In recent years, short-term international volunteer trips have increased the popularity and availability of global health experiences. These trips traditionally involve volunteers from high-income countries in the Global North, travelling to low- and middle-income countries to assist in service-led development activities (Loiseau et al, 2016). A growing awareness of global inequities has led to the subsequent rise of international volunteering. Often called volunteer tourism, or ‘voluntourism’, short-term international work manifests itself in many forms, varying in duration and objectives.
Volunteer tourism is widely hailed as a selfless and charitable industry that benefits both tourists and host communities (Guttentag, 2009). However, despite this benevolent depiction, there exists limited discussion on any negative impacts this sector may have.
This comment takes a critical stance; however, it is important to note that volunteer tourism can, in many ways, be beneficial and positive. In fact, all forms of tourism exhibit characteristics which garner both praise and criticism and should be viewed accordingly. Moreover, this short article does not serve to promote the destruction and abandonment of volunteer tourism as an industry. Rather, it is argued that a greater awareness of the negative impacts associated with volunteer tourism is fundamental and necessary. As such, this comment aims to deconstruct pre-existing ideas, inspire critical discussion, and encourage introspective thought.
Volunteer tourism projects exist globally and are typically organised by a variety of ‘sending organisations’ who offer different types of volunteer experiences and work. Common project categories consist of environmental conservation, construction, education, and healthcare. As such, undergraduate and pre-medical students are increasingly embarking on short-term medical volunteer programmes in resource-poor countries (McCall and Iltis, 2014). Popular destinations typically include both lower-income countries and those deemed tourist destinations such as Ghana, Costa Rica, Tanzania, Vietnam, Thailand, and others. Despite limited empirical data, Lough et al (2011) identify the desire to increase intercultural understanding as a primary motivator for international volunteering. Although short-term international volunteers are mostly well-intentioned, broader socio-political critiques suggest that such trips may reinforce post-colonialist relations between the Global North and the Global South (Palacios, 2010; St-Amant et al, 2018). In fact, a common critique of short-term international work focuses on the prevalence of power imbalances that can perpetuate colonial legacies (Tiessen and Huish, 2014). Furthermore, many international volunteer organisations prioritise prospective volunteer interests over the interests of those they purportedly aim to serve (Sullivan, 2017).
Despite the obvious appeal of helping people, most volunteer programmes are short-term schemes involving volunteers with limited to no significant skill set. Moreover, medical placements are available to prospective volunteers regardless of experience level or knowledge. Is it ethical for volunteers from the Global North to provide education and medical assistance without experience or language proficiency? It is not exclusively the aspect of qualifications, or lack thereof, that remains problematic (Wipp, 2019). It is also the reckless trend of white saviourism and the tacit assumption that even inexperienced Westerners can provide help in the Global South. Sadly, volunteering of this nature is sold as a unique opportunity to boost employability and expand a participant's curriculum vitae. It seems that the only qualifications necessary are paying to be there and presumed good intentions. The rise of voluntourism is largely a result of perceived benefit to broad audiences: the high school student applying to elite universities or the undergraduate hoping to increase employability. In fact, some volunteer organisations advertise to students as a unique opportunity to ‘stand out’ among a competitive crowd of college or university applicants (Sullivan, 2017). Thus, it can be argued that white saviourism is a reckless trend perpetuated by voluntourism. The less fortunate are often used like props and flaunted over social media profiles for gratification. Not only is this behaviour morally and ethically shameful, but it also represents a dangerously exploitative culture. By portraying themselves as ‘saviours’ or heroes, some volunteers assume a role of superiority. Ironically, these are the same people who are least aware of the culture, customs, and traditions of their chosen travel destination.
Voluntourism is intrinsically problematic, largely owing to a reliance on white saviour attitudes. The expanding landscape of social media has provided individuals with a platform to display their performative activism. This directly reinforces the notion of the ‘white saviour complex’ and its presence in contemporary society.
White saviour complex is fundamentally the result of ignorance and the pursuit of fulfilment at the expense of those who are less fortunate. Within this narrative, social media is used to depict volunteer work as heroic and courageous, and to falsify an image of selflessness. The Global South is being viewed as a space onto which white saviours achieve a sense of satisfaction, and collect photographic evidence of their philanthropy. The aestheticisation of poverty is incredibly damaging, disrespectful, and dangerous. Despite this, volunteer tourism is a socially accepted norm.
Issues relating to volunteer tourism are grossly underdiscussed and lack adequate dialogue. The fact that many Western volunteers engage in tasks without prior experience or qualification, which would be prohibited in their own country, is representative of superiority and exploitative behaviour. Understanding this criticism helps to expose the dark side of volunteer tourism. Volunteering and helping others are more than just performative tasks for self-fulfilment, selfish interests, or social media.
As an undergraduate paramedic student, I have seen many of my peers embark on trips to the Global South—many of whom take absolute pride in their efforts, displaying their experiences on social media. However, I challenge those who have embarked on this journey—or plan to do so in the future—to reflect on their motivations. Is it ethical to post images of children or patients? Surely this perpetuates the idea of white saviour attitudes. Autonomy, beneficence, non-maleficence and justice represent four principles of healthcare that serve as an effective foundation for moral behaviour. Yet, these same ethical principles seem redundant and overlooked when volunteering in the Global South. This further reinforces the ideology of perceived superiority and unequal power relations. Volunteers are viewed as active caregivers, while local people are stigmatised as passive receivers. This binary view highlights an unequal and imbalanced relationship. Volunteering must always be motivated by a desire to help others—not to appear philanthropic or more employable.