Visions of philanthronationalism: the (in)equities of corporate good governance in Sri Lanka

Abstract

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‘You've Been Framed’: A critical review of academic discourse on philanthrocapitalism

“…Although philanthrocapitalism is often cast as the inevitable direction towards which all contemporary philanthropy will or should move (e.g. Bishop, 2013), these findings illustrate the enduring variety of contemporary philanthropy and a perceived incompatibility of philanthrocapitalism with some contexts (Widger, 2016a, b).…”

“…Philanthrocapitalism also has a long history in Sri Lanka, with many corporations embracing these principles. Despite this, Widger (2016a, b) found a growing movement in Sri Lanka away from philanthrocapitalism and towards ‘philanthronationalism’—a charitable business praxis imbued with nationalistic, rather than globalist, values. Although philanthrocapitalism is often cast as the inevitable direction towards which all contemporary philanthropy will or should move (e.g.…”

Journey from a Humanitarian NGO to a Social Enterprise in Malta

“…However, philanthropic activity is not as clear-cut and unambiguous as one might assume. Despite the good intentions of philanthropists, its goals are often short-sighted and small in scale (Blowfield & Frynas, 2005) , (Frame, 2005) and at times, can be plagued by nationalist agendas and fuelled by corruption schemes but these are very rare and special cases (Widger, 2016a(Widger, , 2016b . Michael Edwards (2009) , similarly to Frame (2005), Blowfield and Frynas (2005), elaborates further that the corporate philanthropic actors have a tendency of hijacking the NGO and state aid actors' discourse and agendas.…”

Kin, friends, philanthronationalists: “Relations” as a modality of colonial and post-colonial charity in Sri Lanka

“…I have described the coalescence of wartime and postwar Sri Lankan capitalism, philanthropy, and nationalism as "philanthronationalism" -an interplay of market and voluntary activity that reproduces claims of Sinhala indigenism and hegemony (Widger, 2016a(Widger, , 2016b(Widger, , 2017. As an ostensibly secular charity, the Friend-in-Need Society appealed to a dwindling pool of supporters uncomfortable with a new militant Buddhism, anti-Western rhetoric, and promotion of Sino-Lankan relations that other organisations were at least tacitly embracing.…”