The truth behind “sati” incidents

I WAS shocked to learn that Charan Shah became a “sati” in the land of Aalha and Udal (the great warriors of the medieval age who dared to oppose even mighty Prithvi Raj Chauhan). Mahoba was the centre of their activities.

An average Indian looks at the town as a historical and cultural symbol of self-respect and justice. But this incident shows the extent of social backwardness of the nation as a whole. There are numerous contradictions and paradoxes in Indian society which appear quite modern on the surface but remain actually medieval at the bottom. The custom of “sati” was legally abolished in 1829 in India, but the alien rulers perhaps did not know that it would survive for centuries.

It would be wrong to state that a Rajput woman, Roop Kunwar, immolated herself willingly in Deorala village of Sikar district in Rajasthan in 1987. She was forced to burn herself alive on the pyre along with the dead body of her husband. Once or twice she made desperate attempts to come out of the rising flames, but then her family members and a few villagers pushed her back onto the pyre with the help of long bamboo poles.

To the surprise of social activists and saner elements in our country, a few politicians seemed to be supporting the “sati” incident of Deorala village. Contrary to initial reports, Charan Shah was not bedecked in her bridal finery when she jumped on the pyre of her husband, Mani Ram Shah. There is a solid reason to believe that she must have been encouraged and mentally prepared to immolate herself.

The pertinent question which we should ask ourselves is, “Why do such incidents continue taking place? Though we have acquired the nuclear capability, we lack a scientific temperament as a people. Then our Doordarshan keeps on glorifying baseless beliefs. Physical deformity is shown to be fully treated because a certain god blesses his devotee in a serial.

The miracles and mysteries are highlighted as actual deeds of our gods. And the “sati” is shown to be more powerful than even gods.

The real picture of India differs from state to state. The areas in and around Delhi and other big cities have been able to acquire some “modernity”, but remote parts of the country are still in the tight grip of primitive life. The entire “pragati” (development) seems to have shrunk to Pragati Maidan, New Delhi, where trade fairs are held. Abject poverty, lack of education and the continuous propaganda of religious determinism have made our masses incurably obscurantists. This primitive psyche of the common people readily accepts the phenomenon of “sati” as some divine act.

In some parts of Orissa and Bihar, old widows are still treated as “dayans” (witches). These unfortunate women are burnt alive in the open. The attitude of the local administration remains casual and questionable. It does not make sincere attempts to nab those aiding and abetting these dangerous social developments.

RAJ BAHADUR YADAV
Rewari

Status of women

The concern raised by Ms Garima Singh, vide her article “Is this justice” (Nov 12) is understandable and one cannot help appreciating her enthusiasm and progressiveness in respect of status of women in society. But the position hardly remains as grim as portrayed by her. The reality had definitely been harsh but slowly, with the advent of modernity, the scenario is fast changing, fortunately in favour of women. In the educated modern urban families, in general and nuclear ones in particular, one can find very adjusting husbands recognising the status of wife and very concertedly bringing up daughters at par with sons. Moreover, had the climate been so harsh, Ms Indira Gandhi, Ms Kiran Bedi, Bichhendri Paul or Bibi Jagir Kaur would not have been able to establish milestones of success in the fields heretofore considered impossible for them.

However, when society is fast moving towards progressiveness, a bit of narrowmindedness and absence of confidence among women themselves, are working as barricades to success. Society’s liking for a male child in a family is one thing but women themselves can hardly hide their liking for sons. When a daughter comes home weeping for humiliation at a public place, the parents are up in arms against the male chauvinism but when a complaint of male chauvinism comes against the son, it is especially the mother who defends the son and silently admires the youthfulness of son.

Seeking reservation of seats in Parliament is another point of women themselves admitting their incapability to emerge at par with men. Thirdly, why women “seek and enjoy” preferential treatment at public offices through separate lines? Women ought to come up bravely on public duties because these little things contribute a lot in marring or reforming the mentalities on particular issues. Our behaviour holds the key.

M.P.S. CHADHA
Chandigarh