Devadasi resources

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Posted by Beth on July 1, 2003 at 12:11:19:

In reply to: oops posted by Rose on July 1, 2003 at 04:11:49:

Hi there,

I'm an amateur researcher involved with the SCA (Society for Creative
Anachronism). I actually research a devadasi as a persona within the
society and study with a Southern Indian Bharata Natyam instructor.

IMO - Devadasism is something that has changed significantly over
time... and you get quite a lot of different references depending on
what resources you consult. Some stuff I've seen:

- temple epigraphs from the Chola Era (S. India, medieval era), show
references to "temple women" who are referenced in their own right,
and who appear to give their own money to the temple in return for
various sorts of identity confirming status. They get hereditary
rights like eating food offered to the diety, being allowed to fan
for the diety or dancing for the diety. At that point in time,
wives, queens and other high-status married women are starting to
loose their identities and seem to be losing control over their own
finances, as donations are made in their names by men. Incidently,
the epigraphs don't feature the Northern term "devadasi" but instead
use a Southern Tamil word which implies "devotee of the temple".
This info comes from "Donors, Daughters, Devotees" by Leslie Orr.

- According to this same book, the term "devadasi" can be literally
translated as "slave to god" or "servant to god" - but in literature
developed in the period of this term's origins, the appellation
of "dasi" (slave/servant) is often applied to many other forms of
work or worship that are not meneial. For example, a King might also
be called a dasi to a particular god if he is quite religiously
devoted. Or a favorite devoted high-level servant might have the
term dasi affixed to the title.

- Another medieval reference is "Shilappadikaram" by Prince Ilango
Adigal which is a medieval story written by a Jain prince which
features a temple dancer as a main character. She does seem to be
quite sexually available, but the story does not feature her being
forced in any way.

- In "The Hindu Temple: Deification of Eroticism" the author, Alain
Danielou, discusses a very interesting view of Hindu temple worship
and the concept that worldly love, eroticism and sexual ecstasy is
viewed as having a synergy with spiritual love and ecstasy and can be
used to enact a separation from the material world. He posits the
concept of perpetually unmarried sexual workers as a way for men to
attain the enlightenment of sexual union without being drawn into the
ties of commitment to family.

- This is a marked contrast to other stories featuring courtesans
and their mothers as tricksters (occasionally, but not always
malicious) who separate the hapless hero from his money which is
later won back and the courtesans meet and untimely end. Similarly,
the Kama Sutra dictates a number of ways for a lady of the night to
set herself up in business and scam hapless customers into falling in
love with her. For reference: "Tales of Ancient India" trans. by J.
A. B. Van Buitenen, "The Clever Adulteress and Other Stories" ed. by
Phyllis Granoff, "The Complete Kama Sutra" trans. by Alain Danielou.

- And yet other literature from the Canikambram (I think I just
murdered that word) period compares the sexual worker (usually as a
devadasi) to the renouncer - being empty of desire, since she is not
supposed to fall in love herself, only elicit love in others. "The
King and the Clown in South Indian Myth and Poetry" by David Dean
Shulman

- Other records suggest that a devadasi could be transferred from
royal court to temple at the king's whim. So their lives weren't
totally free from male influence - they still did not decided where
they live. "Bharata Natyam: from Temple to Theater" by Anne-Marie
Gaston has many of these references.

----------------------------

I keep a list of stuff I've found for devadasism, dance history, and
general Hindu culture and philosophy here:

http://www.pir.net/~beth/LakshmiLibrary.html



As far as modern history, goes, though - it's really quite sad. In
previous eras the temple was a financially strong, self-sufficient,
high-status part of Indian society. It operated as a city,
supporting many, many workers of all strata of society. As first
Islamic and then English conquest have swept through India, temple
support has decayed to a point where the workers who were once
supported by the temple are now slaves to it.

Devadasism has been outlawed and now some parts of the government are
in denial about the fact that it goes on. And with no education and
no family backing and little government support, it's very hard for
these women to get out of this situation. Decent temples, with
respect for the law and their devotees do not take on devadasis - for
the practice is illegal and they do not have the funds to support
this. Although with entire families dedicated to perpetuating temple
dance, outlawing devadasism leaves many with no place to go and a
stigma against using their music and dance skills in secular society.

But I'm not so sure that devadasis are the only women to hone in on
in rural India. The social system is such that women are taken care
of by and subservient to men. Most village women have very little
education or marketable skills beyond house-keeping, and own none of
their own property. Any woman in such a society who is failed by the
men who should be obligated to support her - be she wife, child,
widow or devadasi - is going to be in dire straits. Widowhood in
these areas is also pretty grim - particularly if the woman and her
husband did not produce male children.

And yet, in contrast, in the last 50 years there have been devadasis
who have not been destroyed by the system. Balasaraswati was one of
the most notable Southern Indian dancers in this century. Her
devotion and skill at the art of dance continues to be highly
remarked upon - and she was a dedicated devadasi who never renounced
her commitment to her temple or married.

"Nityasumangali: Devadasi Tradition in South India" by Saskia
Kersenbloom also chronicles the modern lives of devadasis interviewed
in the last 50 years. It presents the concept of a devadasi as
a "ritual specialist" - an essential component to temple worship.
Her marraige to the god of the temple being a way to stay "ever
auspicious" (translation of the Kannada word "nityasumangali" - it
may also be Tamil, there's a lot of overlap).

But a contrasting view is provided by "Women as Devadasis: Origin and
Growth of the Devadasi Profession" by Kakolee Chakraborthy - which
focuses in on the decline in temple culture, and the subjegation of
women in the current system. It has some very frightening
statistics, if I remember correctly.

Beth
aka Lakshmi Amman of Sri Ranganatha, if you see me at an SCA event

 

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