15-October-2024-Editorial

SATI SYSTEM

The recent acquittal of 8 individuals involved in glorifying Sati through the construction of temples in honor of the woman who committed Sati in the Roop Kanwar case of 1987 has brought attention to the historical and legal aspects of this practice.

The Commission of Sati (Prevention) Act, 1987, was enacted in response to this incident to prevent such occurrences and protect women’s rights.

About Punishments under the Commission of Sati (Prevention) Act, 1987

Attempt to Commit Sati:

• Under Section 3 of the Act, any individual who attempts Sati or takes any action toward committing it can be sentenced to up to one year in prison, fined, or both.

Abetment of Sati:

• Section 4 states that those who encourage or facilitate Sati, directly or indirectly, face life imprisonment along with a fine. This includes persuading a widow to commit Sati by promising spiritual benefits or improving the family’s fortunes.

Glorification of Sati:

• Section 5 prohibits the glorification of Sati. Acts such as constructing temples or memorials in honor of women who committed Sati can lead to imprisonment ranging from one to seven years, with fines between ₹5,000 and ₹30,000.

What is the Sati System?

Sati refers to the practice where a widow immolates herself on her deceased husband’s funeral pyre. Following her death, a memorial stone or shrine would be erected, and she would be worshipped as a goddess.

Historical Evidence:

• The earliest epigraphic evidence of Sati comes from the Eran Pillar Inscription of Bhanugupta in Madhya Pradesh, dated 510 AD.

Efforts to Abolish Sati

• Mughal Empire: Emperor Akbar issued orders in 1582 to prevent the forced immolation of women. He also provided pensions and rehabilitation for widows to discourage the practice.
• Sikh Empire: Guru Amar Das, a Sikh spiritual leader from the 15th–16th centuries, denounced the tradition of Sati.
• Maratha Empire: The Marathas banned Sati within their territories.
• British Colonial Period: Governor-General William Bentinck declared Sati illegal and criminalized the practice with the Bengal Sati Regulation, 1829.

Other Legal Reforms for Women’s Rights

Female Infanticide:

• The Bengal Regulations of 1795 and 1804 made infanticide illegal. The Infanticide Act of 1870 mandated the registration of all births to prevent the killing of female infants.

Widow Remarriage:

• Thanks to the efforts of Pandit Ishwar Chandra Vidyasagar, the Hindu Widows’ Remarriage Act, 1856 was passed, legitimizing widow remarriage and protecting their rights.

Child Marriage:

• The Age of Consent Act, 1891 prohibited marriage for girls under 12 years of age.
• The Child Marriage Restraint Act, 1929, raised the minimum marriageable age for girls to 14 and for boys to 18. Later, the Child Marriage Restraint (Amendment) Act, 1978 increased the age to 18 for girls and 21 for boys.

Women’s Education:

• The establishment of the Calcutta Female Juvenile Society in 1819 marked a significant step toward women’s education, and Bethune School (1849) became a pioneer institution for female education in India.

Raja Rammohan Roy’s Role in the Abolition of Sati

Campaign Against Sati:

• Raja Rammohan Roy, a prominent social reformer of the 19th century, spearheaded the movement against Sati, starting his campaign in 1818.

Use of Sacred Texts:

• He used religious scriptures to argue that no religious doctrine justified burning widows alive. His appeals also emphasized compassion, reason, and humanity.

Grassroots Efforts:

• Rammohan Roy actively visited cremation sites, organized vigilance teams, and submitted petitions to authorities to combat the practice of Sati.

Bengal Sati Regulation, 1829:

• His relentless efforts led to the passing of the Bengal Sati Regulation in 1829, which made the practice a crime.

CONCLUSION

The abolition of Sati and other social reforms such as women’s education, child marriage laws, and widow remarriage reforms reflect a broader struggle for gender equality in India. The continued efforts of activists, government policies, and community engagement are essential to ensure that outdated practices like Sati do not resurface.