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This paper will discuss the Varnasrama dharma (caste system) in India and examine the practice of Devadasi in Hinduism. Focus will be on the history of the caste system and the Devadasi practice examining how it grew in India during the ruling of the Chola Empire. Consideration will be giving to the religious side of the practice including how Devadasi became an auspicious part of Hindu culture that grew throughout southern India. The paper will also consider the political side of India and how overtime the practice of Devadasi became less auspicious and was used to exploit women under new ruling, until the abolishment of this practice in the 19th century. There will be a discussion on the different caste groups in India and how economically the Devadasi girls become reliant on this religious practice to survive in India. Looking further at the changes from temple auspiciousness practices to low level prostitution and how the practice of devoting oneself to God became less religious and more corrupt. Finally, concluding with Devadasi in the present day and how the political changes in India have wiped out this particular ritual by enforcing laws against prostitution ,yet investigating poverty and sexual relations in the lower caste areas of India and human rights issues and examining if this practice is still present in India today.
To begin this paper it is only right to give a brief explanation of the history of Hinduism in India and the complexities of the caste system to understand the practice of Devadasi. Hinduism is one of the oldest religions it developed around 2000BC in a village called Harappa near the Indus River. In the time of 1900 BC the Harappan people fled there land and it was invaded by the Aryans. The Aryans a...
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...88-115, The president and the fellows of Harvard collage, access 19/03/2011
Orr, Leslie. (2000), Donors, devotees, and daughters of God in medieval Talmilnadu, Oxford university press, Oxford
Orchard, Terena, (2007), The impact of gender and tradition on sexuality and relationships for Devadasi sex workers in rural India, Sexuality and Culture Vol 11, No 1 pg3-27 B.C.Centre for excellence In HIV/AIDS, Vancouver, Canada access 16/03/2011
Smith, K, Brian. (1994) Classifying the universe, the ancient Indian Varna systems and the origins of Caste, Oxford University press, New York
Torri, Constanza, Maria. (2009) Journal of International women’s studies, Abuse of the lower caste system in India Vol 11, access14/03/2011
Vanamamalai, N, (1974) State and religion in the Chola Empire, Taxation for Thanjuvur temple, Social Scientist, Vol 3 pg26-42, access 19/03/2011
Indian society was patriarchal, centered on villages and extended families dominated by males (Connections, Pg. 4). The villages, in which most people lived, were admini...
Sayre, Henry M. "Chapter 10 Fiefdom and Monastery, Pilgrimage and Crusade." The Humanities Culture, Continuity and Change, Book 2. 2nd ed. Boston: Pearson Education, 2010. 315-56. Print.
Recently, a horrendous gang rape and murder case in India has caused many people to speak out against sex crimes. A female medical student was beaten with metal rods, raped, and then thrown from a moving bus by four men. In response, many people have called for stricter laws dealing with sexual violence. This has also lead to some focus on the sex trafficking aspect of sexual violence. In an article by the Editorial Board of the New York Times, issues of enforcement were brought to light by explaining that sex trafficking is growing in India because of extreme poverty, “a gender imbalance resulting from sex-selective abortion practices,” and “India’s affluence.” The writers of “Sex Trafficking in India” adequately argue that in order to solve the issue of sex trafficking there needs to be stricter enforcement of existing laws that deal with sex crimes by appealing to their intended audience through statistics, expert testimonies, cause and effect, and descriptive language.
This book helps greatly in a true understanding of the Hindu social psychology and institutions. It is a comprehensive, systematic and integrated exposition of a very difficult subject.
The four main stages of life in Hinduism also take the caste system into account. The first stage is that of a student, being led by a teacher. T...
Divided into four major social categories, the caste system categorizes Hindus, who act accordingly to their caste, into Brahmin, Kshatriya, Vaishya, and Sudra. Another class, the “untouchables,” is considered outside of the system. These five different classes of society define each person greatly. Castes are unchangeable and rarely intermarry. This social division is yet another example of how religion disbands organizations of people.
An article released by the BBC entitled “Horrors of India’s Brothels Documented” brought this shocking global issue to my attention. The article provides information about a young Indian girl who was only 11 when she was sold into sex slavery by her neighbor (who had persuaded her family to let her go with him to Mumbai); she was taken from her impoverished village in West Bangel. Brutally raped the first night she arrived in a brothel, Guddi is only one of 20,000 sex workers in that specific area [Kamathipura] (2013). The article elaborates on the history of sex slavery in India. It points out that laws have recently been put into place against human trafficking. However, the laws are not being strongly enforced due to the sheer number of the cases. Human trafficking is like a plague that is spread throughout the world, and India is one of the hardest hit places. This paper will elaborate on the reasons this condition exists in India, and explain the connections that India has with the rest of the world that stem from this issue.
Susan Bayly. (1999). Caste, Society and Politics in India: from the Eighteenth Century to the Modern Age. Cambridge University Press
Pandey, T.N., 2014. Lecture 1/14/14: Cultures of India: Hierarchy Structure in India. Cultures of India. U.C. Santa Cruz.
Fisher, Mary Pat. "HINDUISM." Living Religions. 1991. Reprint. Upper Saddle River: Person Education, 2011. 73-120. Print.
Mark Liechty's article The Carnal Economies: The Commodification of Food and Sex in Katmandu, Nepal focuses on commercialization that characterize the recent development of prostitution and public eating in Kathmandu. Based on field research, Liechty’s argues that class has increasingly come to be the framing paradigm for many urban people in Kathmandu, encompassing (though by no means eliminating) the social valence of caste. This new urban middle-class has emerged based on Kathmandu culture shift in commensality, as transactions in food and sex. Commensality and endogamy, food and sex have gone a long way in determining the boundaries and purity of caste between groups. As well, recent rise of public meat, and alcohol consumption and sexual services by patrons in Kathmandu have solidified and confirmed male authority in the new market-driven class culture. This response paper will look at how food and sex have played important roles in displacing caste to class relations, the emerging new middle class, the rise of public eating in Katmandu, and gender division.
“The exchange of sexual favors between partners within a relationship for money is just one of the various ways of expressing and carrying out human sexuality”. Prostitution is the oldest profession in the world and it has helped several women to earn a living for themselves and their families from times immemorial. Prostitution typically refers to a wide variety of sex-for-payment arrangements. There are several countries having long and descriptive histories of this activity. India is one of those countries. From the Rigveda, it is found that there were women who were common to several men and were known as courtesans or prostitutes. Back in the era of kingdoms, the concubines were also granted regal status. However, scenario
The Devadasis of India are the devotees of God. However, society views them from two different perspective –divine and slave. Devadasi who gives her whole life to serve God and do all the holy work related to the temple. Devadasi forced into the role of a denied any desire or voice to speak their mind. Their family decides their future and puts them in temple for rest of their life. The devadasi are treated as object. The women who all are involved in this kind of tradition their personal identity is lost somewhere and they are moving in a single circle. Devadasi in ancient time who served god (Deva), and man who assumed godly status, as a slave and consider it an honor in doing so. The
For centuries it was rare for a raped woman to speak out India. Especially in the smaller villages like Dabra, they are branded by the actions of their rapists. To this day, the stigmas are s...
Amanda Hitchcock. 2001. “Rising Number of Dowry Deaths in India.” Annual Editions: Anthropology 11/12, 34th Edition. Elvio Angeloni. New York: McGraw-Hill Higher Education.