Sati An 18th-century painting depicting sati. Sati was a historical Hindu practice, in which a widow sacrifices herself by sitting atop her deceased husband's funeral pyre.Feminist Spaces: Gender and Geography in a Global Context, Routledge, Ann M. Oberhauser, Jennifer L. Fluri, Risa Whitson, Sharlene MollettOn attested Rajput practice of sati during wars, see, for example Caste system     The "discriminatory and cruel, inhuman, and degrading treatment" of over 165 million people in India justified on the basis of caste, "a defining feature of Hinduism," has repeatedly been noticed and described by Human Rights Watch and the United Nations, along with criticism of other caste systems worldwide. "UN report slams India for caste discrimination". CBC News. 2 March 2007. References 
Sati An 18th-century painting depicting sati. Sati was a historical Hindu practice, in which a widow sacrifices herself by sitting atop her deceased husband's funeral pyre.Feminist Spaces: Gender and Geography in a Global Context, Routledge, Ann M. Oberhauser, Jennifer L. Fluri, Risa Whitson, Sharlene MollettOn attested Rajput practice of sati during wars, see, for example Vidya Dehejia states that sati was introduced late into Indian society, and became regular only after 500 CE. The practice became prevalent from 7th century onwards and declined to its elimination in 17th century to gain resurgence in Bengal in 18th century. Roshen Dalal postulated that its mention in some of the Puranas indicates that it slowly grew in prevalence from 5th-7th century and later became an accepted custom around 1000 CE among those of higher classes, especially the Rajputs. According to Dehejia, sati originated within the Kshatriyas (warrior) aristocracy and remained mostly limited to the warrior class among Hindus. Yang adds that the practice was also emulated by those seeking to achieve high status of the royalty and the warriors. The increase of sati may also be related to the centuries of Islamic invasion and its expansion in South Asia. It acquired an additional meaning as a means to preserve the honour of women whose men had been slain, especially with the variant of mass sati called jauhar, practiced especially among the Rajputs as a direct response to the onslaught they experienced.On attested Rajput practice of sati during wars, see, for example The Mughal Empire (1526–1857) rulers and the Muslim population were ambivalent about the practice, with Aurangzeb forbidding the practice, and later European travelers record that sati was not much practiced in the Mughal empire.XVII. "Economic and Social Developments under the Mughals" from Muslim Civilization in India by S. M. Ikram, edited by Ainslie T. Embree New York: Columbia University Press, 1964 It was notably associated with elite Hindu Rajput clans in western India, marking one of the points of divergence between Hindu Rajputs and the Muslim Mughals. With the onset of the British Raj, opposition against sati grew. The principal campaigners against Sati were Christian and Hindu reformers such as William Carey and Ram Mohan Roy. In 1829 Lord Bentinck issued Regulation XVII declaring Sati to be illegal and punishable in criminal courts.Sharma pp. 7–8. On 2 February 1830 this law was extended to Madras and Bombay. The ban was challenged by a petition signed by “several thousand… Hindoo inhabitants of Bihar, Bengal, Orissa etc”Dodwell 1932 p. 141. and the matter went to the Privy Council in London. Along with British supporters, Ram Mohan Roy presented counter-petitions to parliament in support of ending Sati. The Privy Council rejected the petition in 1832, and the ban on Sati was upheld. Caste system The "discriminatory and cruel, inhuman, and degrading treatment" of over 165 million people in India justified on the basis of caste, "a defining feature of Hinduism," has repeatedly been noticed and described by Human Rights Watch and the United Nations, along with criticism of other caste systems worldwide. "UN report slams India for caste discrimination". CBC News. 2 March 2007. References Sources
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Caste system
Vidya Dehejia states that sati was introduced late into Indian society, and became regular only after 500 CE. The practice became prevalent from 7th century onwards and declined to its elimination in 17th century to gain resurgence in Bengal in 18th century. Roshen Dalal postulated that its mention in some of the Puranas indicates that it slowly grew in prevalence from 5th-7th century and later became an accepted custom around 1000 CE among those of higher classes, especially the Rajputs.
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According to Dehejia, sati originated within the Kshatriyas (warrior) aristocracy and remained mostly limited to the warrior class among Hindus. Yang adds that the practice was also emulated by those seeking to achieve high status of the royalty and the warriors. The increase of sati may also be related to the centuries of Islamic invasion and its expansion in South Asia. It acquired an additional meaning as a means to preserve the honour of women whose men had been slain, especially with the variant of mass sati called jauhar, practiced especially among the Rajputs as a direct response to the onslaught they experienced.On attested Rajput practice of sati during wars, see, for example
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The Mughal Empire (1526–1857) rulers and the Muslim population were ambivalent about the practice, with Aurangzeb forbidding the practice, and later European travelers record that sati was not much practiced in the Mughal empire.XVII. "Economic and Social Developments under the Mughals" from Muslim Civilization in India by S. M. Ikram, edited by Ainslie T. Embree New York: Columbia University Press, 1964 It was notably associated with elite Hindu Rajput clans in western India, marking one of the points of divergence between Hindu Rajputs and the Muslim Mughals.
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With the onset of the British Raj, opposition against sati grew. The principal campaigners against Sati were Christian and Hindu reformers such as William Carey and Ram Mohan Roy. In 1829 Lord Bentinck issued Regulation XVII declaring Sati to be illegal and punishable in criminal courts.Sharma pp. 7–8. On 2 February 1830 this law was extended to Madras and Bombay. The ban was challenged by a petition signed by “several thousand… Hindoo inhabitants of Bihar, Bengal, Orissa etc”Dodwell 1932 p. 141. and the matter went to the Privy Council in London. Along with British supporters, Ram Mohan Roy presented counter-petitions to parliament in support of ending Sati. The Privy Council rejected the petition in 1832, and the ban on Sati was upheld.
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Caste system
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