嫁给上帝——印度的宗教制度

Rekha Pande
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摘要

本文使用的材料来自妇女和儿童福利部的一个项目,该项目是我们在1991-92年进行的,与印度安得拉邦的乔金斯的研究、康复和组织有关。作为研究人员,我们在研究设计和研究方法的发展过程中面临着很多困境。Jogins是传统的Devadasi系统的现代形式,从10世纪开始就存在于印度。这些女孩被奉献给寺庙,履行各种与寺庙有关的职责,她们嫁给了一位不朽的神,因为她们永远不会成为寡妇,所以她们被视为吉祥的人。几个世纪后,当印度被殖民时,所有这些女孩都在卖淫。该制度最终在1947年被法律废除。尽管如此,在印度南部的不同地区,特别是在安得拉邦和卡纳塔克邦,大量的妇女和女孩,特别是来自较低种姓的妇女和女孩,继续奉献给上帝。这些女孩成为村长的监护人,她们通过村长生下了许多孩子。由于整个制度是在宗教的包装和掩护下制度化的,因此制度的剥削方面往往被忽视。由于这些妇女大多数来自社会边缘阶层,也被雇用为工资劳动者,生活在贫困线以下,因此她们仅仅被视为劳动者。他们的主要身份被归入这一类,但在这里,他们也是隐形的,被边缘化的,经常被决策者和研究人员忽视。本文记录了这些被边缘化、经常被遗忘的女性的经历。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Married to God- the Jogin System in India
 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 regarded as auspicious ones. Centuries later, by the time India was colonized, all these girls were practicing prostitution. The system was finally abolished in 1947 by law. In spite of this, a large number of women and girls, especially from the lower castes, continue to be dedicated to God in different regions of southern India, especially in Andhra Pradesh and Karnataka. These girls become the keep of the village headman through whom they have a number of children. Since the whole system is institutionalized under the wraps and cover of religion, the exploitive aspect of the institution is often missed. As most of these women are from marginalized sections of society and are also employed as wage labourers and live below the poverty line, they are merely seen as labourers. Their main identity gets subsumed under this category, but here too they are invisible and are marginalized and often missed by policy makers and researchers. This paper documents the experiences of these marginalised and often forgotten women.
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