The term “black philanthropy” as it is generally used refers to the giving traditions mostly of U.S.-born African Americans. Increasingly, this focus is insufficient to understand contemporary black philanthropy. The 20th century has witnessed the largest immigration of blacks of African descent to the U.S. since the transatlantic slave trade. Originating largely from Africa but also the Caribbean and Latin America, America’s black community now includes significant numbers of black immigrants from throughout the world.

Black philanthropy studies have not kept pace with these demographic changes. It continues to focus primarily on the experience of African Americans. A key barrier to a more inclusive black philanthropy is the field’s limited knowledge of African immigrant philanthropic practices. There are few studies of African immigrant philanthropy in America. However, case study research from Minnesota’s Twin Cities, which according to the 2000 Census has the country’s most diverse black population in terms of national origins, suggests some potential key features.

African philanthropy may largely focus on direct social services to people from the same African community of origin. Financial support to extended families in the U.S. and abroad may also be a key feature of African immigrant giving practices. Additionally, there are pan-ethnic, nationality-based mutual aid societies (e.g., a Yoruba and an Igbo mutual aid society in Minnesota, as well as a Nigerian association) forming to influence both socio-political issues in Africa and strengthen pan-ethnic identity in Minnesota. Similar examples exist throughout urban and rural communities throughout the U.S. Associations tend to subsist primarily through in-kind support, occasional funding from diplomatic missions, membership dues and, occasionally, special appropriations of public funds to support annual or one-time cultural events or related activities.

African and African-Caribbean immigrants operate revolving savings/loan pools for both individual and community purposes. These pools are centuries-old indigenous financing mechanisms that continue to operate in the U.S. African immigrants are also replicating in the U.S. philanthropic and other types of nonprofits originating from their homelands. For example, several African ethnic groups have re-created their traditional mutual aid associations in the Twin Cities and provide philanthropic as well as other support to members and the broader community. In addition, these organizations often support nonprofit causes in their country of origin.

The case study data also suggest that more informal civic associations are becoming formal nonprofits supported by African immigrant philanthropy, as well as, increasingly, grants from foundations and the government and, perhaps to a lesser extent, fees for service. While most of these nonprofits tend to focus on direct social service to people of the same national origin, the Minnesota case suggests that they are beginning to provide services to the broader public and engage in advocacy. Religious institutions are a key forum for organizing philanthropic activity among contemporary immigrants as well. Funding, technical assistance and social services from religious institutions (Muslim and Christian) both white and black American, have critical roles in supporting the emerging African-immigrant nonprofit sector. These institutions are natural partners in philanthropy and nonprofit formation as they are key agents in facilitating emigration of Africans from their countries of origin to the U.S. As exemplified by the prominent giving of sports stars, such as Akeem Olajuwon and Dikembe Mutombo, African immigrant philanthropy includes a spectrum of complexity — from the informal revolving finance association to complex international private foundations.

There are several ways that mainstream black philanthropy can be more inclusive of this new cultural diversity. It must become more adept at supporting community issues that reflect issues that affect black people throughout the globe. For example, poverty, the HIV/AIDS crisis, access to quality education and high infant mortality rates are but a few issues that disproportionately affect black communities in various countries. Programs that address, for example, African/ African American infant mortality issues in the Twin Cities and, for example, Addis Ababa, Ethiopia, might appeal to a diversity of black donors.

Africans, African-Caribbeans, Afro-Latinos and African Americans and others should try to make their respective nonprofit boards and staffs more reflective of the diversity of America’s black communities whenever feasible or possible. Any nonprofit organization attempting to become more inclusive must make deliberate efforts to learn the history and culture of underrepresented groups. The same is true for African American and African immigrant nonprofits. General education about the cultural and political complexity of contemporary Africa is a critical first-step for U.S.-born African Americans, and others, to promote inclusion of these concerns in formal black, or white, philanthropic institutions. Similarly, African immigrant nonprofits would need to make deliberate efforts to learn African American history and culture to accommodate the diversity of black America.

African American culture has never been monolithic or static. Since America’s colonial period, it is part of a dynamic complex of diverse cultural practices with distinctive regional and ethnic variations. The admixture of these multiple African cultures created the basis of a unique African American culture of which our philanthropic practices are one component. People of African heritage from throughout the world continue to add to the richness of Africans’ cultural influence on America. Recapturing the roots of our giving traditions through inclusion of the contemporary diversity of all people of African descent in America can help revitalize and strengthen black philanthropy for all.

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