INTRODUCTION
Devadasi is a woman who is considered given in marriage to God. These women dedicated to God once held high social status and were well respected. But now they are nothing more than sex slaves. Traditionally devadasis had a high status in society. After marrying wealthy patrons, they spent their time honing their skills instead of becoming a housewife. They had children from their husbands who were also taught their skills of music or dance. Often their patrons had another wife who served them as a housewife. Some of the eminent personalities hailed from this community are Bharat Ratna M S Subbulakshmi, Lata Mangeshkar, Kishori Amonkar, this Padma Vibhushan Ms. T Balasaraswati and Dr. Muthulaksmi Reddi.
In South and parts of Western India, a Devadasi is a girl “dedicated” to worship and service of a deity or a temple for the rest of her life. The age group of a girl to be converted as jogini is 8–16 years. The dedication takes place in a Pottukattu ceremony which is similar in some ways to marriage. Originally, in addition to taking care of the temple and performing rituals, these women learned and practiced Sadir (Bharatanatyam), Odissi and other classical Indian artistic traditions and enjoyed a high social status as dance and music were an essential part of temple worship.[i]
Devadasis are also known by various other local terms, such as jogini. Furthermore, the devadasi practice is known as basivi in Karnataka, matangi in Maharashtra and Bhavin and Kalavantin in Goa. It is also known as venkatasani, nailis, muralis and theradiyan. There were Devadasis from Iyer communities as they performed Bharatanatiyam.[ii] Devadasi is sometimes referred to as a caste; however, some question the accuracy of this usage. “According to the devadasis themselves, there exists a devadasi ‘way of life’ or ‘professional ethic’ (vritti, Murai) but not a Devadasi jāti (sub-caste). Later, the office of Devadasi became hereditary but it did not confer the right to work without adequate qualification” (Amrit Srinivasan, 1985).
During British rule in the Indian subcontinent, kings who were the patrons of temples and temple arts became powerless. As a result, devadasis were left without their traditional means of support and patronage. During colonial times, reformists worked towards outlawing the Devadasi tradition on grounds that it supported prostitution. Colonial views on devadasis are hotly disputed by several groups and organizations in India and by western academics as the inability of the British to distinguish them from the girls who danced in the streets for the reasons other than spiritual devotion to the deity as in socioeconomic deprivation and perusal of folk arts.
Recently the devadasi system has started to disappear, having been outlawed in all of India in 1988.[iii]
History of Devadasi System-
The first reference to dancing girls in temples is found in Kalidasa’s “Meghadhoot”. It is said that dancing girls were present at the time of worship in the Mahakal Temple of Ujjain. Some scholars are of the opinion that probably the custom of dedicating girls to temples became quite common in the 6th century CE, as most of the Puranas containing a reference to it have been written during this period. Several Puranas recommended that arrangements should be made to enlist the services of singing girls for worship at temples.
By the end of 10th century, the total number of devadasis in many temples was in direct proportion to the wealth and prestige of the temple. During the medieval period, they were regarded as a part of the normal establishment of temples; they occupied a rank next only to priests and their number often reached high proportions. For example, there were 400 Devadasis attached to the temples at Tanjore and Travancore.
Local kings often invited temple dancers to dance in their courts, the occurrence of which created a new category of dancers, rajadasis, and modified the technique and themes of the recitals. A devadasi had to satisfy her own soul while she danced unwatched and offered herself to the god, but the rajadasi’s dance was meant to be an entertainment.
The popularity of devadasis seems to have reached its pinnacle around 10th and 11th century CE. The rise and fall in the status of Devadasis can be seen to be running parallel to the rise and fall of Hindu temples. Invaders from West Asia attained their first victory in India at the beginning of the second millennium CE. The destruction of temples by invaders started from the northwestern borders of the country and spread through the whole of the country. Thereafter the status of the temples fell very quickly in North India and slowly in South India. As the temples became poorer and lost their patron kings, and in some cases were destroyed, the devadasis were forced into a life of poverty, misery, and, in many cases, prostitution.[iv]
Many scholars maintain that the devadasi system is not described in the holy scriptures of Hinduism as the scriptures do not refer to any form of sacred prostitution or temple girls. Whether the Devadasi girls engaged in sexual services is debated, however, as temple visitors touching or speaking to the girls was considered an offence.
Another theory for the practice of parents dedicating their daughters to a temple is the belief that they would receive moksha or salvation.
Devadasi – Who is she?[v]
Devadasi or Devaradiyar means “servant of God”. These women were dedicated to God and were considered given in marriage to God, meaning that they could therefore not marry any ‘mortal’. Nevertheless, they were free to choose partners, from among married and unmarried men alike. These relationships could be long and stable, or just for a short period of time. But in no way were these women economically dependent on their partners. They learned music and dance, and as many as 64 types of arts. They would dance and sing in temples or in front of royalty and earn gold and land as a reward. Some chose to dedicate themselves only to God and stayed without a partner all through their life.
The tradition of Devadasi culture can be traced back to as early as the 7thcentury, particularly in southern parts of India during the reigns of the Cholas, Chelas, and Pandyas. They were well treated and respected and held a high social status in the society. It was common for them to be invited to be present at or initiate sacred religious rituals. As long as the temples and empires flourished, so did they.
Devadasis of modern India – Who are they?
At present, Devadasis are nothing more than sex slaves or child prostitutes who are dedicated to temples when they are as young as four or five years old. Almost all of them are Dalits, with a majority belonging to the Madiga and Valmiki castes, two of the most underprivileged castes in India. The Devadasis of modern India are largely concentrated in parts of Karnataka, Andhra Pradesh, and Maharashtra. They are called Mathangi in Maharashtra, Jogini or Mathamma in Andhra Pradesh and Telangana, and Devadasi in Karnataka.
The children are forced into becoming Devadasis by their own parents because these girls are their only source of income in most cases. A lot of these families aren’t even allowed to enter or stay in the villages. They are ostracized because of their caste. Hence, inevitably, all of them are either illiterate or have received very little education, with no means of a stable income. The only jobs they can get are those of street cleaners or sewage collectors. Parents are therefore forced to act as pimps for their daughters and dedicate them as Devadasis in the hope of finding a means of survival.
Irrespective of the size of the family, because of poverty, they most often find themselves living in a single room or under a thatched roof. Hence, it is very common for the entire family to wait outside, while the girl is inside gratifying the sexual needs of men in order to earn money. In a society where a girl child is often a liability, turning them into Devadasis is how patriarchy works to transform them into assets.
Devadasi system still exists in Telangana, AP
Devadasi system still exists in Telangana, AP, says reportDevadasi system still exists in Telangana, AP, says reporAccording to the National Human Rights Commission, in 2013, there were as many as 450,000 Devadasis in India. Another commission led by Justice Raghunath Rao revealed that there are about 80,000 Devadasi women in just Andhra Pradesh and Telangana.[vi]
The National Commission for Women on Sunday convened a meeting with women commissions of Karnataka, Tamil Nadu, Karnataka, AP and Telangana where they discussed the Devadasi system and how to curb it. They suggested that the Centre should come out with a legislation banning Devadasis.
The Commission in its report said though AP social welfare commission had submitted that there are 24,273 Devadasis (Karimnagar-5,861, Nizamabad-5,666, Mahbubnagar-2,879, Warangal-1,059, Anantapur-2,686, Kurnool2,197, Medak-1,145, Adilabad-906, Hyderabad 740, Chittoor 544, Nellore284, Rangareddy231, Nalgonda-40, Prakasam-26, Visakhapatnam-7, East Godavari-1,and Kadapa -1), the actual number could be more than 80,000.
The Devadasis are prone to AIDS and other health issues at a young age. Eventually, they also give birth to children, which makes it impossible for them to get out of the system even if they want to, with additional mouths to be fed. On the other hand, giving birth to kids and aging also makes these women less desirable as younger women enter the supply chain of the Devadasi system.
Measures to abolish Devadasi System-[vii]
The Devadasi system violates several clauses of The Universal Declaration of Human Rights, including Clause-4 which states that ‘no one shall be held in slavery or servitude; slavery and the slave trade shall be prohibited in all their forms.’ The United Nations Supplementary Convention on the Abolition of Slavery, the Slave trade, and Institutions and Practices Similar to Slavery, 1956, which India is a signatory to prohibit any practice where a child is handed over for exploitative purposes.
Section 372 and 373 of the Indian Penal Code of 1924, declared the practice of dedicating girls for the ultimate purpose of engaging them in prostitution as illegal. It was prescribed that whoever disposes off any person under the age of 18 years (or attained the possession of any person) with the intent that such person shall at any age be employed or used for the purpose of prostitution or illicit intercourse with any person or with the knowledge that the person is likely to be employed or used for any such purpose at any age, is liable to be prosecuted. In 1934, the Bombay Devadasi Protection Act was passed by the British Government. It declared dedication of a woman as an illegal act, irrespective of the fact whether the dedication was made with her consent or not. According to this Act, marriage by a Devadasi was to be considered lawful and valid, and the children from such wedlock were to be treated as legitimate. Madras Devadasi (Prevention of Dedication) Act, 1947 was also in operation in the then Mysore state which was renamed as Karnataka in 1972. The two Acts then existing were replaced by the Karnataka Devadasis (Prohibition of Dedication) Act which was adopted by the State Legislature in 1982 and was notified by the Government through its Gazette in 1984 (Kalaivani, 2015).
The Andhra Pradesh Devadasi (Prohibition of Dedication) Act, 1988 has outlawed the dedication of girls as Devadasi, but the practice still continues. Similarly, the Government of Karnataka passed the Karnataka Devadasis (Prohibition of Dedication) Act in 1982 and also amended the same in 2010 to rehabilitate the existing Devadasis. As per these rules, Devadasi practice is strictly prohibited, but still many people are practicing Devadasi practice. The government formulated “Devadasi Rehabilitation Programme” by providing counseling and awareness and shall be economically empowered by involving these women in income generating activities, if necessary by providing protection or shelter in remand home up to six months and see that these women shall become self-sustained by availing subsidy and loans through banks.
Further, Government has also announced financial assistance to those who marry Devadasis and Devadasis are also given reservation in getting employment. In noted places, where Devadasi practice is prevalent, that is in Chandragutti and Saundatti, the Non-Governmental Organizations are active in abandoning Devadasi practice by increasing the awareness of the people. It is emphasized that the Self-Help Groups are also of immense help for the Devadasis to engage in self-employment.
Andhra Pradesh Anti-Devadasi System Struggle Committee (APJVVPS), a local NGO active in Andhra Pradesh, which is trying to rehabilitate former Devadasis and prevent new initiations. APJVVPS first move was in 1993 when it set up a school for the daughters of 22 Devadasis. In supporting and educating the children, it gained the trust of their mothers and started to make contact with the Devadasi all over the region. APJVVPS’ objectives include the limitation of the Devadasi tradition, the marriage of Devadasis and development of community-based organizations to create awareness against the custom and ensuring education for children born to Devadasis. This association also provides self-help groups, leadership training, financial advice and support for women to find the strength to stand up to the social pressure that keeps them in this situation.
In both Andhra Pradesh and Karnataka, rehabilitated Devadasi are entitled to a variety of state benefits. These include monthly pensions, assistance with housing, free healthcare and education for their children. Due to a mixture of corruption and prejudice, they often find it difficult to access these benefits. Additionally, many are not aware of their full rights. In January 2012, Karnataka State finally issued the 23,000 registered former Devadasi with entitlement certificates, enabling them to claim benefits, though these certificates were backdated, it had taken four years for them to be issued (The Hindu, 2012).
CONCLUSION
Devadasi system is very old and is persisting in our society and slowly eating the women and their rights, men are exploiting women to use them for their benefits. The people involved in the practice are either not aware that laws are there in place prohibiting it or choose to ignore them. Given how economically vulnerable the communities involved here are, the laws are probably not going to be helpful as long as the attempt is just to criminalize and prohibit the Devadasi system. This is evident from the stark difference between the number of Devadasis being dedicated and the number of people who have been charged under the act. Instead, providing these communities with basic education and making them economically empowered, along with sensitization, would be the ideal way forward.
Both before and after Independence, the government enacted laws prohibiting the dedication of Devadasis. There are laws made and amended from time to time to abolish this system from our society and provide women equal rights so that they can live a peaceful, respectful and comfortable life like others do. There are many NGO’s working for this community and providing them with basic education and other necessities so that these devadasis can get free and live like a normal human being.
At last, I just have to say that this system is very harmful and degrading to the women in our country and we should abolish it as soon as possible from the southern states and provide women their fundamental rights and a life of comfort and freedom.
REFERENCES
[i] https://en.wikipedia.org/wiki/Devadasi
[ii] “devadasi, at The Skeptic’s Dictionary
[iii] Devadasi.(2007). In Encyclopædia Britannica. Retrieved 4 July 2007, from Encyclopædia Britannica
[iv] http://www.samarthbharat.com/files/devadasihistory.pdf
[v] https://yourstory.com/2017/04/devadasis-india/
[vi]http://timesofindia.indiatimes.com/india/Devadasi-system-still-exists-in-Telangana-AP-says-report/articleshow/46337859.cms
[vii] http://shodhganga.inflibnet.ac.in/jspui/bitstream/10603/127601/9/09_chapter%203.pdf.
