This idea stems from the whiteness of volunteers and development workers, whose importance has attracted considerable attention and criticism (Conran 2011, 1464). The popularity of volunteer tourism among privileged white individuals who are "participants in [the] wealthy capitalist society" (Greenberg 2008: 284) that is the West has sparked criticism that volunteer tourism is ultimately , a “new form of colonialism” (Conran). 2011, 1464). The idea and presence of the “white savior” “evoke the legacy of the West’s colonial past” (Chouliaraki 2010: 111). Furthermore, in combination with the voluntary tourist's lack of knowledge of the political and social context of the host community, as mentioned previously, the presence of the "white savior" serves to "promote a lifestyle with cultural and material values ​​that may be inappropriate. (McLennan 2014, 165) to the host community. As a result, the poverty and inequalities that volunteer tourists seek to dismantle are instead reinforced both by their presence and by the beliefs they uphold. Therefore, culturally and socially, the presence of the privileged white individual in the Global South causes more harm than it does..