India's Devadasi System (42 images)

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These images document India's Devadasi System--an ancient form of religiously sanctioned prostitution still practices in India today.
  • Yellamma worshippers travel by bullock cart to the Yellamma Temple in Saundatti, India, on the first day of the Yellamma Jatre (festival). The Yellamma Jatre is an annual gathering of half a million Yellamma pilgrims who converge on the temple to worship the deity, Yellamma. Amongst the rituals traditionally performed to appease Yellamma, young girls are dedicated as Devadasi or "temple servants". These young girls are married to the deity and must spend their lives serving the deity which includes catering to the sexual needs of men in the community. They may not marry a mortal and often end up working in brothels in India's urban centers. While the dedication ceremonies used to be performed in public at the Jatre and included parading the young girls naked through the crowds or covered in "neem" leaves, due to the Devadasi Prohibition Act, they are now performed in secret.

  • Yellamma worshippers gather near the Yellamma Temple in Saundatti, India, on the first day of the Yellamma Jatre (festival). The Yellamma Jatre is an annual gathering of half a million Yellamma pilgrims who converge on the temple to worship the deity, Yellamma. Amongst the rituals traditionally performed to appease Yellamma, young girls are dedicated as Devadasi or "temple servants". These young girls are married to the deity and must spend their lives serving the deity which includes catering to the sexual needs of men in the community. They may not marry a mortal and often end up working in brothels in India's urban centers. While the dedication ceremonies used to be performed in public at the Jatre and included parading the young girls naked through the crowds or covered in "neem" leaves, due to the Devadasi Prohibition Act, they are now performed in secret.

  • A young girl's frightened eyes are visible amidst the crush of worshippers as her father tries to carry her into the Yellamma Temple in Saundatti, India, on the first day of the Yellamma Jatre (festival). The Yellamma Jatre is an annual gathering of half a million Yellamma pilgrims who converge on the temple to worship the deity. Amongst the rituals performed to appease Yellamma, young girls are dedicated as Devadasi or "temple servants". These young girls are married to the deity and must spend their lives serving the deity which includes catering to the sexual needs of men in the community. They may not marry a mortal and often end up working in brothels in India's urban centers. While the dedication ceremonies used to be performed in public at the Jatre and included parading the young girls naked through the crowds or covered in "neem" leaves, due to the Devadasi Prohibition Act, they are now performed in secret.

  • A Devadasi woman worships the goddess, Yellamma, at a temple in Maharashtra, India. The Devadasi tradition of which she is a product, involves the "marrying" of young girls from impoverished families to the goddess Yellamma. Oncea young girl is married to Yellamma, she is regarded as a servant to the goddess and must perfrom temple duties as well as satisfy the sexual needs of the priests and other men. She may no longer marry a mortal and may end up being sold by unscrupulous priests to pimps who will take her to work in the red-light districts of India's urban areas.

  • Young girls arrrive with their family members in a bullock cart at the Yellamma Jatre (fesival) in Saundatti, India. As part of Yellamma custom, during the full moon festival which happens once a year, young girls from impoverished lower caste families are "married" to the goddess Yellamma to appease her. Once they are married to Yellamma, they are regarded as servants to the goddess and must perfrom temple duties as well as satisfy the sexual needs of the priests and other men. They may no longer marry a mortal and often end up being sold by unscrupulous priests to pimps who take them to work in the red-light districts of India's urban areas. Girls with matted hair, bad skin or disabilities like blindness are most likely to be chosen as Devadasis as these qualitites are considered Yellamma's calling card.

  • A young woman bathes in a communal bathing area before worshipping at the Yellamma temple during the Yellamma Jatre (fesival) in Saundatti, India. As part of Yellamma custom, all worshippers must wash before worshipping and during the full moon festical, young girls from impoverished lower caste families are "married" to the goddess Yellamma to appease her. Once they are married to Yellamma, they are regarded as servants to the goddess and must perform temple duties as well as satisfy the sexual needs of the priests and other men. They may no longer marry a mortal and often end up being sold by unscrupulous priests to pimps who take them to work in the red-light districts of India's urban areas.

  • Women bathe in a communal bathing area before worshipping at the Yellamma temple during the Yellamma Jatre (fesival) in Saundatti, India. As part of Yellamma custom, all worshippers must wash before worshipping and during the full moon festical, young girls from impoverished lower caste families are "married" to the goddess Yellamma to appease her. Once they are married to Yellamma, they are regarded as servants to the goddess and must perform temple duties as well as satisfy the sexual needs of the priests and other men. They may no longer marry a mortal and often end up being sold by unscrupulous priests to pimps who take them to work in the red-light districts of India's urban areas.

  • A group of Devadasi women worship the goddess, Yellamma, at a temple in Maharashtra, India.

  • Kasvva Haragan, 28, waits for a customer at her brothel door in Gokak, India. Her parents dedicated her as a Devadasi at the age 12 and to avoid the legal ramifications of the Devadasi Protection Act, had a ceremony at home. She now lives and works in a brothel with 2 other women and support her parents, two sisters and a brother. She also gives 50% of her earnings to the brothel owner. "Who would want to marry me? I'm a Devadasi," she says when asked if she'd like to marry a man. Haragan is illiterate as she worked in the sugar cane fields as a child rather than going to school and therefore has few other options to make an income. .

  • Vimala Madar, 40, holds her "muttu", the red and white beaded necklace tied around her neck during the dedication ceremony performed on her when she was ten years old to convert her into a Devadasi. During this ceremony, Madar was "married" to the Hindu deity, Yellamma, and was then considered one of Yellamma's servants. From this day on, she was no longer eligible to marry a mortal and had to perform temple duties as well as fulfill the sexual needs of the priests and men in her community. Madar's mother too was a Devadasi and tradition has it that any girl child of a Devadasi too must become a Devadasi, ensuring a constantly replenished supply of new young Devadasis.

  • Yellamma worshippers throws themslves on the ground as a sign of their devotion to the goddess Yellamma after bathing at the Yellamma temple during the Yellamma Jatre (fesival) in Saundatti, India. In addition to this gesture of worship, young girls from impoverished families are "married" to the goddess Yellamma during the full moon festival to appease the goddess. Once they are married to Yellamma, they are regarded as servants to the goddess and must perfrom temple duties as well as satisfy the sexual needs of the priests and other men. They may no longer marry a mortal and often end up being sold by unscrupulous priests to pimps who take them to work in the red-light districts of India's urban areas.

  • Yellamma worshippers hold neem leaves in their mouths as a gesture of devotion to the goddess, Yellamma, during the Yellamma Jatre (fesival) in Saundatti, India. This gesture harks back to the tradition of young girls being paraded naked except for neem leaves which were tied around their waists during their "marriage ceremony" to the deity, Yellamma. The practice is now outlawed but young girls from impoverished families continue to be "married" to the goddess Yellamma under the darkness of night or on the girls' home. Once they are married to Yellamma, they are regarded as servants to the goddess and must perfrom temple duties as well as satisfy the sexual needs of the priests and other men. They may no longer marry a mortal and often end up being sold by unscrupulous priests to pimps who take them to work in the red-light districts of India's urban areas.

  • A group of women and girls sit on a bench in Kokatnur, India. The mural behind them is part of an extensive public education campaign executed by MASS (a group of ex-Devadasis) and supported by its umbrella organization, MYRADA, and includes large painted murals around Yellamma temples with text and pictures warning against participating in the Devadasi system. These murals depict scenes of various Devadasi dedication rituals with large "X" marks through them. While many of Yellamma's worshippers are illiterate, the paintings, with their vivid colors and the dramatic scenes they depict, are compelling. Coupled with other forms of public education, the hope is that Devadasi dedications will become a thing of the past.

  • Surekha Kamble brushes her hair in preparation for her evening's work. Kamble has been a Devadasi sexworker since she was sixteen and lives in Miraj's redlight district. Her mother was a Devadasi sexworker and as is tradition, she and her sister too became Devadasis. She is also a peer educator involved in raising awareness in her community about HIV/AIDS as well as other sexually transmitted diseases. Her two daughters, Chandrike and Ropani, are both being educated at a residential school for the children of Devadasis and she has hopes that they will not follow her into the Devadasi lifestyle.

  • Surekha Kamble holds a photograph of her mother, sister and herself (seated right) taken around the time she and her sister became Devadasi sexworkers in Miraj's redlight district. Since their mother was a Devadasi sexworker, according to Devadasi tradition, she and her sister too were expected to became Devadasi sexworkers. Kamble's own two daughters, Chandrike and Ropani, are both being educated at a residential school for the children of Devadasis and she has hopes that they will not follow her into the Devadasi lifestyle.

  • Surekha Kamble demonstrates how to use a condom to other sexworkers in Miraj's redlight district where lives and works as a Devadasi sexworker. While Kamble has been a Devadasi sexworker since she was sixteen, she is also a peer educator involved in raising awareness in her community about HIV/AIDS as well as other sexually transmitted diseases. Her two daughters, Chandrike and Ropani, are both being educated at a residential school for the children of Devadasis and she has hopes that they will not follow her into the Devadasi lifestyle.

  • Surekha Kamble (far left) and a friend try to attract some passing men's attention in Miraj's redlight district where they live and work as Devadasi sexworkers. Kamble has been a Devadasi sexworker since she was sixteen. Her mother was a Devadasi sexworker and as is tradition, she and her sister too became Devadasis. She is also a peer educator involved in raising awareness in her community about HIV/AIDS as well as other sexually transmitted diseases. Her two daughters, Chandrike and Ropani, are both being educated at a residential school for the children of Devadasis and she has hopes that they will not follow her into the Devadasi lifestyle.

  • Surekha Kamble covers her nose and mouth in reaction to a bad small in Miraj's redlight district where ives and works as a Devadasi sexworker. Kamble has been a Devadasi sexworker since she was sixteen. Her mother was a Devadasi sexworker and as is tradition, she and her sister too became Devadasis. She is also a peer educator involved in raising awareness in her community about HIV/AIDS as well as other sexually transmitted diseases. Her two daughters, Chandrike and Ropani, are both being educated at a residential school for the children of Devadasis and she has hopes that they will not follow her into the Devadasi lifestyle.

  • Yellamma worshippers throws themslves on the ground as a sign of their devotion to the goddess Yellamma after bathing at the Yellamma temple during the Yellamma Jatre (fesival) in Saundatti, India. In addition to this gesture of worship, young girls from impoverished families are "married" to the goddess Yellamma during the full moon festival to appease the goddess. Once they are married to Yellamma, they are regarded as servants to the goddess and must perfrom temple duties as well as satisfy the sexual needs of the priests and other men. They may no longer marry a mortal and often end up being sold by unscrupulous priests to pimps who take them to work in the red-light districts of India's urban areas.

  • Lalita Kamble, 50, is photographed in the doorway of her home with her niece. Kamble went blind at a young age and so, when she was eight years old, her parents dedicated her as a Devadasi. "They said you can be buried as a married person now because you're married to Yellamma," she says, referring to the ritual of burying unmarried women in a lying down position while married women are buried sitting up. "I wished I could get married but I knew no man would marry because because of my blindness," she adds. Through a dairy program set up by an organization called Vimochana Sangha which was founded to dismantle the Devadasi system, Kamble now takes care of a water buffalo and makes some income from the sale of its milk. Despite her acceptance of her lot in life, she does not support the continuation of the Devadasi system.

  • An older Devadasi woman begs at the entrance of the Yellamma Temple in Saundatti, India during the Yellamma Jatre (fesitval) . Most Devadasis over the age of 44 either beg or act as a jogati, spreading the word of Yellamma and sometimes acting as a medium through whom Yellamma speaks. Older Devadasis are often involved in recruiting young girls to be dedicated as new Devadasis, thus perpetuating the system.

  • An older Devadasi acts as a medium between Yellamma and her worshippers during a session at the Yellamma Jatre in Saundatti, India. The Jogati enters a trance-like state and devotees watch in awe as Yellamma begins to speak through her. The medium cries out, shakes uncontrollably and often collapses in exhaustion at the end of the session. This provides worshippers more direct contact with Yellamma and the woman is duly compensated. These mediums are central to perpetuating the rituals of Yellamma and recruiting Devadasi, particularly during the time of the Jatre. .

  • Kavita Kurbati, 18, sits inside her family home in the bustling town of Gokak, India, waiting for a customer. In her arms is daughter Chaitra (1) and sleeping peacefully at her feet is Rakshita (3). When Kavita reached puberty, her mother, drawing on an ancient religious tradition, dedicated her to the Hindu deity, Yellamma, thus turning her daughter into a Devadasi or "female servant of god". This meant that Kavita was "married" to Yellamma, which made her ineligible to marry a mortal. Instead, as a means of pleasing Yellamma and bringing better fortunes to her family, she would serve as a "temple prostitute", satisfying the needs of men in her community.

  • Shobha Somappa Tarvgol, 18, sits in her one-roomed home in Modhur, India. Shobha became a Devadasi sex worker because there are no men in her family and she had little other means of supporting her sister, sick mother and grandmother. She was recently rescued from a brothel in Mumbai by the Rescue Foundation. After spending one year at the rescue foundation, she was returned to her village where she now works as a laborer for $1/day. While she did not like working as a prostitute, she is desperately unhappy with how little she earns as a laborer and given the choice, says she's return to her old life if she could.

  • An older ex-Devadasi woman smiles during a self-help group meeting in Karnataka, India, sponsored by Vimochana Sangha, a non-governmental organization founded to dismantle the Devadasi system. Self-help groups are one of the numerous empowerment tools available to Devadasi women to try to break away from the destructive cycle of the Devadasi tradition.

  • Radhabai Madar Mudalagi (right) was dedicated as a Devadasi by her parents at a very young age. Now in her early forties, she lives in the small village of Yellamanawadi and uses the Devadasi musical tradition called "Chowdike Pada" to educate her audiences about social issues, particularly, the Devadasi system. Accompanied by her husband, Mrutunjaya Mudalagi, (left) who plays an instrument called the shruti that resembles a guitar, Radhabai was even recorded for a television program which was broadcasted to small villages all over Karnataka and other states as part of a social education program. Because of her activism coupled with the fact that she defied the Devadasi system and married a man, she has been rejected by her community. .

  • Radhabai Madar Mudalagi (left) was dedicated as a Devadasi by her parents at a very young age. Now in her early forties, she lives in the small village of Yellamanawadi and uses the Devadasi musical tradition called "Chowdike Pada" to educate her audiences about social issues, particularly, the Devadasi system. Accompanied by her husband, Mrutunjaya Mudalagi, (right) who plays an instrument called the shruti that resembles a guitar, Radhabai was even recorded for a television program which was broadcasted to small villages all over Karnataka and other states as part of a social education program. Because of her activism coupled with the fact that she defied the Devadasi system and married a man, she has been rejected by her community..

  • Radhabai Madar Mudalagi (right) looks at her father who made the decision to dedicated her as a Devadasi at a very young age. When asked how she feels about her parents' decision, she says "they were poor and uneducated. They didn't understand what they were doing". Now in her early forties, she lives in the small village of Yellamanawadi and uses the Devadasi musical tradition called "Chowdike Pada" to educate her audiences about social issues, particularly, the Devadasi system. Accompanied by her husband, Mrutunjaya Mudalagi who plays an instrument called the shruti that resembles a guitar, Radhabai was even recorded for a television program which was broadcasted to small villages all over Karnataka and other states as part of a social education program. Because of her activism coupled with the fact that she defied the Devadasi system and married a man, she has been rejected by her community..

  • Women in a sex-workers collective participate in an educational program sponsored by BIRDS (Belgaum Integrated Rural Development Society), a non-governmental organization based in Gokak in Northern Karnataka. The workshop addressed health issues amongst sex-workers (many of whom are Devadasis), particularly HIV/AIDS. BIRDS established collectives of sex-workers which meet on regular occasions and participate in workshops and self-help programs. They also recruited peer outreach workers to visit women in villages to educate them about HIV/AIDS and supply them with condoms. .

  • Devadasi women and their families have been severly impacted by HIV/AIDS. This young Devadasi girl spent less than a year working in Mumbai's redlight district before being rescued by a non-governmental organization called The Rescue Foundation. During her brief time in Mumbai, she contracted HIV/AIDS.

  • The Rescue Foundation, a non-governmental organization founded to rescue young girls from brothels in and around Mumbai, India, houses over 50 rescued girls at a time. Most are under the age of 18 and some of them are Devadasis. Many of the girls suffer from some form of post-traumatic stress syndrome. One girl doesn't speak while another tried to commit suicide by setting herself on fire while still at a brothel. .

  • A group of girls hang out in their hostel at the Rescue Foundation, a non-governmental organization founded to rescue young girls (some of whom are Devadasis) from brothels in and around Mumbai, India. The Foundation houses over 50 rescued girls at a time, most of whom are under the age of 18. Some of the girls arrive at the foundation pregnant and end up giving birth while in the Rescue Foundation's care.

  • Rescued young girls play with their jewelery at the Rescue Foundation, a non-governmental organization founded to rescue young girls (some of whom are Devadasis) from brothels in and around Mumbai, India. The foundation houses over 50 rescued girls at a time, most of whom are under the age of 18. Many of the girls suffer from some form of post-traumatic stress syndrome. One girl doesn't speak while another tried to commit suicide by setting herself on fire while still at a brothel. Her burned arms are visible in this photo.

  • Young girls enjoy a spinning game in their hostel at the Rescue Foundation, a non-governmental organization founded to rescue young girls from brothels in and around Mumbai, India. The Rescue Foundation houses over 50 rescued girls at a time and some of them are Devadasis from the nearby "Devadasi belt" in Northern Karnataka. Most are under the age of 18 . Many of the girls suffer from some form of post-traumatic stress syndrome. One girl doesn't speak while another tried to commit suicide by setting herself on fire while still at a brothel.

  • The view from the hostel at the Rescue Foundation, a non-governmental organization founded to rescue young girls from brothels in and around Mumbai, India. The Rescue Foundation houses over 50 rescued girls at a time and some of them are Devadasis from the nearby "Devadasi belt" in Northern Karnataka. Most are under the age of 18 . For their own protection, the girls are not allowed to leave the Rescue Foundation building nor are they allowed to look out of the windows.

  • Girish Chandra teaches english to students at the Vimochana School in Malabad, India. The school was the first residential school for the children of Devadasis and was founded in 1990 to break the cycle of the Devadasi system. Because the belief is that all female children of Devadasis should themselves become Devadasis, the school was created to remove the children from the culture in which this practice took place and instead offer them an education. All students receive free tuition, books, uniforms, food and medical care. Graduates have gone on to become teachers, nurses, engineers etc.

  • Students play a game during a physical education class at the Vimochana School in Malabad, India. The school was the first residential school for the children of Devadasis and was founded in 1990 to break the cycle of the Devadasi system. Because the belief is that all female children of Devadasis should themselves become Devadasis, the school was created to remove the children from the culture in which this practice took place and instead offer them an education. All students receive free tuition, books, uniforms, food and medical care. .

  • Malashri Kamble, 16 (left) and Saraswati Patil, 11, play chess at their hostel at Vimochana Sangha's school for the children of Devadasis in Malabad, India. Kamble's mother was a Devadasi who died at a young age and Kamble was recruited for the school by a social worker when she was 10 years old. The school, which was founded in 1990 by Mr. B.L. Patil, is the first residential school established to break the cycle of the Devadasi system. Because the belief is that all female children of Devadasis should themselves become Devadasis, the school was created to remove the children from the culture in which this practice took place and instead offer them an education. All students receive free tuition, books, uniforms, food and medical care. Graduates have gone on to become teachers, nurses, engineers etc. Kamble's grandmother has reservations about Kamble continuing with her studies. .

  • Vidhyashree Doomani, 14, attends extra English classes at the Vimochana School in Malabad, India. The school was the first residential school for the children of Devadasis and was founded in 1990 to break the cycle of the Devadasi system. Because the belief is that all female children of Devadasis should themselves become Devadasis, the school was created to remove the children from the culture in which this practice took place and instead offer them an education. All students receive free tuition, books, uniforms, food and medical care. While Doomani's mother is a Devadasi, Vidhyashree hopes to become a teacher after graduation.

  • Vidhyashree Doomani, 14, studies in the girls' hostel at the Vimochana School in Malabad, India. The school was the first residential school for the children of Devadasis and was founded in 1990 to break the cycle of the Devadasi system. Because the belief is that all female children of Devadasis should themselves become Devadasis, the school was created to remove the children from the culture in which this practice took place and instead offer them an education. All students receive free tuition, books, uniforms, food and medical care. While Doomani's mother is a Devadasi, Vidhyashree hopes to become a teacher after graduation.

  • Malashri Kamble (16) carefully places a bindi on her forehead while getting ready in her hostel room at Vimochana Sangha's school for the children of Devadasis in Malabad, India. Kamble's mother was a Devadasi who died at a young age and Kamble was recruited for the school by a social worker when she was 10 years old. The school, which was founded in 1990 by Mr. B.L. Patil, is the first residential school established to break the cycle of the Devadasi system. Because the belief is that all female children of Devadasis should themselves become Devadasis, the school was created to remove the children from the culture in which this practice took place and instead offer them an education. All students receive free tuition, books, uniforms, food and medical care. Graduates have gone on to become teachers, nurses, engineers etc. Kamble's grandmother has reservations about Kamble continuing with her studies.

  • Akshata Jivoji (left) and Malashri Kamble perform their morning prayers in their hostel room at Vimochana Sangha's school for the children of Devadasis in Malabad, India. The school, which was founded in 1990 by Mr. B.L. Patil, is the first residential school established to break the cycle of the Devadasi system. Because the belief is that all female children of Devadasis should themselves become Devadasis, the school was created to remove the children from the culture in which this practice took place and instead offer them an education. All students receive free tuition, books, uniforms, food and medical care. Graduates have gone on to become teachers, nurses, engineers etc. "Most importantly, more than 300 girl chidren are married and living in the mainstream of society," says Patil proudly. "This doesn't seem like an achievement for others but for us, this is proof that this generation has been prevented from following their mothers into the Devadasi system,".

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