7.1.1. Changing the lives of widows

Rammohun Roy was particularly moved by the problems widows faced in their lives. He began a campaign against the practice of sati. Rammohun Roy was well versed in Sanskrit, Persian and several other Indian and European languages. He tried to show through his writings that the practice of widow burning had no sanction in ancient texts. By the early nineteenth century, as you have read in Chapter 6, many British officials had also begun to criticise Indian traditions and customs. They were therefore more than willing to listen to Rammohun who was reputed to be a learned man.

Rammohun Roy was a significant reformer who recognized the injustices widows faced, particularly the practice of sati, where widows were forced to commit suicide by burning themselves on their husband's funeral pyre. He used his knowledge of various languages and ancient texts to demonstrate that sati was not supported by traditional texts. His efforts were crucial because they also aligned with growing criticism from British officials regarding Indian customs, making them more receptive to reforms.

Imagine a community where a harmful tradition is deeply rooted, like an old, dangerous game that everyone plays without questioning. One brave player starts researching the origins of the game, discovering that it is based on misunderstandings and does not reflect the values of the community. By sharing this knowledge, they start a movement that ultimately leads the community to abandon the game for safer and kinder activities.

In 1829, sati was banned. The strategy adopted by Rammohun was used by later reformers as well. Whenever they wished to challenge a practice that seemed harmful, they tried to find a verse or sentence in the ancient sacred texts that supported their point of view. They then suggested that the practice as it existed at present was against early tradition.

The campaign led by Rammohun Roy culminated in a significant legal reform: the banning of sati in 1829. This was a monumental change in the legal landscape regarding women's rights. Future reformers adopted a similar approach—using ancient texts to argue against harmful practices, showing that while these customs had historical roots, their current interpretations were flawed and harmful.

Think of how people sometimes interpret stories or sayings to justify certain bad behaviors. When someone starts examining the original context and meaning of those stories, they can show that those justifications are misguided. Just like correcting a misunderstanding improves the overall happiness of a group, re-evaluating traditions can lead to healthier practices.

For instance, one of the most famous reformers, Ishwarchandra Vidyasagar, used the ancient texts to suggest that widows could remarry. His suggestion was adopted by British officials, and a law was passed in 1856 permitting widow remarriage. Those who were against the remarriage of widows opposed Vidyasagar, and even boycotted him.

Ishwarchandra Vidyasagar followed Rammohun Roy's lead by utilizing ancient texts to argue that widows should have the right to remarry, thereby challenging societal norms. His advocacy led to the legal recognition of widow remarriage in 1856, which was a progressive step towards women's rights. However, such changes faced opposition from conservative members of society who resisted these new ideas.

Imagine a reformer proposing that a long-standing school rule be changed to allow students to express themselves more freely in their clothing. Many people, accustomed to strict dress codes, might protest against the change, believing it disrespects tradition. However, some forward-thinking individuals will advocate for those changes, showing through research and dialogue the benefits of self-expression.

Many of the reformers felt that education for girls was necessary in order to improve the condition of women. Vidyasagar in Calcutta and many other reformers in Bombay set up schools for girls. When the first schools were opened in the mid-nineteenth century, many people were afraid of them. They feared that schools would take girls away from home, prevent them from doing their domestic duties.

Reformers recognized that education was fundamental to improving women's status in society. Initiatives to establish schools for girls began, yet they faced significant resistance. Many people held traditional views, believing that educating girls might disrupt domestic roles and responsibilities. This reflected the deep-rooted cultural beliefs about women's place in society.

Consider how introducing co-ed sports teams in a school can lead to pushback. Some people might argue that it distracts from traditional gender roles. Over time, however, as more students participate and see the benefits of teamwork and mutual respect, these fears often diminish, illustrating the power of education and experience to change perspectives.

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