Professional Documents
Culture Documents
1 History
(god) or devi (goddess) ) is a girl dedicated to worship and service of a deity or a temple for the rest of
her life. 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
(Bharatanatya), Odissi and other classical Indian artistic
traditions and enjoyed a high social status as dance and
music were essential part of temple worship.
2
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 modied the technique and
themes of the recitals. A devadasi had to satisfy her own
soul while she danced unwatched and oered herself to
the god, but the rajadasis 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 rst 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.[8]
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.[8] Whether the devadasi girls engaged in sexual services is debated, however, as temple visitors touching or speaking to the girls was considered an oence.[8]
HISTORY
1.2 Natavalollu
Natavalollu A community of Karnataka living in Andhra
Pradesh, the Natavalollu are also known as Nattuvaru,
Banajiga Natavollu, Bogam, Bhogam, Bogam Balija or
Kalavanthulu.[10]
Balijas at the census, 1901, were:
Jakkulas, among whom it was, at Tenali in the Kistna district, formerly customary for each family to give up one
girl for prostitution. Under the inuence of social reform,
a written agreement was a few years ago entered into to
give up the practice.
dappa. Female attendants on the ladies of the families
of Zamindars, who, as they are not allowed to marry, lead
a life of prostitution. Their sons call themselves Balijas.
In some places, e.g., the Kistna and Godvari districts,
this class is known as Khasa or Khasavandlu.[11]
Sri Raja Venugopala Krishna Yachendralu Garu, unmarried, but had issue, two illegitimate sons by
Saraswathamma, a dasi of the Balija community (#4). He
died spl 20 June 1920[12]
Natavalollu /Kalawant A community of Andhra Pradesh,
they are also referred to as Devadasi, Bogamvallu,
Ganikulu and Sani and are distributed throughout the
state. Kalavantulu means one who is engaged in art[13]
1.2.1 Mahari Devadasi of Odisha
Devadasis in South India and the Chola em- Unlike in other parts of India, in the eastern state of
Odisha the devadasis, also known colloquially as Mapire (Devar Adigalar)
hari(s)of the Jagannath temple complex, have never pracThe Chola empire encouraged the devadasi system, In ticed prostitution, and have been expected to remain celiTamil they are known as Devar Adigalar, (Deva being bate from the time they became devadasis. However,they
Sanskrit for God and Adigalar Servants, i.e. Gods did have relationships and children, so this practice was
Servant). Both male and female Devadasi were dedi- obviously not strictly adhered to. It is said that the daughcated to the service of a temple and its god. They de- ters of the Maharis of the Jagannath temple took to
veloped the system of music and dance employed during other professions such as nursing in the mid 20th century,because of the stigma attached to their inherent protemple festivals.
fession, which does suggest prostitution. Devadasi is a
Inscriptions reveal that 400 dancers, along with their name given to a group of women who danced in the temgurus and orchestras, were maintained by the Bri- ple premises. The word devadasi or mahari means those
hadeesvarar temple, Thanjavur, with municent grants, great women who can control natural human impulses,
including the daily disbursement of oil, turmeric, betel their ve senses and can submit themselves completely
leaves and nuts.[9]
to God (Vachaspati). Mahari means Mohan Nari that
Nattuvanars were the male accompanists of the devadasi is, the woman belonging to God. Sri Chaitanayadev had
during her performance. They conducted the music or- dened devadasis as 'Sebaets who served God through
chestra while the devadasi performed her service. In- dance and music. Pankaj Charan Das, the oldest Guru of
scriptions reveal that nattuvanars were used to teach the Odissi classical dance, who comes from a Mahari family,
1.1.1
1.3
Colonial era
explains Mahari as Maha Ripu -Ari (one who conquers an appeal was made to the viceroy and governor general
the ve main ripus - enemies ).[14]
of India and to the governor of Madras. This appeal also
The Orissa Gazette of 1956 lists nine devadasis and denes the position of the anti-nautch movement (Jogan
eleven temple musicians. By 1980, only four devada- Shankar, 1990).
sis were left Harapriya, Kokilprabha, Parashmani and
Shashimani. By 1998, Only Shashimani and Parashmani
were alive. The daily ritualistic dance had stopped long
ago. This twosome served in a few of the yearly temple
rituals like Nabakalebar, Nanda Utsav and Duar Paka
during Bahuda Jatra.[14]
2 DEVADASI PRACTICES
2 Devadasi practices
The devadasi practices have changed considerably over
the last centuries.
1.4
2.2 Odisha
Legislative initiatives
The rst legal initiative to outlaw the devadasi system The Orissa Gazette of 1956 mentions some occasions
dates back to the 1934 Bombay Devadasi Protection Act. where the devadasis danced. They had two daily rituals.
5
The Bahar Gaaunis would dance at the Sakaala Dhupa.
Lord Jagannath, after breakfast, would give Darshan to
the bhaktas (the devotees). In the Main hall, a devadasi
accompanied by musicians and the Rajguru, the court
guru, would dance, standing near the Garuda sthambha
(pillar). This dance could be watched by the audience.
They would perform only pure dance here. The Bhitar
Gaunis would sing at the Badashringhar, the main ceremony for ornamenting and dressing the God. Lord Jagannath, at bedtime, would be rst served by male Sebaetsthey would fan Him and decorate Him with owers. After they would leave, a Bhitar Gaauni would then enter
the room, stand near the door (Jaya Vijay) and sing Gita
Govinda songs, and perhaps perform a ritualistic dance.
After a while, she would come out and announce that the
Lord has gone to sleep and then the guard would close the
main gate.
2.3
In Karnataka
Indias National Commission for Women, which is mandated to protect and promote the welfare of women, has
collected information on the prevalence of devadasis in
2.3.1 Life after dedication
various states. The government of Odisha has stated that
A devadasis life after dedication was obviously very dif- the devadasi system is not prevalent in the state. There is
only one Devadasi in Odisha, in a Puri temple. Similarly
ferent centuries ago. Nowadays
the government of Tamil Nadu wrote that this system has
been eradicated and there are now no devadasis in the
After dedication of a girl to the temple, she
state. Andhra Pradesh has identied 16,624 devadasis
has to take bath every day early in the morning
within its state and Karnataka has identied 22,941. The
and should present herself at the temple durgovernment of Maharashtra did not provide the informaing morning worship of Yellamma. She is not
tion as sought by the Commission. However, the state
allowed to enter the sanctum sanctorum. But
government provided statistical data regarding the survey
she will bow to the deity from outside. Thereconducted by them to sanction a Devadasi Maintenance
after she sweeps compound of the temple. EvAllowance. A total of 8,793 applications were received
ery Tuesday and Friday she goes for yoga along
and after conducting a survey 6,314 were rejected and
with senior jogatis (yoga teachers). During this
2,479 devadasis were declared eligible for the allowance.
period she learns innumerable songs in praise
At the time of sending the information, 1,432 Devadasis
of Yellamma and her son Parashurama. If
were receiving this allowance.
she shows some aptitude to learn playing inAccording to a study by the Joint Womens Programme
struments she will be given training by her elof the Bangalore for National Commission for Women,
der jogatis. In Yellampura and other villages
girls who have to accept becoming a devadasi, few reaDevadasis do not dance but this is performed
sons were provided, which included dumbness, deafness,
by eunuch companions. The main functions
poverty, and others.[8] The life expectancy of devadasi
of Devadasis would be singing and playing
girls is low compared to the average of the country, it is
stringed musical instruments and Jagate. They
rare to nd devadasis older than fty.[8]
form a small group and go for joga, from house
to house on every Tuesday and Friday (Jogan
Shankar, 1990).
5 In Popular Culture
3
Social status
8 FURTHER READING
See also
Sacred prostitution
Child prostitution
Nagarvadhu
Deuki
Shamakhi dancers
Gomantak Maratha Samaj
Tawaif
Nauch
Chakyar-s and Nangyaramma-s of Kerala
Kanjirottu Yakshi
References
8 Further reading
Altekar, A.S., The Position of Women in Hindu Civilization, Benaras: Motilal Banarasi Das, 1956.
Amrit Srinivasan, Reform and Revival: The Devadasi and Her Dance, Economic and Political
Weekly, Vol. XX, No. 44, 2 November 1985, pp.
18691876.
Artal R.O., Basavis in Peninsular India, Journal of
Anthropological Society of Bombay, Vol. IX, No. 2,
1910.
Asha Ramesh, Impact of Legislative Prohibition of
the Devadasi Practice in Karnataka: A Study, (Carried out under nancial assistance from NORAD),
May 1993.
Banerjee, G.R., Sex Delinquent Women and Their
Rehabilitation, Bombay: Tata Institute of Social Sciences, 1953.
Basham, A.L., The Wonder That Was India, New
York: Grove Press, 1954.
[10] https://books.google.com/books?id=
Chakrabothy, K. (2000). Women as Devadasis: Ori=jHQMAQAAMAAJ&q=NATAVALOLLU&
gin and Growth of the Devadasi Profession. Delhi,
dq=NATAVALOLLU&hl=en&sa=X&ved=
0ahUKEwig5r-DuMbLAhWD7D4KHWdaAMIQ6wEIDzAA Deep & Deep Publications.
[11] https://books.google.com/books?id=
t6gm2K6VMwAC&pg=PT103
[12] https://books.google.com/books/about/A_
family_history_of_Venkatagiri_Rajas.html?id=
8wW1AAAAIAAJ
[13] https://books.google.com/books?id=
Crooke, W., Prostitution, Encyclopaedia of Relig9MVAQAAMAAJ&q=Kalavanthulu&
gion and Ethics, Vol. X, Eds., James Hastings and
dq=Kalavanthulu&hl=en&sa=X&ved=
0ahUKEwjO6dSJo8fLAhUCQT4KHaIACcE4FBDrAQgQMAEClark Edinburg, Second Impression, 1930.
7
Desai Neera, Women in India, Bombay: Vora Publishers, 1957.
Dubois Abbe J.A and Beachampes H.K., Hindu
Manners, Customs and Ceremonies, Oxford: Clarendon Press, 1928
Dumont Louis, Religion, Politics and History in India, The Hague, Mouton and Co., 1970
Dumont Louis, Homo Hierarchius: The Caste System and Its Implications, Chicago: The University
of Chicago Press, 1972.
Fuller Marcus B., The Wrongs of Indian Womanhood, Edinburgh: Oliphant Anderson and Ferrier,
1900.
9
Tarachand K.C., Devadasi Custom Rural Social
Structure and Flesh Markets, New Delhi: Reliance
Publishing House, 1992.
Upadhyaya, B.S., Women in Rig Veda, New Delhi:
S. Chand & Co., 1974.
Vasant Rajas, Devadasi: Shodh Ani Bodh (Marathi),
Pune: Sugawa Prakashan, July 1997.
Vijaya Kumar, S & Chakrapani, c 1993, Joginism: A
Bane of Indian Women, Almora: Shri Almora Book
Depot.
Sanyal, Narayan, Sutanuka ekti debdasir nam (in
Bengali).
Lathamala, Hegge Vandu Payana (in Kannada).
External links
Devadasis - Sinned or Sinned Against? by Anil
Chawla.
Given to Goddess - Article on the Yellama Cult of
India, 31, July, 2000
Slaves to the goddess of fertility by Damian Grammaticas - BBC News, 8 June 2007 in which its
claimed that devadasis are 'sanctied prostitutes.
Serving the Goddess, The dangerous life of a sacred
sex worker by William Dalrymple. The New Yorker,
4 August 2008
Devadasi video Mystery - Article about 1930 video
capture at Baroda
Devadasi System In India: How Religion Sanctions
This Tradition
EXTERNAL LINKS
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10.3
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