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In Southern India, a devadasi was a female artist who was dedicated to worship and serve a deity or a temple for the rest of her life. The dedication took place in a Pottukattu ceremony that was somewhat similar to a marriage ceremony. In addition to taking care of the temple and performing rituals, these women also learned and practiced classical Indian artistic traditions such as. Daisy Haze wird beschimpft. Adult High Alexandra-Wett Porn saugt Lehrer Dick und grobe Ficks für die Zulassung zur Universität p 7 Min Sweetiefox - ,6k Sichten. Hersteller : ALLE A.
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They were also referred to as Devadasi , Bogamvallu , Ganikulu , and Sani. Kalavantulu means one who is engaged in art. In the eastern state of Odisha Devadasis were known colloquially as Maharis of the Jagannath temple complex.

The term Devadasi referred to the women who danced inside the temple. Devadasi, or mahari, means "those great women who can control natural human impulses, their five senses and can submit themselves completely to God Vachaspati.

Sri Chaitanayadev had defined Devadasis as Sebayatas who served God through dance and music. Pankaj Charan Das , the oldest guru of Odissi classical dance and who comes from a Mahari family, defines Mahari as Maha Ripu-Ari , one who conquers the five main ripus - enemies.

Unlike other parts of India, the Odia Mahari Devadasis were never sexually liberal and were expected to remain celibate upon becoming Devadasis.

However, there are records of Odia Mahari Devadasi having relationships and children. It is said that the daughters of the Maharis of the Jagannath temple took to other professions such as nursing in the midth century due to stigma attached to their inherent profession, which may suggest prostitution.

The Orissa Gazette lists nine Devadasis and eleven temple musicians. By , only four Devadasis were left — Harapriya, Kokilaprabha, Parashmani, and Shashimani.

By , only Shashimani and Parashmani were still alive. The daily ritualistic dance had stopped, although Shashimani and Parashmani served in a few of the yearly temple rituals such as Nabakalebara , Nanda Utsava , and Duara Paka during Bahuda Jatra.

In the southern Indian state of Karnataka the Devadasi system was practiced for over 10 centuries. Chief among them was the Yellamma cult. There are many stories about the origin of the Yellamma cult.

The most popular story indicates that Renuka was the daughter of a Brahmin , married the sage Jamadagni , and was the mother of five sons.

She used to bring water from the Malaprabha river for the sage's worship and rituals. One day at the river she saw a group of youths engaged in water sports and forgot to return home in time for her husband's worship and rituals, which made Jamadagni question her chastity.

He ordered their sons one by one to punish their mother, but four of them refused on one pretext or the other. The sage cursed them to become eunuchs and had Renuka beheaded by his fifth son, Parashuram.

To everybody's astonishment, Renuka's head multiplied by tens and hundreds and moved to different regions. This miracle inspired her four eunuch sons as well as others to become her followers and worship her head.

Reformists and abolitionists considered the Devadasi a social evil due to their way of life, which seemed like prostitution according to the western eye.

The first anti- Nautch and anti-dedication movement began in The portrayal of the Devadasi system as "prostitution" was done to advertise the supposed grotesqueness of Indian culture for political means, even though the British colonial authorities officially maintained most brothels in India.

As the Devadasi were equated with prostitutes, they also became associated with the spread of the venereal disease syphilis in India.

During the British colonial period many British soldiers were exposed to venereal diseases in brothels, and Devadasis were misunderstood to be responsible.

In an effort to control the spread of venereal disease the British Government mandated that all prostitutes register themselves.

Devadasis were forced to register, as they were thought to be prostitutes by the British Government. In addition to obligatory registration, the British Government also established institutions known as Lock Hospitals where women were brought in order to be treated for venereal diseases.

However, many of the women admitted to these hospitals, including many Devadasi, were identified through the registry and then brought to the hospitals against their will.

A number of these women were never seen again by their families. Today, Sitavva Joddati of Karnataka helps former Devadasi find a foothold in mainstream society.

In she was made a Devadasi at age seven. In she began the non-governmental organisation MASS Mahila Abhivrudhi-Samrakshana Sansthe in the Belagavi district of Ghataprabha to help women like her escape the Devadasi system and live a life of dignity.

Between and MASS helped over 4, Devadasis reintegrate into mainstream society. In she received the Padmashri award at age Rukmini Devi Arundale , a theosophist trained in ballet, sought to re-appropriate the Devadasi dance traditions in a context perceived respectably by Indian society which had by then adopted the western morales.

She altered the dance repertoire to exclude pieces perceived as erotic in their description of a deity. She also systematized the dance in a way that incorporated the extension and use of space associated with dance traditions such as ballet.

The product of this transformation was a new version of Bharatnatyam , which she taught professionally at the Kalakshetra school she established in Madras.

Bharatnatyam is commonly seen as a very ancient dance tradition associated with the Natyasastra. However, Bharatnatyam as it is performed and known today is actually a product of Arundale's recent endeavour to remove the Devadasi dance tradition from the perceived immoral context associated with the Devadasi community and bring it into the upper caste performance milieu.

The first legal initiative to outlaw the Devadasi system dates back to the Bombay Devadasi Protection Act. This act pertained to the Bombay province as it existed in the British Raj.

The Bombay Devadasi Protection Act made dedication of women illegal, whether consensual or not. In , the year of Indian independence, the Madras Devadasi Prevention of Dedication Act outlawed dedication in the southern Madras Presidency.

The Devadasi system was formally outlawed in all of India in , although some Devadasis still practice the system illegally.

From the late medieval period until , the Pottukattu or tali-tying dedication ceremony, was a widely advertised community event requiring the full cooperation of the local religious authorities.

It initiated a young girl into the Devadasi profession and was performed in the temple by a priest. In the Brahminical tradition, [ citation needed ] marriage is viewed as the only religious initiation diksha permissible to women.

Thus, the dedication was a symbolic "marriage" of the pubescent girl to the temple's deity. In the sadanku or puberty ceremonies, the Devadasi initiate began her marriage with an emblem of the god borrowed from the temple as a stand-in bridegroom.

From then onward, the Devadasi was considered a nitya sumangali , a woman eternally free from the adversity of widowhood.

She would then perform her ritual and artistic duties in the temple. The puberty ceremonies were not only a religious occasion, but also a community feast and celebration in which the local elites also participated.

The Orissa Gazette references Devadasis dances. They had two daily rituals. The Bahara Gaaunis would dance at the Sakaala Dhupa. After breakfast Lord Jagannatha would give Darshana to the bhaktas the devotees.

In the main hall, a Devadasi, accompanied by musicians and the Rajaguru the court guru , would dance standing near the Garuda stambha pillar.

They would perform only pure dance, and could be watched by the audience.

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