social reformers took the task of putting an end to the practice of child marriage and sati through state legislation
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are legally married, and according to law, they can marry ... pictures of sati painted by the ... discussions about social customs and practices taking on ... the way women were forced to bear the burden of.
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The extent to which sati was practised in history is not known with clarity. However, during the early modern Mughal period, 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, who banned the practice.[6] In the early 19th century, the East India Company, in the process of extending its rule to most of India, initially tolerated the practice; William Carey, a British Christian evangelist, noted 438 incidences within a 30-mile (48-km) radius of the capital Calcutta, in 1803, despite its ban within Calcutta.[7] Between 1815 and 1818, the number of incidents of sati in Bengal doubled from 378 to 839. Opposition to the practice of sati by British Christian evangelists, such as William Carey, and Hindu reformers such as Ram Mohan Roy, ultimately led the British Governor-General of India Lord William Bentinck to enact the Bengal Sati Regulation, 1829, declaring the practice of burning or burying alive of Hindu widows to be punishable by the criminal courts.[8][9][10] These were followed up with other legislation, countering what the British perceived to be interrelated issues involving violence against Hindu women, including: Hindu Widows' Remarriage Act, 1856, Female Infanticide Prevention Act, 1870, and Age of Consent Act, 1891.
Isolated incidents of sati were recorded in India in the late 20th century, leading the Indian government to promulgate the Sati (Prevention) Act, 1987, criminalising the aiding or glorifying of sati.