Can anybody hear me? How white nonprofit writing standards erase BIPOC voices — and why that is definitely not OK

By Yolanda Contreras, professional zinester and fledgling fundraiser

I wanted to devote my time, education, and brainpower to an organization that could really make an impact. …
What I did not expect was the eradication of my voice in the process.

Writing has always been my saving grace. I grew up an introverted only child, and sometimes, I could only communicate through my writing.

My love of writing grew over the years, especially when I went full-force into zine creation in highschool. I loved the fact that I could create, print and distribute my own words, without dilution, to the masses. It became my form of therapy, to salve the scars left behind from very real pre-existing generational trauma to also new trauma.

Simply put, I write to heal.

Voices like mine are so important because BIPOC voices continue to be so rare in mainstream media and entertainment — and this matters because what mass media puts out trickles down into racial equity and nonprofit work.

So many times, we see the creation of BIPOC-serving organizations by all white people — organizations devoid of voices exemplifying the very communities that these white people are trying to help. This kind of white saviorism is commonplace because we live within white supremacy — it often exhibits as the erasure of diverse voices in favor of the white dominant voice.

Which is tragic, because oftentimes, our personal voice is one of the only things that we have.

I’ve orbited around nonprofits and volunteering for almost as long as I can remember, at least ever since I took on my first volunteer gig while in elementary school, assisting the school librarian. I’ve held various volunteer positions throughout the years, which have also included an internship at an esteemed nonprofit.

But it took me almost four years after college graduation for someone to actually hire me — to pay for my labor — and for me to finally jumpstart my official nonprofit career. Time after time, I found myself in front of an all-white hiring committee, defending and selling myself. Time after time, I would receive a rejection letter from a white leader figure who deemed me not good enough.

Maybe these nonprofits wanted to hire me — but didn’t — for reasons they couldn’t quite put their fingers on.

I think it’s the fact that I am a woman of color. And maybe I should have taken those instances as a warning of things to come.

I definitely had preconceived ideas of what a career in nonprofit would bring to my life. I thought, finally though, after years of trying, I found an organization that aligned with my values and passions.

I grew up a low-income, Salvi-Chicanx woman who was raised by a single mom. I knew all about struggle. At my core, I know I wanted to help those who were at risk of being the most marginalized. I wanted to devote my time, education, and brainpower to an organization that could really make an impact. I thought I had finally found it after years of trying so hard to break into an industry that was notorious for its exclusivity. I expected to feel fulfilled and to feel legitimacy in my efforts (as well as justify my student loan debt!).

What I did not expect was the eradication of my voice in the process.

In my new job, it became clear that the all-white editing team dictated how “our voice” should sound.

This seems to be all too normal in the nonprofit world — a diversity hire is thrown into the all-white snake pit and has to fend for themselves without knowing the rules of the game. I soon found out that I was in for the battle of my life, and my voice was in danger of being lost in the struggle.

As a fundraiser, I need to write a lot — e-blasts, newsletters, appeals, and grant applications. With this comes the inevitable editing process that many of us have experienced.

I am used to being edited, though. I welcome it. Throughout elementary school, college, and among my zine peers, I felt like I was always part of a process when someone edited or proofread my work. Proper editing improves writing and makes it more effective in my opinion. Editing should help you realize and refine your voice, not erase it.

I found out that this process was completely different within the context of a nonprofit. (Who decides what’s compelling and what tone we should be using in a nonprofit setting anyway?) In my new job, it became clear that the all-white editing team dictated how “our voice” should sound.

I thought I had consented to being edited with thoughtfulness and consideration — not having my work completely decimated and stripped of its essence by a vicious all-white editing team.

I also did not expect the complete silencing and utter erasure of my voice.

I’m not quite sure why I was so surprised, to be honest. We’ve seen whitewashing play out in almost everything we consume, whether it’s from reading history books in school, your favorite classic novel, or even watching a beloved mainstream film. It’s clear that being whitewashed isn’t just a specific “me” problem, but a problem affecting so many BIPOCs.

Maybe I expected that nonprofits would be above this, since we are, by design, created to uplift and help those who are marginalized. I learned hard and fast this is not the case all the time only three months into my new position, when I submitted an article for our quarterly newsletter.

Editing, in its scariest form, is gaslighting for already-weary BIPOCs. When BIPOC writers get a million edits that don’t make sense to us, we start to question ourselves, doubt our inherent worth and talent — then we start to mold ourselves to fit the white messaging of our organizations.

It was so altered beyond recognition that I didn’t even feel comfortable saying that I wrote it. Since my voice and words had been so heavily edited and erased, how could I possibly say I wrote it when that simply wasn’t true?

Worse yet, after all the tonal shifts, edits and re-edits, the whole thing was scrapped in favor of a similar article, written well after mine. Even though my article was pitched, written and submitted first, it was deemed “redundant” and then was subsequently replaced by yet another white voice.

This seems to be a running theme when white people are in charge of an organization. But to me, it’s especially surprising when it happens within a nonprofit that is designed to help people of color.

Diminishing BIPOCs’ unique voices is a legit manifestation of white supremacy. It is highly problematic and perpetuates exclusion among a huge group of people that can actually be utilized to do the most good — but they often don’t. Instead, nonprofits run by white people are very much of the mindset that they are the only ones that can help BIPOCs — as long we also know our place. We can never be the ones helping at their side. We have to be on the other side, watching and congratulating the good deeds that they do.

Gatekeeping messaging so that it conforms to bloated white communication norms is another form of white supremacy in action. This manifests as editing an article to death, tone-policing the words on a page, bogging down suggestions and ideas by having them pass through all-white committees who ultimately say no.

These subtle forms of white supremacy are death knells to the amplification of BIPOC voices and ideas. We can see this happening outside of the sector all the time, when companies and politicians talk about diversity without having a single BIPOC in the room, when the one woman of color only has a few sentences of dialogue in movies, or when the book about migrants coming into America from Mexico, written by a white woman, wins book of the year.

Editing, in its scariest form, is gaslighting for already-weary BIPOCs. When BIPOC writers get a million edits that don’t make sense to us, we start to question ourselves, doubt our inherent worth and talent — then we start to mold ourselves to fit the white messaging of our organizations — we start internalizing the white supremacy and racism that we try so hard to avoid.
When that editing incident happened, I had only been in the nonprofit game for a few months, and I could already feel my drive and spirit being crushed.

When a person of color hands you an idea, an article or a story, don’t edit it to sound like you. Do not whitewash our words to appeal to just one type of demographic. Make space for and amplify all of our voices.

Clearly, hiring people of color doesn’t solve diversity issues within nonprofits because so many important questions still linger:When a person of color is hired, what type of environment are they going to walk into? Will they be supported? Will they have a voice? Or will the all-white leadership deem them to be easily silenced and dismissed?

It took time, but today, I have come to realize that protecting myself and voicing my concerns loudly is the only way to go. I ended up aligning myself with the other BIPOCs in my organization and folded myself into a support group that was blissfully devoid of white voices. I started attending monthly meetings for BIPOCs who work at nonprofits. Lastly, I started recruiting other BIPOCs to join our editing team in order to ensure that “our voice” truly reflects reality. I can’t let myself drown this soon into my new career, even though it’s so easy to just allow that negativity to take hold and be submerged in it.

White people, I’m talking to you now:

We are not token hires to boost your diversity points. We want our voices heard. We deserve this at a minimum. The first step is to diversify voices within your editing groups and committees. Look at your working groups and see if there are only white folx at the table. If that’s all you have, then know that it equates to gatekeeping and the reinforcement of white supremacy.

Work towards dismantling that. Ask yourselves, how can you be for racial equity when you won’t even let us in the room!

Respect the labor of BIPOCs and honor that labor. When a person of color hands you an idea, an article or a story, don’t edit it to sound like you. Do not whitewash our words to appeal to just one type of demographic. Make space for and amplify all of our voices. Let go of your gatekeeping keys and let us in. Don’t erase my fellow BIPOC and don’t erase me.

Yolie Contreras

Yolie Contreras

Yolie Contreras (she/her) is a Salvi-Chicanx writer, fundraiser and zinester. She is currently based in Tucson, Arizona, although she was born and raised in Southern California. She believes that words and actions matter, and as long as systems of oppression exist, it is our duty to dismantle them. When she’s not working, Yolie spends her time hanging with her husband and their cat, knitting, and perfecting her Animal Crossing island. She can be reached via email or on Instagram @Yolie4u.

What if Jeff Bezos used food banks? An examination of how NPOs subsidize affluence

By Sapna Sopori, CEO of Sapna Strategies, LLC and career NPO professional

How would you feel if I told you that Jeff Bezos got his groceries for free from a food bank?

If he did, it would probably shock and anger you, right? These feelings come up because we as a society assume that nonprofits exist to support those who are unable to access the services they need, and in our country, one of the biggest barriers to access is wealth. So, it is safe to assume that NPOs do not exist to help people like Jeff Bezos.

But this assumption is not always the reality.

… many of our country’s economic elite directly and regularly use nonprofit services at a discount or for free.

Outside of frontline nonprofits (those that offer immediate services for those in crisis, such as disaster relief, food banks, housing shelters, etc.), many of our country’s economic elite directly and regularly use nonprofit services at a discount or for free. From Mercer Island to Aspen Valley, affluent folks access subsidized activities from nonprofits, such as guided nature walks at ski resorts, science camps at aquariums, art activities in high-end museums, and more. They enjoy all of these activities for free or at very low-cost.

Sounds unbelievable, right? Does it make you wonder why nonprofit organizations (NPOs) would financially subsidize their services for the wealthy?

It’s a good question, and one we are going to examine here.

To start with, we must first understand how these services are tied to donations.

Here is what most of us assume:

FIRST: A specific societal inequity is identified, one that most greatly impacts those who cannot afford to offset the impact on their own.

IN RESPONSE: An NPO is created to address said inequity and support those who cannot afford these services otherwise.

TO PROVIDE SERVICES: The NPO solicits donations to make its services accessible.

IN RESPONSE TO SOLICITATIONS: Wealthy donors give funds to NPO to discount the service.

ONCE FUNDED: The NPO uses donations to provide accessible services to those most impacted by the inequity.

Seems logical, right? And it can work this way, like with frontline NPOs. But when we zoom out to the broader nonprofit sector, we will see there’s more to the story, especially when we consider how we use our services to secure funding.

What often happens instead is something like this:

FIRST: A specific societal inequity is identified, one that most greatly impacts those who cannot afford to offset the impact on their own.

IN RESPONSE: An NPO is created to address said inequity and support those who cannot afford these services otherwise.

TO PROVIDE SERVICES: The NPO uses its services to engage wealthy donors in order to solicit donations to make the service accessible for all patrons.

IN RESPONSE TO SOLICITATIONS: Wealthy donors give funds to the NPO to discount the service.

ONCE FUNDED: NPO uses donations to provide free or discounted services for ALL patrons, including those who can afford to pay more and/or are not impacted by the identified inequity.

To illustrate how this works, let me give an example from my own life.

If a majority of the folks served by these classes were affluent and could easily afford the “full price” tuition and beyond — why were they only paying $10/kid?

I used to work at an environmental education nonprofit located in an extremely wealthy community, one in which a vast majority of residents were well-beyond comfortable — they were affluent. These folks were the primary users of this nonprofit’s services because it was located smack dab in the middle of this affluence.

Just like with many other nonprofits, the services offered were designed to be extremely affordable. For example, a 2-hour kids art class was priced at only $10/child. There were scholarships available for folks who needed additional support, but to take advantage of this, lower-income folks would have to spend money and time to travel to this nonprofit’s campus (#HousingSegregationInEverything).

If a majority of the folks served by these classes were affluent and could easily afford the “full price” tuition and beyond — why were they only paying $10/kid?

Based on countless conversations over the years with NPO professionals, the theory goes like this: NPO engines run off donations, and we often use discounted or free services to engage wealthy people and then cultivate them over time to donate. Potential large donors send their kids to a summer camp or they take a nature walk at a ski resort, they get on a mailing list, and hopefully down the road, they give a large donation.

So, why is that a problem? It seems to work, right? Even though this can work, I believe it does so with many harmful effects.

5 harmful effects that result when we subsidize our programs for rich people

1. It lowers service-providers wages

One of the most harmful ways NPOs keep prices down is by underpaying staff.

At the aforementioned NPO, I was a college graduate in a job that was nationally considered highly competitive, and my “compensation” was a stipend of $25/day (I worked 40 hours a week) and a shared room in a dormitory with utilities.

Here’s what my compensation didn’t include: health insurance, retirement benefits, student loan deferment, food, and more. It also did not take into account the high cost of living in the surrounding affluent community. In short, if you wanted to work at this organization, you had to be able to afford to work there. The low-cost classes provided by me for the affluent clients was made possible because I wasn’t paid well.

2. It limits staff diversity

Statistically, white people are better able to afford working for lower pay (like $25/day). BIPOCs in our country by and large have less accumulated wealth than white people. So it’s not surprising that when an NPOs offers low wages in a geographical area that has low racial diversity and high cost of living, we end up with lower racial diversity of staff in these NPOs. To further compound the issue, if these NPOs promote from within like so many do, you get a homogenous staff pipeline at all levels.

3. It further devalues our services

An argument I’ve heard in favor of keeping NPO service costs low for affluent clients is that these folks are “shopping the market as savvy consumers.” This brings a for-profit perspective into the nonprofit sector, and pits NPOs against each other, so that rather than working together to complement each other’s services, NPOs try to outcompete each other to provide the “best deal” and entice potential wealthy donors. But, many of our NPOs exist because the service they provide is already undervalued and underfunded by society. So, it is counterintuitive to further decrease our pricing because it reinforces the idea that our service is “low-value.”

To illustrate this, let’s go back to my experience with the NPO above: I would often hear complaints from wealthy parents, like “the NPO down the road only charges $8/child so why are you charging $10?” or even arguments to not pay at all because “I donate to here so this should be included.” These were the same parents who would casually share, “We just sent little Johnny heli-skiing for his 10th birthday,” an experience which costs probably about $2,000 , while I was earning $25/day to teach little Johnny and 15 of his friends.

Using free or discounted services may bring potential wealthy donors in the door, but it does not increase their perception of the value of our services; instead, it reinforces the perception that our services are not worth much. And this perception by those in power is part of the reason why our services are needed to begin with.

4. It promotes inter-team disparities

I have often found that the staff providing the services of the NPO are typically paid less than their philanthropy team counterparts. This is often justified by how much each team “brings in” financially.

For example, at the organization I previously worked at, I only “brought in” $10/child whereas a gift officer might bring in a $500K donation. And, in contrast to me, the gift officers were paid a livable wage for their work. And all staff knew of the pay difference between the teams … which created a lot of disharmony between two teams that needed to work together.

As mentioned above, the services provided by an NPO are already undervalued by society, so if we keep justifying paying service-staff less because of how much they “bring in,” we end up perpetuating the very inequities our NPOs were created to uproot. And, if we don’t address internal pay equity, there is the added negative impact to critical inter-team relationships.

5. It incentivizes NPOs to modify services for the wealthy

When programs, especially education programs, are used to entice wealthy people in ways that secure a donation, the program content tends to change from what is needed to really achieve our missions (such as systems-change education) to what the potential donors in the audience will be more comfortable learning (such as systems-reinforcement education).

As an environmental educator in front of a group of potential donors, I am far less encouraged to talk about the history and impacts of inequitable wealth distribution and how this contributes to environmental harm. I’m instead encouraged to talk about resource distributions for squirrels and flowers and worms. The content ultimately becomes “safer” for a potential donor in the audience so that we are more likely to get the gift. But the service is then less impactful for making the real change our missions require.

So, what can we do about this?

The practice of subsidizing affluence is deeply embedded in our culture, but changing our fee-for-service model is a big way NPOs can stop it. But it requires fundamentally changing how we think and act about money — and talking about money, especially with those in high-powered positions can be uncomfortable. So, if you do tackle it, expect waves — big ones.

But! Just because something is hard doesn’t mean we shouldn’t do it, right? So, here is a very simplified four-step plan that will at least spark good conversation at your organization.

The four-step plan

Step 1: Analyze what your service programs actually cost

Many NPOs have a hard time distilling the actual cost to provide services, but it is critical to revising a fee-for-service structure, so take the time to do it. And when you do, be sure to include equitable compensation for staff who are providing the service. This one will be a hard conversation, especially if pay-transparency is not part of your organization’s culture. But, this is absolutely fundamental if we want to be a part of the solution, not part of the problem. Have the hard conversations.

Step 2: Establish the actual “full price” for the service and build the analysis into philanthropy communications.

This is key because we can’t just raise fees out of nowhere. We need to explain the process above and how doing this will help us better achieve our mission. We need to clearly state how the previous structure was part of the system we are trying to change, and by redesigning our fees-for-service we will center the needs of those most-impacted rather than the expectations of those least-impacted.

Step 3: Offer a sliding scale for clients based on their self-determined needs.

Bluntly sharing the “full price” can jar affluent clientele used to getting a bargain for your services. By offering an opt-in sliding scale, we can communicate the real cost of making equitable change while allowing folks to self-determine how much they can afford.

This self-determination is regularly used in frontline NPOs. For example, I could use a food bank to get my groceries for free, but I won’t unless I financially need to. We have a societal understanding that if I take free food from a bank when I could afford to pay for it, I would be taking it away from someone who really needs the service . We need to cultivate that sensibility among affluent patrons of all NPO, not just frontline NPOs.

(FYI, I am not advocating to increase prices for low-income clients. I do not want anyone to unintentionally shame low-income clients for accepting support. While prices for affluent clients will increase as a result of this analysis, prices for low-income clients should at least stay the same if not decrease as they will be better supported by this new pricing structure.)

Step 4: Lastly, keep asking for the donation.

After the “full price” is shared with the clear rationale, ask the affluent clients to make tax-deductible donations for any contributed funds beyond the price. We have to be confident in our communication and believe that once we are clear and honest with our donors, they will donate, not because they got a discount for a class but because they believe in our work and see that we are living the change the world needs. And they are playing an active role in this, both in their donation and their payment for our services.

 

 

We don’t tend to think about how fees-for-service in NPOs can either support or undermine our equity intentions, but doing this hard work will take us one step closer to building a world in which everyone can survive and thrive, one where we feel proud of both the work we do and how we do it.

And, for some extra motivation, keep reminding yourself that you don’t want to be the NPO that gave Jeff Bezos a handout!

Sapna Sopori

Sapna Sopori

Sapna Sopori, (she/her) CEO of Sapna Strategies, LLC, a strategic planning firm that helps leaders develop and operationalize their DEI intentions. She is Indian American, raised by a single-mother whose own challenges and opportunities in this country shaped Sapna’s understanding of the intersection between race, gender, and immigrant-status. As a consultant, educator, and activist, she works with organizations to identify and uproot biases in their policies/procedures/protocol to ensure that the good work they hope to do in the world is not undermined by how they do it. Read her blog on her website! She can be reached on LinkedIn.

Current Fundraising Practices & Philosophies are Harmful

By Anna Rebecca Lopez, AR Lopez Consulting

infographic

This infographic is part of a multi-part series. View the first infographic in the series here. Follow CCF on Instagram, Facebook, or sign up for our mailing list to get notified of the next part!

Anna Rebecca Lopez

Anna Rebecca Lopez

Anna Rebecca Lopez (she/they) is an experienced Evaluator and consultant, using mixed-method approaches to social science research, statistical analysis, community engagement & collaboration, digitization and more. She is the Principal Evaluator at AR Lopez Consulting, where she specializes is disaggregating data in a way that tell authentic and useful stories. You can find her on IG @anna_.rebecca

CURRENT FUNDRAISING PRACTICES & PHILOSOPHIES ARE HARMFUL

By Anna Rebecca Lopez, AR Lopez Consulting

Go back to the infographic via this link

(Introduction text)

A group of BIPOC* fundraisers and nonprofit professionals began a collaboration to build a movement for racial and economic justice, sharing dreams of a world beyond capitalism and the nonprofit industrial complex. To gauge perceptions of nonprofit fundraising, this group distributed a survey in May 2019. Intended to highlight the thoughts and experiences of fundraisers and presented through a series of infographics, here are some findings from over 2,000 fundraisers and nonprofit professionals surveyed.

*BIPOC stands for Black, Indigenous and People of Color

TAKEAWAY #1

(The following section is visualized through a brown box wrapped around the following text:)

The majority of fundraisers and nonprofit professionals are unhappy and think fundraising practices and philosophies are harmful to nonprofits’ work of addressing systemic injustice. While white and BIPOC folx generally agree that the current system is not working, a higher percentage of BIPOC are unhappy with the status quo.

(The following section is visualized through two line graphs stacked on top of each other, one of BIPOC fundraisers, which is colored in browns, tans, sea green, and pink-coral, and the other graph is of white fundraisers, which is colored in dark greens, sky blue, and cotton pinks. The charts show whether and how much fundraisers and nonprofit professionals think current fundraising practices and philosophies are harmful to nonprofits’ work of addressing systemic injustice.)

(The BIPOC graph:)

BIPOC fundraisers who think current fundraising practices and philosophies are very harmful: 30%
BIPOC fundraisers who think current fundraising practices and philosophies are somewhat harmful: 42%
BIPOC fundraisers who are neutral on current fundraising practices and philosophies: 10%
BIPOC fundraisers who think current fundraising practices and philosophies are somewhat helpful: 14%
BIPOC fundraisers who think current fundraising practices and philosophies are very helpful: 4%

(The white graph:)

White fundraisers who think current fundraising practices and philosophies are very harmful: 15%
White fundraisers who think current fundraising practices and philosophies are somewhat harmful: 47%
White fundraisers who are neutral on current fundraising practices and philosophies: 18%
White fundraisers who think current fundraising practices and philosophies are somewhat helpful: 17%
White fundraisers who think current fundraising practices and philosophies are very helpful: 3%

TAKEAWAY #2

(The following section is visualized through a brown box wrapped around the following text:)

Half of fundraisers and nonprofit professionals think there is a decrease of the diversity of fundraisers in the sector due to current fundraising philosophies and practices.

(The following section shows three circle/pie charts in yellow, pink, and dark green.)

(Pie chart #1 has a 58% wedge colored in, in yellow)

Over half of all nonprofit professionals surveyed (BIPOC and white) think fundraising philosophies and practices have led to a general decrease in the diversity of fundraisers in the sector. This means that not only are we seeing less people of color in fundraising, but we are also seeing fewer people who bring a variety of lived experiences, and provide unique ways of doing and being.

(Pie chart #2 has a 26% wedge outlined in pink)

White nonprofit professionals were generally more moderate in their responses compared to BIPOCs. One-fourth think current fundraising philosophies and practices have led to a significant decrease in the diversity of fundraisers (26%).

(Pie chart #3 has a 38% wedge colored in, in dark green)

In contrast, more than one-third of BIPOC nonprofit professionals think current fundraising philosophies and practices have led to a significant decrease in the diversity of fundraisers (38%).

TAKEAWAY #3

(The following section is visualized through a brown box wrapped around the following text:)

Nearly all fundraisers and nonprofit professionals think current fundraising philosophies and practices increases competition among nonprofits.

(The following section shows a horizontal bar graph with two bars stacked on top of each other. One in blue and one in dark green. They depict the following information:)

89% of BIPOC respondents think current practices increase competition

83% of white respondents think current practices increase competition

TAKEAWAY #4

(The following section is visualized through a brown box wrapped around the following text:)

Nearly all fundraisers and nonprofit professionals think current fundraising philosophies and practices lead to an increase in poverty tourism.

(The following section shows two circle/pie charts in yellow and pink. They depict the following information:)

88% of BIPOC respondents [think current fundraising philosophies and practices lead to an increase in poverty tourism.]

85% of white respondents [think current fundraising philosophies and practices lead to an increase in poverty tourism.]

(Next to the pie charts, there is this bit of text that contextualized the pie charts:)

Survey respondents who think fundraising philosophies and practices increases poverty tourism.

(Next to the bit of text is a definition of poverty tourism in a dark green box:)

POVERTY TOURISM DEFINITION:

A type of tourism that involves visiting impoverished communities, and exploiting people for attraction purposes without providing monetary compensation.

TAKEAWAY #5

(The following section is visualized through a brown box wrapped around the following text:)

Nearly all fundraisers and nonprofit professionals think current fundraising philosophies and practices lead to an increase in white saviorism.

(The following section shows two circle/pie charts in blue and dark green. They depict the following information:)

90% of BIPOC respondents [think current fundraising philosophies and practices lead to an increase in white saviorism.]

90% of white respondents [think current fundraising philosophies and practices lead to an increase in white saviorism.]

(Next to the pie charts, there is this bit of text that contextualized the pie charts:)

Survey respondents who think fundraising philosophies and practices increase white saviorism.

(Next to the bit of text is a definition of white saviorism in a dark indigo box:)

WHITE SAVIORISM DEFINITION:

A white person, culture, or organization who ‘rescues’ people of color from their own situation, often while taking away the ability for people of color to help themselves, grow as a community and/or to have a sense of agency.

(The following section is a new section. It takes about the demographics of respondents surveyed and is a mix of color graphs and charts along with accompanying text.)

WHO WAS SURVEYED?

The 2019 survey asked respondents to self-identify their race and/or ethnicity. Respondents were able to select multiple options of the list provided and were able to write-in races and/or ethnicities not provided in the options. The majority of respondents identified as white (84%), this included respondents who identified as Caucasian, Jewish, and/or European. Of the 16% of respondents who identified as BIPOC, this also included individuals who self-identified as coming from ‘mixed ancestry’ or ‘multi-racial.’

(Here, there is a dark indigo pie chart showing that 84% of respondents were white and 16 percent of respondents, shown as a pink wedge, were BIPOC.)

(Next to the BIPOC percentage, there is deeper-dive information. There is a breakdown of ethnicities of respondents who were surveyed. The list is shown as a bar graph in descending order, from highest percentage to smallest percentage. The list says:)

Latinx and/or Hispanic – 31%
Asian/Asian American – 29%
African American/Black/of the African diaspora – 22%
Native American/Indigenous/ First Nations – 8%
Arab American/Middle Eastern – 6%
Native Hawaiian/Pacific Islander – 4%
South Asian/Indian – 1%

(The next subsection is titled “Age of Folx Surveyed” and features bar graphs in multiple colors, showing the ages of white respondents and and the ages of BIPOC respondents.)

AGE OF FOLX SURVEYED

BIPOC fundraisers also tend to be younger than white fundraisers who responded to the survey. Nearly half of BIPOC fundraisers are under the age of 35 years whereas less than a third of white fundraisers are under the age of 35. Conversely, more than one-third white fundraisers are over age 46 while about one-quarter of BIPOC fundraisers are over 46.

Gen Z, 19-25 years
BIPOC – 6%
white – 3%

Millennials, 26-35 years
BIPOC – 37%
white – 28%

Gen X, 36-45 years
BIPOC – 29%
white – 28%

Gen X, 46-55 years
BIPOC – 15%
white – 22%

Boomers, 56-65
BIPOC – 10%
white – 15%

Boomers, 66+
BIPOC – 2%
white – 4%

(The next subsection is titled “SOCIAL-ECONOMIC CLASS” and features bar graphs in multiple colors, showing how respondents identify.)

SOCIAL-ECONOMIC CLASS

Of those who do fundraising, BIPOC respondents have been doing so for less years than their white counterparts.

Lower class
BIPOC – 1%
white – 0.5%

Working class
BIPOC – 20%
white – 12%

Middle class
BIPOC – 56%
white – 54%

Upper-middle class
BIPOC – 19%
white – 30%

Upper class
BIPOC – 4%
white – 4%

(The last subsection three sets of bar graphs, depicting gender of white respondents and BIPOC respondents. The bar graphs are in brown, dark green, and yellow.)

Woman

81% BIPOC
87% white

Man

16% BIPOC
10% white

Non-binary

3% BIPOC
2% white

(The very bottom of the infographic shows the CCF logo on the left hand side. On the right hand side, it says: “© 2020 Community Centric-Fundraising” and “Infographic design by Stacy Nguyen.”)

This infographic is part of a multi-part series. Read part one of the series here. Follow CCF on Instagram, Facebook, or sign up for our mailing list to get notified of the next part!

Anna Rebecca Lopez

Anna Rebecca Lopez

Anna Rebecca Lopez (she/they) is an experienced Evaluator and consultant, using mixed-method approaches to social science research, statistical analysis, community engagement & collaboration, digitization and more. She is the Principal Evaluator at AR Lopez Consulting, where she specializes is disaggregating data in a way that tell authentic and useful stories. You can find her on IG @anna_.rebecca

The Ethical Rainmaker: Decolonizing data with Anna Rebecca Lopez & Vu Le

By Michelle Shireen Muri, Freedom Conspiracy Principal and CCF co-chair

Episode Summary

“…the processes we’ve used in evaluation are perpetuating a lot of the harms we thought we were helping with…” “we’re all using data problematically!” In this season finale, Michelle talks with Anna Rebecca Lopez and Vu Le about how the traditional ways that data has been collected and used can be harmful – causing misrepresentation, oppression and erasure. Anna Rebecca shares her personal journey with deep academic cred as a data nerd and disruptor and the three talk about what questions we must ask to truly center our communities.

Find episode notes and the podcast transcript here.

About the Ethical Rainmaker podcast

In the United States alone, philanthropy is a $427 million dollar industry, of which 68% comes from individual donors. Yet the practices, theories, and foundation of modern philanthropy and fundraising often ignore the ways in which the industry perpetuates harm.

The Ethical Rainmaker, hosted by Michelle Shireen Muri, is a podcast that hosts authentic conversations grappling with the questions that we don’t often ask in the nonprofit world. Join us as we explore some of the practices that undermine our missions and navigate the way forward with today’s resisters, reimaginers, and the re-creators of the third sector. It’s time to think differently.

Michelle Shireen Muri

Michelle Shireen Muri

Michelle Shireen Muri (she/her) is the co-chair for Community-Centric Fundraising and the host of the new podcast, The Ethical Rainmaker. She is the founder of Freedom Conspiracy, a small collective of fundraising consultants focused on bringing values-aligned practices to clients in the nonprofit and philanthropy spaces. She can be reached at @freedomconspiracy on Instagram.