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Purpose – This study seeks to answer the question of whether donations to the Dutch Heart Association are a form of solidarity of the healthy with the sick. In doing so, I test hypotheses on the origins of charitable donations in awareness of need in conjunction with dispositional empathic concern, social networks and own health.

Methodology – I report probit, tobit and multinomial regression analyses on data from the Giving in the Netherlands Panel Survey (2002–2004; n=1,246) on donations to the Dutch Heart Association and other health charities.

Findings – I find that experience with cardiovascular diseases is associated with a higher likelihood of donating to the Dutch Heart Association, especially among those with higher levels of empathic concern and social responsibility, and among those who are not in excellent health themselves. Support for the Dutch Heart Association comes from those who are aware of the need for contributions and more easily imagine themselves in a situation similar to those of heart patients.

Research limitations/implications – The results confirm the role of empathic concern, explore the role of own health and seem to reject the role of ties to family members. The study is limited to the Dutch Heart Association. Future research should test whether these results can be generalized to donations to other charitable causes.

Originality/value of chapter – This study contributes to our knowledge on charitable donations, revealing new insights on the influence of awareness of need.

The development and practice of school leadership in the Philippines is influenced by a rich history that has helped to shape policy and education in a diverse cultural landscape. Periods of Spanish and American colonization have challenged core Filipino values of community and kinship and shaped the way contemporary school leadership preparation and development occur in the Philippines. The role of school leaders in the Philippines is further framed by kinship dynamics, which have been consistently integral to the Filipino concept of self and to the way individuals interact with others. Kinship is the nucleus of the Filipino social organization, from indigenous groups to colonial aristocratic ethnic and social groups. The Filipino concept of leadership is derived from a value set that rests on both biological and ritual forms of kinship, which in turn drives leadership practice in communities and schools.

We argue that the United States has experienced a decline of economic, political, and military power since the 1970s, and that this decline can be attributed in part to the fragmentation of the American corporate elite. In the mid-twentieth century, this elite – constrained by a highly legitimate state, a relatively powerful labor movement, and an active financial community – adopted a moderate and pragmatic strategy for dealing with the political issues of the day. The “enlightened self-interest” of corporate leaders contributed to a strong economy with a relatively low level of inequality and an expanding middle class. This arrangement broke down in the 1970s, however, as increasing foreign competition and two energy crises led to spiraling inflation and lower profits. In response, the corporate elite waged an aggressive (and ultimately successful) assault on government regulation and organized labor. This success had the paradoxical effect of undermining the elite’s own sources of cohesion, however. Having won the war against government and labor, the group no longer needed to be organized. The marginalization of the commercial banks and the acquisition wave of the 1980s exacerbated the fragmentation of the corporate elite. No longer able to act collectively by the 1990s, the corporate elite was now incapable of addressing issues of business and societal-wide concern. Although increasingly able to gain individual favors from the state, the elite’s collective weakness has contributed to the political gridlock and social decay that plague American society in the twenty-first century.