The Devadasi system is one of the oldest traditions that India has witnessed. It has been notorious for sexual exploitation and discrimination against girls and women.

Some might consider that it’s a matter of the past when in reality the fact of the matter is that in today’s era there are more than 40000 Devadasis residing in the South Karnataka area of India.

But how did it originate, and when did it turn exploitative?

The order is believed to be dating back to the 9th and 10th centuries. The members of the order visited the god by waving the central picture, venerating it with lights (arati), and singing and dancing for the god, as also for the king and his intimate circle, who frequently demanded the sexual favors of devadasis.

Since many of the devadasis practiced temple prostitution, both the British and the upper-caste Hindus at the time of colonial rule came to look down upon the devadasis socially. The system was banned in 1988. Though the number of devadasis then started declining, the institution was still strong, although less publicised, in the 21st century, especially in some areas of the south.

India’s religiously ordained Devadasi system is a classic example of intersectional gender, caste, and sexuality oppression. Devadasis, or “servants of God,” in the past were women who got married to God and served temple duties, and were sacral women with ritual authority. It is a part of her service that the Devadasis provide sexual services to her patrons, the economically and socially dominant patriarch/s in society.

The Devadasis were not a homogeneous group; there were caste segregations within the Devadasi community that demarcated their social roles. Devadasis were recruited from lower-caste positions (non-Brahmins) and the Scheduled castes (Dalits).

To differentiate between the two groups, the non-Brahmin-caste Devadasis were called Kalavantin/Isai Vellalar/ Kalavantulu, and the Dalit-caste Devadasis were called Jogini/Mathamma; their economic and social status were completely different.

Although the Devadasi system was banned in 1988, the practice of dedicating young girls as Devadasis is still prevalent among the Scheduled castes. In this article’s opinion, the freedom fighters who fought to liberate the Devadasis from the exploitative system concentrated primarily on the Devadasis belonging to the non-Brahmin castes, leaving out the Devadasis from the Scheduled castes. This article situates the prevalence of the Devadasi system within the interconnected matrices of caste and gender systems in Hindu society. Based on the socio-historical experience of the emancipation of Devadasis in Goa, a State in western India, this article examines the caste hierarchies and social inequalities internal to the Devadasi system. In addition to its discussion of legal interventions launched by the State to eliminate the Devadasi system, this article also examines the efforts of Non-Governmental Organisations (NGOs) towards the emancipation and empowerment of Dalit Devadasis.

Causes why the Devdasi System is still practiced in India

Devadasi system is a matter of national concern, which still exists in many parts of India. Lack of authentic figures regarding its prevalence is one of the key obstacles in comprehending why the practice of Devadasi is not diminishing. There were 48,358 Devadasis in India in 2011, as stated by the National Commission for Women. Sustained efforts are being made to decrease the huge figure.

The following are a number of the most important reasons why the devadasi approach is currently practiced in India.

Caste Dominance: 

Owing to decades of domination by the upper caste, the practice continues to be strong among economically and socially weaker castes. Families who are heavily influenced by pertinent caste and class factors consider it essential to commit the girl to carry out their duties. The Devadasi institution, similar to child marriage, is very hard to eliminate since the family and the entire Devadasi community are engaged in the commitment.

Religion: 

Religious people assume that if a family offers their daughter to a god, the god will be happy. This is one of the most important reasons why individuals still practice this custom.

Poverty: 

Most of the Devadasis nowadays are from lower socio-economic backgrounds. Some think that gifting their girls will help them climb the strict caste hierarchy and elevate their social status.

Patriarchy is also one of the primary reasons for the continued existence of the Devadasi system.

Just like when patriarchy is part of a family’s culture, it can be quite impactful, particularly towards women who wish to battle for their rights, chase their aspirations, earn their income, learn their favorite subject, or decide whom they should marry.

Women who undertake such actions might be humiliated, ridiculed, and, in extreme scenarios, even physically harmed.

Lack of Awareness: 

There are certain girls, as well as their families, who don’t have any knowledge about this tradition, and thus these girls get involved in the devadasi system.

Action that should be taken against the Devdasi System

Through CIF’s Good Project 2600, girls belonging to Devadasi communities will be empowered as change agents who will engage with duty bearers and carers on their behalf to promote their rights.

The initiative groups girls into Kishori Clubs, in which they are instructed in life skills, advocacy skills, and research methodologies, all to empower them through involvement in their development. The Kishoris have been empowered to articulate their problems and concerns to government representatives and the police. Our Different projects are empowering girls and women by education, life skills, vocational training, etc. Our Team is also engaging with the CSOs, government, temple priests, etc to stop this ill problem of India.

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