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Source: [11] A regulation for declaring the practice of sati, or of burning or burying alive the widows of Hindus, illegal, and punishable by the criminal courts, passed by the governor-general in council on 4 December 1829, corresponding with the 20th Aughun 1236 Bengal era; the 23rd Aughun 1237 Fasli; the 21st Aughun 1237 Vilayati; the 8th Aughun 1886 Samavat; and the 6th Jamadi-us-Sani 1245 ...
The act was created after the sati of Roop Kanwar in 1987 and applied to all of India except for Jammu and Kashmir. The act incorporated many colonial suppositions about the practice of sati, with the first paragraph of the preamble of the Act copying the opening lines of Lord William Bentinck’s Bengal Sati Regulation , or Regulation XVII of ...
The word sati, therefore, originally referred to the woman, rather than the rite. Variants are: Sativrata, an uncommon and seldom used term, [19] denotes the woman who makes a vow , to protect her husband while he is alive and then die with her husband. Satimata denotes a venerated widow who committed sati. [20]
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The Dharma Sabha filed an appeal in the Privy Council against the ban on Sati by Lord William Bentinck as, according to them, it went against the assurance given by George III of non-interference in Hindu religious affairs; however, their appeal was rejected and the ban on Sati was upheld in 1832.
Compliance with bank regulations is verified by personnel known as bank examiners. The objectives of bank regulation, and the emphasis, vary between jurisdictions. The most common objectives are: prudential—to reduce the level of risk to which bank creditors are exposed (i.e. to protect depositors) [7]
In 19th century colonial India, two prevalent forms of forms of criminal activity were thuggee and dacoity. Thuggee was a practice which involved criminal gangs looting, robbing, and eventually murdering travelers whereas Dacoity was a type of organized robbery which involved the raiding of towns and villages.
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