Devadasi System in Karnataka- part 5

 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.[1]

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[2]. 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[3]. 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! ][4]

            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[5]. 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[6]. 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[7].

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.[8]

 

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[9]. 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.[10]

 

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.[11]

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.[12]

 

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.’[13]

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.[14]

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.[15]

            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.[16]

            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[17]. 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.[18]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.[19]

            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 [20]

(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[21], an initiative of the government of Andhra Pradesh which provides financial support to pregnant women and also educational scholarships for the girl child.[22]

 

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.[23]

 

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[24]

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.[25]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.[26]

 

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.”[27]

 

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.[28]

 

 

 

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.[29] 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.[30] 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.[31]

            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.[32] 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.[33]

 

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.[34]

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.[35]

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.[36]

            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. [37]          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)[38]

 

 

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.[39] 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.[40] 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.[41]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.[42]

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.[43]

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.[44]

            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.[45]

            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.[46]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.[47]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.[48]

 

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.[49]

 

 

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)[50]

 

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.[51]

 

 

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)[52]

 

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.[53]

      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.[54] 

 

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)[55]

 

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)[56]

 

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.[57]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. [58]

 

 

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.[59] 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[60]. 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.[61] 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.[62] 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.[63]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.’[64]

 

            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”[65]

 

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).[66] 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.[67]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”[68]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’[69]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”.[70]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[71].  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”[72] 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.”[73]

 

            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).”[74]

 

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 [75] 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.[76]

 

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.[77]

 

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.[78]

 

            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.

 

---

[1] Premchander, Smita, et al. op. cit. p. 242

[2] Premchander, Smita, et al. op. cit. p. 245

[3] Sampark. Gender based Violence on Scheduled Caste Girls: A Rapid Assessment of the Devadasi Practice in India. New Delhi: International Labour Organisation (ILO), 2015. English. p. 61

[4] Ibid. p. 61- 65

[5] Ibid. p. 74

[6] Ibid. p. 13

[7] Premchander, Smita, et al. op. cit. p. 246

[8]Nikolova, Ekaterina K. "Understanding Obstacles and Stimuli to Exit from Ritual Prostitution." Dormant Agencies (2009): 1- 73. English. p. 28

[9] Department, Government of Maharashtra Law and Judiciary. Maharashtra Act No. XXXIII of 2006. The Maharashtra Devadasi System (Abolition) Act, 2005. Maharashtra: Director, Government Printing, Stationary and Publications, n.d. English. p. 3

[10] Ibid. p. 4

[11] Pradesh, Government of Andhra. “The Andhra Pradesh Devadasis (Prohibition of Dedicated) Act, 1988, Act no. 10 of 1988.” Government Order. 1988. English. p. 81-82

[12] Premchander, Smita, et al. op. cit. p. 246

[13] Karnataka, Government of. The Karnataka Devadasis (Prohibition of Dedication Act, 1982). Government Order. Karnataka: Karnataka Gazette, n.d. English. p. 1

[14] Karnataka, Government of. Karnataka Act no. 1 of 2010; The Karnataka Devadasis (Prohibition of Dedication) (Amendment) act, 2009. Government Order. Karnataka: Karnataka Gazette, 2010. English. p. 1

[15] Premchander, Smita, et al. op. cit. p. 246

[16] “Finally, an end to the Devadasi system”, The Times of India, available at      http://timesofindia.indiatimes.com/city/hubballi/Finally-an-end-to-Devadasi system/articleshow/4023672.cms accessed on 26/03/2021

[17] Sampark. Op. cit. p. 78

[18] Premchander, Smita, et al. op. cit. p. 247

[19] 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.

[20] Premchander, Smita, et al. op. cit. p. 247

[21] The state government gives Rs 1,000 every month to every pregnant woman the moment she conceives till she delivers a baby. If she gives birth to - a baby girl born Rs 2,500. - Rs 1,500 every year through Aganwadis the girl turns 5 years. - At the time of admission to school, Rs 1,000. - Rs 2,000 will be given every year for her studies from the first to the fifth standard, - Rs 2,500 from sixth to eighth standard, - Rs 3,000 for ninth and tenth standard, - Rs 3,500 each year for Intermediate, - Rs 3,000 a year during her graduation

[22] Sampark. Op. cit. p. 70

[23] Sampark. Op. cit. p. 71

[24] Premchander, Smita, et al. op. cit. p. 248

[25] Sampark. Op. cit. p. 72

[26] Sampark. Op. cit. p. 72

[27] Sampark. Op. cit. p. 73

[28] Premchander, Smita, et al. op. cit. p. 250

[29] 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.’

[30] Premchander, Smita, et al. op. cit. p. 250

[31] Sampark. Op. cit. p. 74

[32] Sampark. Op. cit. p. 75

[33] Sampark. Op. cit. p. 75

[34] Premchander, Smita, et al. op. cit. p. 251- 252

[35] Sampark. Op. cit. p. 75

[36] Premchander, Smita, et al. op. cit. p. 252- 253

[37] Slaves of Circumstances; The Hindu, available at (Slaves of circumstance - The Hindu) accessed on 29/03/2021.

[38] T, Shyamaraja and Dr. Chandrashekar E. "Sociological Study on Devadasi Children (with Special Reference to Ballari District)." International Journal of Research in Social Sciences (2018): 247- 258. English. p. 251

[39] E, Nagappa B and Dr. Rajendra Prasad NL. "The Role of NGOs for Control of Devadasis System in Ballari and Koppal District." Journal of Emerging Technologies and Innovative Research (JETIR) (2019): 352- 360. English. p. 356

[40] This Campaign is trying to change live of Children of Devadasis in Karnataka; Your Story, available in (This campaign is trying to change lives of children of Devadasis in Karnataka (yourstory.com) accessed on 29/03/2021.

[41] E, Nagappa B and Dr. Rajendra Prasad NL. Op. cit. p. 356

[42] E, Nagappa B and Dr. Rajendra Prasad NL. Op. cit. p. 356

[43] To End Sexual Slavery of India’s Devadasi, Economic Empowerment is key; Women’s Advancement Deeply, available at (To End Sexual Slavery of India’s Devadasi, — Women's Advancement Deeply (thenewhumanitarian.org) accessed on 30/03/2021

[44] Ibid.

[45] Ibid.

[46] E, Nagappa B and Dr. Rajendra Prasad NL. Op. cit. p. 357

[47] Indian Women Welfare Foundation; Glad 2 be a woman, available at (Indian Women Welfare Foundation (glad2bawoman.me) accessed on 30/03/2021

[48] Ibid

[49] Hyderabad karnataka Centre for Advanced Learning, Gulbarga (HKCAL). Evaluation of Rehabilitation of Devadasi Program, implemented by the Karnataka State Women's Development Corporation, Bengaluru, 2016. Government Report. Gulbarga: Government of Karnataka, Karnataka Evaluation Authority, 2017. English. p. 17

[50] Ibid. p. 17

[51] Mukherjee, Sudeshna and Priyanka Dwivedi. "Empowerment and Rehabilitation of Devadasi." M, Channaveer R., et al. Social Welfare Policies and Programmes in South Asia. Abingdon & New York: Routledge, Tayolr and Francis Group, 2020. 1- 344. English. p. 169

[52] Married to Gods, Shunned by Society: Ritual Dedicationo of Women in Karnataka." (n.d.): 4- 18. English. p. 12

[53] Hyderabad karnataka Centre for Advanced Learning, Gulbarga (HKCAL). Op. cit. p. 18

[54] Hyderabad karnataka Centre for Advanced Learning, Gulbarga (HKCAL). Op. cit. p. 35

[55] Hyderabad karnataka Centre for Advanced Learning, Gulbarga (HKCAL). Op. cit. p. 36

[56] Hyderabad karnataka Centre for Advanced Learning, Gulbarga (HKCAL). Op. cit. p. 19

[57] Hyderabad karnataka Centre for Advanced Learning, Gulbarga (HKCAL). Op. cit. p. 18- 19

[58] Married to Gods, Shunned by Society: Ritual Dedicationo of Women in Karnataka. Op. cit. p. 5

[59] Aaron, Nicole. "Let the 'Dirty' women speak: The Agency and Divergent Aspirations of Devadasis and Development Interventions in Karnataka, India." Dunedin, New Zealand: University of Otago, March 2015. P. 214

[60] Orchard, Treena Rae. Op. cit. p. 2387

[61] Aaron, Nicole. Op. cit. p. 215

[62] Ogden, Jessica and Laura Nyblade. "Common at its Core: HIV- related Stigma." International Center for Research on Women (2005): 7- 43. English. p. 8

[63] Aaron, Nicole. Op. cit. p. 215

[64] Aaron, Nicole. Op. cit. p. 216

[65] Aaron, Nicole. Op. cit. p. 217- 18

[66] Aaron, Nicole. Op. cit. p. 220

[67] Kandath, Krishna Prasad. "An analytic investigation of discourse and power in organizing for social change: Transformation possibilities for devadasis in India." College of Communication, Ohio University (2001). English. p. 94

[68] Ibid. p. 106

[69] Aaron, Nicole. Op. cit. p. 222

[70] Aaron, Nicole. Op. cit. p. 223- 224

[71] A community driven initiative to educate underserved students in Belgaum District, The Optimist Citizen, available at (A MASS initiative to educate underserved students in Belgaum District (theoptimistcitizen.com), accessed on 01/04/2021

[72] Aaron, Nicole. Op. cit. p. 224

[73] Aaron, Nicole. Op. cit. p. 225

[74] Aaron, Nicole. Op. cit. p. 228- 229

[75] Clarke, Gerard. "Faith matters: Faith- based organisations, civil society and international development." Journal of International Development (2006): 835- 848. English. p. 839

[76] Aaron, Nicole. Op. cit. p. 231- 232

[77] Aaron, Nicole. Op. cit. p. 232

[78] Aaron, Nicole. Op. cit. p. 232- 233