This is the paradox of dowry deaths in India. In India, according to the journalist, Rahul Bedi, quoted above, women represent the divine (Bedi). They are viewed symbolically and religiously as the embodiment of the power of the Goddess Shakti, participants with Shiva in the ongoing creation of the universe (American Institute of Vedic Studies). However, because of their low perceived economic value, they are seen as bringing nothing to a marriage except the value of their dowry (People’s Union for Civil Liberties). If the value of this payment, whether in money or in goods, does not match the expectations of the groom’s family, the bride may find herself the victim of a variety of mistreatment. She may be isolated, tortured, emotionally abused, or, in all too many cases, murdered by immolation (Prasad). The incidence appears to have remained at high levels or to have increased over several decades (Bedi) (Williams). This practice seems clearly to constitute a violation of civil rights, according to international legal norms (Carlson-Whitley). The phenomenon of women being regarded, in practical terms, as having no value of their own is not new. In fact, widows have been shunned from public events, since they are considered traditionally to have no reason to live apart from their husband (Narasimhan). As an expression of this attitude, for many generations, women have been expected to express their loss of purpose in life upon widowhood by throwing themselves on their husband’s funeral pyre or into his grave. This practice, called suttee , or sati , was considered the ultimate expression of wifely devotion. So admired and cherished was the custom the sati became a sort of saint, capable of giving a blessing. The site of her burning or burying becomes a pilgrimage site (Hawley). As in Europe, sites of pilgrimage are potential sources of profit. The different value placed on males and females starts early in life. Families welcome male babies over female babies, as well. The more recent introduction of ultrasound fetal sex testing has led to the frequent practice of female abortion (Williams). This has encouraged the proliferation of profitable ultrasound clinics (Narasimhan). Thus, the connection between devaluing women, profit, and violence towards females, has been present for a long time in India. Dowries, a custom for centuries as well in India, are also an expression of women’s lower intrinsic value to families and to society. A dowry was traditionally a gift from the parents of the bride to their daughter of gold jewelry as well as, potentially, livestock. This was meant to give her a measure of independence, if, for example, her husband were unable to support her and her children. No man would take her wedding gold from his wife, even if he were starving. In 1961, the custom was outlawed in India, but it continues to occur in many marriages (Bedi). Today dowries and dowry demands reflect the increased availability of and interest in material goods, including refrigerators and motorized scooters(Williams). Williams suggests that as people in India occupying the very lowest economic levels move up, they aspire to greater access to consumer items that are visible, but somewhat beyond their means. If a dowry is not j