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Philanthropic Nation Branding, Ideology, and Accumulation: Insights from the Canadian Context

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Abstract

In this article, I make the case for—and begin the task of—examining the role of nation branding in the philanthropic sector. Using a series of cases drawn from Canadian organized philanthropy, I explore the ideological work that philanthropic nation branding does, as well as the social and political implications of this phenomenon. I bring critical theories of nation and national identity together with Marxian-inspired theories of capitalism—particularly those that foreground the racial and colonial dimensions of capital accumulation—to illuminate the nationally embedded contradictions at the core of organized philanthropy in Canada. Specifically, I focus on how racialized and colonial discourses of the nation are mobilized in philanthropic nation branding in ways that elevate and legitimize organized philanthropy as a contradiction-free mechanism for addressing racial and colonial inequities in Canada. In doing so, philanthropic nation branding obscures the explicitly racial and colonial processes of accumulation that produce the philanthropic wealth powering much of the sector, thereby reinforcing an ahistorical Canadian nation brand. Through this analysis, I illustrate the importance of centering race and national identity in critical work on the political economy of philanthropy, organizational branding, and the ethics of philanthropy as a social policy mechanism in Canada, as well as other national contexts.

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Notes

  1. Unless otherwise specified, all dollar amounts used in this article are in Canadian dollars.

  2. The Be Nice campaign also involved the creation of a new Be Nice clothing line, as well as pop up shops across the country selling nice™ buttons and nice™ pins. All profits earned from the Be Nice branded merchandise were donated to WE Charity—the Canadian global charity formerly known as “Free the Children”—specifically, WE Charity’s Indigenous Youth Empowerment Program.

  3. The French language version of the video, “Célébrons 150 ans d’ouverture,” is still available on Roots’ YouTube channel.

  4. Harvey (2014) provides two uses of the term “contradiction”. In the Aristotelian sense, contradiction refers to a situation when two statements are logically incompatible and cannot simultaneously be true (e.g. the sky is blue and the sky is green). Marx, on the other hand, draws on a dialectical conception of contradiction. In this sense, contradiction occurs “when two seemingly opposed forces are simultaneously present within a particular situation, an entity, a process, or an event” (Harvey 2014, p. 1).

  5. I use the philanthropic sector, here, because my analysis primarily concerns the circuit of wealth accumulation by business and subsequent grantmaking by organized philanthropy. Nevertheless, the use of the term “sector” is meant to highlight the multiplicity of actors and organizations involved in this circuit. While not part of my analysis, nonprofit and charitable grantees also engage in nation branding practices.

  6. While The Peter and Melanie Munk Foundation is not a Top-50 Private Foundation in terms of held assets, they are one of the largest donors in Canada, both historically, and on an annual basis. For example, in 2010, the foundation gave a gift of $35 million to establish the Munk School of Global Affairs at the University of Toronto. Also, in 2017, the foundation donated $100 million to the Peter Munk Cardiac Centre at the Toronto General Hospital.

  7. While the Indian Act only refers to First Nations, Indigenous peoples of Canada are divided into three groups: First Nations, Metis, and Inuit. The 634 recognized First Nations comprise the largest of these groups. The Metis, on the other hand, are descendants of unions between Europeans and First Nations in what is now Canada. Finally, the Inuit are a distinct Indigenous cultural group that live in the far north of Canada, and who are not considered “Indian” under Canadian law (Indigenous Foundations 2009).

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Acknlowledgements

Thank you to Laura Murray, Dia Da Costa, Yasmine Djerbal, and Kalee De France for their extensive feedback on various versions of this paper. As well, thank you to Sara Louise Muhr and the three anonymous reviewers for their thoughtful, generous, and encouraging input.

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Saifer, A. Philanthropic Nation Branding, Ideology, and Accumulation: Insights from the Canadian Context. J Bus Ethics 173, 559–576 (2021). https://doi.org/10.1007/s10551-020-04567-5

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