Stoler seems to highlight exactly how tenuous and precarious are the women’s relationships with the patriarchal colonial empire, ‘because of their ambiguous positions, as both subordinates in colonial hierarchies and as agents of empire in their own right’ (41). As much as the men and perhaps even more so, white women in the outskirts of empire have to articulate their femininities via the constructed roles created for them by colonialism, most often through the choice (or lack thereof) of men they pick in marriage, in order to command the status, riches and respect as the “burra memsahib”.
Stoler’s reading becomes interesting in her suggestion that European women are crucial to the reinforcement of colonial boundaries and imperial hierarchies through ‘bolstering a failing empire and to maintaining the daily rituals of racialized rule’ (56). In Burmese Days this becomes particularly relevant because the caricature of the burra memsahib in Elizabeth typifies such a woman. Strict racial lines are drawn as she rejects Flory’s attempts to show her native life in Burma, by turning her nose in disgust at the festive show, the Chinese merchant shop and even refusing to step into the headman’s house. It seems peculiar that Orwell inverses the sexual power relationship between Flory and Elizabeth whose relationship was doomed from the start because Flory was never the sahib that he ought to behave as, while Elizabeth represented too much of the idealized English woman he could never possess. Elizabeth’s final rejection of Flory because of her hatred for his ‘dishonorable’ and ‘unforgivable’ birthmark also takes on racial and symbolic overtones as Flory is deemed to transgress racial frontiers when his liaison with Ma Hla May was brought to light.