Analysis of information sources in references of the Wikipedia article "Sati (practice)" in English language version.
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: ISBN / Date incompatibility (help) Tahiti, Hawaii, Samoa Brantlinger, Patrick (2011). Taming Cannibals: Race and the Victorians. Cornell University Press. pp. 34–35. ISBN 978-0-8014-6264-1., Fiji Thornley, Andrew; Vualono, Tauga (2005). A Shaking of the Land: William Cross and the Origins of Christianity in Fiji. Suva, Fiji: University of the South Pacific. p. 166. ISBN 978-982-02-0374-7.sati muslim conquests british saved india.
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: CS1 maint: multiple names: authors list (link)Elijah Hoole bangalore.
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: ISBN / Date incompatibility (help)To give just one concrete example of sati from the Mahabharata this is fairly representative of its treatment throughout the epic, we can examine the story of the death of Pandu, the father of the epic's five chief protagonists, the Pandava brothers ... this narrative reveals two crucial features of sati as it is presented in Hindu religious texts of the ancient and medieval periods. The first of these is that it is a strictly voluntary undertaking; it is not presented as a mandatory practice, nor does physical coercion constitute a motivating factor in its lawful execution. The second feature of sati is its special goal, which is the unbroken continuation in the next life of a wife's faithful and devoted service to her husband—the very reason for her existence according to many classical Hindu texts.
India: The practice of a Hindu widow jumping onto the funeral pyre of her husband and killing herself is described as sati. The word represents many meanings and the most common use refers to the act of dying by suicide, which was fairly common in north India in particular, until the British rulers made it an illegal act. As the term also is reflected as devotion, the actual act may have been due to devotion or coercion partly because looking after widows may have been seen as a burden for the family.
The practice of sati, for example, though widespread in India at one time, may not have been followed for religious reasons so much as for social and economic reasons involving the shame brought on a wife and her family if she did not choose to become sati, the absence of any economic provisions to support widows and the existence of financial incentives to other family members resulting from the widow's committing sati. The social reality was such that death was the only perceived option of many sati, regardless of any religious elements.
Sati, as Ania Loomba put it, was "one of the most spectacular forms of patriarchal violence," and all three of those terms—spectacle (though perhaps not quite as Loomba meant it), patriarchy, and violence—are highly relevant to this discussion. And yet, as Tanika Sarkar reminds us, until the mid-1820s "suttee" was described by the British as "self-immolation," as a self-willed act, and only subsequently as "widow burning." And, as she further notes, in Bengal satis were commonly referred to as women who consumed or ate fire, and not, passively, as "women who were devoured by fire." In these late nineteenth- and early twentieth-century deaths sati was resurrected in a new form, the kerosene-fueled flame a surrogate for, or adjunct to, the conventional funeral pyre. In highlighting the role of fire in the destruction of women's lives, these deaths further illustrate a pattern, appallingly still found, in which women in India have been far more likely to die from burns than men
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: ISBN / Date incompatibility (help) Tahiti, Hawaii, Samoa Brantlinger, Patrick (2011). Taming Cannibals: Race and the Victorians. Cornell University Press. pp. 34–35. ISBN 978-0-8014-6264-1., Fiji Thornley, Andrew; Vualono, Tauga (2005). A Shaking of the Land: William Cross and the Origins of Christianity in Fiji. Suva, Fiji: University of the South Pacific. p. 166. ISBN 978-982-02-0374-7.{{cite book}}
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: ISBN / Date incompatibility (help)Suttee, or sati, is the obsolete Hindu practice in which a widow burns herself upon her husband's funeral pyre...
Suttee, or sati, is the obsolete Hindu practice in which a widow burns herself upon her husband's funeral pyre...
Aurangzeb was most forthright in his efforts to stop sati. According to Manucci, on his return from Kashmir in December, 1663, he "issued an order that in all lands under Mughal control, never again should the officials allow a woman to be burnt." Manucci adds that "This order endures to this day."/26/ This order, though not mentioned in the formal histories, is recorded in the official guidebooks of the reign./27/ Although the possibility of an evasion of government orders through payment of bribes existed, later European travelers record that sati was not much practiced by the end of Aurangzeb's reign. As Ovington says in his Voyage to Surat: "Since the Mahometans became Masters of the Indies, this execrable custom is much abated, and almost laid aside, by the orders which nabobs receive for suppressing and extinguishing it in all their provinces. And now it is 237 very rare, except it be some Rajah's wives, that the Indian women burn at all;/27/ Jadunath Sarkar, History of Aurangzib (Calcutta, 1916), III, 92./28/ John Ovington, A Voyage to Surat (London, 1929), p. 201.
Suttee, or sati, is the obsolete Hindu practice in which a widow burns herself upon her husband's funeral pyre...
Suttee, or sati, is the obsolete Hindu practice in which a widow burns herself upon her husband's funeral pyre...
Suttee, or sati, is the obsolete Hindu practice in which a widow burns herself upon her husband's funeral pyre...
Suttee, or sati, is the obsolete Hindu practice in which a widow burns herself upon her husband's funeral pyre...