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Journal articles on the topic 'Devadasi'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Jain, Rashmi. "Rebellion against the cult of Devadasi through Breaking Free: A Novel by Vaasanthi." INTERNATIONAL JOURNAL OF EARLY CHILDHOOD SPECIAL EDUCATION 16, no. 1 (2024): 119–22. http://dx.doi.org/10.48047/intjecse/v16i1.14.

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Breaking Free: A Novel by Vaasanthi was translated from Tamil into English by N. Kalyan Raman. Vaasanthi has exposed the turbulent world of devadasis and the complexity of their lives. The stigma of being a devadasi or belonging to devadasi clan leaves an everlasting impact on the family which makes their life difficult and unbearable to live. Chandra Talpade Mohanty opined that women are the first and foremost victim of any kind of violence and suppression and this has been aptly represented in the novel. The double marginalization of women through gender and caste has been highlighted. The s

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2

Zeba, Hasan. "Devadasi Tradition and Artist Ratnabali Kant's Reaction on the Orthodox Practice through Dance Theater Performance." RESEARCH REVIEW International Journal of Multidisciplinary 4, no. 6 (2019): 18–23. https://doi.org/10.5281/zenodo.3247199.

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The tradition of 'Devadasi' was related to the magnificent temples of South India built during the kingdom of Pallava, Chola and Pandya. According to historical and socio-religious records 'Devadasi' was recognized as a learned and talented woman and spiritual devotee to the deities of temples. They were trained in Indian classical dances like Bharatanatyam and Odissi. During this time every temple was reverberated with the sound of music and this profession attributed with high reputation. Till the eleventh century these religious rituals continued under the patronization of K

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3

Dr., M. Velmurugan. "SOCIO-ECONOMIC STATUS OF DEVADASIS UNDER THE CHOLAS." International Journal of Applied and Advanced Scientific Research 2, no. 2 (2017): 343–49. https://doi.org/10.5281/zenodo.1133936.

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The history of the <em>devadasi </em>system was very ancient. It was a universal phenomenon in the olden days. It was practiced all over the world in one form or the other, with certain variations. Its origin could be attributed to the fertility cult, which was very dominant in the ancient world. The <em>devadasi </em>system was widely prevalent in ancient India. It is not clear when the system originated in Tamilnadu. However, adequate materials are not available to establish the fact that the system was it vogue in Tamilnadu before the Sangam Age. The life of a <em>devadasi </em>was not an e

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4

Binish, Avani. "Containment and control of Bahujan women's bodies The story of Bharatanatyam." Your Voice Magazine 2, no. 1 (2023): 4–5. https://doi.org/10.5281/zenodo.8139812.

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The origin of Bharatanatyam is embedded in the caste system. BR Ambedkar notes caste being a system of graded inequalities rooted in the concept of purity and pollution8. The Devadasi system as an institution can only be addressed with the acknowledgement of the socio-economic position of the women who were dedicated to the temple as Devadasis and the social norms that govern them.

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Neha Rohilla and Rekha Rani. "Devadasi and Violence in Sisir Das’ <i>A Bride for Jagannatha</i> and Maya Goray’s <i>Devadasi</i>." Asiatic: IIUM Journal of English Language and Literature 18, no. 1 (2024): 18–34. http://dx.doi.org/10.31436/asiatic.v18i1.3209.

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Devadasi, a socio-cultural-religious system in India, involved ritualistic dedication of young girls to temples. Violent, exploitative, and subjugating, it was a tool of gender discrimination. Though this patriarchal tradition bestowed upon devadasi woman a notional status of a deity, in reality, it ended up objectifying them. Devadasi thus evolved as a double-edged oppressive, a culturally sanctioned power and economic practice. The present paper attempts to explore various nuances of direct and structural violence ranging from physical violence, sexual assault, psychological trauma, societal

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6

Sriharan, Sitharthan. "Counter-Hegemonic Visions of Self-Respect in a Novel: Ramamirthammal’s Challenge to Indian Nationalism." ANTYAJAA: Indian Journal of Women and Social Change 5, no. 2 (2020): 119–31. http://dx.doi.org/10.1177/24556327211026766.

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Periyar’s Self-Respect Movement challenged the ideological hegemony of the Indian Independence struggle by demanding that equality between sexes and eradicating caste be put on an equal footing with national liberation. The author analyses a chapter in a novel written by Muvalur Ramamirthammal, a reformer from a devadasi community, who joined the Self-Respect Movement and became an ardent abolitionist of the devadasi system. In a dialogue between an ex-devadasi, who is represented as a Self-Respect activist, and a Brahmin man with Indian nationalist views, the former devadasi highlights the Se

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7

Mehta, Purvi. "Dalit Feminism in Tokyo: Analogy and Affiliation in Transnational Dalit Activism." Feminist Review 121, no. 1 (2019): 24–36. http://dx.doi.org/10.1177/0141778918818318.

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This article discusses different conceptions and translations of the devadasi system in transnational Dalit feminist activism. I focus specifically on activist participation at the 1994 Asia Tribunal on Women’s Human Rights in Tokyo, Japan and the construction of an analogy between the experiences and struggles of devadasis and that of ‘military comfort women’, i.e. women from Japan’s former colonies who were abducted and raped by the Japanese military during World War II. I argue that strategic claims of commonality are part of the process of making specific, local practices legible to a glob

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8

Joseph, Diptty, and Bino Thomas. "Life Skills Development Training for Adolescent Girls at Risk-Rescued Devadasi Girls in Karnataka." Artha - Journal of Social Sciences 16, no. 1 (2017): 1. http://dx.doi.org/10.12724/ajss.40.1.

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The positive evidences of life skills education among the young people in difficult circumstances have encouraged the researchers in imparting life skills education to the rescued devadasi adolescent girls in North Karnataka. The study was conducted in pre experimental research design without a control group of rescued devadasi girls by understanding their needs and gaps in life skills. The effectiveness of the programme was assessed using a standardized tool. 25 adolescent girls who were rescued from the devadasi system participated in the study. These girls were daughters’ of active devadasi

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9

Bapat, Jyotsna. "Devadasi Cult: A Sociobiological Mortality." Journal of Human Ecology 7, no. 1 (1996): 9–13. http://dx.doi.org/10.1080/09709274.1996.11907184.

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10

Ganesh, Swarnamalya. "Writings as Operations of Disenfranchisement, Investigating Manuscripts, and Choreographer's Notes from the Seventeenth, Eighteenth, and Nineteenth Centuries: Advantages and Problems in Reconstructing from the Papers." Congress on Research in Dance Conference Proceedings 2015 (2015): 52–58. http://dx.doi.org/10.1017/cor.2015.11.

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Bharatanatyam has manifold systems of writing/documentation. They are in the form of sculptures, paintings, inscriptions, and treatises. They are also in the form of personal notes by dance masters (Nattuvanars), notated descriptions by scholars, by wealthy merchants, travellers, and the court and temple dancers (Devadasis) themselves.The female mind, body, and voice were used to embody the choreographies envisioned by the male Nattuvanars. But the qualitative fulcrum of this dance remained in extempore exposition. Every repertoire had a pedagogy that was fundamentally dynamic in its transfer

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11

S, Jeevanandam. "Devadasi System and its Caste Dynamics." International Research Journal of Tamil 3, no. 3 (2021): 89–96. http://dx.doi.org/10.34256/irjt21312.

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Caste is an ‘integral component’ of Indian society. Almost all the social groups in Indian subcontinent have their specific rites and rituals. It consolidated them within certain compartmentalized caste category. In this context, there was a custom where girl children were used to dedicate to the ‘Hindu’ temples for the religious service to the deity in the name of devadasi. The system became an important cultural element in the medieval Indian society. The system evolved with its unique functionality in the Indian tradition. The dedicated young girls came from different castes and assigned du

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12

Anilkumar, P. "ERADICATION OF DEVADASI SYSTEM IN SOUTH INDIA." International Journal of Advanced Research 11, no. 01 (2023): 202–5. http://dx.doi.org/10.21474/ijar01/16007.

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The devadasi system became popular custom in South India. It means a woman who performed the service to the Gods in the temple. In sangam literature, the dancing woman and prostitutes are frequently mentioned. Sethu Lekshmi Bai, the Queen Regent of Travancore abolished the system in1930.

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13

Rohilla, N., and R. Rani. "DEVADASI, POST-TRUTH AND ‘SIMULACRA’: DECONSTRUCTING THE POETICS AND POLITICS OF REPRESENTATION OF DEVADASI TRADITION IN SELECT INDIAN NARRATIVES." Trames. Journal of the Humanities and Social Sciences 28, no. 4 (2024): 397. http://dx.doi.org/10.3176/tr.2024.4.05.

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14

Hubel, Teresa. "Devadasi Defiance and The Man-Eater of Malgudi." Journal of Commonwealth Literature 29, no. 1 (1994): 15–28. http://dx.doi.org/10.1177/002198949402900103.

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15

Navaneetham, Janardhana, Manjula Basavarju, and Mutharaju Arelingiah. "Devadasi and their intimate partners: Dynamics of relationship." Indian Journal of Community Medicine 43, no. 3 (2018): 195. http://dx.doi.org/10.4103/ijcm.ijcm_311_17.

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16

Dutta, Dipannita. "Her Story, Her Stage: Reimagining the Devadasi Legacy." International Journal of Humanities & Social science Studies (IJHSSS) 11, no. 3 (2025): 466–78. https://doi.org/10.29032/ijhsss.vol.11.issue.03w.044.

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17

Kannan, Rajalakshmi Nadadur. "Colonial Material Collections and Representations of Devadasi Bodies in the Public Sphere in the Early 20th-Century South India." Anthropos 114, no. 2 (2019): 531–46. http://dx.doi.org/10.5771/0257-9774-2019-2-531.

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This article discusses how the politics of morality in the early 20th-century South India, in its gendered nation-building exercise, reified a distinction between sacred/profane by using devadasis’ bodies as material objects in the public sphere. Traditional performers of dance and music, devadasis were chosen to represent the profane in a series of historical developments in which both Europeans and Indian colonial elites participated in constructing and using the categories of the sacred and profane to classify sex and body as material, profane, and obscene. Specifically targeting devadasis,

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18

K, Panneerselvam. "Prevention of Harlotry through Tamil Epics." International Research Journal of Tamil 2, no. 3 (2020): 100–105. http://dx.doi.org/10.34256/irjt20311.

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From the Sangam Literature, it is evident that the prevailing practice of the Sanctum- maid (Devadasi) system of the Sangam Age was not regarded as condemnable or condemned discipline by the people of that time. The article justifies on a psychological basis via evidence about the practice of Sanctum- maid system in the society but the Jainist and the Buddhist priests realized the evils of Harlotry is a crime but Chastity is divine and the priests had spread this message in the society through the great Tamil epics like Silappathikaram and Manimekalai.

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19

Wilson, Bincy. "Can Legislation Alone Protect Devadasi Girls from Child Sexual Abuse and Exploitation?" Journal of Child Sexual Abuse 29, no. 5 (2020): 606–25. http://dx.doi.org/10.1080/10538712.2020.1774696.

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20

BARDIA, PRIYANKA. "Human Rights of Sex Workers." INTERNATIONAL JOURNAL OF SCIENTIFIC RESEARCH IN ENGINEERING AND MANAGEMENT 09, no. 06 (2025): 1–9. https://doi.org/10.55041/ijsrem49339.

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ABSTRACT From historical times, references to sex work are deeply rooted in India's socio-cultural narrative, reflected through mythological entities such as apsaras (celestial dancers) like Menaka and Renuka, the Devadasi tradition originating in the 6th century, and Vishkanyas (poison maidens), first documented in Chanakya's Arthashastra. Despite this historical presence, contemporary perceptions remain overwhelmingly negative, viewing sex work as immoral and derogatory rather than as an occupational choice or source of livelihood. This dissonance challenges our position as an informed, prog

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21

Sathyanarayana, TN, and GiridharaR Babu. "Targeted sexual exploitation of children and women in India: Policy perspectives on Devadasi system." Annals of Tropical Medicine and Public Health 5, no. 3 (2012): 157. http://dx.doi.org/10.4103/1755-6783.98603.

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22

Gurav, K., E. Cooper, J. Junno, et al. "P2-S2.21 Traditional devadasi system under transition: boon or bane for HIV prevention programme?" Sexually Transmitted Infections 87, Suppl 1 (2011): A235. http://dx.doi.org/10.1136/sextrans-2011-050108.317.

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23

Inoue, Takako. "La réforme de la tradition des devadasi: danse et musique dans les temples hindous." Cahiers de musiques traditionnelles 18 (2005): 103. http://dx.doi.org/10.2307/40240557.

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24

Cippiciani, Irani. "Gênero e performance no Sul da Índia." Conceição/Conception 10 (September 2, 2021): e021005. http://dx.doi.org/10.20396/conce.v10i00.8665552.

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Este texto se propõe a discutir a problemática de gênero dentro das performances tradicionais do sul da Índia, partindo do culto das Ammans e as complexas ações ritualísticas que envolvem “manter sobre controle” as energias eruptivas dessas divindades, o que inclui diversas modalidades de performance dramática. O que se vê é um conjunto ambíguo de sinalizações que oscilam entre a exaltação desse poder feminino mítico e a supressão de sua existência no plano social e político. O ponto de partida para encaminhar essa reflexão é compreender como essa ambiguidade se reflete nas performances tradic

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25

A.Chitra. "Women's Education in Madras State." Shanlax International Journal of Arts, Science and Humanities 6, no. 2 (2018): 24–27. https://doi.org/10.5281/zenodo.1472672.

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Lack  of  educational  facilities,  child  marriages,  prohibition  of  widow  remarriages, prevalence of Devadasi system, etc. were some of the social factors responsible for the low status and misery of women who were reduced to the position of glorified slaves but industrialization  and urbanization  in the state made significant development in the areas of women’s education  and social status in society, none in their estimation. They were more like puppets which move when someone else pulls strings, than individual human be

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26

Monisha, George. "Historicizing Sexuality: A Study on the Conceptualizations of Sex Work/ Prostitution in India through the Ages." RESEARCH REVIEW International Journal of Multidisciplinary 05, no. 01 (2020): 84–88. https://doi.org/10.5281/zenodo.3784738.

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According to the modern social conventions sex is considered to be a strictly private thing that happens between man and woman inside the boundaries of the institution of marriage. Modern society recognizes only heterosexual monogamous relations as natural and all other variants of sexuality are looked upon as “unnatural” or “aberrations”. The others like homosexuals, transgender, and sex workers have no place in this patriarchal heterosexual monogamous discourse. The pre- British Indian sexual culture, in which sexual relations were comparatively more liberal, was view

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27

Kaali, Sundar. "Disciplining the Dasi: Cintamani and the Politics of a New Sexual Economy." BioScope: South Asian Screen Studies 4, no. 1 (2013): 51–69. http://dx.doi.org/10.1177/097492761200483062.

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This article analyzes the representation of the figure of the dasi in early Tamil film. Against the backdrop of the abolition of the devadasi system in the Madras Presidency and the reformist activity associated with it, the article attempts to look at how the figure of the dasi underwent a strong repression in the cinematic discourses of the 1930s and 1940s. This was part of nationalist modernity, a project that sought to secure a new sexual economy in which the dasi was eventually narrativized out of Tamil film and pushed to the cultural margins of Tamil society. The article focuses on one f

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28

Buathong, Khanarat. "Narittaya Phra U Ma Thewi: A Fusion of Nora and Bharatanatyam in the Worship of Parvati for Creative Performance." Asian Journal of Arts and Culture 25, no. 1 (2025): e272302. https://doi.org/10.48048/ajac.2025.272302.

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This study focuses on the creation of the performance “Narittaya Phra U Ma Thewi”, which portrays the worship of Parvati, her eight weapons, and eight blessings. The research synthesizes information from historical documents, observations, interviews with Nora dance and Indian dramatic arts experts, and the creators’ experiences using Suraphon Wirunrak’s seven-step creation theory. The performance integrates Nora dance and Bharatanatyam, featuring three movements for worship, eight for Parvati’s weapons, and eight for her blessings. It is divided into three parts: Worship Dance, where the Deva

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29

Navaneetham, Janardhana N., Muthuraj, and Manjula. "Issues and Concerns of Intimate Partner Relationship of Devadasi Sex Workers in the Rural North Karnataka, India." Asian Journal of Research in Social Sciences and Humanities 7, no. 6 (2017): 251. http://dx.doi.org/10.5958/2249-7315.2017.00347.1.

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30

Hubel, Teresa. "Tracking obscenities: Dalit women, devadasis, and the linguistically sexual." Journal of Commonwealth Literature 54, no. 1 (2017): 52–69. http://dx.doi.org/10.1177/0021989417717578.

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In his 1993 Dalit Panpaadu, Raj Gauthaman declares that Dalit writing should “outrage and even repel the guardians of caste and class” (qtd. in Holmström, 2008: xii). Writing by Dalit women has been exceptionally successful in achieving this goal, particularly in its representation of the sexuality and sexually-charged language of Dalit women. For instance, in Sangati, Tamil author Bama describes the difficult and deeply moving lives of Dalit women in south India. Although multiply subversive, Sangati is the most outrageous in its exposure of the sexual violence that often underpins the langua

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31

Maitradevi, Shivaraya. "Role of Dr. B.R. Ambedkar in the Emancipation of Women." AKSHARASURYA JOURNAL 06, no. 05 (2025): 273 to 281. https://doi.org/10.5281/zenodo.15504837.

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Dr. B.R. Ambedkar, a champion of social justice, played a pivotal role in the emancipation of women in India. He recognized the intersectionality of caste and gender oppression, and his efforts aimed to dismantle these dual systems of oppression. Ambedkar advocated for women’s education, property rights, and equality in marriage and divorce laws. He also worked tirelessly to abolish discriminatory practices such as sati, child marriage, and the devadasi system. Through his writings, speeches, and legislative efforts, Ambedkar challenged patriarchal norms and societal attitudes that perpe

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32

Janardhana, N., B. Manjula, A. Muthuraju, and H. G. Virupaksha. "Counselling as a Tool for Healing the Wounded Soul of Devadasi Sex Worker: Development of Counselling Training Programme." Training & Development Journal 8, no. 2 (2017): 142. http://dx.doi.org/10.5958/2231-069x.2017.00018.x.

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33

Usoltseva, M. M. "Marginalization of the Devadasi Institution as a Sign of Intellectual Paradigm Shift in South India in 1880–1940s." Oriental Studies 2014, no. 67 (2014): 119–37. http://dx.doi.org/10.15407/skhodoznavstvo2014.67.119.

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34

Jordan, Kay K. "Nityasumaṅgalī: Devadasi Tradition in South India. By Saskia C. Kersenboom-Story. Delhi: Motilal Banarsidass, 1987. xxii, 226 pp. $24.00." Journal of Asian Studies 49, № 1 (1990): 184–85. http://dx.doi.org/10.2307/2058502.

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35

Leucci, Tiziana. "Priyadarshini Vijaisri. Recasting the Devadasi. Patterns of sacred prostitution in colonial India. New Delhi, Kanishka Publisher, 2004, 346 p." Annales. Histoire, Sciences Sociales 60, no. 2 (2005): 348–50. http://dx.doi.org/10.1017/s0395264900024835.

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36

Dr., I. J. Helena Gracelin. "மணிமேகலை காட்டும் பெண்ணிய சிந்தனைகள் / Feminist Thoughts Evinced in Manimegalai". Pandian Journal of Women's Studies 5, SPL 1 (2) (2025): 484–89. https://doi.org/10.5281/zenodo.14752987.

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<em>The primary purpose of the epic “Manimegalai” is to relieve hunger. Manimegalai is a role model showed the way to cure hunger. Manimegalai, the daughter of Madhavi, is portrayed in the epic as a one who has the attitude of helping people as much as she can to reduce poverty. The character Manimegalai lived like a lighthouse guiding the people who were wandering in poverty. Even though she was born in the Devadasi community, she came out of the profession and became a Buddhist monk spreading the principles of Budda. She takes the concept of feeding the starved as the goal of her

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37

Parasher, Aloka. "Book Reviews : SASKIA C. KERSENBOOM-STORY, Nityasumangalī, Devadasi Tradition in South India, Delhi, Motilal Banarsidass, 1987, 226 pp., Rs. 150." Indian Economic & Social History Review 27, no. 3 (1990): 361–63. http://dx.doi.org/10.1177/001946469002700309.

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Sharma, Amrita, and Chander Shekhar Sharma. "A PHARMACOGNOSTICAL STUDY ON THE STEM BARK OF DEVADARU (Cedrus deodara Roxb. Loud.G.Don)." February 2021 9, no. 2 (2021): 382–90. http://dx.doi.org/10.46607/iamj0909022021.

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Ayurveda is the ancient knowledge of scientific system of Indian medicine. This medicinal system incorpo-rates the use of Dravyas –medicinal plants, which proved to be an effective means of human care in the pre and post Vedic periods. One among many such plants is Devadaru. Etymologically the word ‘Devada-ru’ itself personify the plant as ‘Devta’ or divine tree, because it provides environment with solitude and its medicinal values. To explore more about Devadaru pharmacognostical study of stem bark was conducted. To authenticate the sample of Devadaru, comparison of organoleptic characterist

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Sharma, Amrita, and Chander Shekhar Sharma. "A PHARMACOGNOSTICAL STUDY ON THE STEM BARK OF DEVADARU (Cedrus deodara Roxb. Loud.G.Don)." International Ayurvedic Medical Journal p5, no. 02 (2021): 2696–704. http://dx.doi.org/10.46607/iamj07p5022020.

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Ayurveda is the ancient knowledge of scientific system of Indian medicine. This medicinal system incorpo-rates the use of Dravyas –medicinal plants, which proved to be an effective means of human care in the pre and post Vedic periods. One among many such plants is Devadaru. Etymologically the word ‘Devada-ru’ itself personify the plant as ‘Devta’ or divine tree, because it provides environment with solitude and its medicinal values. To explore more about Devadaru pharmacognostical study of stem bark was conducted. To authenticate the sample of Devadaru, comparison of organoleptic characterist

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40

Leena. "Landscape As A Catalyst in The Emergence of Rosie As A Transformed Woman in R. K. Narayan’s <i>The Guide</i>." Creative Saplings 4, no. 6 (2025): 1–11. https://doi.org/10.56062//gtrs.2025.4.06.988.

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Malgudi forms the regional backdrop of all the fascinating novels of R.K.Narayan. Malgudi of his fiction is always an interface between older conceptions of conventional values and modernised views that emphasise the ubiquitousness and inescapability of change in the face of modernity. The geographical landscape of reference expands further in his middle period novels, such as Waiting for the Mahatma, The Guide and The Painter of Signs. The discussion tries to explore the character of Rosie, the female protagonist in The Guide and how landscape of Malgudi brings the essential transformation in

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41

Aisha, Haleem. "Exploring Margins of Society: Representation of Prostitution in Select Short Stories from South Asia." Criterion: An International Journal in English 15, no. 6 (2024): 529–39. https://doi.org/10.5281/zenodo.14606221.

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Despite its historical and cultural significance in South Asia, Prostitution is frequently denied recognition as a legitimate profession due to its deep ties to social stigma and marginalization. Prostitution, grounded in traditions like the <em>Tawaif</em> and <em>Devadasi</em> civilizations, previously had a crucial function in classical art, dance, and social activities, including the struggle for independence. Nonetheless, colonial governance and cultural changes reconfigured these positions, relegating prostitutes to the periphery of society. This research paper analyses selected South As

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Pande, Rekha. "Married to God- the Jogin System in India." Pakistan Journal of Women's Studies: Alam-e-Niswan 25, no. 2 (2018): 19–35. http://dx.doi.org/10.46521/pjws.025.02.0044.

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This paper uses the material from a Project of the Ministry of Women and Child Welfare, which we undertook in 1991-92, related to the study, rehabilitation and organizing of Jogins in Andhra Pradesh in India. As researchers, we faced a lot of dilemma while making the research design and evolving a methodology for the study. Jogins are the modern form of the traditional Devadasi system, which existed in India from the 10th century. Dedicated to the temple to carry out various temple-related duties, these girls were married to an immortal God, and since they could never become widows, they were

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Patnaik, Shriya. "Marginalizing the Matriarchal, Minority Subject: A Critical Analysis of Human Rights and Women’s Reform Projects in Colonial and Postcolonial India through the Case-Study of the ‘Mahari-Devadasi’." Electronic Journal of Social and Strategic Studies 02, no. 01 (2021): 59–88. http://dx.doi.org/10.47362/ejsss.2021.2105.

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44

Mangai, A., and V. Padma. "Book Reviews : Kalpana Kannabiran and Vasanth Kannabiran (trans.), Muvalur Ramamirthammal's Web of Deceit: Devadasi Reform in Colonial India. New Delhi: Kali for Women. 2003. 218 pages. Rs. 300." Indian Journal of Gender Studies 11, no. 2 (2004): 240–43. http://dx.doi.org/10.1177/097152150401100208.

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Anjos, Camila Domingos dos. "As representações das devadasis em goa: a preocupação portuguesa com a moralidade (xvi-xvii)." Via Atlântica, no. 36 (November 28, 2019): 233–49. http://dx.doi.org/10.11606/va.v0i36.160313.

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O presente artigo analisa as iniciativas de coerção à conversão as devadasis – do concani Servas de Deus – no contexto da colonização portuguesa em Goa entre 1567-1606. As devadasis apareceram em tópicas específicas nos documentos oficiais que buscavam impor condutas, comportamentos e disciplinamentos às populações locais de Goa. Consideradas mulher públicas e associadas a lascívia, as devadasis foram alvos das iniciativas de imposição dos costumes portugueses e da fé cristã por parte das autoridades eclesiásticas e régias.

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Srinivasan, Priya. "Who does the story belong to? The politics of power in collaborative performance." Choreographic Practices 14, no. 2 (2023): 211–46. http://dx.doi.org/10.1386/chor_00068_1.

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In this article, I interrogate my work Encounters with Dr Yashoda Thakore and her guru Annabattula Mangatayaru who are from the kalavantulu community (a marginalized, banned and ostracized dance community) based in Hyderabad and Mummidivaram in Andhra and our historic collaboration with the Melbourne Symphony Orchestra (MSO). Two extremes it would seem bridged together by the work I was doing with our platform/festival Sangam, created to provide representation for marginalized, under-represented and racialized South Asian artists in Melbourne, Victoria. Based on my research that spans fifteen

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Youdle, Alison, Beryl A. D'Souza Vali, Nathan John, and Pam Anderson. "Factors Associated with Continued Jogini Practice in Telanaga, India." Christian Journal for Global Health 10, no. 2 (2023): 6–21. http://dx.doi.org/10.15566/cjgh.v10i2.769.

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The Jogini, or Devadasi, system sees young girls “married” to a deity after which she is seen as the property of the village and required to perform religious duties and often sexual favours, typically without payment or freedom of choice. There is a paucity of published research on the factors which make women vulnerable to this exploitation and the factors which increase the likelihood that they are able to extricate themselves from it. This is a population study of 657 women who had previously been dedicated as Joginis living in 10 villages in Mahabubnagar district of Telangana, South India

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Van der Velde, Paul. "De dans van de devadasis." Handelingen: Tijdschrift voor Praktische Theologie en Religiewetenschap 49, no. 4 (2022): 48–57. http://dx.doi.org/10.54195/h.13355.

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‘De devadasis waren zo bijzonder … ze mochten zelfs paan eten met de vorstinnen!’ Zo verzuchtte mijn danslerares Liesbeth Pankaja Bennink (1955- 2021) eens dromerig over de traditionele tempeldanseressen van Zuid-India, de devadasis, de ‘dienaressen van god’.

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Athira., M. J. "Space and Place of Women in Medieval Kerala; A Reading." Journal of Research & Development 17, no. 4 (2025): 98–101. https://doi.org/10.5281/zenodo.15544093.

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<strong><em>Abstract </em></strong> <em>The women in all over the world played diverse roles in determining the destiny of the society in diverse eras. The place and space of women in Medieval Kerala was not optimistic because, the society was scattered into numerous castes and sub- castes. Commonly, the position of women varied according to the status of each caste and sub-caste. Meanwhile the past, women enjoyed high status in all realm of life but later period it was wholly changed. The Brahmanical revival changed the whole norms and conditions of the society. Gradually, the social conditio

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Gurav, Kaveri, and James Blanchard. "Disease, Death and <i>Dhandha: Gharwali’s</i> Perspectives on the Impact of AIDS on <i>Devadasi</i> System and the Sex Work in South India." World Journal of AIDS 03, no. 01 (2013): 26–32. http://dx.doi.org/10.4236/wja.2013.31004.

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