Context

On June 23, 2025, the Karnataka State Human Rights Commission directed the state government to conduct a fresh and inclusive survey of all Devadasi women and submit the report by October 24, 2025. This decision follows rising demands from women and children across 15 districts who are part of the Devadasi community.

The need for Re-survey:

The last major surveys of the Devadasi population in Karnataka were conducted in 1982 and 1993–94. These exercises left out large sections of the community due to several flaws:

·         Social stigma and fear: Many women did not disclose their identities due to fear of discrimination or punishment.

·         Arbitrary age limits: Only women of specific age brackets were counted, leaving out many younger and older individuals.

·         Incomplete methods: No door-to-door enumeration was done, leading to widespread underreporting.

·         Exclusion of children: The children of Devadasis were largely ignored in earlier surveys.

Historical Evolution of the Devadasi System:

·         Early origin: The system traces back to the 8th century, with early records showing land, cattle, and symbolic items being dedicated to temple deities along with young girls.

·         Temple service: These women, known as Devadasis or “dancing girls,” were dedicated to temples and trained in classical dance and music. They performed in festivals, rituals, and ceremonies.

·         Royal patronage: The system thrived under various dynasties, especially in regions like Mysore and Thanjavur, with Devadasis receiving land, salaries, and social recognition.

·         Structured roles: Duties included singing, dancing, carrying lamps during processions, and performing rituals. Training was formal and rigorous, with some even receiving instruction from master artists.

Social Status of Devadasis:

·         Independent social identity: Devadasis formed a distinct social group with their own traditions, inheritance rules, and community councils.

·         Matrilineal traditions: Property and social roles were passed through the female line.

·         Community recognition: They were considered auspicious figures in weddings and ceremonies.

·         Economic empowerment: Many owned land and enjoyed financial stability, especially during the height of the system in the 12th century.

·         Support networks: Beyond royalty, they were supported by merchants, temple authorities, and patrons of the arts.

Why Did the System Decline?

·         Exploitation and abuse: Over time, the system shifted from religious service to exploitation, with women often forced into it.

·         Changing moral values: With the rise of Western education and reformist thinking, the system was increasingly seen as unethical.

·         Anti-nautch campaigns: Social reform movements sought to end the dedication of girls to temples and reframe dance as a secular art.

·         Administrative reforms: Key policy decisions banned new appointments and removed the status of Devadasis in temples.

·         Legal measures:

o    Laws were passed to curb child marriage.

o    Women's property rights were recognised.

o    The Devadasi system was officially abolished in Karnataka by 1909—decades before similar laws in other regions.

Conclusion

The demand for an inclusive re-survey by the Devadasi community in Karnataka is more than a request for data—it is a plea for dignity, visibility, and justice. For a society built on principles of equality and social justice, this is a chance to acknowledge a historically marginalised community and bring them into the fold of development.