AS GLOBAL restructuring and the failure of neoliberal market-driven development strategies put pressure on the ability of states to meet the social and welfare needs of their citizens, faith sector philanthropy (or giving) and voluntarism are more frequently depicted in political and academic discussions as a "solution" to social and political challenges.

Faith-based communities and their institutions are the single most powerful agency outside the state for mobilising financial and in-kind resources from citizens. Faith-based traditions have the potential to release rich intellectual, spiritual and practical resources to tackle poverty and shape development goals. A great deal of giving is inspired by religious belief. It is seen as an obligatory giving associated with a deep sense of responsibility, duty and commitment to realise spiritual salvation.

Unsurprisingly, those who give financial and other resources for religious purposes are also likely to support other social and civic causes. All the major faiths in the world stress ethical values (justice, generosity, tolerance) and the obligation to serve others and give to those in need. Religious organisations are firmly-rooted and connected in social networks, and faith leaders have the highest levels of trust in South Africa.

Religion can be viewed as an influential agent for development because it emphasises universal principles of “compassion, service, unity, justice and reconciliation”. A great deal of giving, volunteering and philanthropy (time, labour and money) is inspired by religious belief.

Faith-based obligatory giving is associated with a deep sense of responsibility, duty and commitment to realise spiritual salvation. A survey conducted by the World Bank revealed that “no other organisations are more rooted or have better networks in poor communities than the religious ones and that religious leaders are trusted more than any other”.

The principles of generosity, hospitality, philanthropy and charity are significant hallmarks of Hinduism. Giving and voluntarism have always been essential components of Hindu society, dating back to 1 500BC when it was cited in the Rig Vedas, one of the oldest scriptures. It has been observed that the Sanskrit word Dharma refers not just to faith, but also to kindness and generosity, aiding those who are more needy than oneself.

The Hindu term for philanthropic giving is dana, viewed as an essential part of Dharma or religious duty. Dana also incorporates seva or selfless service to those in need without expectation of reward, with organisations and individuals donating resources and time to help those in need. In Hindu scriptures, generosity and altruism are very important: “All these activities should be performed without attachment or any expectation of result. They should be performed as a matter of duty ….” (Bhagavad-Gita, 18.6).

Hindus believe that giving should occur spontaneously according to ability and need. There was also a view that giving should be anonymous. Giving according to ability allows everyone, rich and poor, to give in whatever form – cash, kind or time – to support worthy causes. The Thirukkural (verse 102) similarly highlights the significance of generosity, compassion and kindness, especially towards those in need, which is the essence of charity.

Despite over 130 years of oppression and isolation from the Indian motherland, Hindus flourished by nurturing and maintaining their religious and cultural heritage, a proud record of their self-help approach in building the community, and which extended to the historically disadvantaged and marginalised.

This was acknowledged by Nelson Mandela: “Our lands are graced by temples, altars and shrines built by the indentured labourers who first brought Hinduism to these shores and those who followed them. They testify to the indomitable spirit with which they sustained community and religion under adverse circumstances… Our vision of a free and equitable society at peace with itself is also to be found in the core values of Hinduism – tolerance, peace and unity. These values … had a profound and lasting influence on our liberation movement, and on my own thinking… Hinduism has a special role to play in nation-building and reconciliation, reconstruction and development.”

Hundreds of Hindu organisations in South Africa engage in regular philanthropic giving and welfare support and respond to emergencies, such as natural disasters. At the national level, these include, for example: Andhra Maha Sabha of SA, Arya Samaj South Africa, Chinmaya Mission, Divine Life Society, Initiative 108 (SA Hindu Maha Sabha), ISKCON, Ramakrishna Mission, SA Tamil Federation, Shree Sathya Sai Global Council South Africa, Shree Sanathan Dharma Sabha of SA, and the Surat Hindu Association (and the numerous branches and affiliates of these organisations).

Many Hindu organisations have moved from focusing exclusively on spiritual missions to ones driven by social concern, welfare, poverty alleviation, and empowerment. This shift was spurred by the political transition and the need to address the vast inequalities of the apartheid legacy. Hindu organisations in South Africa are highly credible points of entry for civic action initiatives and community development. This is because they have a broader conception of development, which considers life's social, cultural and religious dimensions.

Hindu organisations generally display an extremely sophisticated articulation and understanding of voluntarism that constructs them as prolific givers in the country. Voluntarism is pivotal in rekindling a sense of civic responsibility, enhancing social cohesion and harmony in a multi-religious society.

In South Africa, Hindu philanthropy is multifaceted, demonstrating a dedication to service, compassion and social responsibility. This is rooted in sacred Hindu scriptures, spiritual values, and the desire to contribute to the well-being of society and individuals in need. The yeoman philanthropic activities of the Hindu community has moved away from community-centric to one that is nation-centric, thus embracing all racial, cultural and linguistic groups, offering unconditional, selfless service, according to the Hindu principle of Nishkam Karma: “Charity given out of duty, without expectation of return, at the proper time and place, and to a worthy person is considered to be in the mode of goodness” (Bhagwad Gita: 17.20).

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Religion and philanthropy – a South African Hindu perspective