Devadasi System Research Articles

Rebellion against the cult of Devadasi through Breaking Free: A Novel by Vaasanthi

Breaking Free: A Novel by Vaasanthi was translated from Tamil into English by N. Kalyan Raman. Vaasanthi has exposed the turbulent world of devadasis and the complexity of their lives. The stigma of being a devadasi or belonging to devadasi clan leaves an everlasting impact on the family which makes their life difficult and unbearable to live. Chandra Talpade Mohanty opined that women are the first and foremost victim of any kind of violence and suppression and this has been aptly represented in the novel. The double marginalization of women through gender and caste has been highlighted. The subjugation of women particularly who were transformed into devadasi and in general has been exposed. Devadasi (Deva-God and dasi-servant which means servant of God) system exhibited the injustice and exploitation of women.

The Devadasi System and Intersectional Feminism

The devadasi system, originating in medieval India, began to serve the temple in the form of dance and rituals. Eventually, they served as sacred sex workers for the diety's sexual needs. The Devadasi were typically Dalits (the lowest caste), and thereby face a unique struggle as both Dalits and women in a religiously rooted system. Due to the lack of published works detailing the implications of overlapping identities and feminism on the Indian reform movement legislation, this paper aimed to examine the extent to which the introduction of intersectional feminism influenced South Indian postcolonial legislation regarding the devadasi system. It found the hypothesis to be supported. Thematic analysis was conducted as part of the initial research. Then, the results were quantified, through individual connotation scores that considered separate thematic elements and an overall score. The overall intersectionality score, a weighted average of the elements, for all prohibition legislation was significantly different from the control Panel Code, based on error bar analysis. Therefore, it can be concluded that the influence of intersectional feminism on the acts quantitatively supports the conclusion that the development of intersectional feminism in post-colonial South India influenced Devadasi legislation significantly.

Devadasi System: Transforming the Tradition

In historical, sociological and anthropological literature the documentation of Devadasis can be found. Theoretical explanations of this system focus on criminalization of lifestyles of women. Contemporary interpretation finds out the latent force of exploitation incorporated in the system. Sociological analysis reveals the socio –cultural determinants behind the perpetuation of the phenomenon are religious beliefs, caste system, patriarchy and economic stress. Methodology: The study is principally based on secondary sources like book, articles and even newspaper reports. The objectives of the paper are – 1] to explain the nature of the Devadasi system and 2] to discuss the process of transformation of the devadasis . From the time of Purana, i.e approximately 3rd Century A.D, the custom of dedicating girls to temples was initiated. As entertainers in temples, they performed singing and dancing in various functions in temples and religious festivals. Feudal power gradually became down. Hence devadasis became helpless after decaying of feudalism. Devadasis were the core cultural agent of Indian classical art from the time immemorial. Hence the world of art and artists should be always respectful to their traditional cultural skill and agency forever.

The Customs and Confrontations of Devadasis in Our Society

Devadasi system has been a topic of several studies in the early Middle Ages these were the women who were recognized with a lot of wealth and fame and were dedicated to temples. - Devadasi functions have been part of worship throughout the long history of the temple system. In India, the practice began and developed in the early Middle Ages. Recently the system is associated with humiliation and prostitution. This article examines the inclusivity of Devadasi in society and the challenges faced by the community.

LICENSED FLESH TRADE- INTERNATIONAL AND DOMESTIC SCENARIO

Prostitution is one of the world's oldest industries. The Roman verb prostituere, meaning "to expose in public," is whence we get our English word "prostitution." Prostitution, as defined by Merriam-Webster, is having sexual encounters with several clients in exchange for money. The Rigveda has the oldest known reference to prostitution in ancient India. Women who were frequented by many different males are described as courtesans and prostitutes in the Rig Veda. As males get linked with a young courtesan, so the brilliant Maruts (storm gods) are believed to have been associated with the youthful (lightning) in Rigveda. I.167.4. The custom of rulers presenting rishis with slave women as a gift is mentioned in the Rig Vedas. While prostitution was likely widespread in ancient civilization long before it was mentioned in written sources (a few decades after the Vedas). The bronze dancing girl from Mohenjo-Daro represents a holy prostitute working inside the confines of the mother-goddess temple during the time of the Indus Valley Civilization. In his work Arthashastra, Chanakya explains why a prostitute is successful and what she does for a living. State-regulated prostitutes, known as Ganika, generated huge sums of money for the government.There was a devadasi system earlier that used to contribute all her life in the devotion of Lord Krishna. They were highly respected by royals. Later they were called Nagarvandu i.e. Bride of the town they were called by royals to sing and dance. Later when British people came to India they changed to the concept of the previous system and introduced prostitution. British officers used to call Devadasi to perform art and from here it became the beginning for one night stand. The Indian Economy began to deplete and people started losing their means of livelihood women then started selling their bodies to the British officers in an exchange for money.

Role of Dr. B R Ambedkar in Indian Woman Empowerment

Dr. Ambedkar, a dedicated warrior and a profound scholar, has made major contributions to society's pursuit of Liberty, Equality, and Fraternity. He was the first Indian to break down obstacles to women's growth in India. By codifying the common Civil Code for Hindus and other parts of Indian society, he created the groundwork for more tangible and earnest efforts. The purpose of this article is to illustrate Dr. Ambedkar's perspective on women's issues in pre- and post-independence India, as well as its relevance in the current situation. In 1920, Dr. Ambedkar launched his movement. He began ferocious propaganda against the Hindu social system, launching the journals Mook Nayak in 1920 and Bahiskrit Bharat in 1927 to that end.Through its topics, he emphasised gender equality and the need of education, as well as the difficulties of the depressed and women. Dr. Ambedkar's support to enable women to speak fearlessly was seen when RadhabaiVadale addressed a news conference in 1931. In the Bombay Legislative Assembly, he was an outspoken supporter of family planning legislation for women. Dr. Babasaheb dedicated his life to the welfare of women, even if they were involved in undesirable habits and professions such as prostitution. Ambedkar raised awareness among impoverished, uneducated women and motivated them to combat unfair and societal practises like as child marriage and the devadasi system. Dr. Ambedkar attempted to adequately include women's rights into India's political discourse and constitution. In assembly, he persisted on the Hindu Code bill, offering fundamental adjustments and revisions. He also pushed on and summoned all legislative members to assist in passing the bill in parliament. He eventually quit for the same reason. As a result, his genuine interest and compassion for the whole development of women are shown in every statement and word.

ERADICATION OF DEVADASI SYSTEM IN SOUTH INDIA

The devadasi system became popular custom in South India. It means a woman who performed the service to the Gods in the temple. In sangam literature, the dancing woman and prostitutes are frequently mentioned. Sethu Lekshmi Bai, the Queen Regent of Travancore abolished the system in1930.

Religion, Gender and Sexuality: The Devadasi System in Assam

Religion, Gender and Sexuality: The Devadasi System in Assam

Devadasi System in India: Sacred Prostitution

Devadasi System in India: Sacred Prostitution

The Devadasis, Dance Community of South India: A Legal and Social Outlook

Abstract The devadasi community of south India are originators of a popular dance form called bharatanatyam. This paper explores several dimensions of this community including legal and social angles. A misjudged and misunderstood community, the modern-day devadasi’s circumstances can be described as fraught with social disabilities ranging from a lack of economic opportunities and the resultant poverty to an increased propensity for delinquency. The paper presents an unbiased view of the history of the devadasi system that attempts to use a varied range of sources so as to paint a clear narrative. The paper proposes a mechanism to move forward through truth commissions as a form of restorative justice that is likely to help both policymakers as well as artists.

Devadasi System and its Caste Dynamics

Caste is an ‘integral component’ of Indian society. Almost all the social groups in Indian subcontinent have their specific rites and rituals. It consolidated them within certain compartmentalized caste category. In this context, there was a custom where girl children were used to dedicate to the ‘Hindu’ temples for the religious service to the deity in the name of devadasi. The system became an important cultural element in the medieval Indian society. The system evolved with its unique functionality in the Indian tradition. The dedicated young girls came from different castes and assigned duties accordingly. However, it was not classified as a separate caste. It became an interesting historical question. This particular paper focused on the devadasi custom and its caste dynamics in the historical past.

'Servant of God': Stri Dharma on Devadasi System in Colonial Tamilnadu, 1925 – 1936

The term ‘Devadasi’ was interpreted as the slave servant of God. This devadasi system was also known as religious prostitution. Devadasi was a young charming and beautiful girl, very carefully trained in the art of singing and dancing as well as public relations. As a dancer and singer she was a very good interpreter of art. The women of poor families, often for generation after generation, were dedicated to serve the god or goddess which they have been “married to.” These women are prostituted in the name of religion, often because their family was too poor to afford the dowry that the birth of a daughter brings sorrows to the family. As a result of this sacrifice, the woman was at the mercy of the upper caste men who come to “worship” at the temple. Often these women were given to the temple even before they reached puberty. Women suffered a lot due to this evil. After the arrival of British, so many legislations were passed to end this evil custom.

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

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.

Counter-Hegemonic Visions of Self-Respect in a Novel: Ramamirthammal’s Challenge to Indian Nationalism

Periyar’s Self-Respect Movement challenged the ideological hegemony of the Indian Independence struggle by demanding that equality between sexes and eradicating caste be put on an equal footing with national liberation. The author analyses a chapter in a novel written by Muvalur Ramamirthammal, a reformer from a devadasi community, who joined the Self-Respect Movement and became an ardent abolitionist of the devadasi system. In a dialogue between an ex-devadasi, who is represented as a Self-Respect activist, and a Brahmin man with Indian nationalist views, the former devadasi highlights the Self-Respect Movement’s definition of modern citizenship based on the principles of self-respect and dignity of all beginning with women. The article concludes by discussing the novel's wider connection to the Self-Respect Movement and why further research on both respectively is crucial.

Vindication of the Right’s of Women: Writings of Indian Press on Women’s Education in Colonial Tamilnadu, 1920 – 1947

The Press means the act or process of printing a newspapers, periodicals, radio and television. Among them newspapers and periodicals are getting a name good press. Women Press means the press run and edited by women themselves. During 1920’s some women’s edited journals themselves for women’s welfare. They are Indian Ladies Magazine, Stri Dharma, Madhar Marumanam and Jahanmohini. Indian Ladies Magazine was started in 1901 by Kamala Sathianadhan; Stri Dharma was started in 1915 by Margaret Cousins a Irish lady, but in 1917 the journal was taken over by Dr. Mrs. Muthulakshmi Reddy and Smt. G.Visalakashi. These two journals were published from Chennai. In 1930’s Madhar Marumanam a woman journal was published by M. Maragathavalli Ammaiyar from Karaikudi. It mainly stressed the widow remarriage. It replicated the views of Gandhi for the proliferation of widow remarriage.10 In 1925 a journal named Jahanmohini, was started by Vai.Mu.Kothai Nayaki Ammal for women’s welfare. She was the renowned writer of the times.11 The journals fullfledgedly published articles relating to women issues like sati, child marriage, devadasi system, purdah, widowhood, condition of women in Ancient India, women’s education etc.

Prevention of Harlotry through Tamil Epics

From the Sangam Literature, it is evident that the prevailing practice of the Sanctum- maid (Devadasi) system of the Sangam Age was not regarded as condemnable or condemned discipline by the people of that time. The article justifies on a psychological basis via evidence about the practice of Sanctum- maid system in the society but the Jainist and the Buddhist priests realized the evils of Harlotry is a crime but Chastity is divine and the priests had spread this message in the society through the great Tamil epics like Silappathikaram and Manimekalai.

EDUCATING WOMEN FOR EMANCIPATION AND CULTURAL EMPOWERMENT: A CRITICAL STUDY OF SUDHA MURTY’S THREE THOUSAND STITCHES

Sudha Murty is a prolific Indian women writer and eminent philanthropist whose writings are purposed with creating awareness of social struggles undergone by the destitute, which are accustomed to being overlooked by the self-centered world, and remind the duty of charity to fellow needy. Sudha Murty writes both in English and Kannada. The present story “Three Thousand Stitches” is centered around the miserable lives of women struck in the practice of a social evil called devadasi system and prostitution. The short story further throws light on how education would be a key instrument in the life of those devadasi women which amplified for their liberation and empowerment.

Ancient Practices and the Modern Trade: A Case Study of Eight Prostitutes in Bengaluru, Karnataka, India

Understanding humans across the globe seem to be simple on the surface level, however, it is quite difficult to understand the complexity of human nature every one exhibit. This depends on the person himself and the person with/ to whom he is communicating, situation, gender, feelings, place of exposure, lifestyle & culture, social exposure, the family upbringing which altogether makes a person think and react at that particular moment, resulting in action. However, inclined sexual instincts among both the genders get them connected through one or the other ways with mutual benefits, which is popularly known as an illicit or extramarital affair. While there is also a large section of women who irrespective of their sexual inclination serve people with their physical needs for mutually agreed money; has been a trade for survival to many of them. While these kinds of relationships between the two genders are not those emerged in the recent centuries, they have references of previous ages survived on the earth. India, since then has witnessed the social culture of an illicit affair between the two genders in various forms such as devadasi, extramarital affair with one or many, which later turned to prostitution. Though the prostitution and devadasi system in modern India is constitutionally banned, the devadasi tradition persists to be in the remote rural areas while prostitution has mushroomed across the country irrespective of their geographies. With a lot more of scholarly articles available, this study attempts to present few cases of women who were interviewed with an effort to understand the lifestyle, earnings, social background, reason to be in prostitution, the treatment and respect they receive and the challenges they encounter every day.

Dalit Feminism in Tokyo: Analogy and Affiliation in Transnational Dalit Activism

This article discusses different conceptions and translations of the devadasi system in transnational Dalit feminist activism. I focus specifically on activist participation at the 1994 Asia Tribunal on Women’s Human Rights in Tokyo, Japan and the construction of an analogy between the experiences and struggles of devadasis and that of ‘military comfort women’, i.e. women from Japan’s former colonies who were abducted and raped by the Japanese military during World War II. I argue that strategic claims of commonality are part of the process of making specific, local practices legible to a global audience and that these sorts of claims also enable transnational feminist activism and solidarity.

Efficacy of Psychosocial Intervention on Self-Esteem among Marginalized Children with Special Reference to Devadasis’Children

Background: The unique cultural context of Southern India gives rise children of unwed mothers due to the practice of devadasi system - a practice that was followed in various parts of the globe during the barbaric era of dedicating girls to temples. Thousands of children without parental care and children of devadasis in Northern Karnataka were reported psychosocial problems such as poverty, dropout, dedication of girls, poor health & vulnerability for HIV/AIDS etc. This increases the chances of developing poor self esteem among children of devadasis. Aim: To assess and compare the efficacy of a psychosocial intervention to improve the self esteem among children of unwed mothers (devadasis), a single parents children and children having both parents. Methodology : Psychosocial care program consisting of life skills and student enrichment were incorporated with educational services for children attending after school program carried out by the NGO. A quasi-experimental study was conducted among 184 children of 10 – 16 years, (62 - children of devadasis, 60- single parent and 62- children with both parents) attending the program in 36 villages of Bagalkot District, Karnataka, India through simple random sampling. Results: The results of the study showed a higher mean for self esteem among children of devadasis, single parents and dual parents with no significant difference between the three groups (df = 2, P>.05). The results confirm a significant increase in the self esteem among children due to psychosocial interventions when compared with the result of a study conducted in a larger geographic area in 2008 of which the current population was a part. Conclusion: The results confirm the efficacy of psychosocial interventions through after-school programs in improving self esteem among children especially among the children of an unwed mother who's vulnerability to develop poor self esteem is higher. Findings of the present study have significance in the implications for social work and social development practice. Keywords: Psychosocial intervention, self esteem, unwed mothers, devadasis