8 persons arrested for glorifying Sati Pratha have been released recently.
The Sati (Prevention) Act, 1987 was enacted by the Central Government in the Roop Kanwar case in Rajasthan on 4th September 1987 in the context of Sati Pratha.
Key facts regarding punishment for offences under the Sati (Prevention) Act, 1987:
Attempt to commit Sati:
Section 3 of this Act states that an attempt to commit Sati may be punished with imprisonment for a term which may extend to one year, or with fine, or with both.
Motivating the practice of Sati:
Section 4 of the Act states that whoever directly or indirectly induces anyone to practice Sati, shall be punishable with imprisonment for life and fine. For example, convincing a widowed woman that sati will bring spiritual peace to her or her deceased husband or increase the prosperity of the family.
Glorification of Sati:
Section 5 of this Act states that glorification of Sati can lead to imprisonment of one to seven years and a fine of five to thirty thousand rupees.
Sati Pratha:
It refers to a widow immolating herself on the pyre of her husband.
After self-immolation, a memorial or sometimes a temple was built for her, and she was worshipped as a goddess.
The first archival evidence of Sati comes from the Eran pillar inscription of Bhanugupta of Madhya Pradesh dated 510 CE.
Steps taken to end Sati Pratha:
Mughal Empire:
In the year 1582, Emperor Akbar ordered the officials throughout his empire that if they see that a woman is being forced to sacrifice, then she should be stopped from sacrificing.
He also offered pension, gifts and rehabilitation to the widow to stop the practice
Sikh Empire:
Sikh Guru Amar Das condemned this practice in the 15th-16th century.
Maratha Empire:
The Marathas had banned the practice of Sati in their territory.
Colonial powers:
The Dutch, Portuguese and French also banned the practice of Sati in their colonies in India.
British Governor-General William Bentinck declared the practice of Sati illegal and punishable by criminal courts under the Bengal Sati Regulation, 1829.
Note:
Other legal initiatives to improve the status of women:
Female infanticide:
The Bengal Regulations of 1795 and 1804 outlawed infanticide and equated it with murder.
An Act of 1870 made it compulsory for parents to register all births, and for many years verification of female infants was made compulsory in areas where infanticide was practiced in secret.
Widow Remarriage:
The Hindu Widow Remarriage Act, 1856 was passed with the efforts of Pandit Ishwar Chandra Vidyasagar.
It legalised the marriage of widows and the children born out of such marriages.
Child Marriage:
Marriage of girls below 12 years of age was prohibited under the Age of Consent Act, 1891.
The Child Marriage Restraint Act, 1929 (Saradha Act, 1929) raised the age of marriage for boys and girls to 18 and 14 years respectively.
Under the Child Marriage Restraint (Amendment) Act, 1978, the age of marriage for girls was increased from 15 to 18 years and for boys from 18 to 21 years.
Women’s education:
The Calcutta Female Juvenile Society was an extensive movement towards female education that began in 1819.
Bethune School (1849) became an important institution for women’s education.
Role of Raja Rammohan Roy in abolition of Sati system:
Struggling against Sati:
Raja Rammohan Roy is a prominent figure in the social reform movement of 19th century India, known for his forceful efforts to abolish Sati.
The beginning of the activity:
Raja Rammohun Roy launched the anti-sati campaign in 1818, inspired by the belief that the practice was morally wrong.
The Use of the Holy Scriptures:
He cited holy scriptures to prove his argument that no religion allows the burning of widows alive.
Rationality and Humanity:
He also called for broader concepts of humanity, reason and compassion to involve both religious and secular communities in their struggle against Sati.
Activity at the ground level:
He visited crematoriums, organised vigilante groups and even filed counter petitions before the government during the struggle against Sati.
The Bengal Sati Regulation, 1829:
The tireless efforts of Rammohun Roy resulted in the passing of the Bengal Sati Regulation, 1829, which criminalised the practice of Sati.
Other improvements made by William Bentinck (1828-1835):
Administrative Reforms:
Indianisation of administration:
Bentinck reversed Cornwallis’s policy of excluding Indians from administrative roles and appointed educated Indians as deputy magistrates and deputy collectors, an important step towards the Indianisation of the government service.
Settlement of Land Revenue:
Lord William Bentinck reviewed and updated the Mahalwari system of land revenue in 1833. It involved detailed surveys and dialogues with large landowners and village communities, which increased the state’s revenue.
The Administrative Division:
Bentinck reorganised the Bengal Presidency into twenty divisions, each supervised by a commissioner, which increased administrative efficiency.
Judicial Reforms:
Abolition of Provincial Courts:
Bentinck abolished the provincial courts and established a new hierarchy of courts to expedite judicial processes, including the establishment of a Supreme Court in Agra for civil and criminal appeals.
Judicial Empowerment:
He built a separate Sadar Civil Court and Sadar Nizamat Court in Allahabad, which improved access to justice for the people.
The reduction of penalties:
Bentinck reduced the severity of punishments and abolished inhumane practices such as flogging.
The language of the courts:
Bentinck ordered the use of the local language in local courts.
English was adopted in place of Persian in the High Courts and qualified Indians were appointed as Munsifs and Sadr Amins.
Financial reforms:
Cost-cutting measures: Bentinck created two committees, military and civilian, to examine rising costs. Following his recommendations, he significantly cut the salaries and allowances of officers as well as cut travel expenses, leading to greater annual savings.
Revenue Recovery:
They investigated land grants in Bengal, where many rent-free landholders were found to have forged ownership documents, which increased the company’s revenue.
Educational Reform:
Influenced by Macaulay, Bentinck advocated English as the medium of instruction.
In 1835, the English Education Act replaced Persian as the official language of the Government of India.
The Social Reform:
Prevention of Fraud:
They took decisive action against the practice of cheating, which was a criminal organization, involved in cases such as robbery and murder.
Bentinck successfully suppressed the practice by the end of 1834, reducing fear among the common people.
Support from reformers:
His reforms were supported by notable figures such as Raja Rammohun Roy, who actively campaigned for the abolition of Sati and advocated social reform in India.
Conclusion:
To further social reform in India, it is important to raise awareness of women’s rights and education, enforce existing laws against practices such as Sati, and promote community participation. Collaborating with grassroots organizations can further scale up these efforts, ensuring lasting change and empowerment for marginalized communities in society.
