Female Erotic Men and Male Ascetic Women: Goddess Yellamma and Her Agents / Victims

Abstract

This article is a study of the cult of the Goddess Yellamma and women/men/eunuchs called devadasis who derive a sense of agency through their worship of the mother Goddess. I have conducted a participant observation of the devadasis in and around Kolhapur; this work is an indepth study of their lives and their struggles. The word devadasi, as defined by the Encarta dictionary means a Hindu temple dancer, a member of a hereditary class of women dancers in a Hindu temple. In Kolhapur today, it is a very well known fact that a majority of these devadasis are Dalit women. Sheer poverty and destitution force them to accept this lifestyle, which inevitably culminates in the oldest profession of the world – prostitution. Society and culture has worked hand in hand to ensure that these devadasis are degraded to a dreaded existence and gradually they succumb to the dictates of religion and patriarchy. Rather for a devadasi, existence as a woman is secondary to her existence as a devadasi. She is first a devadasi, only then is she a woman. This is the manner in which, her denigration is complete. My interviews at Saundatti and Kolhapur (with its temple complexes) have revealed interesting conclusions about the system of dedication. The devadasi system is one that is still persisting, despite all kinds of prohibitions on the practice. It is an evil nexus of priests, administration and the local people. Inspite of all this exploitation in various aspects of their lives, they are not losing hope. Devadasis are agents of the Goddess -this gives them a social prestige. The agency of women in “religious prostitution” can be articulated - the fact that the Goddess to whom they are dedicated blesses them and communicates her wishes through them has endowed them with a huge sense of authority in their everyday lives. Human agency being that inherent capacity in each person to think, make choices and act, within and based on the socio-economic, political and cultural forces around them, in order to improve themselves and their families and communities; the devadasis are showing a great deal of agency in making visible efforts to improve their lives. In Kolhapur today, they are realising that their children shouldn’t be subjected to this degradation anymore and while possible, trying to make choices, acting within and trying to mould the socio-economic, political and cultural forces around them.