Evolution Of Prostitution

President Obama once said, “No matter who you are or where you come from, every person deserves the chance to live in security and dignity.” Although there is a feeling of growth, advancement, and evolution in India, there still is a trace of tradition, religion, and fallacy and an even more deep-seated caste system that resonates in various parts of the country. There are many disparities between new and old India. Currently in India, predominantly in the southern portion, there are group of temple prostitutes who hold onto an ancient Hindu system where preadolescent girls are devoted to a goddess and for the remainder of their lives, they will become sex slaves of the temple. The name of that system is the devadasi.

The term devadasi, or “jogini” comes from Sanskrit and means a female servant of deity. “Deva” meaning God and “Dasi” signifying female maid or slave (Rames and Philomena 83). As of today, while broadly used, the foundation and these women were known by various names in various areas (Torri 31).

Although there are differences between these various ancient societies of cult prostitution, they basically all involve religious dedication to a Hindu deity (Dasgupta, 2000).

In the beginning, being a devadasi had no connotations to prostitution. In medieval India, they were beautiful and alluring temple dancers, and possessed a high social status. These old-fashioned devadasis presented sacred religious rituals and danced for devotion, faithfulness, fidelity in the name of a goddess named Yellama, correspondingly known as ”Jogamma,” Holiyyamma or Renuka. “This divinity is supposed to be the goddess of abundance and strength” (Torri 31).

Furthermore, the devadasi's relationship and affiliation to the deity she served, in...

... middle of paper ...

...a).

The analysis takes a look at numerous aspects – social, cultural, and economic in regards to the devadasi system. There needs to be a complete and widespread attack on the issue as it is necessary. For there to be the slightest fundamental transformation of the current socio-economic system, action has to take place.

Moreover, we need to examine the weakest sections of the Indian society. People in these desolate regions or “Old India” need to be given job opportunities and a minimum wage act should be prescribed. Nonetheless, these economic programs will not be of much use if social reform in education and community organizations affirmed both by the government and social organizations are not present. Increasing awareness among the women and developing constructive skills in other areas is probably the most active way to battle the current devadasi system.