Cleo Robins

A World Without White Saviours

CLeo roBins

Many people, notably those with power in our societies, like to forget or diminish the effects of colonisation, by distancing current events from past ones, or by referring to our present global situation as “post-colonial”. The reality is, however, that colonisation still affects us in every aspect of our lives, from determining our values to igniting our anxieties. To push away this ugly truth, and assuage the guilt that inevitably follows in the wake of privilege, residents of colonial centres of power, like Australia, the USA and Britain, often devise volunteering projects which allow them to ‘better’ the living conditions of citizens in less economically aggressive nations. These projects are marketed as ‘once-in-a-lifetime’, supposedly enabling Western citizens to alleviate poverty and inequality, as well as giving them an ‘eyeopening’ experience. But does the impetus behind volunteering trips really come from a sincere place? Or has the colonial project just mutated into a different form, albeit one that is hidden in a discourse of compassion?

A key ideological principle which is used to justify invasion and colonisation is the binary view of civilisation. Western colonisers often used the rhetoric that they were ‘civilising’ the places they conquered, as if the European way of doing things was inherently better or more efficient. Colonial powers forced Christianity upon the Indigenous peoples of many nations, all the while extracting natural resources from the land they were stealing. They tried to legitimise this exploitation by appropriating evolutionary theories, resulting in the harmful ideology of eugenics which still influences how many people think about race, gender, and sexuality today. The basic assumption of eugenicist theory is that the white way is the right way, and that any person, or nation, who exists outside the binary norms of white supremacy, is somehow inferior and should strive to ‘better’ themselves.

In her article “White Supremacy Culture”, Tema Okun writes that paternalism and perfectionism are two of the key characteristics of white supremacy. These tenets are evident in the historical process of invasion and colonisation, but they can also be seen in the more modern project of ‘voluntourism’. Volunteer tourism programs cater to Western tourists, providing transport to countries which are considered to be ‘developing’; in other words, lacking a resemblance to Western culture. Volunteers will spend time and money to help out in communities, often by building schools or amenities. While these activities seem to be motivated by noble aims, the perspective which is centred in the discourse surrounding

these projects is the white one. The belief that Western citizens are entitled to ‘develop’ other countries is deeply rooted in colonial viewpoints of white superiority.

While basic needs like education and amenities are essential human rights, the paternalistic mentality surrounding aid needs to be shifted. Non-Western countries are not victims of a lack of ‘civilisation’. In fact, many have been crippled by colonisation, and continue to suffer from often hypocritical Western interference. Nepal, for example, is economically supported by tourism on Mount Everest. Every year, thousands of tourists flock to ascend the mountain, with the locals bearing the brunt of the dangerous navigation work. Unions are a distant dream for the Nepalese Sherpa, who work the treacherous mountain slopes year after year to feed their families. Rather than safeguarding the rights of their own citizens, the Nepalese government panders to the wishes of Western mountaineering companies, who dominate the industry at Everest, and rake in millions of dollars. The crippling economic and social effects of this modern colonial project make even more laughable the large number of ‘voluntourists’ who travel to Nepal. Audre Lorde once said that the “master’s tools will never dismantle the master’s house.” It is not enough to fight tourism, which is in many cases an extension of the colonial project, with more tourism.

The white saviour mentality is not helping anyone, but rather perpetuating the myths of power imbalance which still menace our world. With a rising awareness of the effects that colonisation and capitalism have had on the world’s environment, and the realisation that the best way to safeguard the earth is to follow the advice of Indigenous peoples who understand the land, the discourse around international aid is beginning to change. Hopefully, when the world opens up to global travel, tourists will be more critical about the effects of their voyaging. If people can start getting honest with themselves about the real reason they feel compelled to ‘develop’ other nations, then perhaps we will be able to create a world which focuses less on the merits of the white saviour, and more on the strength of the people that colonisation has tried to victimise. True equality happens when we work together, and without decolonising the Western psyche, there is little hope for impactful change and cooperation.