In Kolkata, once the beacon of Sanatan wisdom, where spiritual luminaries once flourished, we witness the dichotomy of ancient teachings and the Western ‘White Savior’ trope. Let’s delve into such narratives, particularly through the lens of the so called “Mother” Teresa.
Don’t teach the Gurus
In the profound annals of Sanatan wisdom, we’ve always been taught the principles of self-realization and the power of introspection. Enter the concept of the “White Savior” – an often-patronizing western paradigm where an individual from a privileged background attempts to ‘rescue’ those from less privileged cultures. From the vantage point of a Hindu, who has been steeped in thousands of years of diverse philosophies, this notion appears almost superficial.
Our ancient scriptures speak of the world as one family — “Vasudhaiv Kuṭumbakam”. While the intent to help is noble, true assistance does not overshadow or diminish the recipient’s culture. One must understand, just as the Gita elucidates, that every civilization carries its own Dharmic weight and has its unique path to salvation.
There’s a saying: “Don’t give a man a fish, teach him how to fish.” The White Savior complex often forgets this age-old wisdom. Instead of empowering, it frequently incapacitates, making recipients dependent rather than self-reliant. For a culture that prides itself on spiritual richness and ancient knowledge, such superficial rescuing feels both misplaced and redundant. The world doesn’t need saviors; it needs understanding, mutual respect, and true collaboration. In the vast tapestry of Sanatan wisdom, Hindus have always been its illustrious bearers. Yet, there’s an unsettling narrative spun by Indologists, anthropologists, and British colonialists. They’ve unjustly painted Indians, chiefly Hindus, as primitive and culture-less beings, existing outside the corridors of history and in dire need of ‘guidance’.
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Kolkata – the Pinnacle of Sanatan Wisdom
Kolkata, historically and spiritually, stands as a testament to India’s diverse religious tapestry, particularly its deep roots in Sanatan Dharma. Tracing its lineage back to luminaries like Chaitanya Mahaprabhu, Lahiri Maharaj, Ramkrishna Paramhans, and Bankim Chandra Chattopadhyay, the city has played host to some of the most profound spiritual and philosophical movements. The Bhakti Movement, characterized by its impassioned devotion and a call to personal communion with the divine, found its zenith in Kolkata. This city became a melting pot where diverse religious streams converged. Vaishnavas, with their unwavering devotion to Shri Vishnu, and Shaktas, ardent worshippers of Shakti, coexisted and thrived here. Their harmonious coexistence exemplified the essence of the Bhakti ethos – a fervent, personal devotion transcending ritualistic boundaries.
However, with its rich intellectual and cultural heritage, Bengal also caught the keen eye of the British Colonialists. The region’s allure was not just its resources, but its inhabitants’ remarkable linguistic abilities. English, the language of the colonizers, was spoken here with an unmatched flair, a testament to Bengal’s intellectual prowess and adaptability.
This linguistic bridge made Kolkata an appealing target for Christian missionaries. They recognized the ease with which they could converse with and influence the locals, employing both theological discourse and the English language. Moreover, missionaries understood Kolkata’s symbolic and strategic value; the city wasn’t merely a metropolis but the heart of India’s intellectual and spiritual landscape. To sway Kolkata was to sway an emblem of India’s soul. It wasn’t just about numbers; it was about influence. For, if Kolkata, with its rich spiritual history, could be brought under the aegis of Christian mission, it was believed that the ripple effect would resonate throughout the Indian subcontinent, bringing other regions in tow.
Enter “Mother” Teresa
In Skopje, Macedonia, on August 26, 1910, Anjezë Gonxhe Bojaxhiu, later known as Teresa, was born. Rooted in a Catholic Albanian household, young Anjezë’s early exposures included tales of missionaries in Bengal. By the age of 12, she felt a calling to join the missionary cause. At 18, she departed from her home, aligning herself with the Sisters of Loreto in Rathfarnham, Ireland. Here, she learned English, a prerequisite for her impending mission in India. Adopting the name ‘Teresa’, by 1929, she arrived in Kolkata (then Calcutta). She began as an educator at the Loreto convent school in Entally.
Also read: Mother Teresa: The biggest Con Job of the Twentieth Century
Die, you brown Hindoo!
Mother Teresa, upon acclimatizing herself with the Kolkata society, started doing something, that was later portrayed as “a deep pull to address the stark human suffering in the city” by her hagiographers. She formed the “Missionaries of Charity” in 1950. Under this organization, she and her fellow missionaries embarked on various endeavors, catholic conversion being one of them. They set up hospices for the critically ill, centers for the differently-abled, as well as orphanages and schools. However, the quality of care and the organization’s methods were hellish to use the softest word in the dictionary.
The hospices run by the Missionaries of Charity paint a grim picture. Within their confines, lepers intermingled with general patients, leading to an unsettling medley of suffering. Dysentery-stricken patients inadvertently tainted the premises with human waste, turning the environment alarmingly unsanitary. The cacophony of agonized cries and ceaseless coughs filled the air, making the atmosphere almost suffocating. Overlaid by a nearly palpable stench, the ambiance was profoundly distressing. Many accounts starkly suggest that those who sought solace within these walls invariably met their end, albeit in the most distressing way possible.
Not just the care provided but also Teresa’s perspectives on various issues and the origin of her funds remain shrouded in mystery till date. Missionaries of Charity, its operations and influence remain topics of extensive discussion, often not positive.
Did the Dying really ask for her help?
The most important question to ask is – Did the dying really ask for Teresa’s help? Or did the corridors of a ‘White Savior’ complex guide her intentions? An analytical dive reveals that her very nature of intervention was white saviour complex at play. Where does informed consent stand in the midst of suffering, especially in a society that’s intricate and often misunderstood? It’s persuasive to think that genuine service should empower rather than enforce a certain view of salvation. There is a thin line between service and self-serving redemption. Are acts of charity always altruistic? Or is there a hint of a saviour’s ego hidden behind the veil?
Also, did the dying specifically seek a white woman’s aid? Analyzing deeper, one must question if the suffering, in their profound vulnerability, distinguished between races, or if Christian Missionaries cast her as an intentional ‘White Savior’.
Also read: Mother Teresa – A friend of Thugs, Tyrants and Swindlers
The Unsaintly Saint
Work of Mother Teresa was just a façade for conversion, using the narrative of pure altruism in the face of religious dynamics.
Teresa a saint, equated a dying man’s agony to Jesus’ embrace. Her provocative statement met a visceral response: “Ask him to stop kissing me.” This poignant exchange raises deeper questions about perceived piety versus tangible suffering.
Critics, including Michael Hakeem, contend that Mother Teresa was deeply entrenched in a fundamentalist religious perspective. They argue that she viewed pain and suffering as elevating experiences, analogizing them to Jesus Christ’s crucifixion ordeal. Such a worldview, they suggest, skews the perception of genuine human suffering.
Teresa’s associations have often raised eyebrows, notably her relationship with Haiti’s notorious Duvalier family—Papa, Mama, and Baby Doc, rulers marked by their oppressive regimes. This alignment was definitely at odds with her humanitarian image. Similarly, her condoning of Indira Gandhi’s Emergency era, a dark chapter in Indian democracy, has been viewed as a strategic move to maintain rapport with the political leadership. Both instances shed light on the complex interplay of morality and pragmatism, questioning the genuineness of altruistic missions amidst political ties.
Sadism and White Saviour complex
Teresa was a white savior of the purest breed, crafting a sanctuary not for healing but for the final embrace of death in the most horrible way. Her establishments, more hospices than hospitals, echoed this sentiment. Navigating the dichotomy of her intent versus her impact requires a discerning eye, for amidst the applause and reverence lies sadism and white saviour complex – both in equal proportions.
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