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2013 study from the University of Ottawa dispelled the “myth of altruism and generosity” surrounding Mother Teresa, concluding that her hallowed image did not stand up to the facts, and was basically the result of a forceful media campaign from an ailing Catholic Church.
Although she had 517 missions in 100 countries at the time of her death, the study found that hardly anyone who came seeking medical care found it there. Doctors observed unhygienic, “even unfit,” conditions, inadequate food, and no painkillers — not for lack of funding, in which Mother Theresa’s world-famous order was swimming, but what the study authors call her “particular conception of suffering and death.”
The answer, unsurprisingly, given the locale of her work, is racist colonialism.
Her image is entirely circumscribed by colonial logic: that of the white savior shining a light on the world’s poorest brown people.
Mother Teresa was a martyr — not for India’s and the global South’s poor — but for white, bourgeois guilt. (As Prashad says, it functioned as this instead of, not on top of, a “genuine challenge to those forces that produce and maintain poverty.”)
And how did she even help said brown people? Dubiously if at all. She had a persistent “ulterior motive” to convert some of India’s most vulnerable and sick to Christianity