Alhough women often played a central role in the creation of non-profit organisations through their donations of time, money and material possessions, their efforts have received little systematic attention from students of the non-profit sector, particularly outside the United States. This special issue of Voluntas traces the ties between philanthropy and women's social, economic and political roles in Argentina, Ireland, the Netherlands, Germany, Russia, India and Australia. Written as part of an international collaborative study co-ordinated by the Center for the Study of Philanthropy at the Graduate School of the City University of New York, these essays test a variety of theoretical models for assessing the significance of philanthropic activities in empowering disadvantaged groups and fostering the growth of civil society.

This article focuses on the history of voluntary associations in Argentina over the past 200 years. Argentine voluntary associations have their roots in the alliance of the Catholic church, the state and the country's elites, in which women played major roles. The charitable stage can be divided into two phases: the first (1600-1899) was encouraged mainly by the church, in particular through the Sisters of Charity; the second (1820-1940) took shape under state patronage in a period of centralisation and secularisation. The Society of Beneficence, a quasi-public institution run by wealthy women, emerged as the most important institution for public assistance until the formation of the Eva Perón Foundation, which became the paradigmatic form of social assistance in the 1940s. Nevertheless, the approach adopted by the Foundation differed very little from those of its precursors. Within this framework the current social development model attempts to reconfigure the relationships between the public institutions and civil society.

Religion played a major role in directing the philanthropy of Irish women in the nineteenth century. The most extensive systems of welfare were provided by Catholic female religious communities, but substantial and extensive charity was also provided by Protestant denominations. There was much rivalry between Catholic and Protestant charity workers, particularly in work relating to orphaned and destitute children. While the denominational basis of charity work prevented women of different religious persuasions from working together as philanthropists, lay Catholic women were profoundly affected by the limits placed on their activities by nuns. Lay Catholic women had no major tradition of organising in institutions or societies for charity work and, in consequence, the experience of organising for social change came later to Catholic women than it did to Protestant women. Catholic women were slow not only to join reform organisations but also to campaign for changes in social legislation or to demand suffrage.

Dutch women have historically been philanthropists, with an emphasis on the giving of time. This article describes several strategies in which Dutch women have used philanthropy in different periods of time and in different social situations to widen their scope of action for themselves. The giving of time was partly related to the burgher ideal of domestic family culture, in which women were not supposed to join the labour force but instead become caring mothers and spick-and- span housewives. Another factor was the relative prosperity of the nation: the income of the male breadwinner was enough to support the whole household. To maintain social contacts and to gain prestige without abrogating social, religious and community norms, married women turned to philanthropic and volunteer organisations, especially in social services, welfare and health care. Many of them found a life-time occupation in volunteering. They created a parallel power structure in the public sphere. More recently, giving of time has become a means of gaining work experience. Volunteering has become an instrument to accomplish women's liberation, by building women's organisations, and interest and self-help groups.

In terms of finances, the state and non-profit organisations in Germany are closely interrelated; philanthropy has until recently played only a minor role. However, with the financial crisis of the German welfare state, philanthropy and fundraising have started to play more important and more visible roles since the early 1990s. Yet most women's organisations so far have neglected to tap or to develop private funding resources to a larger extent. While traditional women's associations still predominantly rely upon volunteerism, autonomous women's projects are heavily dependent upon government money. There is a huge untapped potential for philanthropy in Germany in general, and for women's causes in particular, and several examples show that many women are prepared to support women's causes when they are asked to do so. To foster philanthropy by and for women in the future will mean a strengthening of civil society in Germany.

Historically, civil activism was primarily shaped illegally in Russia, through the revolutionary underground under tsarism, and via dissident movement under the Soviet regime. Among legal enterprises, philanthropy maintained an orientation toward gradualist social change and mutual support. Women have played a major role in philanthropy and voluntary activities in Russia. Compared to European and American women, Russian women enjoyed far more extensive property rights which defined different strategies for gaining access to public space. Women's philanthropy made its greatest impact on public policy-making agendas not through maternalistic programmes for mothers and children but through education of women and girls, and support of women entering the job market. However, their contribution, especially in its civic aspects, has been undervalued for many reasons, particularly in the interpretation of a powerful ethos of female self-sacrifice peculiar to Russian women as a basic motive of women's voluntarism. This article challenges this interpretation and instead portrays women in philanthropy and voluntary activity as agents of social change.

Women's philanthropy has deep roots in India. A historical survey shows that despite their generally low socio-economic status, Indian women made significant contributions to social progress even while outside the formal power and profit structure. This article also analyses the role of religion, custom, caste and class, political and social movements, and the legal and political structure in motivating and facilitating as well as in restraining women's philanthropy. It is lack of economic independence and an enabling socio-legal structure that has inhibited social entrepreneurship among women, while sociopolitical movements have encouraged it.

Women in Australia developed a distinctive pattern of philanthropy, adapting inherited traditions to their new situation. The Australian colonies had no Poor Laws; government-funded private philanthropy, to which men gave their money but women gave their time, was the primary means of providing relief. In performing this role, women became increasingly allied to conservative forces and divorced from campaigns for social reform. Alienated from the radical voices which dominated social policy formation in the federated nation, their role was marginalised by a masculinist/egalitarian notion of a welfare state. The current retreat from this ideal has prompted a call for a re-evaluation of philanthropy, but it is too early to see whether this will produce new opportunities for women or perpetuate the older gendered pattern of participation.