Chapter-
5
Ameliorative
Measures: Governmental and Non- Governmental
After Independence the government of
India as well as several states governments looked towards the devadasi system
as a serious issue and started to enact laws to prevent the customs and also
included several rehabilitation packages to ensure their safety and physical
and metal growth. Even though they have faced a large number of issues in the
society.
1. Literacy
While
analysing the three districts, such as Belagavi, Mehboobnagar, and Sholapur it
is evident that, around 77.71 per cent of women were illiterate, only 6.29 per
cent of them were able to complete high school, and the remaining 16 per had to
drop out after their primary education; Mehboobnagar has the largest proportion
of illiterate Devadasi women at 83.33 per cent and Sholapur at 74.55 per cent.
2.
Health
There are high
chances for sexually transmitted diseases (STD’s) among devadasis, especially
HIV/ AIDS at a very young age. It’s because due to more sexual partners. It is
also important to note that although most women knew about
the importance of using condoms, they were unable to influence partners and
clients to use them, as many as 69 per cent of Devadasis are sexually active
and they may start bearing children at the early age of between 12 and 16 years
and there is a lot of pressure from partners to get pregnancies terminated at
that early age and whether they give birth or terminate the pregnancies, they suffer
poor health due to undernourishment and anemia.
Other problems which lie dormant is that, most of the devadasis, especially the
young ones, have the habit of drinking alcohol, toddy and beer and other types
of liquors. Despite of that, they are also addicted to tobacco. These will
eventually take a heavy toll on their life and physically and economically they
will be drained, and they won’t receive much help from their community as well.
While analyzing the three states around 57 per cent of
the Devadasis were fallen prey for sickness. The most from Mehboobnagar 68
percent and followed by Sholapur 55 per cent.
The devadasis in the area also indicated their addiction to Alcohol.
[“Parvathi,
a Devadasi from Mehboobnagar suffers from ill-health constantly and is unable
to undertake physical labour of any sort, however she does not have much of a
choice given the absolute lack of social security. In her words: ‚My health is
not good. I get fever and I get bedridden for 15 days at a stretch. The doctor
said it is typhoid and suggest that I should take good food and take rest. But
how can I? I am the sole bread earner of the family. I do not get any pension
also. I have no energy to do agricultural work.
Suseela says thus;
‚Today my mother and I are alcoholics. Both my mother and I drink toddy in the
morning and liquor in the evening. Each bottle of toddy costs between Rs.15 and
Rs.17. The cost of quarterliquor is anywhere in the range of Rs.250 to Rs.500.
There are bottles for Rs.8,000 per bottle also but only the rich drink those.
We drink only Rs.240 per bottle. So our expenditure on drink is about Rs.5,000
each month. My elder son who is 11 years old tells us not to drink. My younger
son spits in the drink glass and shouts at us not to drink. But I cannot give
up drinking now. I am addicted. I feel terrible if I do not drink. I become
mad. I may skip food but not drink. Many people die because they have no access
to toddy. We just drink, eat, and watch TV and sleep’
Galavva of
Sholapur says that, ‘Yes, if they are good then only will allow them otherwise
no. Because some customer quarrels, some drink. I don’t allow such customers. I
also take precautions about using condoms. I don’t allow customers to sleep
with me without using condoms. In fact, some customers themselves ask us if we
have condoms. Even they have the awareness about the safe sex.
Lakshmi, Utkur
Village, Mehboobnagar says that ‚When I had my very first child, I came to know
of the diseases that unregulated sexual encounters can bring. As I was part of
a Mahila Sangam I came to know of all these important things. Some women from
Delhi used to come and give us training and help us be aware of these diseases.
They would also bring along doctors who gave us knowledge about the diseases,
symptoms and medication. Gauramma and I used to attend these meetings
regularly. All this knowledge made me very cautious when I went on migration. I
am very fearful of diseases. Men drink and go around with every street woman
they come across. And even these women get drunk, they care for nothing, no
place, no roof, no home. They engage in sexual acts wherever! So, I was very
afraid to have any contact with such men. I do not want to get into all these
sexually transmitted diseases. Oh God! I just want to work hard, relax, eat and
live peacefully’, Lakshmi looks to the roof and thanks Seshamma a devadasi from
Mehboobnagar is aware of condoms and also the consequences of unsafe sex but
she never asked her partners to use them. She says she feels very weak and has
heavily vaginal discharge. Her partner has been promising to take her to the
hospital for check- up and Seshamma waits for that day! Recently her son got
operated for appendicitis and she borrowed Rs.25, 000 for the operation. Her
partner said he will give her that money but she does not know when! ]
The
most serious illness which the Devadasis is facing is Cold and fever, but there
are cases which shows HIV/ AID’s in the Devadasi community which is a serious
issues they are being facing among the community. Whenever, there occurs an
illness, most of them approach private hospitals which are really expensive.
But there are few who go to temple and pray to God, to help them from these
diseases.
3.
Rejection of
Sexual and reproductive rights
According to
Sampark, Devadasis are being dedicated at ages much lesser than 21 years. In
fact, more than 70% of the respondents were dedicated to the devadasi system at
age less than 15 years. 69% of devadasi women have their first partner at the
age of less than 16 years. It clearly shows that The Prohibition of Child
Marriage Act, 2006 is being violated in the case of devadasis and action can be
initiated under this Act. According to The Child
Labour Prohibition and Regulations act of 1986, it is said that, a girl of
under the age of 16 having sexual intercourse is being considered as rape
according to the Indian Penal code, section 375, since the Devadasis starts to
work at the age of 16, it is being considered as rape. Since most of the
dedication and sexual issues is happening from the SC caste it is also a violation
of SC and ST (Prevention of Atrocity) act, 1989.
Another human
right issue the Devadasis face is that, since they are being dedicated to
temple services, they are unable to marry and they can’t name the father of
their children. Because of that, the children face social discrimination in the
society and most of the time denied admission to the school. Even though some
of the patrons will look after them economically and maintains themselves, and
helps the children to escape from heavy burden, but such cases are very rare.
Most of their
patron are from their own communities or from Dalit sections. They will either
have long term relationship or short- term relationship. In the short- term
relationship, mainly focuses on the economic needs of Devadasis. In the short-
term relationships, the relation gets weaker when the male gets married. Other
reasons include, majorly of economic reason, when the patrons couldn’t take
care of the devadasis and families, and household matters, and they couldn’t
afford to do the religious activities such as that of gold ceremony and
domestic violence. These are the major reason when the Devadasis were being
left from their patrons. Within the Devadasi community there exists self help
group members, which will help the devadasis in need, majorly in the financial
matters and other such things, like during the child birth, when they are
affected with any kind of serious illness.
Like we discussed
in the previous chapters, devadasis were mainly used for sexual pleasure during
the colonial era, and soon because of their inability they had to leave the
title of devadasis and go do some industrial or agricultural work in the
society. Many of the devadasis have been married to their patrons but only a
limited one were being married to each other. As many as 95 per cent of the
women were not able to register their patrons as parents in the admission
records of schools for their children. Because of this, the
children couldn’t prove that they have legitimate father and hence they couldn’t
inherit the properties of their fathers, which is another issue Devadasi and
their family had to suffer.
Another
unsufferable blow which the devadasis have to deal with is from their own kin.
Because there is high probability that, the children will show discrimination
against them. Initially they will question the religious practice and make fuss
about it. The situation will get more worse, when the children get married. More
often, the spouse of their children will harm the devadasis both physically and
verbally. In the earlier period, the Devadasis often lose their relationship
with their patron when the child grows up. Eventually the Devadasis have no one
to communicate with and they will feel lonely at this stage. Most probably
their parents would’ve been at the time and their siblings would’ve married to
someone and minding their own businesses. Hence, she is being punished by her
own children, where she cannot retain control.
NGOs working with issues of Devadasis and sex workers
found that most Devadasis stop getting any maintenance from their partners very
soon, and are forced to move to the city for better incomes. Typically, they
enter construction and other sectors requiring unskilled work. From these
occupations, they frequently slip into sex work again, as they are also marked
as single or Devadasi women and approached for sex work.
Rather than being
eradicated, the practice has been pushed into illegality. As a result of the
various bans passed, it now unfolds in secrecy and, in some cases, has been
converted into trafficking. Dedications in the state of Karnataka and parts of
Andhra Pradesh are no longer a public celebration, where the whole village
partakes in a wedding-like ceremony. They happen in private for fear of fines or
imprisonment.
4.
Laws and their Violations
`The laws which enacted for the
well being and safe guarding the Devadasis were being misused, widely, since
fear exists in the community that they will get punished, most of the practices
are being held in private or in underground. when look into the three states of
Karnataka, Bombay and Madras;
a.
Bombay Devadasi Protection act
It was initiated
in 1934, and later amended in the year of 2005. It was amended because to
strengthen the act and make the offences non- bailable. An Act to provide for a
comprehensive law to abolish the practice of dedication of women as Devadasis
to Hindu deities, idols, objects of worship, temples or religious institutions,
and to protect the women so dedicated against exploitation, and for matters
connected therewith or incidental thereto. Through this amendment
sought to address the problems with the procedure, the appointment of officers,
and the authority to take action against those dedicating Devadasis, in order
to address these gaps in the previous law, the amendment provided for;
-
Rescue, care and
protection, and welfare and rehabilitation of women in the units of the
government,
-
Appointment of a
Devadasi dedication prohibition officer with powers to prevent dedication,
-
Authority given to
the police department/magistrate to arrest those dedicating Devadasis.
Apart from that, they also provided provisions such as;
Dedication as Devadasi unlawful- (1) Notwithstanding any custom, usage or
law to the contrary whether before or after the commencement of this Act,
dedication of a woman as Devadasi is prohibited and is hereby declared unlawful
and to be of no effect.
(2) Taking part in or abetting the
performance of any such act or ceremony of dedication or any attempt or
preparation for dedication of a woman as Devadasi or propagation of the
practice of Devadasi is also hereby prohibited and declared unlawful.
Marriage of Devadasi-(1)
Notwithstanding any custom, usage, rule or any law to the contrary, no marriage
contracted by a woman being a Devadasi shall be invalid and no issue of such
marriage shall be illegitimate by reason only of such woman being a Devadasi.
(2) Co-habitation by any man with a
Devadasi as husband and wife for a reasonably long period under the same roof
shall, prima facie, raise the presumption of legal and valid marriage
subsisting between the two of them and any offspring of such co- habitants
shall be legitimately entitled to have the hereditary right in the property of
such couple, as per the personal law by which such persons are being governed.
Control Board- a body was created
to eradicate these issues, came to be called the Devadasi Practice Control and
Eradication Board also known as “the Control Board”.
b.
The Andhra Pradesh
Devadasi (Prevention of Dedication) Act
It was first
formed on 1947, and later on amended inn 1988. It was first enacted in 1988, in
which it prohibits the dedication of women as Devadasi in the state of Andhra
Pradesh, whereas the practice of dedicating women as devadasis to Hindu
deities, idols, objects of worship, temples and other religious institutions or
places of worship exists in certain parts of the State of Andhra Pradesh and
such practice, however ancient and pure in its origin, leads many of the women
so dedicated to degradation and to evils like prostitution and whereas it is
necessary to put an end to the practice.
However, the act
wasn’t enacted completely. the rules outline the procedures for action in case
of violation of the law and the authorities responsible for examining the case
and pronouncing judgements; in the absence of rules, therefore implementation
of the law has been possible.
c.
The Karnataka State (Prevention of Dedication) Act
The Karnataka
State (prevention of Dedication) act was first enacted in 1982 and amended in
2010. In the act 1 of 1984, it explains that;
‘The Devadasi Abolition Act of Bombay State and a
similar Act of Madras Government are in force in the Bombay Karnataka Area and
in Bellary District respectively. It was also found that in some parts of
Karnataka the Devadasi System is still in force and the women who are inducted
to this system are in a pitiable condition and this has led them to take up
prostitution for a living. Therefore, it is found necessary to bring forward a
legislation to minimize this social evil and to rehabilitate the victims.
Dedication of a woman as Devadasi is made an offence and in order to make the
provisions more effective, higher punishment is provided for a person abetting
the offence if he happens to be the parent, guardian or relative of the woman.’
It also made the dedication as
devadasis as unlawful, and the offences made non- bailable.
In 2010, it was amended and gave
more provisions for the protection of women and devadasis in the society. The
new provisions which added to the bill was;
(1)
to
empower the district magistrate or executive magistrate to issue injunction
prohibiting likelihood of taking place of dedication to devadasis.
(2)
to
provide for the rescue, care, protection welfare and rehabilitation of woman
from dedication.
(3)
to
provide that the offences under this Act are cognizable and non-bailable.
(4)
to
provide for the appointment of Devadasis dedication prohibition officers with
powers to prevent such dedication.
The amendment of 2010 was not noteworthy,
it brought attention to the law and provided the impetus for the government to
identify and support Devadasi.
Apart
from these three states, there are a lot of states enacted legislations. But
only these three states have provided legislations to prohibit and outlaw the
devadasi custom and rehabilitate Devadasis. However, there are very few cases registered or filed
by the district collectors and superintendents of police, who are the officials
responsible for implementation of the Act. Further there are no prosecutions
and penalties imposed on perpetrators under the Acts in Andhra Pradesh and very
few in Karnataka and Maharashtra.
Even
though a lot of laws are enacted for the well being of Devadasis and
abolishment of Devadasi system, nothing worked much properly, and several laws
are being violated and practice is still continuing in private. Devadasis are being
dedicated at ages much lesser than 21 years. In fact, more than 70% of girls
were dedicated to the devadasi system at age less than 15 years. In this most
of devadasi women have their first partner at the age of less than 16 years. It
clearly shows that The Prohibition of Child Marriage Act, 2006 is being
violated in the case of devadasis and action can be initiated under this Act. However, since the Devadasi is not married, no action can be initiated
under this Act. Statutory Rape as per section 375 in the Indian Penal Code states
that having sexual intercourse with a woman of age below 16 years is legally
considered rape. Section 370A is also applicable, which addresses the offence
of human trafficking, as does the Immoral Trafficking Act, 1956. As Devadasis
are involved in sex work by the age of 16, it is also a violation of The Child
Labour Prohibition and Regulation Act, 1986 and the Protection of Children from
Sexual Offences Act, 2012, as well as the UN Convention on the Rights of the
Child, 1989.Since,
most of the devadasis belongs to the SC and ST caste respectively, the crimes
against them, dedication, sexual assaults belong to SC and ST Prevention act,
1989. Also, most of the devadasis are being exploited in the homes by their
patrons/ partner, which can be seen as the violation of Protection of Women
from Domestic Violence Act of 2005.
The declaration of laws
for the protection of special group of people had certain issues in that, which
is the when the laws are being passed, it will draw attention from the major
cause of the issue, in this case, it will draw its attention from the root
cause of dedication. The major persons who look into these matters, especially
the police, judicial and district officials and even NGO’s, they won’t see the
whole picture of issues they only took necessary steps to curb the issue not
the root cause of it. In the meanwhile, the advantage is, it will make sure
they will get better self- care, jobs and protection in society.
The Diagram which
presented below indicates that, most of the government schemes hasn’t been
implemented due to the lack of awareness and corruption. There is no official
record of how many devadasis exists in our country, hence, this lack of data
leads to the inefficiency of the government to implement laws. Another issue
they are facing is the members who implement and control these laws are not
aware of the legislations pertaining in their respective states. So, there
hasn’t any case been registered, even if it is registered there is no persuasion
of cases. Which results in the continuation of the devadasi system in most of
the states.
Government Schemes for Devadasis
When the government
came to acknowledge the Devadasis as a vulnerable group, they enacted laws for
their protection and wellbeing in the society along with rehabilitation
assistance. But all of them were not perfect from the get go, because some of
them had issues in its design, which made issues while implementing them. For
example, the Government of Karnataka had thought of a scheme that, marrying of
devadasis will reduce their current condition and eventually they will rise in
the society, for this purpose they had allocated around 10,000 rupees for that.
By knowing these men came forward to marry the devadasis, and after marrying
they will get the amount, and soon after they will leave the devadasi. Since,
they broke the contract with the god, and now their husband had left them,
there lives became more miserable. After the first step of these schemes were
being initiated the Devadasis stopped availing such schemes eventually, the
Government understood their mistake and they stopped implementing this as well.
|
|
Karnataka
|
Maharashtra
|
Telangana
|
|
IGA Support
|
Rs 20,000/- with 50% Subsidy
|
None
|
Rs 20,000/- with 50% Subsidy
|
|
Devadasi Pension
|
Rs 500 per month, for Devadasis, as per Devadasi Card
Demanding for Rs. 1000/- month
|
Rs. 500 per month for Joginis
|
Rs 1,000 per month, some disqualified in new survey because this was a
widow pension
|
|
Land Distribution
|
After the first survey, 2 acres of land was given to some Devadasis
|
Land distribution was not considered
|
3 acres of land per SC/ ST landless household, by the SC/ ST
corporation
|
|
Housing Scheme
|
Rs 75,000 to 1,20,000/- under called Indira Awas Yojana/ Rajiv Gandhi
Grameen Housing Scheme
|
Not offered
|
Rs. 75,000 to Rs 1,00,000 from the SC corporation
|
|
Marriage Grant
|
Rs. 10,000/- (earlier provision, not provided any more)
|
Rs. 10,000/- (earlier provision, not provided any more)
|
|
|
Create Awareness to eradicate the Practice
|
|
Rs. 10,000/- year programme to the NGO’s
|
|
(Table 1:
Government Schemes for Devadasis)
All these schemes are implemented with in various states in according to
time, but some of them have suffered some minor and major setbacks. Those are;
1.
Lack of
Information
Devadasis since, they don’t have much knowledge about
the society and government organizations and its working, also most of the
community itself was illiterate, they were not aware of such programmes and
schemes, hence they couldn’t access/ use them, even though they are eligible
for these. Hence the demand of such schemes has remained low in the society.
The devadasis suffer from low levels of awareness and consequently have little
or no access to state run schemes, which was mainly due to a lack of active
NGO’s in these areas, the pension scheme is the most sought after, implying a strong sense of desire for financial security among
the devadasis, Some
of the other schemes the women are conscious of are Bangarutalli, an initiative of the
government of Andhra Pradesh which provides financial support to pregnant women
and also educational scholarships for the girl child.
2.
Departmental disparity
in success when executing schemes
Government
officials reported that when the scheme is with women and child department,
many programmes got implemented: mass awareness, campaigns, to stop dedication,
etc. As against this, when the scheme is implemented by the SC/ST department,
the devadasi issue competes with other caste related schemes, and does not get
sufficient attention or funds.
3.
Livelihood Financing Schemes
The Government of
Telangana, had implemented several livelihood promoting schemes for the welfare
of the devadasis. Among them, the important ones are;
·
Housing
Scheme of the Corporation (IAY)
·
Income
Generating Activity
The SC/ST cooperation has a
provision to extend loans and subsidies; usually they give a proportion of the
total funding needed (60:40), with the latter coming from the bank. The amount
available ranges from Rs. 75,000 to Rs. 1 lakh; however, as there have been
earlier defaults on loan repayments by their family members, most devadasis are
not considered creditworthy by bank standards, and are unable to use the
provision.hence,
like that, even though they have the facilities to avail loans and subsidies,
they are still unable to access to build their homes.
4.
Non- Accessibility
of Government Welfare Schemes
In India, most of the services requires certificates
of all kind, such as income certificate, marriage certificate, in most of these
they require their husbands name, but the devadasis couldn’t give the name,
because legally they don’t have one. Which was an issue for them. Since they were
not able to give their husbands name, they couldn’t avail most of the
governmental services, welfare scheme, majorly the ones from the Woman and
Child and SC/ ST departments. Lack of such documents began to appear bad for
their children as well. They couldn’t get passport which disables them to
acquire a job outside India and couldn’t get an income- earning opportunity
outside India.
5.
Landless Devadasis
The Andhra Pradesh
government had announced a scheme for allotting land to devadasis during the land
reform programme, however very few devadasi families received their allotted
land and required legal deeds. Some received the deeds but do not have
possession over their land. Consequently, many devadasis are landless and don’t
even have their own shelter.
6.
Dishonor and
Discrimination in Labour Market
The devadasis, who were not yet joined in the sexual
works, mainly works and earn wages through agricultural works, industrial works
and construction. In Andhra Pradesh most of the Devadasis mainly working in the
beedi factory. Since, they belong to the devadasi community and they were
female, they didn’t got the same pay as other laborer’s got. They were not
eligible for the Provident Fund scheme, which is a great benefit for those who
retire from work. All these issues were found by the Andhra Pradesh’s One- Man
Commission. These type of exclusions, humiliation, and dishonor made the life
of the Devadasis hard and couldn’t engage in other profession as well.
7.
Lack of health,
social and psycho counselling
The Devadasis are dedicated to the temple services at
a very young age of 6 to 12 years, and have to work, and after attaining
puberty they are being forced to sex work by their patrons and the upper caste
women of the society. They are being used for others sexual pleasure; hence
they are tormented by them. They are victims of verbal and physical abuse,
rape, domestic violence, all at a very young age, these will lead them to have
physical and psychological trauma and disorders as well as there are high chances
of affecting with diseases such as HIV/ AIDS. Soon afterwards, they have deal
with other issues such as, loneliness, social won’t accept them, dishonor and
discrimination in the society which will cause them issues in their behavior
and character as well.
8.
Pension Scheme
The Devadasis couldn’t afford the pension schemes
which the government provides, such as widow pension, single women etc. Since
they are married to the Gods of the temple they can’t be considered as widows
and since, they have patrons to look after them, they aren’t considered as
single women as well. They government hadn’t decided an apt policy for them,
because by bringing forward a new legislation means it is injustice for the
non- devadasis single women as they don’t have a patron thus depriving them
from their beneficiaries.
“Extract of FGD in
Mehboobnagar: in one of the FGD conducted in Utkuru, devadasi women shared the
pensions increased from Rs. 200 to Rs 1,000 per month. However, the respondents
have not received pensions for 4 to 5 months, when contacted in February 2015.
Devadasi women are covered under the widow pension scheme, which is ironical
given that they are called‚ sadasumangalis (always married). The Telangana
government undertook a "SamagraKutumba Survey" (The intensive family
survey) in one day i.e., on August 19th, 2014. In that survey devadasi women
came to know that their status is mentioned as widows which was not acceptable
to them. They asked surveyors to write their status as single woman in the
survey. This was done because they are married to God/Goddess and can never
become widows, they are locally called ‚sadasumangalis or nithyamuthaidhuva‛.
After submission of results of the survey the State government cancelled their
pension under the category of widow. Due to this reason most of the women who
are below the age group of 55 are not getting pension and only those above 65
are getting old age pension.”
9.
Lack of Funds from
Government
Even though the government has implemented many rehabilitation policies
for devadasis, they are still on hold, because they lack sufficient funds to
implement in the society. In Karnataka, an NGO working with Dalits reported
that Devadasi women had not received their pensions for the past 19 months, as they
had not received funds from the central government, hence, non-disbursements of
funds, lack of appropriate allocations and allotment of funds are key
challenges in the implementation of state rehabilitation schemes.
10. No Property right for Devadasis and their Children
Commonly, from the ancient times onwards, the
devadasis and their children had or given any share of the property of their
patron (for their children). But with the intervention of Supreme Court these
rights have been granted to devadasis and their children as live- in-
relationship.
Even though these provisions are not have been used, Devadasi and their
association, used this verdict as a way of getting money, for their living from
their patrons. On the basis of these experiences, the devadasi associations
believe that in cases where Devadasis have relatively long- term relationships
with their patrons, an effort should be made by them to claim maintenance for
themselves and a share in the property of the partner for their children.
They needs the support from NGOs in this crusade to get legal help in order to
claim these property rights.
The judiciary’s belief of marriage in live- in
relationships are possible only when they both are unmarried at the time of
relationship/ living together. This is a disadvantage for the devadasis,
because most of their patrons are married man from their villages. Even though,
the Devadasis could get the property rights, when their patrons is unmarried
and all circumstances provided in the 2010 verdict is satisfied.
Sources of Information
|
|
Districts
|
% of all 3 districts
|
|
Source
|
Belagavi
|
Mehboobnagar
|
Sholapur
|
|
Collectives
|
14%
|
25%
|
-
|
16%
|
|
NGOs
|
83%
|
43%
|
48%
|
69%
|
|
SHG
|
2%
|
23%
|
31%
|
9%
|
|
Peers
|
1%
|
1%
|
3%
|
1%
|
|
Self
|
-
|
3%
|
28%
|
4%
|
|
Unions
|
1%
|
5%
|
|
2%
|
|
Grand Total
|
100%
|
100%
|
100%
|
100%
|
(The sources of Information regarding Government
Schemes)
Through this, it is evident that, NGO’s are the major
source of information about the governmental schemes. This is mainly
because NGOs like MASS and Shakthi Aids TadegattuvaMahila Sangha have
undertaken effective awareness campaigns about the ills of devadasi practice
and the need to eradicate the practice. Most of the respondents are illiterate
therefore audio-visual media will be more effective than traditional methods
such as posters and wall writings.
There are targeted
schemes for devadasis and there are universal schemes such as the MNREGA, these
schemes vary across different States; The designs of these schemes do not take
into account the important question of migration among members of the community
and the Collectives have played an important role in creating awareness of
these schemes and of the ills of the devadasi system among community members. Through this data, it is
shown that, there is good amount of gap between the awareness taken place and
the access to the schemes are to happen. Perhaps a more effective use of the
collective organizations can be envisaged by ensuring access to the schemes as
the next logical step. It is of vital importance that the children of devadasis
are given special attention in the area of skill development, so the cycle of
inter-generational dedication of devadasis broken.
Better Practices
and Methods for Interventions
From
the above information it is evident that, even after implementing laws and
regulations for the welfare of devadasis, they are still continued to be a
excluded group in our society. Most of the schemes aren’t been able to get to
the hands of devadasis, because of the poor implementation. They better ways
for the welfare of the devadasis and suggested interventions are been noted
below;
One
of the major developments which happened is in the field of education for the
children of devadasis. With the implementation of Right to education act, the
children who took admission in the schools, doesn’t need to compulsorily add
their fathers name, instead they could add their mothers name and take
admission. Earlier it wasn’t like this at all, they need to add their fathers
name as well. With the act, the children need to be admitted to schools
regardless of their parent’s name, which made easier for the children of
devadasis to get admission into schools.
Another
area of development is in the support of livelihood. Sampark, an NGO with field projects in Koppal district, mobilized women
into Self Help Groups (SHGs) in about 100 villages. While paying special
attention to the poorer women, Sampark realised that the Devadasis were some of
the poorest and most marginalised people in the society. They brought Devadasi
women into these groups and to reduce their marginalization, included many
Devadasi women in SHGs formed by other Dalit or non-Dalit women. This reduced
the stigma that Devadasi women face and also enabled them to benefit from the
higher savings, loan taking and loan repayment capacities of non-Dalit women
and women who are less poor. Over time, the Devadasi women transited from
taking consumption loans to taking loans for income generation and asset building,
and many have built assets and overcome poverty. In addition, the Devadasis
also gained voice and social empowerment, as SHGs have reduced caste-based
inequalities in the SHGs, cooperatives and villages. The example shows the value
of investing in organisation- building, voice, and livelihoods enhancement of
excluded groups such as Devadasis.
Of the 72% of the
women who are members of collectives or groups, in Belagavi most of devadasis
are members of the collectives exclusively formed for women from devadasi/Sex
workers’ community. In Mehboobnagar most of the devadasis are included in the
collectives formed from the general community following an inclusive approach.
Also, there is a presence of a union in Sholapur which 6% of women have joined.
The collectives
haven’t been working as a forum to abolish the devadasi system, which need to
be done in households, therefore, women have to decide that, they won’t
dedicate within their families also won’t dedicate their children in any kind
of caste association as well.
Recommendations
In
order to protect and develop the devadasi community, what need to be done is
through, the designing of scheme for their rehabilitation also making
prevention methods are the best way. Continues surveys are necessary for the
better understandment of Devadasis, what they’re major issues are and also
where they are located in huge number. Organisations such as Dalit Sangha’s
(caste- based organisation) is useful of tracking devadasis and provide
government with adequate data. More information is needed for the issues faced
by the devadasi community especially, relating to their health issues and
physiological disorders, also issues in the property rights of the devadasis.
A
detailed study regarding the devadasis should be carried out in the country. The study would need to be conducted under
the aegis of the Ministry of Women and Children at the
national level, with the participation of state departments of Women and Child Development,
National and State commissions of Women, and NGOs in each state. The
participation of the Ministry and Corporations looking after Scheduled Castes
and Scheduled Tribes will ensure that they engage with the identification of
Devadasis and with increasing the outreach of departmental schemes to Devadasis.
It
is also the duty of each state governments to form committees at National
level, to monitor the areas which the devadasis are being dedicated, and also
look into schemes where the schemes will be more effective, so they can make
the prevention of dedication happen more effectively. The members that should
be in the committee were the personalities from NGO’s, Department of Women and
Children, Dalit associations etc. apart from that the government is viable to
provide them with enough funds to monitor them as well.
The State of
Karnataka
Yellamma Cult
In
Karnataka the devadasi system was widely followed and the major deity among
them was Yellamma. There are many stories related to her origin, the major one
was that, while she went to river to take water, she saw youths engaged
themselves in water sports and she stood there and watched them. When she
returned to her home Jamadagni suspected her of loosing Chasity and ordered his
sons to kill her and Parasurama killed her. In return Jamadagni granted him
boon and retrieve her. After this people started to worship her and started to
dedicated their daughters to the temple of Yellamma.
The
devadasis were most common from the Dalit community. According to the National
Commission of Women, over 2.5 lakh girls, most of whom belong to the Dalit
communities, are dedicated to temples in the Maharashtra- Karnataka border;
besides Karnataka, the Devadasi system continues in Maharashtra, Andhra Pradesh
and Tamil Nadu; a survey in 1993- 94 found there were 22, 873 devadasis spread
across 10 districts and a re- survey in 2007, revealed that there are around
30,000 Devadasis in 14 districts. the total number devadasi in south India and devadasi
dedication, details about this is hard to get, because most of the devadasis is
now serving within there home in the rural areas and another reason is that the
devadasi were not strong in the upper caste section, and mostly found in the
depressed and backward sections of the society.
|
Name of Taluk
|
Number of
Devadasis
|
|
Bellary
|
1466
|
|
Siraguppa
|
1071
|
|
Sanduru
|
1197
|
|
Hospete
|
2852
|
|
Huvinahadagali
|
1036
|
|
Hagari
Bommanahalli
|
1952
|
|
Kudligi
|
1215
|
|
Total
|
10789
|
(Numerical Status
of devadasis in Bellary District in 2007- 2008 re- survey)
The Role of NGO’s
in Bellari and Koppal District
Sakhi
Trust works with the underserved population in the Hyderabad-Karnataka region
(HYKA) which comprises six districts of Karnataka: Bidar, Gulbarga, Yadgir,
Raichur, Bellary and Koppala. The HYKA region is, according to the Human
Development Indices, the most unprogressively part of Karnataka in terms of
human development indices. The Nanjunadappa Commission report from 2003,
submitted by the High- Power Committee on regional imbalances, describes in
detail the backwardness of this region. The major reason for the
lack of their underdevelopment was the Nizam of Hyderabad’s neglection towards
the youth, which made a tremendous lack of education and job opportunities
among the youth. The Sakhi trust started to intervene in the Bellary district
from 2002 onwards, and got registered in 2007 and it became a platform for the
youth, women, children and all the deprived sections of the society. It helped
all the people who were being oppressed, in time it spread across the state,
helping the needy people.
Self- Help Groups
the first Step towards the Devadasi empowerment
The tradition of Devadasi, is an
ancient custom, where the girls mainly from the backward communities are
expected to dedicate themselves to the temple services and marry to the local
god/ goddess of the temple and lead their entire life in the premises of the
temple. As part of the ritual, a ceremony is
organised in which girls are dressed as brides and once it is over their
clothes are removed by five boys. It is an oppressive practice where women and
young girls are regarded as temple property and face sexual exploitation.
Although the practice is widely believed to have been abandoned decades ago,
young women are still being pushed to the system. Recently, this practice was
reported from districts of Chitoor in Andhra Pradesh and Tiruvallur in Tamil
Nadu by some NGOs that forced the National Human Rights Commission (NHRC) to
seek reports from the two states. In
reality, Karnataka also has these ancient practices in some regions at present,
due to the socio- economic reasons and lack of law implementations. As far as
everyone is concerned the Devadasis are being exploited mainly because of their
lack of education. So, to empower these women Dinesh Naik runs a
crowdfunding campaign to support education of children of Devadasis. While the
focus is to raise funds through crowdfunding, the campaign also aims to meet
local industrialists, mobilise CSR funds, and government funds for skill
centres and schemes. Once funds are collected, immediate attention would be
given to provide coaching to children for entrance exams for admission to
residential schools and also to re-start the learning centres that have been
closed due to lack of funds.with the abolition of
devadasi practice from 1988 onwards, there has been a huge decline in the
number of devadasi practice, and most of the devadasis were able to get out
from the evil custom, with the help of Government and several NGO’s but the
hard part is that their life is still hard one for them to lead. One such NGO,
Mahila Abhivruddi Mattu Samrakshana Samsthe (MASS), is based in the Belagavi
(formerly known as Belgaum) district of the southern Indian state of Karnataka.
Mahila Abhivruddi
Mattu Samrakshana Samsthe (MASS) is an organisation which focuses on the
depressed class women, and ex- devadasi women and their children. It was
registered as a society in 1997, whose members were ex- devadasis. Currently
its members are over 3000 and growing. Event though the devadasi dedication was
banned in 1988, it still co-exists in the regions where Maharashtra, Karnataka
and Telangana joins. Girls between the ages of 10 and 12, belonging to the Maha
Dalit caste, are subjected to a ceremony in which they are dedicated to a
goddess. With a necklace tied around her neck, a girl is committed to a life as
a devadasi, literally translated as “servant of God.” In reality, however, she
becomes a servant to men, mainly to be used for sex.
After the ceremony, the girl is
paraded out in public: While the custom is to go and beg alms from houses, this
serves to acknowledge her availability and invite extra-marital alliances. Once
a man’s proposal for a devadasi is accepted by her parents, he is obliged to
financially support her and her family. But often, he quickly loses interest
and she and her family are left to fend for themselves. She is never allowed to
marry, because she is considered to be married to God.
Devadasis
had the right to beg, because it is their culture right and the villagers of
her community must provide her with food. She can ask her partner to leave her,
if she founds out, he is cruel and abusive to her, after that, she can ask him
to leave her and hence she could find another partner of her own. But due to
these rights, she is considered to be a ‘sulagis’- prostitutes, enabling her to
have a discriminative life for rest of her life. At Sampark, we have been
working with devadasis in the Koppal district since 1997. With our help, the
women have organized themselves into Self-Help Groups (SHGs) that serve not
only as cooperatives to engage in financial dealings and enterprise awareness,
but also as safe spaces for social and political empowerment.
The Self-
Help Groups, allowing women from different communities to come together, and
enables them to take a small amount of loan for their day- to- day activities,
such as home expenses, food consumption, funding for agriculture, investment in
small shops etc. this SHG’s along with their loans helps them in giving their
children proper education and also gave them vocational training with the view
of eliminating poverty which has been continuing for generations. Sampark has
committed to working with these women for a long period – five to seven years
at least – to ensure they have the time to overcome their multiple constraints
gradually; the legal way to protect devadasis would be to invoke the laws
against child sexual abuse and caste-based atrocities, and provide child
protection to the dedicated girls.but some other NGO’s was able to use
the legal measures to eliminate this practice.
Role of NGO in eradicating the
Devadasi evil in Ballari and Koppal District
Even though
the government has passed and enacted numerous schemes and laws for the women
empowerment for the improvement of their economic and social conditions, their
condition hasn’t been much improved till this day, which shows much cause for
concern. The Government of India had enacted numerous laws for their growth,
but it’s been a heavy task for their implement because to the different regions
have different cultures and our country is a vast one.
IWWF (Indian Women
Welfare Foundation) was founded with this soul aim to initiate and facilitate
such processes and initiatives where socially and economically marginalized
women irrespective of age, caste, class or race are able to participate
actively in their development
–process and consequently, lead a life of dignity and self-respect.the women in India have no opinion when it comes to economic
and political space in which they live. But its important that their visions,
ideas, skills and efforts are much needed for shaping and developing our county
into a peaceful region.
The main thrust of IWWF programs is to create a new paradigm
for development, which evolves from the new awareness about women’s empowerment
programs, and the worldwide implementation of such things as mobilization of
NGOs, governments and the media to spread the women welfare awareness and
educate the public at large on effective measures such as human right to
equality, peace, health care and better opportunities, protective skills and
the right to dignity.
Rehabilitation Initiatives by the
Government of Karnataka
The
Rehabilitation scheme is implemented by the Government of Karnataka in 14
districts. As
per the survey conducted by the Women & Child Development department in
1993-94 and 2007-08, there are 46,660 ex- Devadasis in Belagavi, Vijayapura,
Bagalkot, Ballari, Koppal, Raichur, Kalburgi, Haveri, Gadag, Shimoga,
Davanagere, Chitradurga, Dharwad and Yadgir. The District wise details of
devadasis as per survey conducted in 1993-94 and 2007-08 is as follows.
|
Sl. No
|
Districts
|
Survey Conducted
on
|
Total
|
|
1993- 1994
|
2007- 2008
|
|
1.
|
Vijayapura
|
1964
|
2139
|
4103
|
|
2.
|
Bagalkot
|
4804
|
3023
|
7827
|
|
3.
|
Belagavi
|
3600
|
1124
|
4724
|
|
4.
|
Bellari
|
1635
|
8098
|
9733
|
|
5.
|
Koppal
|
4880
|
1155
|
6035
|
|
6.
|
Raichur
|
2494
|
1455
|
3949
|
|
7.
|
Yadgir
|
410
|
759
|
1169
|
|
8.
|
Kalburgi
|
581
|
864
|
1445
|
|
9.
|
Gadag
|
1407
|
1493
|
2900
|
|
10.
|
Dharwad
|
481
|
282
|
763
|
|
11.
|
Haveri
|
617
|
373
|
990
|
|
12.
|
Chitradurga
|
0
|
406
|
406
|
|
13.
|
Shimoga
|
0
|
24
|
24
|
|
14.
|
Davanagere
|
0
|
2592
|
2592
|
|
|
Total
|
22873
|
23787
|
46660
|
(The District Wise
details of Devadasis as per survey conducted in 1993- 94 and 2007- 2008 by WCD
Karnataka)
Welfare
Actions taken by Government of Karnataka
1. Housing
From the data available from WCD Karnataka, about 46660
devadasis have been identified. 21856 do not have housing sites of their
own to avail the housing benefit. About 6202 Devadasis have availed housing
benefit under various housing programmes other than Devadasi Rehabilitation
Programme. 5310 have got the housing benefit from the Women Development
Corporation and 1474 houses under various stages of construction. 11818
devadasis are yet to get the housing benefit. In addition to this as per
Government of Karnataka order no. WCD/05/WDC 2009 dated: 23.06.2009, for the
ex-devadasis who own sites, until the year 2013-2-13, Rs. 40,000 was given by
the department of WCD for construction of houses. This unit cost was enhanced
from Rs. 40,000 to Rs. 1.20 lakh from 2013-14 onwards vide Government of
Karnataka order no. WCD/22/WDC 2013 dated: 02.09.2013. For 917 eligible
beneficiaries, houses are being constructed. The houses are being constructed
on sites measuring 15’X20’, with a hall, kitchen and a toilet.
|
Income Group (in
Rs.)
|
No. of
Respondents
|
Percentage
|
|
Less than Rs.
5,000/-
|
43
|
21.5
|
|
Rs. 5,000 to
10,000/
|
84
|
42.0
|
|
Rs. 10,000 to
15,000
|
57
|
58.5
|
|
Rs. 15,000 and
above
|
16
|
8.0
|
|
Total
|
200
|
100.0
|
(annual household
income of Devadasis)
2. Pension Scheme
The Women Development Corporation had implemented monthly
pension scheme for the rehabilitation of devadasis. As per the
Government of Karnataka order no. WCD 29 WDC 202 dated: 08.08.2012,
ex-Devadasis have been provided Rs. 400 monthly pensions from August 2013. From
September 2013 to June 2015 the monthly pension was enhanced from Rs. 400 to
Rs. 500. As per Government of Karnataka order no. WCD/7/WDC/2015 dated:
26.06.2015, the monthly pension is further enhanced to Rs. 1000 per month.
Under the pension scheme of KSWDC, the
payees have receiving the pension without much disturbance. The surveys in
1996- 97 and 2004- 05 didn’t include the persons below 30 years in the list, and that has created a group of
disgruntled people mainly in the district of Bijapur and Bagalkot who believes
their rightful claim were denied.
|
Sl. No
|
District
|
2010- 11
|
2011-12
|
2012- 13
|
2013- 14
|
2014- 15
|
|
1.
|
Belagavi
|
3126
|
3126
|
3034
|
3091
|
3141
|
|
2.
|
Vijayapur
|
2010
|
2010
|
2299
|
2024
|
2180
|
|
3.
|
Bagalkote
|
2918
|
2918
|
4408
|
4277
|
4377
|
|
4.
|
Bellary
|
1285
|
1285
|
5774
|
6567
|
6782
|
|
5.
|
Koppal
|
1825
|
1825
|
1440
|
2815
|
2824
|
|
6.
|
Raichur
|
1990
|
1990
|
3103
|
2831
|
2980
|
|
7.
|
Kalburgi
|
624
|
624
|
1202
|
1020
|
1028
|
|
8.
|
Dharwad
|
467
|
467
|
452
|
385
|
396
|
|
9.
|
Haveri
|
446
|
446
|
561
|
486
|
490
|
|
10.
|
Gadag
|
744
|
744
|
1131
|
962
|
990
|
|
11.
|
Yadgir
|
-
|
-
|
642
|
670
|
702
|
|
12.
|
Davangere
|
-
|
-
|
1600
|
1375
|
1462
|
(The District wise
details of beneficiaries under Monthly Pension Scheme)
3. Economic Empowerment
In order to make the ex- devadasi women self- sufficient the
Government of Karnataka had implemented a loan policy of 20,000 rupee through
banks and giving a subsidy of 10,000 rupees, provided by the corporation. The
amount of 20,000 was given direct incentive by the corporation from 2015- 2016
onwards.
|
Sl. No
|
Year
|
Pension
|
Self- Employment Loan
|
Housing Loan
|
|
Beneficiaries
(nos)
|
Expenditures
(Rs. in Lakhs)
|
Beneficiaries
(nos)
|
Expenditure
(Rs. in Lakhs)
|
Beneficiaries
(nos)
|
Expenditure
(Rs. in Lakhs)
|
|
1.
|
2010- 11
|
15435
|
740.88
|
974
|
196.21
|
2500
|
1000
|
|
2.
|
2011- 12
|
15435
|
740.88
|
788
|
231.57
|
1250
|
500
|
|
3.
|
2012- 13
|
25810
|
1238.88
|
3089
|
541.85
|
1250
|
0
|
|
4.
|
2013- 14
|
26664
|
1386.53
|
2069
|
434.36
|
833
|
1000
|
|
5.
|
2014- 15
|
27527
|
825.81
|
2361
|
329.10
|
917
|
1100
|
(district wise details of beneficiaries of the
programme)
4. Awareness Programme
This programme was conducted by the Project officers in the
respective districts under the Corporation’s plan. They can conduct seminars,
hold bill and also use audio and video etc. and the amount allotted is about
20,000 for spreading the awareness. Prior to 3 days before any fairs/jatras,
Awareness about the punishment for dedicating the girls to the deity through
printed hand bills are distributed to the houses of the devadasis for
prevention of the practice. The punishment is also made known by cable network
and radio. Street dramas are also conducted by local artists with the help of
police personnel.the lawyers and judges
held legal camps for their awareness. The ones heading this, the Project
officer writes to the temple authorities, the issues will come if they don’t
prevent the dedication ceremony of the girls in temples. The Practice of
Devadasis will be of three- year jail term and a fine amount of 10,000 as per
legal provisions.
Awareness against various practices
of devadasis
1.
Tying
used neem leaves and twigs around the naked waist as a part of rituals will
bring infections
2.
Giving
money as a charity to devadasis and other people who became hysteric is illegal
3.
Anybody
found involved directly or indirectly in the process of initiation of girl
child to devadasi should inform Anaganawadis karyakarthas (generally wear pink
sarees) or police to take immediate action
4.
Conduct
awareness camp on AIDS surveillance camp and other sexually transmitted
diseases and importance of having safe sex by using condoms and other
precautionary means.
NGO Rehabilitation
Even though
the devadasi practice and dedication to temple services are declining in a huge
margin, the ones who came out of its fourfold couldn’t live a better life in
society, they have been ridiculed by their socio- economic status. Since, they
have stopped their sex work, their income has reduced and for daily expenses
they have no way. Most of the devadasis live in rural area, where they lack
most of the necessary facilities such as water, food, sanitation etc. since,
they became the head of household, it became hard for them to lead their life,
so to help them various organisations have forward, not just to help but also
to eradicated the Devadasi practice in the society.
Increasing HIV/ AIDS, Declining
numbers of Devadasis
Since, AIDS have set foot in India,
the Indian government focused themselves at Sex workers, because they are at
the high- risk category. Eventually the focus turned towards the devadasis as
well. In
addition to now carrying the stigmatised status of being a devadasi, women who
are HIV+ face double stigma, leaving them particularly vulnerable. Multiple
government and non-government organisations have been working to help mitigate
HIV by empowering sex workers to use condoms and regularly get tested for STIs.
Recent intervention programmes have resulted in increased condom use and
reduced HIV prevalence. However, a belief
remains in India that having sex with a virgin will cure HIV/AIDS, and men are
willing to pay more money for this opportunity. So, in this
view, most of the young girls are unaware about the use of Condoms and the
mothers take advantage of this because they could cash in. therefore, when a
girl became devadasi, she has to sacrifice her virginity, at that time they
won’t be using condom and it makes the chance of increase in HIV spread, and
the parents eventually take good amount of money for this. If Devadasis were to
be affected by this disease, it will breakdown their household matters, such as
for their treatment purposes, they have to spend a huge sum of money. For
overcoming this poor condition, they will send their daughters to the
devadasi’s profession, eventually the cycle of dedication continues. Few
studies suggests that, with the increase of AIDS there has been a sharp decline
in the devadasi profession, due to they got awareness of this condition and
came to known about its risks.
With the
increase in HIV cases, there was a rise in number of NGOs to lessen its effect
and control its spread. The sex- workers, mainly devadasis were considered as
the high- risk category. So, in order to prevent this spread, the NGOs and the
Government of Karnataka, travelled village to village and organised camps,
spread awareness about the HIV/ AIDS and distributed condoms also, advocated
the women to they should stop the sex- work and stop dedicating their daughters
to the temple to avoid HIV spread. They express that, they shouldn’t engulf in
this dirty work, which in turn only bring them harm only.
Information about
HIV and ways to contract it tends to focus on high-risk groups; this means that
those who are not at high risk of contracting HIV are not educated about how it
is transmitted, and continue to hold onto misconceptions about the disease. Stigma and discrimination are used by dominant groups to produce, legitimize,
and perpetuate social inequalities, and exert social control through the
exclusion of stigmatized groups, limiting the ability of the stigmatized groups
or individuals to resist or fight the stigma. People
living with HIV/AIDS (hereafter referred to as PLWHA) not only carry with them
a deadly disease, but are usually perceived to have engaged in immoral
behaviour in order to contract HIV. Stigma has an array of negative effects
against PLWHA, including limited access of resources, decreased psychological
well- being and lack of social support.the most insists in taking
the burden of HIV all by themselves, without telling to their family members.
Devadasis
who tested HIV positive became alone and rejects their current status of
devadasi. They feel uncomfortable to avail their entitled services such as
ration of rice, and also feels dishonoured about how the society will view
their children and sibling, these thoughts will make them to throw out the devadasi
custom, which they have been followed for centuries. If they stop working and
their income will stop and they won’t be a valuable asset to their house.
Shanta, a HIV+ persons, who shares her hardships which she is facing now is
explained below;
‘Now
we are like orphans. Our mothers and sisters do not care for us. No one looks
after us. If I have money everyone will care for me...If I try to practice sex
work when I have HIV, I lose health. I have no energy to work. I feel tired. We
have no help. We get clinic help, medicine and tablets. I hear that some HIV
patients get rice and ration. I get nothing. If I work, I get money, but if I
don’t work my son will not care for me. If I earn and give [money] to him he
will look after me. If some people arrange [ration and other benefits] for me
then I might get it. I hear that the other HIV+ patients take 2-3 kilos [of
rice] from that school. I did not get it yet. If I go and ask then the
neighbours will look at me with a bad look. Then some people will not like to
mingle with me. Instead of me going and asking, it would be good if [the
government] provide me those rations in the place where I am staying; then it
will be good. If I am made to go there [to collect the ration] then my tension
will increase. Then they will taunt my children by saying that their mother is
such a woman who has done these bad things. That will be painful to the
children.’
Shanta
shares her story of issues which she has been facing from the community. Since,
most of the devadasis are now being disrespected in society, along with the
knowledge of most of them are HIV+, the burden only being increased. Most of
the devadasis live a secretive life when they came to know that they are HIV
positive, for not spreading the shame and hate towards her family, friends and
community as well.
Another
person who tested HIV positive is Hollevva, she shares her experience, how she
doesn’t tell her condition to her children, because she thinks it will be
burden for them. She explains, she is reluctant to tell her family members as
well, because they won’t understand how the disease spreads, even though her
sisters are nurses.
“[My children]
come, ask me to go with them and live with them, but it is better to live
independently than being at someone’s mercy. They speak good words and they
give me clothes when they come. Why should I go to them and be with their
children? They are all big officers. Why should I go to them? I have not told
them about this fact [of being HIV+]. This is the result of my fault. We just
keep visiting each other. I have just come to know about this fact recently. I
am fine on my own. Two daughters-in-law are staff nurses. I don’t go close to
them. I started ART six month ago. I take nine [tablets] at night and nine
[tablets] in the morning. Earlier they used to give one in the afternoon to get
strength. Now I don’t take that. Now it has come to the level so I take it just
two times. When they first started ART, they asked me to take a relative along
with me...This comes to another person only if there is a relationship. It
doesn’t come if there is exchange of food and clothes. We knew and we told
those people, but what do they understand? Only those who are aware will
understand. So, I did not take any person from my family. If they come to know
about me it would be difficult. So, I don’t want them to come. I know how to
take treatment and did not tell anyone and I did not take anyone with me
(Hollevva).
I don’t go to do
sex [work] now because I don’t want to give my disease to any other person.
They gave us training. I am ruined but I don’t want to kill ten more with me. I
tell them to use condoms even if they start doing sex work. The husbands would
have come to us after sleeping with their wives and leaving them. How are we
sure that they would not have gone to the other women? We think that our lovers
will not go to other women. Because I believed so, I am sitting here with this
disease. What is the guarantee that they don’t go to other women? If we make
them use condoms in any situation then it will be helpful to their family and
children too. Their disease will not come to us, and ours will not go to them.
One must use condoms compulsorily. We must get the partners to get a blood
check- up for HIV. I can eat what I eat happily even with just Rs.1500. By
“changing the bed sheets” if I earn Rs.10,000-20,000 that doesn’t become true
lives”
NGO Intervention
The
major NGO’s who understood and look after the matters of devadasi and issues
they facing and provide support for them in term of emotional and economical
are MASS (Mahilaa Abhivraddi Mattu Samraksanaa Samsthe), KSAPS (Karnataka State
AIDS Prevention Society) and OMIF (Operation Mercy India Foundation). They have
different objectives, irrespective of that, they all are striving for the
welfare of devadasis and giving them the support, they need to come forth. Other
important devadasi NGO is Vimochana Sangh.
Mahilaa Abhivraddi
Mattu Samraksanaa Samsthe (MASS)
It initially began as the Karnataka
State Women’s Development Corporation (KSWDC), and partnered with the Mysore
Rehabilitation and Development Agency (MYRADA); when the KSWDC devadasi project
closed the work was handed over to MASS. Through KSWDC-MYRADA and MASS,
devadasis were registered with the government, organised into sangha groups,
and linked to government schemes (especially monthly pension and housing
subsidies).
MASS is a government- organised NGO run by the devadasis for their welfare.
MASS educates the devadasi women about their rights in the world, such as legal
and human rights. They are known in the area of stopping the devadasi
dedication. During the first phase of the project most communities were
unwilling to join with them, but the project coordinator explained;
“We faced a lot of
hindrances from the villages while we were doing these awareness programmes.
They would question us, “Why do you stop us from becoming devadasis, when you
yourself are a devadasi?” We faced all those obstacles and we did overcome
those because we did not want the injustice which we underwent to befall on the
other women (MASS project coordinator, Belgaum district).”
Even
though oppositions were came, they didn’t mind those resistance, instead they
keep forward, and their work in eradicate the devadasi custom was largely
successful in Belgaum district. KSWDC’ approach to eliminate the devadasi
system has been viewed as problematic. Because it targeted devadasi women as a
problem in need of a solution. In its early days, it was also made very public,
and the media and academics began focusing on devadasis as exploited,
victimised women practicing an immoral tradition.Both the KSWDC and MASS
tried their best to eradicate the social evil, which they considered to be
backward in this modern era. Kandath has stated that, it has “situated
intervention programs as extensions of Western interest in global hegemony”the ideas of modernity and
religion doesn’t go hand to hand, the perfect example for this is that, still
the devadasis are ready to dedicate their daughters to the temple.
To
achieve the MASS’s ambition, they gave training to the devadasis self-
employment skills, such as that of handloom making, chalk making, sandals
making and weaving mats. In all these, handloom was the only area the Devadasis
felt disappointed, because the materials which they got the make the product
was not good, in turn made the devadasis to unable to sell it to their
customer. The project coordinator of MASS, claims that all these self-
employment skills were a waste time, ‘because the cloth made from the looms did
not get sold. The same thing happened to the camphor and the other products. Even
though quality was there they were not sold, because there should have been
marketing done from the Women’s Corporation (KSWDC) according to demand’this was a perfect example
of devadasi women in which they had the knowledge and skills to make things,
but they lacked the resources to make the products.
Considering
the information provide the MASS believes that the devadasis got adequate
knowledge about the issues of devadasi custom, and put an end to this system,
hence the MASS consider that the Belgaum district is free from Devadasi
dedication. They still function with the fear that, whenever they stop their
activities, then will continue the devadasi dedication. Now, the MASS won’t
directly budge into the lives of devadasis, instead their influenced area is
given loans to the Devadasis and conduct annual general meeting. The MASS will
attend the meeting to make sure the loans are being paid back. Even though the
MASS doesn’t have a systematic way to ensure the devadasis have paid back.
MASS
still tried their best to provide awareness to the devadasis through newspapers
and television. In the annual meeting held at Yellamma Gudda, is where they
will disclose the progress which they made in eradicating the ancient system,
and continue discussion for the future, such as education to children and
pension schemes for the devadasis. MASS continues to play a role in advocating
for a better life for devadasi women in whatever way it can; over the past few
years this has been in the form of a pension increase, which it is fighting to
have raised from Rs.400/monthly to Rs.1,000/monthly and the Government funding
of MASS has now ended, and the organisation is funded by Every Child, a UK NGO
fighting to end devadasi dedications developing “child tracking systems and
child protection committees...promoting and supporting quality education to
Madiga children through activity centres...[and] income generating schemes”.through this organisation
the MASS shifted its focus to the Dalit children, children of devadasis isn’t
mandatory. They created tuition centres, assisting them to get a good and
proper education, also gave counselling to the children as well as parents and
organised some groups among them, which is completely different from the ones
in Devadasi community. But it’s was
not easy road to walk. Often at times, the student had to study in the dark due
to the intermittent supply of electricity in the villages. In some villages
they found rooms to conduct the classes but in others, they have to use the
common hall in the village. Since then, they
started to lend their helping hands to the poor dalit women as well. According
to them, the condition of the poor dalit women is not as different from that of
devadasis. The members of MASS are really happy in helping all the women in
need and providing with such good facilities.
Gurulingavva,
an ex-devadasi and a member of MASS, has explained how the MASS working and
what its limitations are and in what framework it has been working in. she
explained ““The
general opinion from that region (Belgaum) is that they should be offered more
subsidy programmes. When such schemes are not there the organisation has done
all the help that is within its power to do. There is no freedom to act beyond
those limits. We cannot go off the path of the organisation” she also explains the
efforts of the MASS in great details, which is;
“MASS
as an organisation was started to eradicate the devadasi practice, but as long
as the old devadasis like us are alive, MASS should remain. It has to do more
work towards the women, because this practice of the devadasi system has been
in place for many generations. Now if we leave [the project], there is a fear
of this practice again taking birth. Therefore, till all the old devadasis die,
this should go on. Our children and grandchildren should be much more aware. At
that point nobody will agree to be devadasis. We cannot claim to help the
devadasi women in resolving all their problems through MASS. Now we are
3,000-5,000 in [membership] number. Out of them just one-fourth are leading a
fairly good life. All the rest have problems. They are in dire poverty. They
cannot take care of their children. Some don’t have children or land...Everyone
has personal problems. How can MASS solve all their problems? From MASS it was
possible to get them a pension of Rs.400/monthly. We get them loans and make
them repay them. From MASS we cannot make them find their livelihoods.”
Most
of the members of the still poverty, and still the MASS is unable to do
anything to raise a fund for their welfare. They couldn’t find a donor for such
a fine cause. They aren’t focused on the medical intervention and support such
for AIDS, so it for the KSAPS and the government to fill in and help them in
this cause.
Karnataka State
AIDS Prevention Society (KSAPS)
It
is a governmental organisation focusing on AIDS prevention, especially among
the sex workers, and the Devadasis have been registered as sex- worker and
could legally work as sex- worker but not as devadasis. They conducted HIV
camps and medical tests for them. They’re offices are a great place for sex
workers to rest and retreat. Most of the staff of KSAPS is devadasi. Though,
they won’t provide any treatment for the ill people, instead they have to go to
the hospitals.
Women
after 45-year-old aren’t eligible for getting pension, but thorugh sangha
groups they could avail loans, so the KSAPS is opening co- banks to assure and
give the necessary for the welfare of the devadasi. Sex- workers who have a
husband/ partner aren’t entitled to get loans, the one’s whom are widow could
avail this. KSAPS are fighting to increase the pension of devadasis to 1,000/
month.
The
employees of this organisation, as already mentioned most of them being
devadasis, some members occasionally do sex work for extra income. Even though
the job in KSAPC is good, the income isn’t good enough to lead a good life.
Most of the members doesn’t have a proper house. If they wanted to access
subsidies, they should need to provide bribe to the panchayath. The KSAPC
doesn’t work with the devadasis, instead devadasis will receive assistance for
them.
Shaila a devadasi
and a member of KSAPC in Bijapur says that, they were given training in candle
and incense making, but they were unable to sell them. She also explains about
he working of the organisation.
“We give training
for the women to develop and progress. We send women to RUDSET (Rural Development
and Self-Employment Training) Institute for such training. The women in the
brothel ask “give it to me madam, give it to me”. They had told them to make
ten packets of that by giving the raw materials, but they did not 228know how
to sell that. They were asking to buy one each. I told them to take it and that
I would lend money. Somehow, we have to sell that. There was a subsidy of
Rs.25. I took it all from them and sold them for Rs.10 and gave them the money
(Shaila).”
Operation Mercy
India Foundation (OMIF)
According to
Gerard Clarke, a passive faith-based organisation (FBO) and is one of the more
recent organisations to begin working with devadasis. OMIF is a passive FBO
because: seven out of ten of the staff members identify as Christian; it is
heavily funded by Churches in the United States of America and United Kingdom;
it holds regular prayer meetings in which staff pray for their beneficiaries;
and it includes pastoral care and prayer in functions for the beneficiaries OMIF has been raising
awareness about the devadasi dedication in Belagum district, soon after in 2012
August, they initiated a new programme, which focuses on the medical needs of
the devadasis. In October, a clinic was opened and started its function for the
devadasi women. A few pastors were invited. The devadasis received free
clinical check-up and medicine.
The OMIF has
provided individual counselling for devadasis and their families, which
involves a short visit to their homes. The nearest churches had provided them
with free bibles. One
staff member who is a converted Christian from a devadasi family, and has
previously worked for other organisations, emphasised her opinion on the
importance of OMIF offering a Christian service;
Even in our office they talk about God. We
start by praying and singing hymns. They give free treatment in the clinic.
They also show love and affection. The most important and proud thing about
this office is that because of this office we learn more about God. Through the
office the women get love and affection. They realise that they get free
treatment, awareness and also, they get preaching. The reason I feel so proud
of this office is because here we get the bonus of God’s words whereas in the
other organisations, we just do work and go back home. But here we work and
after that we get preaching and awareness. We get whatever is needed by us to
feel comforted and consoled. I feel very proud about OMIF because through this
organisation the services reach the people.
Some held the view
that, OMIF couldn’t help them at all, since they are HIV positive. The organisation
is not known in the community for doing any specific devadasi outreach, because
it is not doing any social outreach projects beyond the medical clinic; As
well, by concentrating its work in Belgaum district where most devadasis have
ceased to practice sex work, raising awareness about safe sex (e.g., waiting
until marriage to have sex) appears to be less urgent, but staff members
express it as a focus of the NGO. A different peer educator explained.
They tell those
women who are not HIV+ to take preventive measures so that they do not get HIV;
and for those who are positive they tell them to take good treatment,
nutrition. The doctor comes once in a week to check their health. They provide
the nutrition packets. They have also said that they would talk about getting
loans to the devadasis so that they could buy buffaloes and trade the milk in
the villages. They have already given Rs.20,000 each to the women from [another
peer educator]. During the meetings they tell them also verses of God...They
say: God loves you but you cannot do this profession. If you do, God will blame
you, but Jesus will help you because he considers all of you as his own. They
tell the fable [of Biblical creation and the resurrection of Jesus]. They show
the [video] cassette [of the story of Jesus] and explain with the story to the
women. They say that God doesn’t think that we are bad even if we do very bad
things.
The
OMIF tries to fulfil the needs of devadasis through spiritually and material
needs, and believed in that, by showing the way of Jesus, they will change
their paths from devadasis to human beings.
Vimochana Sangh
B.
L Patil was the president of Vimochana Sangh, which was established in Athani
taluk in 1990 for the welfare of devadasis. They have a residential school for
the children of devadasis, where they could afford free education. Instead of
that, they are providing ways for the foreigners to adopt the children of
devadasis, to have a better and normal life. They arrange the marriage of devadasis
and their children especially for the daughters. The provide hostel facilities
for the children of devadasis and provides them with food, cloths and
educational materials.
In
the year 2003, they started Nursing school, for the children of devadasis to
take up the job of nurse. Due to the welfare works followed by the Vimochana
Sangha and Patil, the children of devadasis could reach up to heights and got
jobs in schools, banks and government services as well.
The Act provides
protection to females who have shared a household with the abuser and are
related through marriage or a marriage-like relationship and consanguinity. In
addition to covering live in relationships, the Act broadens the definition of
domestic violence to include verbal, emotional, mental and economic abuse and
threat of abuse, in addition to physical violence. As it is a civil law, only monetary
sanctions are applicable on the accused.
In the case of Lata
Singh v. State of U.P. AIR 2006 SC 2522, the Supreme Court observed that a
‘live in relationship between two consenting adults of heterosexual sex does
not amount to any offence even though it may be perceived as immoral’. In the case
of Indra Sarma V.K.V. Sarma 2014-1-L.W (Crl.) 129, it was held that in equities
exist within ‘live-in’ relationships and when they break down, the woman is
invariably the sufferer. Besides, she also suffers from social disadvantages
and prejudices and has been regarded less worthy historically. The SC also empathized
that it is unfortunate that there is no express statute or legislation
governing termination and disruption of live-in relationships in India.
In this context, the nature of relationship existing between
the Devadasi and her partner is said to fall within the parameters of a
‘live-in’ relationship, thus protecting her right of inheritance of the
partner’s property. The Bench of M Y Eqbal and Amitava Roy cited in their
judgement, ‘Where a man and woman are proved to have lived together as husband
and wife, the law will presume, unless contrary is clearly proved, that they
were living together in consequence of a valid marriage, and not in a state of
concubinage.’
