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Speaker 1: You're listening to an airwave media podcast. Hi, and welcome

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Speaker 1: to Who Did What Now? The history podcast with me

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Speaker 1: you're apparently controversial host Kerry Charlwood, social scientist and a

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Speaker 1: reader of books. Hi, everybody, It has been an interesting week.

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Speaker 1: I went viral on TikTok kind of as you know

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Speaker 1: some of you know if you're hear from that. Hello,

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Speaker 1: Welcome to my circle of discontent. For those of you

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Speaker 1: who don't know, I am a social scientist who talks

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Speaker 1: about history on the internet, sometimes via this podcast and

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Speaker 1: sometimes on TikTok. And two of my videos did really

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Speaker 1: well this week. So my yeah videos, one of which

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Speaker 1: was it's about Leonardo da Vinci. Basically Leonardo da Vinci

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Speaker 1: had like this extreme level of fitness and there are

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Speaker 1: stories of him like being able to like bend a

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Speaker 1: horseshoe with one hand, and you know, I mean the

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Speaker 1: metal was different back then, so and if he was

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Speaker 1: really strong, he probably could do it. But anyway, so

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Speaker 1: that did really well, and I was genuinely surprised because

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Speaker 1: I was like, okay, and then I had another video

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Speaker 1: and then I did another video of about mother Teresa,

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Speaker 1: and that kind of blew up and so that was

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Speaker 1: that was a bit interesting. I genuinely did not think that,

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Speaker 1: of all things, something about Mother Teresa would blow up

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Speaker 1: like that. So it was requested that I would go

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Speaker 1: a little bit more in depth. And so so this

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Speaker 1: week's episode is Mother Theresa did what Now had a

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Speaker 1: variety of sources. I wanted to ensure that I used

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Speaker 1: a collection of verifiable miracle paper called the Lancet. In

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Speaker 1: nineteen ninety four they had Mother Trees's Care for the

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Speaker 1: Dying by Robin Fox in nineteen eighteen four, and there

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Speaker 1: was also letters from David Jeffrey, Joseph on Nails and

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Speaker 1: Gillie Burns. Also in the Lancet there was an independent

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Speaker 1: study report done by serge Ve, Carol Sinchal and Genevieve Channa.

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Speaker 1: I'm sorry, I'm gonna say now apologies for mispronouncing mispronouncing things.

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Speaker 1: This was twenty thirteened and the study was called Nicott

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Speaker 1: de Mertresa Studies in Religion as Science relig You, the

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Speaker 1: missionary position Mother TREESA and in practicer Christopher Hutchins and

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Speaker 1: also his documentary Hells Angel. In nineteen eighty four, an

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Speaker 1: article by Nick Squire's for the Telegraph in twenty seventeen.

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Speaker 1: Mother's Teresa Legacy under Cloud is Saint Hudinier's Mother Theresa

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Speaker 1: The Final Verdict by the doctor Arupe chatter g. There's

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Speaker 1: also a documentary from twenty thirteen, Thinking Aloud, a film

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Speaker 1: on Mother Teresa myth versus Reality by Ahmed Ghosh There

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Speaker 1: and there's a clicquion of the articles that I sort

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Speaker 1: of skimmed through from the Independent of Code at UK

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Speaker 1: from twenty sixteen The New York Times again in twenty

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Speaker 1: sixteen India Today, Mother Theresa The Genius of Kakuta by

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Speaker 1: Sally Warner in two thousy and three, Mother Theresa and

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Speaker 1: her Critics by William Junior Duino and that was twenty thirteen,

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Speaker 1: Saint of the Gutters with Friends in High Places and

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Speaker 1: Times Higher Education in two thousy three by Krishna Dotta.

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Speaker 1: A BBC document entry Mother Chores Are the Final Verdict

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Speaker 1: and that was twenty ten by William Crawley. Original Sin,

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Speaker 1: Secret Account, Hidden Truths, Blackmail and the Forces blocking Pope

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Speaker 1: France's Revolution by Gianluigi Notes in twenty seventeen. So and

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Speaker 1: also Mother Tes's own letters. So this is these are

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Speaker 1: my sources, feel free to go through any of them.

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Speaker 1: They're are all linked in my my TikTok, So go

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Speaker 1: ahead and yes. Gonzie Byasu was born on the twenty

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Speaker 1: sixth of August nineteen ten in Scopia, which is now

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Speaker 1: the capital of North Macedonia, and to her Albanian parents.

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Speaker 1: So basically, when she turned twelve, she said that God

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Speaker 1: came to her and Agnes would be Agnes would be

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Speaker 1: the Anglicized version of a yes, which I've probably mispronounced.

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Speaker 1: But like, as a young girl, she was fascinated by

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Speaker 1: the stories of you know, Christian missionaries and their service

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Speaker 1: in Bengal, and by the time she turned twelve, like

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Speaker 1: she was convinced that, you know, she had to join

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Speaker 1: a religious order and that she had to commit herself

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Speaker 1: to religious life. And in nineteen twenty eight, when she

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Speaker 1: was eighteen, she prayed at the Black Madonna of Vitinna

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Speaker 1: Litnus and where she often went on pilgrimages. This basically

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Speaker 1: made her feel like absolutely, I need to go and

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Speaker 1: be a nun and shit, so so off she goes

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Speaker 1: decides to join the Sisters of Loretto at the Loretto

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Speaker 1: Abbey and with foreignhum in Ireland to learn English, because

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Speaker 1: of course Ireland is the place you should go to

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Speaker 1: learn English anyway, and so she moves there and she

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Speaker 1: never sees her family again. So after a year in Ireland,

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Speaker 1: she heads to India and goes to der Dueling in

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Speaker 1: the Lower Himalayas, and she learns Bengalle and she teaches

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Speaker 1: at Saint Teresa's school which is near her convent. So

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Speaker 1: she takes the name Theresa to be named after Terres

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Speaker 1: de Lusieux, the patron saint of missionaries Okay, and takes

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Speaker 1: a religious vows on the twenty fourth of May nineteen

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Speaker 1: thirty one. So she takes her religious vows in nineteen

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Speaker 1: thirty one, and then she takes her solemn vows in

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Speaker 1: nineteen thirty seven. So in Okay, skip forward to tenth

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Speaker 1: September ninety forty six and Theresa has this experience and

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Speaker 1: she basically calls this the call within the call, she

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Speaker 1: was traveling to the Little Loretto Convent indur Jeeling from

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Speaker 1: Kolkata for like an annual retreat, and she leaves the

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Speaker 1: Liretto Order and creates her own, the Missionaries of Charity.

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Speaker 1: So the missionary work starts in nineteen forty eight. She

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Speaker 1: takes away her Loretto habit and replaces it with the

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Speaker 1: white cotton sarrey that we all know her to have.

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Speaker 1: When you think of Mother Teresa, you think of that

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Speaker 1: way white sarry with the blue border on it. So

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Speaker 1: she goes to Patna, gets her Indian citizenship and receives

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Speaker 1: basic metal medical training at the Holy Family Hospital. I'm

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Speaker 1: going to try to pronounce this. So she found a

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Speaker 1: school in Motio Cocata, and she was joined at the

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Speaker 1: beginning by a group of women who then joined her

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Speaker 1: sort of religious community. And by all accounts, this first

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Speaker 1: year was rough, like properly rough. You know. She wasn't

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Speaker 1: getting any funding from anybody. There was nothing coming in,

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Speaker 1: and she was struggling with the very basic necessities. So

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Speaker 1: basically she has to beg her order, basically has to

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Speaker 1: beg for food and supplies and everything else. In nineteen

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Speaker 1: fifty the Vatican basically gives her promit to have her congregation,

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Speaker 1: the missionaries of charity. So they give her like that

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Speaker 1: filled stamp, ye if you go have fun. And ninety

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Speaker 1: fifty two she opens up a hospice, converting a Hindu

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Speaker 1: temple into the Klagat Home for the dying The whole

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Speaker 1: concept of this was so that those brought to the

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Speaker 1: Kela got home for the dying, would be able to

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Speaker 1: receive not only medical attention for their needs and to

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Speaker 1: die with dignity in accordance with their faith. Hindus would

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Speaker 1: receive water from the Ganges, Muslims would read from the Koran,

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Speaker 1: and you know, Catholics would receive like last Rites and

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Speaker 1: so on and so forth. So after nineteen fifty five,

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Speaker 1: when Teresa opens up Nomalaitya Shubavin, the Children's Home of

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Speaker 1: the Immaculate Heart is like an orphanage in a place

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Speaker 1: for like homeless youths and stuff. And this is when

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Speaker 1: she starts gaining attention. So the mission needs of charity starts,

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Speaker 1: you know, attracting more recruits and more donations, and you know,

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Speaker 1: and by the sixties it has hospices, orphanages, leper houses

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Speaker 1: throughout India. So then like mid sixties, you know, Venezuela, Italy, Tanzania, Austria,

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Speaker 1: and by the seventies, you know, they've got houses and

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Speaker 1: foundations in the US, in Asia, Africa, Europe, like all

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Speaker 1: over the world. So the Missions of Charity Brothers then

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Speaker 1: gets founded in ninety sixty three. Going back, we a

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Speaker 1: bit and this is just like the brother to the

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Speaker 1: sisters of her missionaries of charity, and loads of priests

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Speaker 1: are like contacting Mother Teresa. They're like, hey, can you

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Speaker 1: have something for us too? And so yeah, She's like cool.

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Speaker 1: Nineteen eighty one opens that founds the Corpus Christian moment

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Speaker 1: for a priest basically combines the vocational aims of the

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Speaker 1: missionaries of charity with the resources of the priesthood. So

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Speaker 1: by in nineteen eighty seven when she dies, her initial

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Speaker 1: thirteen member congregation in Calcutta had grown to have more

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Speaker 1: than four thousand sisters who managed aids, hospices, charity centers,

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Speaker 1: orphanages worldwide, cared for refugees, the blind, that disabled, the aged,

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Speaker 1: the poor, the homeless, the victims of epidemics, pandemics, famine,

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Speaker 1: flood so on and so forth. And you're thinking, wow,

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Speaker 1: Mother Theresa, super awesome. Helping the sick, helping the poor,

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Speaker 1: saves children in the middle of a war zone, picks

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Speaker 1: people off the street, cares for people in accordance to

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Speaker 1: their religious needs and medical needs, and all of this

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Speaker 1: sounds fantastic. She was promoted by the Vatican and the

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Speaker 1: UN and everyone else for being this amazing humanitarian doing

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Speaker 1: this because of her faith and her love of God

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Speaker 1: and her care for the poor. And you have no

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Speaker 1: idea how much I respect to this woman of my youth,

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Speaker 1: and how much I didn't want to believe. I remember

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Speaker 1: reading information about this many many years ago and about

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Speaker 1: a decade, and I'd heard things about this the decade

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Speaker 1: before that. And the first time I heard information in

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Speaker 1: my brain autom mother went, no, she's amazing. She's a humanitarian.

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Speaker 1: She couldn't let any of these things. And then the

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Speaker 1: second time, when I started studying social science and researching

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Speaker 1: the claims, then at home when I researched and researched,

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Speaker 1: and then I thought I would do it again. So

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Speaker 1: let's talk about this. Shall we an independent study? So

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Speaker 1: here we are. Mother Teresa dedicates her life to eradicating poverty,

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Speaker 1: gives up her twentieth century world of materialism. You know,

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Speaker 1: she's there to help the destitute and the diseased, risking

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Speaker 1: her life for her missionary work. And she has such

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Speaker 1: wonderful quotes. Peace begins with a smile. She wins to

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Speaker 1: the Nobel Peace Prize again Operate. She has five hundred

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Speaker 1: and seventeen missions in one hundred different countries. But here's

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Speaker 1: the thing. Missionary work in itself, like historically, is generally

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Speaker 1: a form of intolerance and discrimination, usually white, generally wealthy individuals.

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Speaker 1: You know, they spend their lives dedicating it to involving

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Speaker 1: themselves in cultures that they know nothing about. How many

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Speaker 1: times have the missionaries gone to Africa to teach people

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Speaker 1: about the Lord or Jinnipero Serro, the Franciscan monk who

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Speaker 1: converted and informed the Native Americans? Do we not think

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Speaker 1: it's like a little bit coincidental that the main efforts

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Speaker 1: of these missionaries have generally of the last couple of

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Speaker 1: centuries focused on largely non white countries. Like we talk

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Speaker 1: about a white savior complex, and this is the definition

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Speaker 1: of a white savior complex. You know, the Church labels

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Speaker 1: these that these indigenous races and cultures and languages and

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Speaker 1: traditions are barbaric. Like obviously, back in the Crusades, you know,

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Speaker 1: all of this, the taking over was done by violent force,

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Speaker 1: and now it's generally a form of emotional black mail.

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Speaker 1: Mother Teresa was motivated by ministry and not by morality.

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Speaker 1: She publicly bragged about coercing vulnerable people into conversions on

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Speaker 1: their deathbeds. Even former members of our religious order of

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Speaker 1: the Missionaries of Charity came forward and saying that Theresa

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Speaker 1: couraged members to baptize dying patients without regard to the

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Speaker 1: individual's religion. One of the things they said, would they

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Speaker 1: want a ticket to heaven? And any sort of affirmative

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Speaker 1: reply was taken as a consent to baptism, and they

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Speaker 1: were not to inform them officially of it, because you know,

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Speaker 1: she's baptizing Hindus and muscle and you can say, oh, well,

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Speaker 1: maybe they want to be baptized, but these patients were

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Speaker 1: not provided appropriate and sufficient information for them to make

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Speaker 1: an informed decision but whether or not they want to

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Speaker 1: be baptized, and they may not even know the significance

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Speaker 1: of the Christian baptism. And there are also reports in

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Speaker 1: some of her homes that aid was refused aid and

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Speaker 1: help was refused to those who would not convert. I mean,

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Speaker 1: some people argue that force conversion is you know, morally

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Speaker 1: neutral or benevolent, but you're being disrespectful to the faith

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Speaker 1: of the dying and forcing a religious sacrament on them

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Speaker 1: without their consent and you can argue about babies don't

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Speaker 1: have consent. Yeah, but babies generally have the option when

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Speaker 1: they get bigger to you know, have their communion or

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Speaker 1: their confirmation, which the whole point of which is to

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Speaker 1: confirm their faith in God. This is an investigation in

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Speaker 1: nineteen ninety four. I'm not talking about the fifties or

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Speaker 1: the sixties, or the seventies or the eighties. We're talking

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Speaker 1: about the nineties, nineteen ninety four. So the home for

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Speaker 1: the dying is investigated, and the medical care is referred

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Speaker 1: to as haphazard. Quite a lot of them like had

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Speaker 1: zero So a lot of the you know, the sisters

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Speaker 1: of the order and the volunteers that were there didn't

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Speaker 1: have medical knowledge. They're the ones who made the decisions

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Speaker 1: best they can. So they're treating with medicine, and they're like,

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Speaker 1: I'll be calling doctors from time to time. Doctors were available,

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Speaker 1: Like for example, a patient with a fever was treated

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Speaker 1: with you know, parascenamal and antibiotics, only to be discovered

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Speaker 1: to have malaria by a visiting doctor who prescribed chloroquine. Like,

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Speaker 1: doctors were available, they just only brought them in every

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Speaker 1: now and again. Staff either so the volunteers as well,

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Speaker 1: so they couldn't distinguish between curable and incurable patients, and

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Speaker 1: investigations were really permissible, so there was a neglective diagnosis

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Speaker 1: the lack of analgesia, and basically the approach by Mother

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Speaker 1: Teresa was very separate to a hospice movement. So the

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Speaker 1: whole point is that you're supposed to have a lack

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Speaker 1: of pain. The purpose of our hospice is to give

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Speaker 1: you care and to ensure that you're passing is as

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Speaker 1: peaceful and painless as possible. And I'm not just saying

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Speaker 1: this because I've been to a hospice more than one

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Speaker 1: occasion of my life. But the purpose is comfort and care.

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Speaker 1: There were other reports of other facilities where surringers would

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Speaker 1: be one under cold water and reused until they were blunt.

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Speaker 1: Terminal cancer patients would be given aspirin. The issue seems

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Speaker 1: to be that the missionary's practice was to care for

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Speaker 1: the sick by glorifying their suffering instead of relieving it.

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Speaker 1: Mother Theresa was quoted as saying that suffering brings people

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Speaker 1: closer to Jesus her faith. Her belief that suffering it

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Speaker 1: influenced her care more than her desire to help, and

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Speaker 1: she saw the struggle of people in poverty as admirable.

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Speaker 1: She likens it to Christ on the Cross, and in

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Speaker 1: the worst of all, she encourages and condones it. The

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Speaker 1: doctors who visited her houspices unsurprisingly appalled their conditions the stuff.

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Speaker 1: I mean, they weren't able to make distinctions between those

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Speaker 1: who were dying and those who had curable illnesses. I

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Speaker 1: mean we talked about in the fifties when she set

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Speaker 1: up Permissions of Charity. Her home for the dying was

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Speaker 1: and I quote, where people who lived like animals could

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Speaker 1: come to die like angels, and that those in pain

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Speaker 1: were being kissed by Jesus. I mean, really, at the

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Speaker 1: end of the day, shouldn't she have brought when she

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Speaker 1: was dying? Why did she get such referential treatment. Shouldn't

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Speaker 1: she have gone to the home of the dying that

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Speaker 1: she so adored. She's some to think about, anyway. Reporters

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Speaker 1: went under cover in one of her orphanages and in

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Speaker 1: Cocatta and described the conditions as squalid, and that children

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Speaker 1: were tied to beds all day, lying in their own health,

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Speaker 1: and that the walls were adorned in pictures of maltuisa,

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Speaker 1: Please explain what the dignity Isn't that to me? If

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Speaker 1: any of you know what the dignity isn't that to me?

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Speaker 1: I don't know. Mm hm. I am going to make

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Speaker 1: an apology now, I'm doing it on TikTok as well.

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Speaker 1: But one of the reports of her hospices compared it,

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Speaker 1: likened it to that of a concentration camp. And I

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Speaker 1: stated this in the tech talk video that I made,

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Speaker 1: and I am ignorant, and I'm incredibly sorry for any

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Speaker 1: Jewish people and people of Jewish descent that I offended

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Speaker 1: with that statement. It was not my intention. But five

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Speaker 1: people contacted me regarding that statement and compare and one

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Speaker 1: of this and one of the people who was talking

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Speaker 1: to me stated that they felt that such a comparison

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Speaker 1: was used to de legitimize the horrors of the Holocaust

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Speaker 1: and the situations they're in. And I completely understand. I

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Speaker 1: didn't think. I didn't think. I'm of Jewish descent. My

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Speaker 1: family are Jewish and they were very nonchalant. But that

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Speaker 1: doesn't mean that it doesn't deeply affect and hurt others. Yes,

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Speaker 1: and that's not an excuse, that's just me not taking

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Speaker 1: the time to consider out with my own bubble, and

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Speaker 1: that's on me, and that is my fault, and I

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Speaker 1: can only apologize. I am really sorry, and I can

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Speaker 1: only do my best and work to not make such

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Speaker 1: a comparison again, because that's not fair. And just because

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Speaker 1: something doesn't affect me directly doesn't mean it doesn't affect

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Speaker 1: other people. And fuck that. No, I'm sorry. I shouldn't

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Speaker 1: have said it. Back to Mother Teresa. Back to Mother Teresa.

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Speaker 1: So one of the thing that Mother Teresa states is

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Speaker 1: that God told her to help the poor whilst living

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Speaker 1: amongst them. However, in the do we call it the

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Speaker 1: peak of her career the But here's the thing she

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Speaker 1: she spent very little time in Kolkata. At the sort

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Speaker 1: of peak of her fame. She was jetting around country

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Speaker 1: to country rallying against divorce laws in Ireland. Ireland was

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Speaker 1: voting on a divorce referendum. In Mother Teresa go is

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Speaker 1: that they says that the children of divorce will grow

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Speaker 1: up spiritually poor. You'd think that someone who spent their

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Speaker 1: life around people, the impoverished and the destitute would understand

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Speaker 1: the trauma and the pain that comes with intimate partner

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Speaker 1: violence or abuse in all its form. The next thing

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Speaker 1: you know, she's heading off to getting photographed to the

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Speaker 1: Princess Diana and suddenly being photographed with the victims of

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Speaker 1: industrial and natural disasters. Although mother Tresa said she was

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Speaker 1: a political for some reason, quite a lot of her

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Speaker 1: time during this hey was spent directly intervening with on

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Speaker 1: political affairs, like globally, like what, she wasn't living amongst

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Speaker 1: the poor, She wasn't spending her time with them at

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Speaker 1: this point. I mean, at this point she actually had

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Speaker 1: written letters saying she no longer had faith in God.

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Speaker 1: She spends time with the wretch and the elite and

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Speaker 1: not the impulverished figures. So she supports Luzio Gelli, who's

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Speaker 1: nominated for a Nobel Prize in literature, and this did.

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Speaker 1: He was known for being a propaganda specialist with ties

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Speaker 1: to the neo fascist movement in Italy and the military

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Speaker 1: junta who ruled during Argentina's last dictatorship. Mm hmm. When

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Speaker 1: the Prime Minister of India India or Gandhi, suspended civil

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Speaker 1: liberties in nineteen seventy five, otherwise known as the Emergency,

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Speaker 1: Marjoriesa said people were happier there were no jobs. There

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Speaker 1: are more jobs, there were no strikes, like yay for this, okay.

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Speaker 1: She receives money from the publisher Robert Maxwell, who embezzled

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Speaker 1: four hundred and fifty million pounds from his employees pension funds.

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Speaker 1: Charles Keating also an embezzler, bankruptcy, fraud, so on and

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Speaker 1: so forth, and also Charles de Valier. The de Value

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Speaker 1: family had a dictatorship in Haiti, and they lived in

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Speaker 1: luxury while their subjects suffered in poverty. They murdered in

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Speaker 1: tortured political rivals and her drug traffickers. I oh, and

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Speaker 1: this wasn't a secret. This is something thing that was

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Speaker 1: clearly that was well known at the time. But Mother

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Speaker 1: Teresa said they were full of love and she received

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Speaker 1: funds from them too. Mother Theresa's missions of charity received

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Speaker 1: millions upon millions upon millions of dollars pounds in donations,

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Speaker 1: and very very few of that went to fund the

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Speaker 1: missions themselves. Fun fact, in India, where it was required

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Speaker 1: by law, the missionaries of charity refused to publish their

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Speaker 1: accounts and they were asked to do so. In Germany,

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Speaker 1: and they were like noney of business. The annual figures

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Speaker 1: of the Again, former members of the order came forward

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Speaker 1: and the annual figures of Missiony charity's income was about

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Speaker 1: in New York alone was about fifty million dollars, but

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Speaker 1: there is little to no evidence of expenditures. So in general,

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Speaker 1: you know, these services are you know, they rely on

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Speaker 1: donations and new missions that are generally set up after

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Speaker 1: that are supposed to become self sufficient. An investigation into

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Speaker 1: the funding suggested that the majority of the money that

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Speaker 1: she received was sent straight to the Vatican Bank. So

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Speaker 1: documents are published regarding the Vatican Bank. It revealed that

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Speaker 1: the funds that were being held in Mother Teresa's name

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Speaker 1: on behalf of her charity made her the bank's biggest client,

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Speaker 1: and that the money amounted two billions and had she

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Speaker 1: made the withdrawals, the bank would have risked default. Like

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Speaker 1: what and here's the thing, Like in the money that

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Speaker 1: she was receiving wasn't going to the people she was

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Speaker 1: supposed to be helping. She seemed to be a friend

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Speaker 1: of polverready, not of the poor. So Mother Teresa as

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Speaker 1: a helper of the poor. Like and there's the thing.

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Speaker 1: I could go on and on and on, and I'm

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Speaker 1: trying to get I'm trying to keep this as succinct

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Speaker 1: as possible here. So when when Mother Teresa is seen

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Speaker 1: as a helper of the poor is misleading at best.

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Speaker 1: This public image is misleading at best. The missionaries of charity,

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Speaker 1: like in Kolkata, there were there, like say, for example,

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Speaker 1: during the time these at the end of her reign,

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Speaker 1: right there were two hundred charities of or charitable organizations

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Speaker 1: in Calcutta with only a couple hundred people being served

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Speaker 1: by like even the largest of the homes. But all

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Speaker 1: of the missions of charity, but say, for example, the

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Speaker 1: Assembly of God, we're serving like eighteen thousand people a day. Okay,

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Speaker 1: there were eight facilities in Papua New Guinea and at

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Speaker 1: the time there were like eight facilities in Papua New

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Speaker 1: Guinea and they had zero residents in them. Why would

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Speaker 1: you need eight if you have zero residents. The funding,

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Speaker 1: it seems, instead of going into charitable works and to

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Speaker 1: providing care for the less fortunate, was channel to fund

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Speaker 1: missionary work or just siphoned straight into the Vatican Bank.

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Speaker 1: Here's the thing, Like a little lettery she talked about

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Speaker 1: how she no longer believed in God and all I

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Speaker 1: keep thinking of is if she no longer believed in God,

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Speaker 1: but she still cared for the poor or those are

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Speaker 1: they impoverished? Why didn't she use her notoriety to ensure

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Speaker 1: that the funding that was going to the Vatican was

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Speaker 1: being channeled back to those who needed it instead of

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Speaker 1: to the Vatican, because she could have used her humanitarian

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Speaker 1: status to turn that back. It's just it's just something

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Speaker 1: that bothers me. But yeah, it seems to be that

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Speaker 1: Mother Teresa loved poverty more than she loved the poor,

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Speaker 1: and she was quoted as saying, I think it is

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Speaker 1: very beautiful for the poor to accept their lot to

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Speaker 1: share it with the passion of Christ. I think the

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Speaker 1: world is being much helped by the suffering of the

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Speaker 1: poor people. So Mother Teresa died on the fifth of

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Speaker 1: September in nineteen eighty seven. When Mother Teresa dies in Kolkata,

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Speaker 1: very few people came to visit her body and it

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Speaker 1: was left in a room for two days until moved

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Speaker 1: by her fellow missionaries. Her statel like funeral was attended

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Speaker 1: by approximately one hundred non missionaries and government officials, which

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Speaker 1: would suggest that her relationship with the people of Kolkatta

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Speaker 1: was more strained than was ever portrayed by the media,

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Speaker 1: by the church, by whatever. Pope John Paul the Second

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Speaker 1: waives the five year waiting list effectively for sainthood. You're

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Speaker 1: not just being on a saint. You have to provide

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Speaker 1: two miracles effectively. And apparently these so these were these

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Speaker 1: are dubious. I'm not saying that they're a miracle, but

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Speaker 1: but if you one day, I will talk about the

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Speaker 1: supposed miracles of saints, because some of them are actually

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Speaker 1: pretty funny and m hm. As someone who went to

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Speaker 1: Sunday school, let me tell you I have plenty. So

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Speaker 1: I just want it to be clear as well. Like so,

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Speaker 1: so you got canonized by Pope Francis, she's a saint.

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Speaker 1: What are we learn today faith and not be fanatical

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Speaker 1: and that we need to and we should be open

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Speaker 1: to discussions and fay about faith in religion and be

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Speaker 1: respectful as we can without infringing on each other's rights.

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Speaker 1: And that's the issue. Without infringing on each other's rights.

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Speaker 1: I'm not saying she didn't do good things, an ye,

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Speaker 1: Gonzie boy, as you Theresa of Calcutta, she was a

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Speaker 1: real person. She was not perfect. She was flawed, She

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Speaker 1: doubted her faith, and ultimately she failed the very people

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Speaker 1: that she was hoping to help. Somewhere along the way,

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Speaker 1: she's strayed from her path. Whether this was unintentional or intentional,

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Speaker 1: I cannot say. But we have to be aware of

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Speaker 1: when faith becomes fanatical. And this isn't everything. This is

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Speaker 1: in religion, this is in politics, this is in environmentalism.

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00:32:04,440 --> 00:32:08,040
Speaker 1: And furthermore, and frankly, at this point in human history,

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Speaker 1: with all we know, with everything we have access to,

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00:32:12,680 --> 00:32:15,480
Speaker 1: we really should have matured past the glorification of this

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Speaker 1: colonialist guilt and bloody white supremacy. I generally believe that

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00:32:23,320 --> 00:32:25,040
Speaker 1: we need to do better. And here's the thing. We

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00:32:25,080 --> 00:32:27,440
Speaker 1: can say that we're doing this, that and the other.

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00:32:28,720 --> 00:32:31,280
Speaker 1: I mean, if you can, if you have the ability to.

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Speaker 1: I am mentally drained after that one. I'm not gonna lie.

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00:32:36,720 --> 00:32:39,760
Speaker 1: But that was this week's episode, recororded What Now? And

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00:32:39,800 --> 00:32:43,800
Speaker 1: that was a heavy, heavy one. Yikes, Oh, I'm gonna

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00:32:43,840 --> 00:32:49,080
Speaker 1: go have a hot chocolate now. And I think the

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00:32:49,160 --> 00:32:52,240
Speaker 1: real lesson is don't put people on a pedestal and

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00:32:52,400 --> 00:32:55,760
Speaker 1: don't believe that they're the be all and end all,

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00:32:57,160 --> 00:32:59,400
Speaker 1: And I forget if you want to see more of

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00:32:59,440 --> 00:33:01,440
Speaker 1: me or hear more of me, you want to see

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00:33:01,440 --> 00:33:04,560
Speaker 1: more of me? Actually, I have an Instagram who Did

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00:33:04,560 --> 00:33:08,800
Speaker 1: What Now? Pod? And I'm on TikTok who Did What

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00:33:08,920 --> 00:33:13,120
Speaker 1: Now Pod? Who Did What Now? It's one of those

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00:33:14,640 --> 00:33:19,360
Speaker 1: I'm on. You can email me at who Did What

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00:33:19,520 --> 00:33:23,360
Speaker 1: Nowpod at gmail dot com and I'm on Twitter as well,

447
00:33:23,480 --> 00:33:27,440
Speaker 1: who Did What Now Pd? Because there wasn't enough characters,

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00:33:29,000 --> 00:33:32,840
Speaker 1: so I'm on everything. You can come say hi. I

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00:33:32,880 --> 00:33:34,840
Speaker 1: actually wanted to do a little thing where we talk

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00:33:34,880 --> 00:33:42,880
Speaker 1: about personal histories because history is about people and times

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00:33:43,200 --> 00:33:46,440
Speaker 1: and it doesn't necessarily have to be a large event

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00:33:46,560 --> 00:33:49,240
Speaker 1: like I'm gonna do a little minisode where I talk

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00:33:49,280 --> 00:33:56,640
Speaker 1: about my grandfather. We talk about family members and stories,

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00:33:56,720 --> 00:34:01,400
Speaker 1: because why not share your family stories, your memories, your

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00:34:01,440 --> 00:34:04,880
Speaker 1: history with others. So and remember, if you want to

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00:34:04,920 --> 00:34:09,000
Speaker 1: share any of your family history for our minisode for

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00:34:09,280 --> 00:34:13,800
Speaker 1: my new minisod that's coming up, feel free to email

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00:34:13,880 --> 00:34:16,800
Speaker 1: me at who Did What No Pod at gmail dot com. Thanks.

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Speaker 1: I'm very excited, and remember history isn't boring, You're just

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00:34:23,120 --> 00:34:26,080
Speaker 1: not paying attention. Thank you Broon for listening, and I

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00:34:26,160 --> 00:34:28,400
Speaker 1: look forward to talking to you again. Next week, and

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Speaker 1: I'll see you on Twitter and TikTok and Instagram and everywhere. Adios,

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00:34:34,200 --> 00:34:36,920
Speaker 1: or of Widows, em my friends, farewell,