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The ‘fundraising in the service of philanthropy’ idea was relevant when it was conceived and helped fundraisers conceptualise their professional role. It also satisfies the donor-centred approach by enabling the type of philanthropy a donor wants to do, while still challenging them about their giving if needed – again, being their moral trainers. It thus satisfies community-centric fundraising by permitting a challenge to the power and privilege (as they see it) of philanthropists – and isn’t this what a moral trainer would do? The role of enabler allows the fundraiser to have many more difficult, yet legitimate, conversations with donors than would be possible if they view their role as the servant who meets donors’ “own special needs and adds greater meaning to their lives”. The term I prefer, however, is fundraising as an ‘enabler of philanthropy’, which is more active and equalises the power dynamic.ĭoing so would, I think, go some way to bridging the philosophical gap between community-centric and donor-centric fundraising.īoth want to enable philanthropy, but CCF baulks at ‘serving’ it, because they think it already has too much power. Fundraisers can even be ‘moral trainers’ of philanthropists – an idea put forward by the American fundraising academic Michael O’Neill way back in 1994.
I advocate that we totally drop the notion of fundraising as a ‘servant’ of philanthropy (which is a passive term that carries connotations of power).įundraising can be seen as a catalyst for philanthropy. That’s because the end of philanthropy is helping beneficiaries, and fundraising is a means to that end.įundraising serves the end of philanthropy, which is ensuring people who need help get that help.īut that doesn’t necessarily mean that it serves – or that fundraisers are servants to – the people (donors and philanthropists) who perform those philanthropic ends.
If we retain the idea that we are ‘servants’, then, if we are the servants of anyone, it is the beneficiaries of the charities we work for. They’re genuine questions aimed at provoking critical reflection by fundraisers who do think of themselves as ‘servants’. These are not meant as rhetorical questions. If fundraisers are servants, then do we also have masters?Įven if we don’t explicitly think of the philanthropists we ‘serve’ as our masters, does even conceptualising our role as service lead us to a mindset that allows philanthropists to get away with behaviours – such as mission creeping – that fundraisers should be nipping in the bud?Īnd how might it feel for a person from a marginalised group to be inducted into a profession where they are told their role is to be a ‘servant’ to a category of people who, probably, have more power than they do, and, on many occasions, are part of a demographic that is not marginalised? Servants often, perhaps usually, have masters. The idea that fundraisers are ‘servants’ to philanthropists is strongly embedded in fundraising practice.Īt a time when fundraising and philanthropy are confronting – sometimes uncomfortably – the power relations that are inherent in their practices, is describing fundraisers as ‘servants’ still appropriate? Rosso wrote that fundraising is “justified when it used a responsible invitation guiding contributors to make the kind of gift that will meet their own special needs and add greater meaning to their lives”. The first four editions included an introductory chapter by the revered American fundraiser and scholar Hank A Rosso, in which he declared that fundraising is the “servant to philanthropy”. It was first published in 1991 and the fifth edition came out last year. One of the two standard texts for students of fundraising in the US is a book called Achieving Excellence in Fundraising.
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