Anagha Tambe in her piece, ''Reading Devadasi Practice through Popular Marathi Literature discusses the practice of having Devdasis in Maharashtra in light of the recent Maharashtra Devadasi Practice (Eradication) Act, 2008, which was passed with the aim of eliminating the practice. Tambe mainly relies upon Marathi literature to show the true plight of the devadasis of lower castes and makes a distinction between davadais sand sex work.
By highlighting several pieces of Marathi literature, Tambe points out the reality of the condition of devadasis of lower castes, which were also known as 'Jogtins' or 'gavachi bayko', wife of whole village. These devadasis were exploited by upper caste men, who used them to satisfy their sexual desires, and suffered humiliation at the hands of the entire village. Tambe mentions literary works that show the conditions of young girls born in lower caste families or girls born to jogging mothers and the harassment they have to face, as they have been already sexualised and characterised as promiscuous.
The argument Tambe makes is simple: If these lower caste jottings are treated with nothing but disrespect and receive exploitation and humiliation throughout their lives, it is not 'sex work' that they're doing but are being exploited at the hands of upper castes. Devadasis cannot commander the ambit of 'sex workers', as their work is predetermined and is decided by their caste. They don't enjoy independence either, as they are to be "sexually available" to the upper caste men. Therefore, devadasi culture cannot be termed as sex work, but is rather an age old form of sexual exploitation and maintenance of caste hierarchy
By highlighting several pieces of Marathi literature, Tambe points out the reality of the condition of devadasis of lower castes, which were also known as 'Jogtins' or 'gavachi bayko', wife of whole village. These devadasis were exploited by upper caste men, who used them to satisfy their sexual desires, and suffered humiliation at the hands of the entire village. Tambe mentions literary works that show the conditions of young girls born in lower caste families or girls born to jogging mothers and the harassment they have to face, as they have been already sexualised and characterised as promiscuous.
The argument Tambe makes is simple: If these lower caste jottings are treated with nothing but disrespect and receive exploitation and humiliation throughout their lives, it is not 'sex work' that they're doing but are being exploited at the hands of upper castes. Devadasis cannot commander the ambit of 'sex workers', as their work is predetermined and is decided by their caste. They don't enjoy independence either, as they are to be "sexually available" to the upper caste men. Therefore, devadasi culture cannot be termed as sex work, but is rather an age old form of sexual exploitation and maintenance of caste hierarchy
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