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This is an archive article published on June 17, 2005

When tourists fuel Sati fire

Sati is back. Thank God and the Rajasthan Tourist Board. In 1987, when the law against Sati was passed, I lobbied for it. But I know now tha...

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Sati is back. Thank God and the Rajasthan Tourist Board. In 1987, when the law against Sati was passed, I lobbied for it. But I know now that, along with Mr McCauley of our criminal code, Mr Bentick the abolitionist and Mr Raja Ram Mohan Roy, I was wrong.

How could we have been so short-sighted? Why did I not think of the bad effect that banning the burning of women at the pyres of their dead husbands would have on tourism? In the era of globalisation, how did I miss the potential of this spectacle to attract tourists from all over India, not to mention abroad?

The silly law not only prevents women from leaping into the flames, it even makes those aiding, abetting or encouraging the women from joining their dead husbands criminals akin to murderers. Why did I think it was immoral to encourage women to kill themselves this way? I mistakenly thought there was family pressure, force, coercion, terror, drugging and dragging involved. But of course, since the Rajasthan Tourism manual assures us that all women are only too anxious to drop dead, I seem to have missed the whole ethos of the place.

Being a married woman of some longstanding passion for my husband, I feel no urge to join him in death but stick steadfastly to the notion that death must indeed, do us part. He feels the same way, but Western notions have, I acknowledge, corrupted us.

On deeper reflection, I feel that in the interests of tourism we must encourage Sati. Not only its past glorification but also its present forms. Think of the orange flames, the saffron crowds, the chanting bare-breasted priests pouring the oil, the intoxicating smell of ganja, the proud in-laws and the demure bride. Ah tradition. How fine it is. Maybe we can seriously consider bringing back untouchability, that’s always fun to watch. Infanticide of little girls on the burning ghats could be made less private too.

Let’s make sure our Satis are young. A lissom 19-year-old is bound to attract more sightseers. Think of the video cameras whirring away under that azure dessert sky. What a magnificent sight for a home video. What a glorious highlight of the Indian experience. Surely our revenues will go sky high, along with the smoke that takes her breath away.

We must think of ways to encourage more modern Satis: perhaps a tax incentive for the families preserving our living heritage, perhaps a small plot of land to set up a shrine. But since there is a law against it, maybe we will need an exemption certificate from the local babudom. However, we can waive that in the interests of greater revenue collection and because it would be a downright insult to ask a family so recently bereaved for long explanations.

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Of course, since we are assured by a government department that women of all castes willingly martyr themselves at their husbands pyres, it is not going to be difficult to find willing candidates.

What about those already widowed but living? And the divorced or separated? Maybe they could still be eligible for a Sati. It seems a shame to deprive them of the pleasure of burning alive.

What we really need to promote Sati is to have role models in a couple of high-profile politicians from the region, who can thus demonstrate their commitment to the cause. Or maybe public figures from the administration to take that first leap. After all, the more the Sati Sthals, the more sites for excited foreigners and fervent Indian travellers to visit. Maybe we can revive the custom in West Bengal too — why are these Leftists so opposed to our finest traditions?

What a pity all of it is a crime. No matter. Fortunately, since the police in our country are devout and almost never interfere in these goings on, they will be no obstacle. We must immediately change the law and return to our roots, or we will never get tourism off the ground. The Rajasthan Government can take the lead.

The writer is a human rights advocate

 

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