia. Malay ancestry. On these estimates, 9.3% of on Chinese in Australia (ABS 1925) shows that from diaspora foundations, even foreign Australia’s population is drawn from these four 1881 to 1921, the number of Chinese resident This study confirms the findings of pioneering governments (Newland et al. 2010). targeted communities (profile.id 2017a). If all in Australia fell by more than half from 38,000 in research into contemporary Asian philanthropy Asian-Australian communities were included in 1861 to just over 17,000 in 1921. Immigrations In one example, the Chinese community in which has established that collective giving calculations, the proportion of the Australian restrictions were gradually lifted in the 1960s Australia donated money to assist with the practices, in which individuals pool their population with Asian backgrounds would and fully abolished in 1973. efforts of the Sichuan earthquake in 2008. The resources and jointly select causes, institutions exceed the 9.3% drawn from the four countries effort was coordinated through the Consulate and beneficiaries, is common among Asian The next wave of ethnic Chinese immigrants that are the focus of this study. General of the People’s Republic of China in communities globally (John, 2017, 2018). arrived among Indo-­Chinese refugees fleeing Melbourne and the list of donors was publicly The correlation between ethnicity and country from the war in Vietnam in 1975. Between the The United States is also experiencing an posted on the website, highlighting the many of origin is far from identical. In the case of 1960s and 1980s Chinese-­Australian communities increasing number of giving circles involving donors who contributed to the cause (Consulate people born in Malaysia for example there grew through immigration from different parts middle class Asian-American communities. General of the People’s Republic of China in are three primary ethnicities, namely Chinese, of the world including Cambodia, Hong Kong, While giving circles are similar to community Melbourne 2008). As cited on the list, gifts Indian and Malay. Although the census data Vietnam, Malaysia, Singapore and Taiwan. In groups involving one particular ethnic came in diverse forms: some through collective suggests that 166,200 of Australia’s population wake of the Beijing Massacre of 1989, Australia community, some giving circles are attracting efforts in community organisations, others as were born in Malaysia, only 46,074 claim granted permanent residency to a large cohort second and third generation Asian Americans to large donations by businesses or individuals, Malay ancestry. This suggests that 120,126 of Chinese students in Australia. From that time ‘give back’ to more recent migrant communities others again as smaller individual donations. of Australians born in Malaysia, or 72.3% of there has been a steady flow of immigrants from (Ho 2008). Malaysian-born Australians, have Chinese or mainland China (Fitzgerald et al. 2017). In 2001, the Diaspora foundations and philanthropic Indian ancestry. Australians born in any of the number of Australian people born in Greater China intermediaries aim to encourage and facilitate four targeted countries, or having one or more (including Hong Kong, Macau and Taiwan) was philanthropic investment to communities of their parents born in any of the targeted 234,243. By 2016, this number reached 645,885 from a multiple donors. An example is the countries, fall within the scope of this study. (profile.id 2017b). Asian Australian Foundation, a community foundation that connects and brings together At the time of writing there is no known Indian-­Australians research into the number of Australians The arrival of Indians in Australia dates to the with Asian backgrounds who are involved in 1800s when workers were employed from India philanthropy, either in Australia or in their for domestic service, transportation and manual countries of origin. What is known is that 84.5% labour. A number also worked in the goldfields. This 2.3 Who makes up the of the respondents to the Giving Australia 2016 trend continued until the introduction of federal survey were born in Australia and 31.3% had Asian-Australian diaspora? immigration restrictions in 1901. During the early one or both parents born outside of Australia period, the Indian-­born in Australia were primarily (Baker et al. 2016). This rate of response does Sikhs and Muslims from the Punjab region in India not reflect Australia’s multicultural population, For historical and political reasons, precise definitions of the Asian (Department of Immigration and Citizenship 2009a). of which 67% are born in Australia, and nearly Diaspora and Asian-Australian Diaspora are hard to pin down. Following India’s independence in 1947, there was half (49%) of Australians have one or both growth in the number of Anglo-­Indians and Indian-­ parents born overseas. This study and report born British citizens imigrating to Australia. It was are therefore intended to supplement some As Rizvi (2017) points out in his research Second, there are issues with defining only after the abolition of the White Australia policy of the findings from Giving Australia 2016, on Asian Diasporas in Australia, there are Diasporas based on ethnicity alone because in that Australia saw an increase in non-­European providing a small-scale but more granular two ways in which Australians of Asian countries such as Malaysia, Singapore and Fiji, Indians migrating to Australia. In 1981, the exploration of Asian-Australian philanthropic backgrounds may be categorised: (i) by many people claim Chinese and Indian ethnicity. Australian India–­born population reached 41,657 ethnicity which focuses on the identity and communities and why they give, how they give, This study draws on census data for Asian- consisting chiefly of professionals such as doctors, cultural backgrounds of the Asian-Australia; the causes they support and the extent of Australians covering four migration countries teachers, computer programmers and engineers or (ii) by migration which centres around their support. (Greater China, including Taiwan, Hong Kong (Department of Immigration and Citizenship country of origin. There are issues with each and Macau; India; Malaysia; and the Philippines). 2009a). Today, 468,800 of the Australian population category. Defining Asian-Australians solely Given that the data on foreign-­born migrants was born in India (profile.id 2017b). The community by their source-­country of migration is excludes Australian-born Asians, ancestral data is religiously diverse – mostly Hindu and Sikh limiting because it does not take into account is also introduced into the analysis. but also Muslim, Christian, Buddhist and Jewish. second-generation Australians and those of Today India is among Australia’s top three source mixed ethnic heritage. countries of migration (Department of Immigration and Citizenship 2009a). 10 11 Filipino-­Australians Indians and philanthropy Compared with other Asian communities, coast (Department of Immigration and 2003). For this reason, earlier giving and first The concept of philanthropy is deeply rooted the settlement of Philippine-­born migrants Citizenship 2009b). However, it was not until generation migrants are more likely to give in all of the traditions and religions that make in Australia is relatively recent. In 1901, there well after Federation and the introduction of the to causes related to their kin groups and up contemporary Indian culture. The act of were no more than 700 Philippines-born Colombo Plan in the 1950s that Australia saw an hometowns than to wider causes (Yin & Lan gifting (or dana) is an important aspect of a people living in Australia. It was not until 1950s intake of 17,000 Malaysian overseas students. 2004). Given this deeply-­rooted culture of family number of Indian religions, including the Hindu that this population began to increase due Many stayed beyond graduation and later and community, philanthropic giving also tends faith (Wang 2017). to the arrival of Filipino students under the sponsored parents and/or siblings to Australia to be informal and personal, with a community For Hindus, dana means any selfless service Colombo Plan, many of whom stayed after (Department of Immigration and Citizenship focus (Deeney 2002). (sewa) to those in need, any form of giving that graduation (ABS 2008). Between the 1970s 2009b). In the 1960s, the Malaysian Government In the absence of a clear connection between is not motivated by self-­interest, the sharing of and 1980s, many Filipino women migrated as introduced local affirmative policies that donor and cause, a rationale for giving can be possessions with people who are less fortunate, spouses of Australian residents. This peaked favoured indigenous Malays. This impacted on difficult to establish. and supporting temples, schools or other service in 1986, at around 2,000, followed by a dip in Chinese-Malaysians and other minority groups, organisations (Anand 2004). Dana is also linked the early 1990s (ABS 2000). The 2001 Census and as a result many Malaysians migrated As a matter of social practice, charitable to dharma, the order that makes life and the recorded 103,990 Philippine-­born people living abroad to countries such as Australia. As a giving contributes to a donor’s status in universe possible, and includes a range of in Australia. The community grew to 246,400 country Malaysia is made up of three primary Chinese communities. In this respect, the duties similar to traditional Chinese culture, Philippine-­born Australians in 2016 (profile.id ethnicities – Malay (67.4%), Chinese (24.6%) concept of ‘face’, which is widely discussed conduct and moral expectations. 2017b) and to 304,027 including Australians of and Indian (7.3%) (Department of Statistics in business literature, has a place in discussion Filipino ancestry (profile.id 2017a). Malaysia 2011) – but the majority who have of philanthropy as a community activity. As in traditional China, charitable donations are migrated to Australia are Chinese-Malaysian ‘Face’ carries expectations of social behaviour expected to be directed initially to immediate Malaysian-­Australians Australians (62.1%) (Department of Immigration consistent with a particular position in a family and only then to society and the wider Indigenous Australians have a long history and Citizenship 2009b). Hence migration status hierarchy (Hofstede G, 1984). People world (Anand 2004). of engagements with the peoples of what from Malaysia to Australia is not reflective of of wealth and standing, for example, keep ‘face’ Service and concern for others is also central to is now Malaysia. This pattern extended into the cultural diversity in Malaysia but skewed by meeting expectations to contribute to the the teachings of the Sikh religion. ‘Giving to the colonial times. During the eighteenth and towards ethnic Chinese. common good and maintain their standing in hungry is seen as giving to God – but only if it nineteenth centuries, Malays were involved their community. As noted, a predisposition is genuine giving from the heart. The giving of in the pearling industry and the collection of to be charitable is considered a positive trait. alms as a way of gaining hoped-­for reward in the trepang (sea slugs) off Australia’s northern Taken together, community expectations hereafter carries no weight’ (Singh 2001). The placed on people of high status, along with institution of ‘langar,’ a free communal eating positive moral attributes associated with area in every temple, illustrates the importance charity, work to encourage people of wealth of giving and sharing in the Sikh faith. At the 2.4 Asian-Australian Philanthropy or fame to donate to good causes in order to Golden Temple in Amritsar, 3,000 free meals are secure peer recognition and public acclaim. This served to visitors every half hour. The concept Although the term Asian-American is widely used in a range means that well-­known celebrities in Mainland of langar is also carried to other areas of social China, Hong Kong and Taiwan regularly donate need, encouraging giving during emergencies of literatures, the term Asian-Australian is not in common use. to charitable causes, and their contributions are or crises (Singh 2001). The practice of giving in widely reported and commented upon. Social Indian cultures is by no means limited to people expectations of this kind can be a powerful of Hindu or Sikh faith but space limitations In Australia, Asian-Australian communities are deeds, charitable, benevolent, well–­disposed, force motivating charitable giving. In some prevent further elaboration here. generally referred to by country or ethnicity nice, pleasant, kind, or simply ‘good’ (Yang, cases they can be a mixed blessing, if for In addition, Indians tend to focus their rather than by Asian region, for example 2011). Other terms such as renyi, meaning example, celebrities and wealthy people make philanthropic activities in particular states Filipino-Australian or Indian-Australian. This benevolence and righteousness, are central donations that generate social recognition or regions of India (Kapur et al. 2004). study follows established Australian practice to the teachings of Confucianism (Young & for the donor, through association with well-­ This reflects the personal and community in referring to particular communities where Shih 2004). Charity is a topic that Confucius placed connections or fashionable causes, but connections enabled by proximity as well as appropriate and reserving the term Asian- discussed with his disciples, from the have little impact on people who are poor or the more autonomous state governance Australian for limited general use. perspective that people should care for their disadvantaged (Ho 2004; Deeney 2002). fellows and pay alms for the disadvantaged and structure in India, under which people identify Chinese and philanthropy less fortunate. To this day the term renyi refers Although Chinese diaspora philanthropy can closely with their states of residence as well The concept of charity has been embedded to a person of good character who is charitable, be traced to the earliest waves of Chinese as their national homeland. in Chinese traditions from ancient times. migration overseas, it has only emerged as a giving, wise and honest (Yang, 2011). Charitable Filipinos and philanthropy Language is an expression of culture and activities are recorded in the annals of the field of research over the past decade or two. many words within the Chinese language Song Dynasty (960–­1279 AD), where rulers Sinn offers a comprehensive study of Chinese Filipino culture is reported to have been refer to charity and philanthropy, shedding sponsored welfare activities with the support of diaspora philanthropy networked through influenced by Spanish and American cultures light on the concept of charity and the local elites. From the Ming Dynasty (1368–­1644) British Hong Kong (Sinn 2013). Yin & Lan (2004) which may account for the reason that giving practice of caring for the less fortunate. social elites played an increasingly important provided a comprehensive account of the patterns tend to resemble those in Western role in charitable support for widows, orphans history of Chinese-­American philanthropy cultures (Wang 2017). A number of Chinese terms relate to charity, and the indigent (Handlin Smith J, 1988). to China, including patriotic wartime donations including cishan, a term derived from Buddhist Many Filipinos in Australia are of the Christian to support China’s national resistance struggle. teachings which corresponds most closely faith and make charitable contributions In Chinese communities, giving generally begins Chen notes the historical significance of to the English word charity (Yang, 2011). The consistent with that faith. Smith (1999) observes with the family, then extends to a village or charitable contributions towards the health second part of this word shan, also appears nevertheless that Filipinos tend to give national community, and in the final instance and welfare of Chinese-American communities stand-­alone to mean goodness, virtue, good differently from Catholics in other countries, as to wider humanitarian causes (Young & Shih themselves (Chen 2000). 12 13 Malaysians and philanthropy the Church in the Philippines is a missionary Many Malaysians living in Australia are of 2.7 Motivations church, which historically draws funding Chinese heritage, and some are of Indian from outside of the Philippines to support its heritage in addition to a minority of Malay The Giving Australia Report 2016 introduced a number of existing charitable activities. Further, it is reported background. Cultural influences bearing on the that Filipinos give smaller amounts of funds charitable giving of Chinese Malaysians and typologies that help explain how high net worth individuals select compared to other countries, creating the Indian Malaysians are largely covered in the a charity for donation (McDonald 2016). impression that they do not contribute as respective sections above. much or as regularly (Smith 1999). Given the limited size of the Malaysian- Some experts including Cermak et al. Research on Australian philanthropy practice by In the Filipino diaspora, first-­generation Australian sample we are unable to draw (1994) cluster donors into four groups: Scaife et al. (2012) has highlighted three primary Filipinos are likely to give to causes related to conclusions from the data on Malay customs motivations for giving among donors who (i) affiliators (motivated to donate by a their families or based in the Philippines while and behaviours relating to philanthropy and structure their giving. These are reaching a life combination of social ties and humanitarian second and third generations generally give to the practice of charity. turning point, feeling an obligation to give, and factors); (ii) pragmatists (motivated by tax causes similar to mainstream donors in their having capacity to give. The majority of donors advantages); (iii) repayers (motivated to give countries of residence (Smith 1999). in Scaife’s survey did not mention religious or by having been personally, or been personally cultural influences but among those who did so close to, someone who has benefited at an these factors were counted crucial reasons for earlier time); and (iv) dynasts (motivated by giving (Scaife et al. 2012). 2.5 Channels of giving a sense of family tradition in giving). Prince & File (1994) categorise donors into seven The report by Scaife et al., does not provide a There are many channels through which Asian-Diaspora communities types based on their motivations, benefits breakdown of cultural diversity among donors derived, and needs supported. Other authors consulted, so it is not possible to gauge whether engage in philanthropic activity. distinguish donors as passionate (triggered religious or cultural motivations were related by an event or encounter) or rational to cultural heritage. As noted above, charitable (where the donor identifies a societal issue giving is often rooted in a religious and cultural The major channel is the ethnic community There are, in addition, ethnically-­based and selects an organisation accordingly) heritage (Bekkers & Wiepking 2007). It is also group itself (e.g. Sidel 2004; Yin & Lan 2004; foundations which are similar to ethnically-­ (McDonald 2016). driven by forms of human compassion shared Garchitorena 2007; Ho 2008; Chao 1999) based community groups but have a more across cultures. Researching the Pakistani A comprehensive literature review by Bekkers where people come together on ethnic focused purpose in their work (Sidel 2004; diaspora, Najam (2005) suggests that ‘the single & Wiepking (2007) outlined eight reasons why lines and raise or contribute funds for Chao 1999). Community groups tend to have a most important giving impulse is the desire to people give. These are (i) awareness of need causes in which their communities have broader focus extending to volunteer work and directly help individuals in need’ (Najam 2005: (the awareness that there is a community a particular interest. social activities in addition to making financial vii). Generally speaking, the relationship between donations. Informal networks, mainstream need); (ii) solicitation (that active solicitation Ethnic professional groups which aggregate religion and giving is minimal in Australia. NGOs, giving circles, firms, religious groups rather than passively presenting an opportunity by profession as well as ethnicity form another A survey by Lyons and Nivison–­Smith (2006) and fashion/beauty pageants provide further to give increases the likelihood people donate); channel (e.g. Sidel 2004; Ho 2004; Opiniano indicated that people who are religious are only channels similar to those of mainstream (iii) costs and benefits (people are likely to 2005; Chao 1999). marginally more likely to give (88.9%) than those give more if the cost of giving is lowered); (iv) charitable activity in countries of residence. who do not consider themselves motivated by altruism (people are likely to give if the donor religious sentiment or belief (83.6%). care about the cause or organisation outputs); 2.6 Areas of contributions (v) reputation (people are more likely give if Drawing on established literature on motivations, the charitable causes are held in high regard and based on interview conversations, we have by their peers and receive recognition and categorised motivations among respondents Published research suggests that education is the most common of the approval); (vi) psychological benefits (people across nine fields: (i). Alignment with (personal) causes which Asian diaspora communities support throughout the world are likely to give if their self-­image is an values or experience, (ii). Religious and cultural (Young & Shih 2003; Sidel 2008; Chao 1999). altruistic, empathic, socially responsible, reasons iii. Environment and circumstances, agreeable, or influential person); (vii) (iv). Help others, (v). Stage of life, (vi). Develop values (people are more likely to give if the leadership capacity, (vii). Support for friends, (viii). Community recognition, (ix). Tax considerations. Different preferences are however to be give more to disaster relief or emergency funds organisation share the same values as the The literature review has highlighted a gap found among the four groups identified than the other diaspora communities (Silva 2006; donor); and (viii) efficacy (donors are likely relating to Asian-Australian philanthropists, for this study. Alayon 2008; Licuanan et al. 2012). It should be to give if they perceive their contributions specifically where they give, how they give and noted however that cross-­cultural comparisons make a difference, hence excessive overhead The Indian diaspora appears to give more why they give. This project aims to fill this gap in of this kind are largely anecdotal. Robust expenditures may demotivate people to religious causes than do the other three the literature. comparisons among different diaspora groups from giving). communities (Kumar et al. 2003; Kapur et al. are difficult to draw in the absence of large-­scale 2004; Anand 2004; Spevacek 2010; Singh et al. quantitative and qualitative research. 2012), while the Filipino diaspora appears to

14 15 donors continue to contribute. In each of these In networked societies, trust is high within 2.8 Trust and charitable giving senses, it could be said that charitable giving networks but low outside them. Trust can matters for building trust no less than trust nevertheless be built through charitable in Asian-Australian communities matters for effective charity. activity: through conspicuous demonstrations of personal contributions that reach beyond a Trust is grounded not only in diaspora dynamics donor’s personal (network) interests to a higher but also in the homeland cultures of each of the Among key concerns emerging from the present study is the role of trust vision of the public good. Working for the public Asian-Australian communities consulted for this in charitable giving. This was not part of the original study design. good reflects favourably on the public spirit of report. While trust may mean the same thing the donor, and enhances donor standing within across different societies it can carry a different and beyond a particular network community. weight from one society or culture to another. In The role of trust arose more or less within dispersed diaspora communities and Charitable giving then builds and attracts public a number of Asian societies, trust bears a moral spontaneously in conversation with between these communities and their host trust in communities that do not assume, or weight not found in Anglo-­American societies of respondents from each of the targeted societies depends on trust (Yamagishi 2011: ix). cannot afford to assume, that trust is a given communities. Respondents indicated that the Pacific rim such as Australia. Distrustful diaspora communities build trust feature of public life. trust was an important consideration in their through networks, or guanxi in Chinese. The Trust certainly plays an important role in charitable activities. The literature helps survival of diaspora communities can be Western and Asian philanthropic traditions to explain why this is the case. attributed to the practice of building trust but it looms larger as a personal or moral Cultures of giving in each of the selected through personal and community networks issue in Asian and Asian diaspora communities diaspora communities are shaped in part bound by kinship, language, and hometown than it does in mainstream charitable giving by the norms of their distinctive homelands and religious affiliations that reach across and philanthropy in Australia. The question (India, China, Malaysia, Philippines) and partly multiple states and markets. of trust rarely arises as a stand-­alone issue by the dynamics of diasporic life itself. A in Australia because charitable giving enjoys The most successful networks are adept at common norm in all four communities is trust implicit public trust by virtue of the trust placed building trust not just within their communities or trustworthiness. Trust plays an important in the underlying institutions of legal, political but also across ethnic and cultural boundaries, role in each of the homeland cultures and also and associative life. Charitable giving and and with other diaspora networks. Successful in what we might call the ‘diaspora dynamics’ receiving are assumed to be deserving of trust, trust–­building strategies help to manage of the communities themselves. or trustworthy activities, because they rest on distrust not just within diaspora networks reasonably solid foundations of impersonal The emphasis placed on trust in diaspora but also in relations with host societies at institutional trust. networks appears to be related to the distrust different sites of settlement (Fitzgerald 2018). that sometimes characterizes or assails them. This is not generally the case in the states and The place of trust and distrust in diaspora Distrust, it emerges, is a healthy instinct among societies of Asia. In China, for example, trust is life helps to explain why charitable activity diaspora communities. Historian Ina Baghdianz understood less as a feature of institutions than is considered important among diaspora McCabe maintains that distrust is a common a personal moral virtue. communities. Charity implicitly involves trust feature among those diaspora networks whether in raising funds, donating funds, Whereas in the West, the actions and that manage to survive and prosper across or distributing them. Conversely, charity is transactions of persons are regulated by law, unfamiliar and occasionally hostile boundaries important for building trust. Handing over in China, business and social transactions separating cultures, societies and continents assets to a stranger for a charitable purpose, are conducted through ‘networks of people over lengthy periods. The inter­twined history without thought of financial advantage, builds whose actions are oriented by normative social of trust and mistrust is well established in trust in personal relationships and social relationships’ (Hamilton 2006). Customarily, histories of Greek, Jewish, Armenian and communities. For donors, it builds trust through peoples behaviour is governed by the roles other dispersed European diaspora networks. conspicuous demonstration of a personal they are assigned and by the norms governing Although similar research has not been sacrifice that looks beyond a donor’s personal these roles in an ordered set of relationships. conducted among Asian diaspora communities, interests to the common good. For a charitable These normative social relations rest in turn the underlying dynamics are likely to be organisation, charity builds trust among on personal qualities, such as trust, which comparable (McCabe 2013). strangers through interpersonal contact and are valued for ensuring that correct role play Distrust may be a healthy instinct among joint action to a common purpose, and more is preserved in personal relations and social successful diaspora networks but neither broadly by extending the ethics and practices networks. Hence trust is counted a ‘virtue’, individuals nor societies can function effectively of charitable collaboration among the families, and a ‘virtue’ that matters in business and without trust – that is, the ‘regular, honest, and groups and communities that make up a charitable practice. It follows that considerable cooperative behaviour, based on commonly community or a society. Charity also reinforces effort needs to be invested in building shared norms’ that characterises trust trust at the transactional level. Donors have and maintaining trust, not least through (Fukuyama 1995: 26). From the perspective an interest in the trustworthiness of recipients disinterested charitable activity, in order to of social capital, trust enhances the efficiency in ensuring that funds are well spent and in build and maintain relationships and networks. of interpersonal, social and economic claiming attribution for a community benefit, relationships. It follows that the everyday and recipients have an interest in maintaining conduct of business and social interactions their reputations for trustworthiness so that

16 17 3.0

3.1 Scope  The project offers insights into Asian diaspora giving practices in Australia with a particular focus on social investment and philanthropy, drawing upon published literature and on a series of semi-structured interviews with selected respondents from each of the countries and regions under review.

For the purpose of this The project is agnostic about the destination sites of donations study, philanthropists and investments. Diaspora philanthropy customarily refers and social investors are to donations from abroad to countries of origin. This project defined as people who give also covers contributions to countries of residence and to money (individual donors) sites elsewhere from four diaspora communities (Chinese, or give and raise money Indian, Filipino and Malaysian). (multiple or collective Specifically, we examine the extent to which members of these donors) to donate or invest diasporas are committed to giving to their communities in for a charitable cause. Australia and overseas, the scale and types of contributions Consistency of giving and investments they make, the thematic fields they contribute is regarded as no less toward, and the intended beneficiaries of their efforts. We important than the size also seek to assess how members of the Asian diaspora are of particular contributions. connected with their communities in Asia and the extent to which they are supporting these communities or other communities in the region. The ultimate intention is to launch a conversation to increase engagement of the Asian diaspora philanthropic communities in Australia. 3.2 Methodology Project  Original research for this study employs qualitative research methodology Scope and based on semi-­structured in-depth interviews. Each interview was Individuals from the targeted diaspora communities who between 30 minutes and are actively engaged in philanthropic activity were identified Methodology 90 minutes in length, either through desktop research and community networks. Potential face-­to-­face or over the participants were contacted by email or telephone to partake telephone, and digitally in the study. Of the 36 philanthropists approached, 27 agreed recorded and transcribed to be involved in the research. Information was collected for analytical purposes. A through a semi-structured face-­to-­face or telephone interview sample interview schedule with individuals. The information-­gathering period began mid-­ is included in appendix A. October 2017 and finished in February 2018, with limited access to potential participants across the Christmas and Chinese New Year period.

Asian-Australian Diaspora Philanthropy 18 19 4.0

4.1 Profile of respondents  Respondents to the Asian-Australian Diaspora Philanthropy interviews included both individuals and representatives of philanthropic foundations within the Asian-Australian diaspora.

Of the 27 respondents, 21 But the other side of my philanthropy is the fact that I do are located in Victoria and so much voluntary work and I consider that a philanthropic six are located in NSW; 17 action on my part – 015 are female and ten are male. I mean how much is it worth for them to be introduced to In terms of cultural diversity, the Chinese consulate and to be invited to the National Day ten are of Chinese origin celebration? I think it’s really hard to put a dollar value on it (Mainland China/Hong Kong/ as well. –­ 001 Taiwan); six of Indian origin; seven are from the Philippines; Humility is considered a positive value among respondents, a and three are from Malaysia. number of whom were disinclined to speak publicly about their Among Malaysian respondents, financial contributions to charities. all are of Chinese-­Malaysian Reflecting on this, however, some respondents felt that it may Findings heritage. be time to speak up and share their efforts in order to raise During the search for awareness of the impact of giving and encourage more people potential respondents, it to give. was found that many of the When you donate you must be humble and being humble identified philanthropists means you should not post it. It’s part of the culture, it’s did not promote their giving, part of the culture to be humble... [to do otherwise] is but rather spoke of their against the basics of our culture. – 018 voluntary work. Through I think we as Asian-Australians, culturally we donate... I interviews, respondents won’t say anything because culturally we are humble, but shared information on other times, I think we need to speak up a little more, [and their philanthropic giving show] the impact we’re making to society –­ 017 but remained interested in discussing their voluntary A handful of respondents (5) give smaller amounts under contributions, particularly $10,000 annually, the majority of the respondents (18) give when it came to discussing between $10,000 and $200,000 annually, and a small number the networking opportunities (4) give over $200,000, although less frequently. The stated they offered or the impacts amounts cover only personal cash contributions, and exclude they thought they had the wider fundraising activities in which some are involved. achieved. Many respondents When personal contributions are combined with voluntary suggested that their voluntary efforts to raise funds, total amounts can reach millions of contributions should be dollars in funding over many years. more highly valued, while acknowledging that it is difficult to ‘monetise’ or place a measurable value upon it.

Asian-Australian Diaspora Philanthropy 20 21 Other respondents simply speak of their cultures. I’ve seen poverty when I was growing up – 013 4.2 Why give I want this to be a way for Chinese community I think growing up in India, the circumstance people, the Chinese people to come together was you just didn’t have to go far to find – 004 Respondents provided a number 4.2.1 Alignment with (personal) and give back to the community. thousands and hundreds of thousands more very poor deprived circumstances. It’s part of my culture, the Indian culture. of reasons why they give, values or experience So you grew up in an atmosphere where I think because, in India such a large including: there is enormous disparity, a lot of poverty, Respondents consistently discussed the proportion of the population is quite poor. malnutrition, suffering, illness any number importance of the cause they supported So it has become part and parcel of social aligning with their values, having relevance to of things. –­ 014 1. Alignment with (personal values culture over last many centuries that it is their lives, and relating to their beliefs. Many or experience expected from people who have better respondents articulated that their charitable resources than many, that they give back – 018 values were instilled through their family 4.2.4 Help others 2. Religious cultural reasons environment, especially from parents. This finding is very different from the Giving Australia 2016 report, which reported less Some respondents indicated they gave out of Relevance to me, what is relevant to me, than 20% of respondents citing religious beliefs a humanitarian impulse to help others, which 3. Environment and circumstances things that I believe that can make a or cultural heritage as an important reason gave them a sense of purpose related to their – 002 difference. for giving. personal values. 4. Help others We are not rich, but we are not poor. We are I don’t call myself a philanthropist, I just in the middle class. My parents brought us give. When I see somebody suffering I up [to help] people. –­ 019 4.2.3 Environment cannot stand it, kids that suffer, I cannot 5. Stage of life and circumstances stand [it], especially kids – 009 I always wanted to do something for 4.2.2 Religious and cultural reasons Two types of environment and circumstances 6. Develop leadership capacity that led to philanthropic giving were identified others and to help others. And in doing A significant number of respondents across by the respondents. One was family tragedies so it makes me feel that my life is lived in a more worthwhile way, meaningful way. –­ 001 7. Support friends three of the communities –­ Filipino, Indian and the other related to personal experience, and Chinese –­ stated that religion or culture or observation, of poverty. I think there’s a need for it and something were a reason for giving. that I’ve always been interested in so I just 8. Community recognition So what happened was my younger brother Just my faith, nothing else not recognition passed away from lung cancer at 40, so that got involved. – 007 – 010 not glory sort of motivated me and my friends to do I believe that one should be grateful to the 9. Tax considerations – 012 I am Catholic, I have a strong faith and something for cancer causes of your success. – 035 belief in blessings so you give back it With the foundation it’s actually in my son’s comes back ten thousand times and I have name, and my son’s name is [name], I lost him witnessed that several times personally, so in 2014 in an accident – 027 4.2.5 Stage of life it’s just genuine – 011 In other cases someone close to them needed Another reason people tendered for giving Serving the poor because it’s our just our help. This raised awareness of a general need to was the life stages they were passing way of thanking God –021 the point where respondents become keen to through. Some were not in a position to donate early in adulthood because their focus Cultural reasons are closely related to religious help other people with related issues. was on caring for their young families. beliefs. Some respondents speak of cultural It’s usually because I feel something for that values as religious values, suggesting that in charity because of my personal experience. Probably [over the] last five years, and some cases it is difficult to separate the two. For example my grandmother had very poor maybe partly it’s family related, when you have younger children you focus your …it’s also part of religion, so I’m of Sikh faith eyesight. And so you know I often donate to… – 001 energy. I know it’s a lousy excuse, but you and in Sikhism one of the three primary an eyesight charity that I donate to. tend to be caught up in the day to day run principles is sharing. You could call these The reason why I am keen to do more, or of life, but once you have a little bit more principles Commandments. So these three be involved in this, to help others is, number settling [down] you have time to reflect, and Commandments, one of them is just about one, my mother went through depression, then I think you come to a stage in your sharing. I don’t know whether any other and I saw a need for someone to...[find] a mind where you think career wise, I have religion has three equally strong principles way to help people like my mum who cannot achieved most of what I would like to, what and one of them means just giving back, so speak English – 017 is it that I can do, you want to give back both reasons are part of culture. So I didn’t Respondents who came from countries where in many ways, you want to contribute you start anything I just followed what we had poverty is common say that they feel they want to leave a legacy of some sort – 002 been doing anyways. – 017 have an obligation to help those who are I never thought of philanthropy until I came less fortunate. here actually in 1989… So it was only here when I started working on Filipino women and mail order brides, and I needed to seek funding for our activities, I started realizing that there’s a whole world [out] there of philanthropists –­ 015

22 23 4.2.8 Recognition 4.2.9 Tax considerations Whilst many respondents did not get involved Recognition comes in many forms and is The majority of respondents do not report When the potential for philanthropic or charity in philanthropy work earlier, due to young expected in many forms. Some respondents considering tax deduction opportunities in donations to be eligible for tax deductions families, some expressed the wish that they suggest that although recognition is not their giving. Only a small number indicated was explained, a number of respondants had started earlier, to make a bigger difference a primary motivation for giving, receiving that tax considerations were important. A indicated they thought more people from their and set an example for their children. recognition nevertheless encourages them to large number of respondents did not appear communities could be encouraged to give if give even more, especially when appreciation to understand the taxation system and this information were more widely known. There I probably would have started before I and recognition are genuine. deductions relating to charity. appears to be an unmet need and opportunity retired, before I became semi-retired, for improving awareness and understanding so I probably would have started earlier... You contribute in a significant way [so] that I think sometimes I just give without of the Australian tax system as it relates to But I think it would have been so much they do acknowledge your contribution, and thinking... I think I should be more sensible charities and philanthropy among the selected better had I started earlier and got the they are quite appreciative. That is quite and actually record [that] stuff down, and Asian-Australian diaspora communities. kids involved as well, because I would have good, gives you a little bit of a good feeling not just give without thinking about it – 004 loved to have them … involved with my that you are not here as just a sucker [on] Yes it is important, everyone would want I didn’t even know I could get a tax charity work. – 001 society, but a contributor to the society – 002 to save some tax if they could in relevant exemption, I didn’t know I don’t think at situations. – 005 While none of the respondents indicated that that time, so when my accountant tells me self- ­promotion featured among their own of course I have more happiness, at that Yes it [tax exemption] plays a part but… 4.2.6 Develop leadership capacity motives, several observed that some people in time that I do it I don’t think about the it shouldn’t be your main motive as an Some respondents see philanthropy as a their own communities engage in philanthropy consequences of tax. – 009 organisation – 011 to build their reputations. platform to develop leadership skills and I don’t even look at it, honestly, I don’t Yes, tax and sanction is actually crucial capacity for Asian-Australians because They want to keep up that reputation even report it. –­ 010 in any fundraising, because in Australia, philanthropy involves many personal qualities because they’ve got everything that money taxation is an issue. People with a lot of from a selfish perspective it’s tax associated with leadership. can buy. So why not buy the best which is income will try to find a means to minimize deductible. Because you know, a lot of the good reputation. And by giving they can the income by donating. – 036 I want it to promote leadership and if you business owners, they’re taxed quite high. achieve that, so they’re becoming more and think about philanthropy, it’s got all the So actually this is actually a great way to I think it would be wrong to say no [that tax more aware and educated in that as well. – 001 components of what real leadership should make an impact and change other people’s exemption doesn’t play any part], it doesn’t. be and it surfaces up the core skills and Others, especially those in Chinese communities, lives, but also to benefit from a selfish point I think it’s a sort of side benefit.– 037 attributes of real leadership, which is reported that they give money for ‘face’ and of view –­ 017 When asked about whether they would link about giving, it’s about self-sacrifice, it’s ‘relationships’ (guanxi). This needs to be taken When asked if they understood the charity personal finances with institutions that offer about giving, it’s about commitment, it’s into consideration when seeking donations or and tax regulation systems, many indicated free advice on tax deduction, several indicated about passion, it’s about learning to lead support from within such communities. by learning to inspire, so you have to think that they did not and that they would be happy they would not. – 003 some people are unfamiliar when they come to leave that with their accountants. Some were outside of what your day to day is. No, I think I know enough to know what I here, and they want the opportunity [to do keen to seek more information from financial need to do for myself. I’m not in the big philanthropy so as] to get to know people, to institutions about charitable giving and tax leagues where they have hundreds and do business, in charity this is the purpose for deductions. 4.2.7 Supporting friends hundreds of millions of dollars, but what many people – 005 Some respondents acknowledged that I just leave it to the professionals, I wouldn’t I give is substantial by my standards and – 002 their own giving was inspired by others, Another reason closely linked to recognition know, actually I must say very minimal, very good enough from my perspective. outlined by one respondent was acceptance by little…if a financial institution could help us and that this inspired them in turn to No not yet because I don’t understand it the broader Australian community, particularly that would be amazing and we wouldn’t motivate others to give. With this intention much, I have thought that a financial advisor to counter racism. even mind paying them because getting in mind, they organise fund­raisers to is needed to guide us through but usually a tax exemption is so important because encourage more people to give towards that counters racism as well because if you would have a good understanding otherwise all our major sponsors, we tell causes they believe in. somebody says look in this area everyone to do that, otherwise our decisions and them to write the cheque directly to –­ 012 I saw some needs and mostly I was knows me now. Yes, they attacked lots of actions are based on our own personal –­ 005 influenced by people around me, I saw other Indians… they don’t attack me. All the A minority of respondents did understand the understanding information on others who did it and Anglos don’t attack me because I contribute regulations and how it can have an impact at an – 018 thought it was quite meaningful, so mostly organisational and personal level. I was influenced by others– 005 I can honestly know more, but I think I It just happened because you’re working have a good level of understanding, given and people coming to you, more or less my profession, here. How it works, my tax they come to you for assistance to the perspective, also being on the board of community –­ 010 the foundation. I do have a good level of understanding, but I can always know more. – 017

Yes, but that’d be because I’m actually actively involved in a sort of governance in all of that. –­ 037

24 25 4.3.4 Unstructured [For] 1 person, 150 dollars a year, to help 4.3 How is giving done? collective giving him. Because apparently what happened is he was given a charity schooling, but Among the striking features of charitable accommodation, food and clothing are Categorisation of philanthropic giving in the current study is based on the activities undertaken by respondents is the their own thing –­ but they are poor. So the philanthropist matrix developed by Newland et al. (2010) with modifications. degree to which they engage in informal and [named organisation] asked [our group] if relatively unstructured collective giving. we could help. – 019 More than half of respondents report that they work in this way. This style of collective All of [named corporation] employees The initial matrix by Newland et al. (2010) 4.3.2 Unstructured received an email that said, “Yes, we’re focused on the structure of the giving giving appears to reflect stated preferences individual giving for community activity, network building, allowing salary deductions for donations platform (i.e. whether there are multiple to the Philippines and then on top of that, Four respondents gave individually in an and the exercise of leadership through group donors or individual donors) and the amount the [company] will dollar match.” And I think unstructured manner, commonly giving on activities. It also helps build and maintain they give. from that effort alone, we raised $50,000. the spur of the moment or when approached social status, and contributes to building In this study philanthropic giving is categorised by others to give. trust within and between social networks. Some respondents also mentioned giving first by individual or collective givers (similar through their own business sponsorships, to multiple donors or individual donors) and He showed me he went around and then These collective giving groups are relatively I went to the oncology and dialysis unit, it unstructured in the sense that they have which also tends to be unstructured. The fields secondly by the structure or plan/focus of of work to which they contribute are not pre-­ giving efforts. needs upgrading but we have no money, underlying guiding principles but their giving and I saw people waiting in the chair for tends to be subjective and opportunistic, determined but decided on the basis of who • Structured individual giving them to help this oncology and dialysis and organised on an annual basis and hence approaches them for assistance. (2 respondents) and there were only four chairs and they dependent on the opportunities that arise Yes we do provide [in] different ways like • Unstructured individual giving have to go to Melbourne and when I saw, each year through personal networks or sponsorship. Because we are a [company], (4 respondents) I cried, I couldn’t help it I shed a tear. We (less commonly) application processes. so I offer a lot of… vouchers as raffle prizes went upstairs to do the meeting and we Decisions are taken on an ‘as needs’ basis for their charity raffles, member discounts, • Structured collective giving were talking about we will do this because and these volunteers don’t get paid so (7 respondents) drawing on the group’s collective sense the state government did not give us much of where the need is greatest, or on a the most I can help them is I look after • Unstructured collective giving money, out of the blue I said I will donate a recommendation from the donor community. them, give them a discount or freebies (14 respondents) block of land, everybody was shocked also in the workshop as a support to their me I was shocked too. – 009 Well we have a funding grant, it’s fairly ad organisation leaders –­ 011 hoc, I mean we just talk to different people. It should be noted that individual giving is a 4.3.1 Structured individual giving We also sort of decide on the scene. Say minority option within the Asian-Australian last year, it was domestic violence, this year Only two of the respondents are involved community. The majority of respondents give we thought that we’d help with the suicide… in structured individual giving, giving collectively. This may be due to the collective Sometimes it’s just that you have a contact, directly to causes as individual donors. nature of Asian cultures although it should be it’s not scientific.– ­ 032 One of the respondents made a decision noted that respondents did not refer to the As a subset of unstructured collective giving, to give to one cause with a lump sum collective aspects of their cultures or how this respondents include a number of individual of money and explained that a larger may have influenced their giving. fundraisers who perform distinctive roles amount is more strategic and impactful within Asian-Australian diaspora communities. than smaller amounts. 4.3.3 Structured collective giving These individuals bear no official title within So if you want to… get people to say thank community groups but are known to organise you and let them every year, then you’re Structured collective giving can take the form fundraisers in partnership with not-for-­profit making a lot of small ones but if you of a giving circle or community organisation. organisations. These events are sometimes want to make a permanent contribution Many of these groups structure their giving run in conjunction with other ethnic community to something that will benefit many by setting the areas the group decides on, organisations or corporations. This channel generations to come, then you try to find an for example education or health, and all the of giving is unstructured in the sense that it area that you’re passionate about an area money raised is given to organisations that reflects a particular individual’s interests and where you feel that there are some benefits meet the criteria. connections, such that the individual more or long term and that’s what you want to do. less decides on where the collective funds will –­ 035 be spent. I’m physically involved in fundraising for [named organisation]… the less established ones and also the ones that are I really care about as well. –­ 001

26 27 4.4 Where is giving focussed? 4.5 Defining impact

A number of respondents focus their giving on organisations/causes that Respondents spoke of impact in a variety of ways. Some referred to tangible are relevant to their own ethnic communities or that target their own goods purchased by the organisation, others thought of impact in relation to communities, in their country of origin and within Australia. inputs, such as how much effort was invested or goods were given.

They also tend to give more generously to 4.4.1 Giving destinations Some again raised issues of participation You influence the outcome by saying that, such causes. Other respondents indicated and empowerment in relation to impact. look, in the Asian community, allergy is a big Asian-Australian diaspora philanthropists that they give to organisations that focus on Thought was occasionally given to how giving issue, maybe we can do it together with the give along a continuum of locations. At one Asian communities more broadly, wanting practices could be structured to achieve Asian community. So that’s what I’m trying to end are causes within countries or regions to ensure that all relevant not for profit desired impacts, but this was not common. do, and in some of the cases I still do give to of origin, and at the other end are local organisations have the resources to support the mainstream just because of the impact causes in Australia. Many give to both. if you see a plaque that says donated Asian communities. it can have, but when I have an opportunity Respondents confirm a notable trend in by [organisation], and every hospital has I will try to emphasise the integration of the When we moved to Australia we had this giving destinations: the longer people are purchased equipment which they needed, community. That is my passion. – 002 family business… and I used that as our settled in Australia, the more likely they are [then] you can translate directly what you medium to help various Filipino community to give to Australian causes. have donated and what you have bought. Right now, to be honest, a lot of not organisations – 011 It’s been translated directly so that was the for profits want money from the Asian In the past they say ‘let’s help the Chinese,’ biggest thing we could see in front of us, community, they just want the money and, The money that I’ve donated through because that’s where we’re from, that’s what we have bought [through donation] thank you, like political donations, but I think the foundation, to the societies, to those who we are. But now that they’ve been – 012 they miss the point. And to be honest the organisations, they can actually create here for a while, you know three years, five Asian community don’t know how to… I give a team focused on the Asian-Australian years, they’re starting to feel more like an You know I can tell you that we have you the money can I ask for something, community, and that has never been done Australian themselves.–­ 001 a thousand postcards sent. It is a few or can I participate, they are not so sure before. But without the proper funding, thousand trees planted... adds up to just They’re more integrated and they feel more about that. –­ 003 they would have no chance to create a over ten thousand –­ 020 for the society that they live in. So they team just to focus on their community. –­ 017 Encouraging wider inter-­generational participation want to help the local people more. –­ 001 One respondent said he aims to achieve impact in giving is seen as a benefit in and of itself. by giving a large sum in one go, rather than ad-­ Because I live in Australia currently so In some circumstances, it is believed that the hoc smaller amounts. People administrating the around 80% will go to Australia and 20% impact is not simply the impact towards people funds can then plan how the money is used and will be overseas – 005 in need, but also on committee members who ensure the longevity of the program. are involved in giving. Philanthropists who give to Australian causes I give a big lump sum and that’s it, express the belief that one should give or it’s been a long journey to generation because that’s the essence of the contribute to the place they now call home. 1.5 who don’t identify with the attitudes, program, in perpetuity. –­ 035 necessarily, of the previous generation that Now you are in Australia, therefore you Attention to grantees was also mentioned. was more ‘fresh off the boat.’ They want to are Australians. Therefore you have to Respondents indicated they sometimes make their own mark and their identity. So know what [it] means in this your local discussed with recipient organisations what it this is giving them a platform, it’s giving environment, and then you blend in and was they most needed. them ownership of their own community and also you know what that means therefore the wider community, to make it what it is –­ 003 contribute because you’re Australians. – 016 we find out the wish list fo the hospital and we work towards getting that –­ 012 Given the importance attached to collective Lots of migrants do lot of philanthropy back participation in giving, and to recognition home, but I personally believe that if I live A number of respondents spoke of ways in of donors and giving communities, some here in this country, if I earn here, if I raise which they seek to empower people in need. respondents do not feel comfortable dealing funds here, they belong to this country. You don’t improve the world by just handing with mainstream philanthropy and NGO sectors That’s my belief. –­ 018 out food to oppressed people. You improve in the belief that they are transactional in Some respondents also give to causes located the world by empowering those oppressed their approaches. neither in Australia nor in their countries or people, so that together you could all they don’t participate in a ‘mainstream regions of origin. This is sometimes done improve the world. –­ 015 Australian philanthropy’ or ‘not-for-profit through large Australian not-­for-­profits such as Additionally, several respondents thought organisation’ because they don’t feel they World Vision, Oxfam, and established churches, of impact in relation to influencing decision belong, or they don’t feel that what they and sometimes through personal connections. makers of mainstream organisations, and might do would actually make an impact. It’s I want to broaden my horizon, not only ensuring that Asian-Australian communities like, it’s a case of please give me your money, helping the Filipinos. Actually I was involved benefit through their actions. but that’s about it, so there’s nothing in it for in helping what we call the Cambodian them, there’s no participatory contribution, if [genocide]... Once I was involved in helping I can put it that way. –­ 003 them, [but] since my girl friend died, I stopped seeing them anymore – 019

28 29 4.6.1.3 Board involvement 4.6.1.4 Upon request 4.6 Fields of contribution Some respondents give to a cause because Some respondents prefer to remain open they are involved on a related board. By around fields of work, and to act on requests The range of areas that Asian-Australian philanthropists give and contribute becoming acquainted with where needs lie, and as they arise. They assess the merits of each how donations are used, they are motivated case based on their own feelings, including to are many and varied but education and health were most commonly to give in a particular field. With only a small their judgement of whether a request is reported among respondents. number of Asians on not-for-­profit boards, one genuine, and the person or institution making method to encourage more giving could be the request is trustworthy. through appointment of more Asian-Australians I don’t really select, with discernment, Health and education are two areas that 4.6.1.1 Personal connections to boards. interest me because I feel that if you I don’t think about it, when somebody Personal connections often play a primary role educate someone they will be able to stand Mainly it is because you are involved in the approaches me and then I look at it…After in identifying causes to support. on their own two feet, have a life skill, and board. It is important that you understand this it’s a matter of feelings because as I things will improve mostly, not always, but We hit on mental health because it was what they are doing and then you support said there’s so many around and you cannot – 002 – 010 for the vast majority. – 007 actually quite personal for some of the selectively what their cause is. really select. committee members – 003 Notably, the Filipino community give more often to natural disasters, in all likelihood due This year we organised a group of people to the relative frequency and humanitarian to visit the Royal Children’s Hospital and 4.7 Social investment impact of natural disasters in the Philippines. Children’s Cancer Research Institute. Before This preference extends more broadly to major we visited we had raised around $9,000. natural disasters in other countries and in The number of visitors were limited so we The majority of respondents were not familiar with the term ‘social Australia, suggesting increased awareness of only had ten or eleven people participate, investment.’ Once the concept was explained some expressed an interest the needs/impact of natural disasters zones and after the visit, the group of people in learning more and possibly becoming involved. among Filipino diaspora communities: immediately donated more than $10,000 altogether. – 005 Many years ago there was a Tsunami in No, I haven’t made the decision to do Only a small number are currently involved Asia. We started a campaign together with They’ve always got to be a personal anything along those lines. I probably would in supporting social entrepreneurs, including a Chinese Media and we raised $400,000… connection or resonance with it. So it is be interested if I was given that opportunity one who started a social enterprise to support The Victorian Bush Fire, that was many also because I’ve had a connection with and someone explain it to me properly, people living in poverty through marketing years ago now. I think we raised about the founder and the cause – 037 where that money will go and how it would their handcrafts. $250,000 – 032 work. But I haven’t come across that I do support an organisation [that] Filipino respondents also raised the question opportunity. –­ 001 4.6.1.2 Passion promotes social entrepreneurship… it’s one of political donations and contributions to The one respondent who did indicate of my major charities. They promote social cultural diplomacy. A passion for a particular cause is also entrepreneurship in the Philippines, and important. Through passion people tend to knowledge of social investment said that she Political donations, the biggest one they bring products here I’m not a direct understand the need or objective better, feel was not currently involved but may become would be in terms of that. But also lately investor as yet, we’re looking at doing more connected, and confirm that they are so in future. because of my connection with the Filipino something for these people next year – 011 giving to a worthy cause. A number of respondents said that their community, like last independence day, I philosophy was to give and share, and that as It’s a significant degree of our profit was the one who gave the biggest amount I’ll have to believe in it first. I’ll have to social investment did not appear to align with because [named company] is a consulting actually for [that] – 015 believe in what they are raising money for. I want to believe that the cause is worth this goal they would not consider it in future. company. We also fund the innovation hub as well as [named organisation], so it’s [supporting]. – 004 They want some form of commercial just one of the many activities that we do. arrangement, whereas I was just looking 4.6.1 Selecting a cause Common causes about which respondents Probably a quarter of our other activities for ‘no questions asked’, do the right were passionate were those relating to bridging and our profit goes toward that.– 020 When asked, respondents were prepared thing by the people, and the cause that Asian community relationships with other to list the fields of work to which they you [support], so they have a slightly I have established a social enterprise… Australian communities, and around Asian  contributed. Asked how they arrived at different agenda, and I’m not attracted [it] is my own business and its aim is to community heritage issues. decisions on this matter their responses fell to it personally. – 002 sell and market the products that our into four categories: I chose to do something to emphasise poor communities do in their livelihood I share, I don’t give... It’s different between the Chinese heritage, the Chinese culture – 021 1. Personal connections programs. or the Asian culture. I chose around the when you give, because you have extra, 2. Passion issue of engagement with the Asian but when you share that means you have Despite criticism of social investment, one something and it’s not really extra, you just respondent thought of it as a way to challenge 3. Board involvement community, either raising money for the Asian community or engaging the share [what you have]… What you earn from the current system, as a new model, and she is 4. Upon request community. – 002 that investment you give, so it’s not really looking for ways to do that. sharing, because you have invested the I can be critical of it all I like, but to really Specifically I told them I want to focus on money and what you’re sharing is the profit. –­ 010 be able to prove that there’s a different Asia because that was where my career –­ 020 blossomed, and so you’ll want to give back model… I [would] build the model. in some ways to the people that helped in making it successful. –­ 035

30 31 involved in fundraising as well as donating If a lot of the money raised is spent on 4.8 Building trust and its role themselves were keen to impress on others administration I worry about that – 002 that they bore all administrative costs They spend too much money on their themselves. It appears that there needs to Among respondents from all four communities, trust was cited as extremely administration. That’s why those I chose are be more education to the community and all local, that I know, that I can see serve important in their thinking and practices around giving. philanthropists about the importance of [the] local community. – 016 administrative costs. Others said that higher administrative expenses The best part was there was no Trust matters in philanthropy in all societies. give to overseas. One critical criteria is that the could be balanced by greater transparency. administrative costs, not one penny. There are however differences around ways cause must be recommended by people they Respondents suggested that transparency If I stuck a stamp today on an envelope in which trust is established and maintained trust and have personal connections with. can be achieved through public reporting, between mainstream philanthropists in that’s my expense, if she went and bought When I meet the opportunity that I have, enabling potential donors to compare levels Australia and Asian-Australian diaspora pens for someone that’s her expense. and I trust the people, I will give it to them, of expenses with similar organisations. One philanthropists. These differences can often And we never had even one penny of so it’s not confined to Australia, but the suggested it would be helpful if philanthropy shape their giving. administrative costs – 012 amount that I give is much smaller relative peak bodies or the Australian Charity and As there was little distinction on this question to Australia. – 002  I’m even out-of-­pocket like if I have to Non- ­Profit Commission established an industry among respondents from each of the four go to the Philippines every year that comes standard for administrative fees to assist Asian- Another way of building trust is through communities consulted, in this section we out of my own personal expense – 021 Australian communities understand the level of volunteering. Many of those who give to their treat them as a single ‘Asian-Australian administrative fees considered acceptable. country of origin are personally involved and For some, community expectations that communities’ cohort. often volunteer their time to ensure that the administrative charges were a potential I have no issue with an organisation having 4.8.1 Trust in relationships money they raise is given directly to people indicator of misuse of funds have taken their a percentage of admin fees… I think the in need. toll on fundraisers. For example, one group issue is really around the percentage Relationships appear to be essential for that ensured all money raised went to people and the transparency… the adequate I think it does make a difference and I do building trust within the donor cohort. in need, without taking administrative costs, percentage I think is probably something check-­up. It’s not that I just give them This is evident both in the ways respondents suffered in the sense that volunteers handled the ACNC at some point will be able to do money and don’t bother, I do follow up, and raise funds, and the ways they distribute all administration with no professional support. some research and analysis on. – 003 you can see the difference in the children. them. Some respondents suggested When volunteers began ‘burning out’ this – 007 So, with [organisation], definitely no that their own personal reputations as group came to the realisation that its no-­fee problem… transparency’s very high. community-minded persons were important One reason for philanthropists to become model was not sustainable. It has yet to find So that’s why [organisation] has been in building trust for fundraising in support personally involved when giving overseas is the a solution to overcome this dilemma as the around since 1990, and it’s still going of a cause. They attribute this in part to potential for corrupt behaviour. Respondents group remains concerned that if people in the very strong – 036 community scepticism towards people were keen to ensure that their donations went community see a proportion of funds allocated acting on ‘ulterior motives.’ People will to people in need. to administration costs, they will lose trust in 4.8.2 Trust towards Australian not give unless they know and trust the the organisation, and the organisation will lose I made sure, because the countries in Asia, organisations and causes champion of a worthwhile cause. capacity to fundraise. a lot of them are corrupt. I made sure that… Respondents appear to place greater trust in People give because they know I am whatever help we do, or money, goes to We allow people to give directly to working for the community. It is much established mainstream Australian charities the people that really need it, doesn’t go the cause and separately give to the than ones based in their countries of origin, harder if people are seen to have ulterior to any other thing… I donated myself and organisation for administration. The motives. – 026 and are less concerned about the potential when I was there I investigated where our majority of people give only the cause, misuse of money by hospitals, tertiary – 009 Community participation is no less important donations went. so it is really hard on volunteers… We need institutions and not-for-­profit organisations to pay our own way to give to the people than community mindedness, perhaps for the Judgements built on trust depend significantly in Australia. same reason. in need in China – 029 on personal contacts, or networks, and on I haven’t fully investigated what my It makes more sense when the person is personal understanding of countries of origin. And since 2003, all our volunteers are not contribution has brought about. I guess paid and that’s part of the charity work that a part of a community and then they’re In India I have contacts and I have family I need to trust the organization that they’re we do. We call it sweat equity. You know –­ 001 making a contribution; large or small there, so I know, and I think being an Indian doing the right thing. – 037 you help, but you still pay out of your own doesn’t matter myself I can assess, myself, as well. There pocket. – 021 The reasons for the perception that mainstream The need to build trust with the people to [are] some organisations that I support organisations are more honest are due to whom a donation is given is important as and I feel they are genuine because of the In the case of distributing funds to charities, historical reputations of organisations and – 007 well. One philanthropist said she does not people running [them] respondents understand the need for the respected governance structures of administrative costs to operate a charity. trust people approaching her for funding, Given the scepticism around ‘ulterior motives’ organisations. This perception presents an Nevertheless they prefer to support charities and prefers to build relationship and trust among those giving and seeking funds, an opportunity for mainstream philanthropic with low administrative costs. with people involved in areas she wishes to important indicator for respondents is the organisations to capitalise on this trust to contribute toward. presence/ absence of administrative expenses. I would often try and look at the distribution encourage giving. We look for them, actually. We don’t trust There is a strong expectation that fundraising of their funds… how much they spend when people come to us – 027 organisations or recipients should have little on administration and management, or no administrative costs, which are thought for example. I mean if it’s 50 per cent or The need to build relationships based on trust to be a form of self-dealing. An organisation’s something then of course you can forget is especially important for donations going level of administrative overheads can then about it. So, you know, the less the better. towards countries of origin. Asian diasporas affect its ability to raise funds from diaspora – 001 are very selective in terms of the causes they communities. Among respondents, those 32 33 4.9 The future of Asian-Australian 4.8.3 Reporting and written evaluations diaspora philanthropy In Australia, formal acquittals, reports and evaluations are common tools for mainstream There are varying views on how respondents view the philanthropic sector philanthropic organisations wishing to see and to demonstrate accountability and within their own communities. impact, and to build trust among donors and recipient organisations. Some Asian- The majority are optimistic about the potential I think it’s good to set an example for family Australian respondents preferred hands-­on for future growth of the philanthropy sector and friends and because everyone has a inspection. Some were also mindful of the within their communities, while others believe degree of influence on those around them. burdens these formal practices placed on that on present trends it is unlikely to grow So it’s not just the ten dollars that they give, recipients in the Asian region and in Australia. significantly. but in witnessing that, their friends might they all have to do an acquittal. The only donate, so they can become a point of Possible drivers for future growth of Asian- thing is, we’re not as strict as the timing is influence for others as well. – 001 Australian philanthropy were identified as concerned… we understand the staff are follows: Other respondents are less optimistic about very busy and once they’ve got the money, the potential growth of Asian-Australian they’ve got to get the project rolling and 1. Natural growth through Asian-Australian philanthropy because they do not yet see other then for them to give us acquittal within two population growth others taking up the challenge. or three weeks after they finish a project is As immigrants come through from other unrealistic. – 036 I don’t think it’s going to grow or shrink, I parts of Asia, the population, we actually think it’ll be pretty much the same. Again, Some felt these requirements were not only have a lot more Asian-Australians now. it all depends on the current people, the burdensome but culturally inappropriate. So [philanthropy] would only grow, in current people like us… whether we can One respondent discontinued a project with particular, more the second or third find sufficient young people to take over a mainstream philanthropic partner because generation children – 017 any charity – 036 it required detailed reports and photos from 2. Growth through local acclimatisation one of the recipient organisations overseas. Some respondents question whether growth in The philanthropist-­respondent believed the It will increase, as they live here longer, giving to Asia will come from Asian-Australian requirement was culturally inappropriate and more people come, more people communities or from other Australian and practically impossible for the recipients will be influenced. I have noticed that communities. to manage. Although she attempted to find the organisations for charity and public It’s strange thing but it not the Asian- an alternative method of reporting, she was service is very active in Australia, so it will Australians who give me money. Over not successful in persuading the mainstream definitely increase.– 005 twenty-­five years, 95% fo [donors] are philanthropic partner to change its reporting 3. Increased wealth within the Asian population Anglo- ­Saxon Australians. Only 5% of my requirement/methods. in Australia donors are of South Asian-Australians or Asian Australia, so it’s a surprisingly small it’s that the requirements already I think it will expand as the population grows percentage, but 95 per cent of my donors outweighs the benefits, then you know that [and] as there is more prosperity are not Asian. – 014 the pain is way greater, and you know that, in the community. – 007 instead of making a positive impact. You’re But unfortunately, that’s the situation there. no longer making a positive impact because 4. Asian-Australians becoming more educated The hardest part is not asking money from you’re demanding these things from the about giving [non–­Asian] Australians because [they] partner… in some cases, Anglo-­Australians I think it’s definitely likely to grow. As Chinese are generally good-hearted in nature. would think that they know better how to are becoming more and more affluent The hardest part is talking to fellow execute… completely ignoring your local around the world, they are wealthier and Filipinos because every Filipino has knowledge – 012 they’ve got more ability a relative who is poor – 021 to give. They’re more and more educated in giving as well – 001 5. Growth through inter–­generational change It will grow big time because I think our children are all looking at it and learning and they want to do better and bigger – 012 Others believe the only way for philanthropy to grow within the Asian-Australian diaspora it is to encourage young people to be more involved in philanthropy. Some respondents feel this is their responsibility and that they should set an example for family and friends.

34 35 While some respondents believe Anglo- 4.9.1 Barriers and challenges to 4.9.2 How can giving The project also highlights a need for further ­Australians give more than those from diaspora philanthropic giving be encouraged? targeted research and community education their own communities, others felt that around current and potential Asian-Australian their communities were not presented with The key barriers and challenges to giving Some respondents see philanthropy as a contributions to the philanthropy sector. sufficient opportunities to give. This stems from identified by respondents include the way of improving integration with wider Respondents frequently pointed to limitations people in their community not knowing who to following: Australian society. People keen to integrate in their knowledge of laws, regulations, tax more closely could be encouraged to become give to, which organisations were trustworthy, • The inability to navigate the philanthropy benefits, standards and so on, bearing on the involved in philanthropy. and what standards applied to operating and charity sector from an organisational philanthropy and charity sectors in Australia. procedures and administrative costs among point of view. [for example] women who are here to look Without such knowledge and understanding, Australian charities. In the absence of trust, after their kids and don’t have a great deal potential donors are unable to make well-­ I don’t know about structure... because I people prefer not to give. Currently there is to do during the day. It may help them to informed decisions to increase their giving, run a business, you would think I know all a lack of information provided to them in a improve their English as well, so see it as or to encourage others in their communities this business structure, I do know to some culturally sensitive manner. an as an activity like, you know, going to to do so. extent. But I think running a not-for-­profit, aerobics or you know going shopping... We realised that there were so many Indian –­ 004 I don’t think there is sufficient research, it’s a bit different. –­ 001 businessmen who wanted to give, as well, See it as a social activity. you are one of them doing it at the moment, • Lack of knowledge and information about but they didn’t know where to go, how to Another approach recommended by donors sufficient research about this particular – 012 charities, and which ones are trustworthy. – 002 [do it]. is to get more Asian-Australians involved in topic, that is one [point of note]. This requires people who can help potential mainstream charity and community services, Some respondents believe there are opportunities philanthropists to find charities they can trust. Improved knowledge would also assist in the to encourage more giving within their own through public recognition and appointments development of appropriate governance, communities because giving is a part of their You know we’ve always wanted to give and on boards. This would assist understanding on structures and processes as the sector culture. we love charities, but we don’t know which their part of what charities do, how they do it, continues to grow. ones to give to. So if you give it to this and where greatest needs lie, and would bring Most of this money has come through the charity then it must be good. – 001 community networks and cultural intelligence The question or trust arose frequently in social nature of Indian community because onto mainstream boards. Inclusion of Asian- discussion. Concern with trust underlies • Lack of media representation to encourage making a donation for worthy cause is part Australians on philanthropy and charity boards others concerns, such as appropriate levels of more participation. Although recognition is of culture, so you just have to give people an could also lead to more financial contributions legitimate administrative expenses. Questions – 018 not the primary motivator for respondents, opportunity to charities through the board members’ of trust (and distrust) can be addressed in a they acknowledge that increased recognition personal and community networks. number of ways but one concrete measure to of donors and awareness of charitable remedy the particular issue of administrative activities could improve fundraising and If local charities want more Asians to get expenses could be for an established donations. Greater dissemination of involved, then they can invite Asians to foundation to fund operating costs exclusively information would encourage more giving. participate in current charity work and and allow community fund­raisers to focus their community service. It doesn’t matter how If our local newspaper could report it efforts on direct benefits to beneficiaries. At many people you start with, people will talk then more Asians will participate or more the same time, Asian-Australian community about it and promote it and more people westerners could also participate. But we donors need to be made aware of the positive will participate. – 005 are very lacking in this resource, when we roles played by professional staff in effective approach them they might think that this A key message that surfaces in this research philanthropy. is just an event for the Asian community is that relationships play a strong part when Some respondents expressed an interest in so they would not report it or pay attention it comes to building trust for fundraising learning more about mainstream philanthropy – 005 to it and donations. Encouraging engagement and donor circles. They would welcome an by influential community-­minded people, • In the Chinese community, language active program of invitations to information with contacts in the various Asian-Australian difficulties often arise. Many potential sessions, program promotions, project launches communities, is likely to be critical for enabling donors do not have sufficient language and so on, which would provide learning and growth in the sector. skills to understand the role of charitable networking opportunities. They would also organisations, and charities themselves do Definitely [organisation] are our friends welcome targeted information and advice not have the language skills required to raise because we have seen them year after year, sessions about key issues for fundraising and funds within Chinese communities. so many of them have changed but we have donor organisations, including information on continued to keep that relationship. – 012 taxation, regulation and impact measurement. I think language is a big barrier. You know the calls that I get, had they got those calls, Another way to encourage more giving is to Support is always important, information they would have just hung up straight away find ways to connect not-­for-­profits with Asian- would be good so we’re more educated because they don’t speak English. – 001 Australian communities. to be able to manage a business and help more and give back or not really a I believe the governments can spend recognition but a stronger –­ 011 that money on real social inclusion [and] connect Asian and China-Australians to community-­based projects with the philanthropy-based organizations…. but you can’t expect organizations to connect with Asians-Chinese, Indian – as they don’t have resources. – 018

36 37 5.0 In discussing the role and future of philanthropy in their Summary communities, respondents show a strong sense of life–­cycle 08 influences and inter-generational issues

Points Collective and community events are often favoured as informal 09 structures for fundraising and charity work

5.1 Key findings Philanthropy donations and charity work are directed towards Some of the key findings highlighted by 10 Australia no less than towards countries of origin. Some respondents or identified by researchers in contributions are made to third countries. the course of interviews and analysis include: Donations to causes in Australia often relate to Asian-Australian community interests, including efforts to limit perceived 11 discrimination and expand opportunities for Asia-­Australian engagement in public life

Motives, methods, aspirations and destinations for giving among Asian-Australian diaspora communities are as varied as those in There has been little discussion to date among Asian-Australian 01 the general community but some of the issues that inform giving 12 donors on the strategic impact of their efforts in these communities carry distinctive emphases

A relatively high value is placed on personal experience Philanthropy and charitable activity are often regarded as social 13 over formal reports and acquittals activities and valued for helping to build trust and expand social 02 networking opportunities A premium is placed on cultural sensitivity in philanthropy 14 and charity transactions Cultural and religious factors appear to have strong bearing on 03 Asian-Australian donors and fundraisers relative to many other Australian donors 15 Relatively high trust is placed in Australian institutions

Values, interests, passions and personal experience often drive Asian-Australian philanthropists recognize the limits of their 04 selection of causes for donations and fundraising activities knowledge of taxation, regulation, giving structures, social 16 investment, and not-for-­profits in Australia, and would like to improve their grasp of these issues Major causes or fields supported include health and education, with additional attention to natural disasters, cultural diplomacy 05 and religious institutions Asian-Australian philanthropists sense opportunities foregone in the philanthropy sector more generally due to limited knowledge and information among diaspora communities, and Charitable work is an important domain for demonstrating 17 to limited outreach towards them by mainstream philanthropy 06 community leadership and charity organisations

Although public recognition is not a major driver, greater Barriers to wider philanthropy and charity cooperation need recognition and publicity of Asian-Australian diaspora charitable to be overcome in language, media and opportunities for 07 work would be welcomed 18 mutual learning

38 39 References

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40 41 Appendix A Authors Questions to interviewees

Wesa Professor Chau John Fitzgerald

Wesa Chau is the director of Cultural Intelligence, John Fitzgerald is Professor Emeritus in a consulting company specialised in raising the the Centre for Social Impact at Swinburne understanding of the power of cultural diversity University of Technology in Melbourne and through, research, training and consulting. Immediate Past President of the Australian Academy of the Humanities based in Canberra. Her career experience ranges from working with He formerly served as Head of the School migrants, international students and refugees, of Social Sciences at La Trobe University through media and communications for diverse and as Director of the International Centre audiences, advocacy for multiculturalism and of Excellence in Asia-Pacific Studies at the research on diversity and leadership. She was the Australian National University. From 2008 to founder of Australian Federation of International 2013 he was China Representative of The Ford Students in 2002 and grew the organisation to To begin our conversation, why did you Do you believe that Asian-Australian Foundation in Beijing where he directed the service 8000 students during her tenure. Her become involved in philanthropy activities? engagement in philanthropy and social Foundation’s China operations. His research role was instrumental in helping to establish the Can you describe your contribution to investment is likely to grow, to shrink, focus on the history of nationalism, philanthropy International Student Care Service (predecessor charitable causes? or to remain about the same? and public administration in China, and on to Study Melbourne). She has also held a senior Chinese communities in Australia and the manager position in the disability sector. When did you start getting involved in this Does tax exemption play any part in your Asia-Pacific. His books include Big White Lie: kind of charitable giving? How often do decisions? If so, how often and in what ways? In research, she explores topics ranging from Chinese Australians in White Australia(UNSW you give? Asian diaspora in philanthropy, leadership, 2007), awarded the Ernest Scott Prize of the Do you feel comfortable that they know cultural diplomacy and business, cultural Australian Historical Association in 2008, and Would you mind sharing the scale of your enough about charity and tax regulations diversity and politics. Awakening China (Stanford 1997), awarded the contributions? in Australia – the benefits and limitations? Joseph Levenson Prize of the U.S. Association Wesa was a fellow of the inaugural Scanlon- for Asian Studies. He has a Ph.D. from ANU Swinburne Intercultural Fellowship, travelling Where do you give? E.g. Australian charitable Would knowing more about charity and and held a Fulbright postdoctoral fellowship to India and Malaysia working with academics causes, overseas, home country? Do you also tax regulation in Australia help in making at the University of Wisconsin-Madison. He is and government officials to better understand engage in social investment? If so where do decisions – and in expanding giving? a graduate of the University of Sydney. diversity and alumni networks in India and you invest? Malaysia. In 2017, Wesa was invited to Have you thought of linking their personal participate on the Australia-China High Level How do you select the charitable cause or financial affairs (banking, investment, Dialogue alongside Australian senior leaders social investments for your contributions? retirement savings etc) with financial and diplomats. In what areas do you donate or invest? e.g. institutions that offer free advice on tax education, health, community events. Why and regulation and charitable giving, in Wesa has received several awards for her did you select the particular areas for your return for managing their financial affairs? contribution in the multicultural and international donations or investments? students areas. In 2016 she was awarded the prestigious Victorian International Education Do you believe that your contributions have Internationalisation Award in recognition of made a difference? In what way? her work with international students for more than a decade. In 2013 she was the Australian If you had an opportunity to start again with Leadership Awardee from ADC Forum and named your giving, what would you do differently? Young Victorian of the Year in 2010. In 2006 she What are your drivers – in seeing how other received the Victorian Multicultural Commission’s people give, what are their drivers to give? Award for Excellence in Service Delivery to Multicultural Victoria. If you were advising other Asian-Australians Her tertiary education encompasses Engineering, about philanthropy or social investment, Marketing, Law, Management and Governance. what would top your list of advice? She is a current PhD candidate researching political skills and has a certificate IV in TAE.

42 43 Level 15, 1 Collins Street, Melbourne 3000 Member of Asian Venture GPO Box 1851 Melbourne 3001 Philanthropy Network (AVPN) (03) 9633 0033 [email protected] Lord Mayor’s Charitable Foundation ABN 48 042 414 556 Lord Mayor’s Charitable Fund ABN 63 635 798 473 lmcf.org.au