"Child Marriage"

More than 40 per cent of the world's child marriages take place in India, even though the legal age for wedding is 18. A report by UNICEF highlights India's high rate of child marriage as a major reason for the large number of maternal and infant deaths.

Child-marriage was not prevalent in ancient India. The most popular form of marriage was Swayamvara where grooms assembled at the bride' s house and the bride selected her spouse. Svayam-vara can be translated as self selection of one' s husband, Svayam = self, Vara = husband. Instances of Swayamvara ceremony are found in our national epics, the Ramayana and Mahabharata. Various types of marraiges were prevalant in ancient India Gandharva Vivaha (love marriage), Asura Viviha (marriage by abduction) etc., But among these Bal-Viviha is conspicuous in its absence.

There are many reasons to believe that this custom originated in the medieval ages. As mentioned earlier in the turbulent atmosphere of the medieavel ages, law and order was not yet a universal phenomenon and arbitrary powers were concentrated in the hands of a hierarchy led by a despotic monarch. In India the Sultans of Delhi who held the place of the despotic monarch, came from a different type of culture. They were orthodox in their beliefs with a fanatical commitment to their religion and a ruthless method in its propagation. Intolerant as they were to all forms of worship other than their own, they also exercised contempt for members of other faiths. (See note at the end of this chapter).

Women as it is are at the receiving and during any war, arson, plunder, etc. During the reign of the Delhi Sultans these were the order of the day and the worst sufferers were Hindu women. During these dark days were spawned customs like child-marriage and selection of women from the rest of the society, wearing of the Ghungat (veil). This age also perpetuated customs like Sati and looking upon the birth of a female baby as an ill omen, even killing newly born baby girls by drowning them in a tub of milk. Amidst the feeling of insecurity, the presence of young unmarried girls was a potential invitation for disaster.

The predatory Sarasenic feudal lords and princelings of Sarasenic origins who stalked all over India in the middle ages were a source of constant threat . Hence parents would seek to get over with the responsibilities of their daughters by getting them married off before they reached the marriage age. The custom of child marriages with the 'bride' and 'groom' still in their cradles was a culmination of this tendency. This way the danger to a growing girl's virginity was somewhat reduced.

Alongwith this principal reason, there were a few other reasons arising from the nature of the feudal society which were conducive for the prevalence of this practice. In a feudal society, qualities like rivalry, personal honour, hereditary friendship or enmity are rated very highly. Because of this, military alliances play a very important role in preserving or destroying the balance of power between the various kingdoms and fiefdoms. To ensure that the military alliances entered into were observed by both parties, practices like exchanging Juvenile members of the respective families who were educated and brought up at each other's palaces were followed.

They were a sort of captives who were held to ensure that the military alliances between the two kingdoms or clans were honoured. But a more lasting bond that could back up military alliances were-matrimonial alliances between members of the two famlies . But such matrimonial alliances could be worked out smoothly only if the bride and groom were ready to accept each others Young men and women of marriageable age are bound to be choosy. This difficulty could be avoided when the marriage was between two children or babies where there was no question of their having any sense of choice as to who their partners in life should be.

The caste hierarchy also perhaps had its role to play in perpetuating such a system. Caste which is based on birth and heredity does not allow marriages between members of different castes . But as youngsters whose emotions and passions could be ruled by other considerations might violate this injunction. Out of the necessity to preserve itself, the hereditary caste system could have helped in nourishing the practice of child-marriage.

Among other subsidiary considerations which could have helped to preserve this custom might be the belief that adults (or adolescent) boys and girls would indulge in loose moral practices. This consideration would have - been more relevant in the context of the puritanical and orthodox environment of the bygone ages. The practice could also have been perpetuated, especially among- the economically weaker sections, by the consideration of keeping marriage expenses to a minimum. A child-marriage need not have been as grand an affair as adult marriages.

"DOWRY: A HEINOUS SOCIAL CRIME"

According to my information, in no other civilized country similar problem of this magnitude exists. This is indeed a slur on our great heritage, ancient culture and civilization." The division Bench comprising Justice S B Sinha and Justice Dalveer Bhandari in their judgment dated August 21 2006 commented and voiced their concern over the alarming rise of dowry-related deaths, upholding a Patna High Court judgment of convicting a victim’s husband and father-in-law for poisoning her to death.

The evil of dowry is existent in India since ancient times. The custom first originated in Vaishya Hindu community that later crept in to other Hindu communities. Subsequently, with passage of time when Muslims and other communities grew in India this social curse kept on spreading almost in all considerable communities. Now, this practice has affected the entire fabric of our society, especially the poor, backward and middle class families whose economic and financial resources are limited.

There is a whole mindset behind the dowry system. Since the Hindu religion regards boys superior to girls and grants them more rights than the poor girls. The tradition of sati in past and dowry custom in present take their root in this history of discrimination and prejudice. The widows were denied social status and remarrying right; therefore they were forced to torch themselves with the corpse of their husbands so that they no more are alive to feel the bitter taste of discrimination, hatred and seclusion.

Also, the girls were denied any share in the property and wealth of their deceased father and other family members. The girls were considered a burden to be disposed off in marriage with dowry. All the things that they were had right to receive from their father’s property was only dowry, as if this was their part of inheritance that they may get. After marriage, the parents and brothers had less relations with them, even today a custom prevails that the parents do not take even a drop of water or a bite of bread from their daughters’ houses. The custom of marrying away a daughter in Hindu communities is called ‘Kanyadaan’; ‘kanya’ daughter and ‘daan’ means gift or donation.

In the modern India of the New Millennium, the dowry custom is outlawed and demanding dowry has been labelled a heinous crime, even though the menace of dowry is growing. Across the country nearly in every community the dowry custom is prevalent, practiced and even there are cases of prospective bridegrooms' families demanding a dowry from the bride’s family. In most of the cases, the parents, desperate to get their daughters married, are compelled to meet the dowry custom or demand even though they are not able to lift such a huge burden. Usually, people are apt to accept dowry as a custom and have no courage to object or reject it outright. In some areas the dowry demand takes place as bargaining and bridegrooms are valued and auctioned as they are saleable commodity.

The dowry custom is one of the biggest social evils in India. It has eaten into the moral fabric of our society. It is believed that the practice of dowry has spread far more widely among communities and regions where it was virtually non-existent until four decades ago. The committee on the Status of Women in India and the Women's Movement, in the mid-1970s, had noted that dowry had spread much beyond the Hindu upper castes, among whom it had traditionally been practised, it deepened its tentacles and spread to more groups of middle and lower castes among Hindus Muslims Christians and tribals.

The dowry system involves many unholy and dreadful results. Because of the dowry even today the birth of a female child is viewed as a curse and the girls are considered as burden. The dowry custom prompts many parents to go for female foeticide. Thousands of girls do not get a chance to live and are silenced in the wombs of their mothers. With the used of widespread gender tests some parents choose an abortion to avoid the burden of an unwanted female child. A study has revealed that an estimated one million (1,000,000) female foetuses are being destroyed every year in India alone. A century ago, the female population ratio in India stood at 972 for 1,000 men. Now, it is steadily declining and in some states it has dropped to less than 750 to 1,000.

"If I don’t kill her today; tomorrow she will kill me financially or some one else will burn her for the sake of dowry," This is the rationalization of a would-be-father of an unborn female child, at the time of deciding a premature end for her. Such is the evil of dowry, rampantly prevailing in Indian society.

Due to the curse of this dowry system many girls remain unmarried because of the financial problems of their parents. Some of such girls take recourse to suicide while few of them enter flesh trade. The evil practice of dowry has turned the sacred relationship of husband and wife into a commercial relation making the life of girls and their parents a hell. It has given rise to suicide, corruption and moral degradation.

The dowry custom motivates many inlaws to commit horrendous crimes of burning, poisoning or murdering the brides. Even in cities such as the capital, New Delhi, "bride-burnings" are reported every day. A report from the federal Department of Women and Child Development—published as Violence Against Women—stated that registered dowry deaths rose from a total of 1,912 cases in 1987 to 5,157 in 1991. But women activists claim that at least 10 times as many cases are never registered. And, not to speak of the physical and mental torture by inlaws that often go unreported and unregistered. Some brides commit suicide because of the constant pressure of fetching demanded money, car TV etc from their fathers’ house whereas they have already supplied abundant dowry beyond their means.

In many cases, the poor parents get loan on interest for getting their daughters married away. Later, this loan proves such a load that multiplies and holds the entire family into its cruel grip.

The Supreme Court, in its verdict on Aug 21, 2006, said that for eradication of social evil of dowry, effective steps can be taken by the society itself. A vigorous national campaign is needed to create social awareness and social consensus to abolish the dowry system. Our younger generation should come forward to rectify this trend. They should set an example by neither demanding nor offering dowry. Those who demand dowry should be socially boycotted. Unless the younger generations volunteer for such noble tasks, no such reformatory projects can succeed.

At some place or the other, we have to put an end to the cycle of taking and giving dowry. Sometimes, it is seen that even people who have undergone the traumatic experience of having to pay dowry on the marriages of their daughters, are keen on getting dowry on their sons’ marriage. The abolishment of such social curse requires sacrifice and determination.

Moreover, an effective implementation of the law is needed to tackle the problem. According to the apex court more severe legislative measures are urgently required to curb dowry-related deaths. Also, dowry will have to be tackled through the united efforts of NGOs, and religious bodies. Media may play a vital role to mobilise public opinion against this social evil.

As soon as a daughter is born, Muslim father are given glad tiding by the Prophet (peace be upon him) that one who is bestowed daughters or sisters, and he brings them up, educates them and marries them away, he will enter paradise. (Tirmizi, Abu Dawood, Ibn Majah)

Islam made Nikah (marriage) so easy and simple. Islam does not put any financial burden on the father of the girl. A Muslim father is told to get her daughter married away in a most simple ‘Nikah’ ceremony solemnized by a ‘Qazi’ (priest) in a mosque with two witnesses. He is not even required to give any feast to the handful of invitees assembled for this occasion. In fact it is desirable on the part of the groom that he offers a Waleema to his relatives and friends. Later, it is husband who is responsible to arrange accommodation, furniture, food and all expenses for his wife.

The example of such a simple marriage was set up by the Prophet (pbuh) himself. He got his daughters married in the simplest possible manner. The Prophet (pbuh) said: "The best of the marriages is one which is least burdensome in the financial sense.” (Musnad Ahamd, Abu Dawood)

A Muslim father does not have to bother for dowry for his daughter. On the contrary, Islam enjoins the groom to give a ‘bridal-gift’ or ‘Dower’ as a token of love and assurance to his would be wife at the time of marriage. In fact without payment of this sum, the marriage cannot be completed. The Holy Qur’an instructs the Muslims: "And give the women (whom you marry) their dower (obligatory bridal gift) happily" (Al-Quran)

It is regretful that Muslims who were given such a noble and simple way of life have gone blind and are following the evil practices of dowry. Instead of having an influence of the countrymen and tailing their footsteps, it must have been their duty to strive hard to eradicate this bane of Indian society.

"Soon, Adultery Won’t Be A Crime But A Social Offence"

For long, there has been a debate on whether adultery should be regarded as a crime as it is under Indian laws. Finally, the argument seems to be going in favour of those against this social malaise being treated as a criminal act.

The draft National Policy on Criminal Justice, authored by the Madhava Menon committee, has responded to the demand of the National Commission for Women (NCW) to de-criminalise adultery by recommending that it should be treated as a social rather than a criminal offence.

While listing adultery among the offences that should be removed from the category of criminal acts, the Madhava Menon panel has said that by treating an adulterer as a criminal actually becomes an obstacle in any rapprochement between husband and wife, besides making the accused vulnerable to extortionist policemen.

Says the draft report: "There is a universal tendency to put down all types of social conduct with the use of criminal sanctions without examining the use of possible alternative means of social control and without studying the impact of such step on the status of criminal justice in the country."

At present, Section 497 of IPC provides for jail up to five years as well as a fine for adultery. Interestingly, NCW has opposed a proposal to amend Section 497 to bring women also under the purview. IPC says the wife shall not be liable even as an abettor, based on the reasoning that a woman involved in illicit relationship with a married man is a victim rather than author of the ‘crime’.

"Mobilise Social Security To Check Crime Against Women"

Alarmed at the rising crimes against women in the state particularly in urban areas, the Arunachal Pradesh State Commission for Women (APSCW) has called for concerted efforts in mobilising social security to check crimes against the fair sex.
The commission, while condemning the rape of a minor girl by three youths on February 13 at Itanagar, sought immediate arrest of the third accused and urged the administration
not to release any accused on bail.

The victim was gangraped by three youths in the wee hours of February 13 when she was taking a stroll in the morning. However, Itanagar police managed to arrest two culprits while the third was absconding.

Responding to the appeal of the Galo Students' Union, the APSCW said the commission was inquiring with the police department on the case.

Meanwhile, Arunachal Pradesh Women's Welfare Society (APWWS), led by its president Mangwati Mangmow, visited the victim and her family and assured to extend all possible help in providing exemplary punishment to the accused.

The society, while condemning the incident, urged the concerned authorities to nab the absconding culprit. It also called upon the students' organisations, NGOs and the society as a whole to stand against such heinous crimes.

SOCIAL CRIMES/ EVILS IN INDIA

There are a number of Social Crime/ Evils prevalent in India.
The top in the list are: -

1.Dowry
2. Poverty
3. Gender Inequality
4. Drugs
5. Human Inequality
6. Child Labour
7. Prostitution

and many more........ every individual needs to take steps in order to make India a better place to live.. My friends come on... lets help to make a clean and green country, free from sins..




DOWRY




A dowry (also known as trousseau or torture) is the money, goods, or estate that a woman brings to her new husband. Compare bride price, which is paid to the bride's parents, and dower, which is property settled on the bride herself by the groom at the time of marriage. The same culture may simultaneously practice both dowry and bride price. The dowry is an ancient custom, and its existence may well predate records of it.

It is described in the oldest records, such as the Code of Hammurabi as a pre-existing custom, prescribing only regulations for how it was to be handled and also included regulations for a bride price. If a woman died without sons, her husband had to refund the dowry but could deduct the value of the bride price; the dowry would normally have been the larger of the sums. It marks the first record of long-lasting customs, such as the wife being entitled to her dowry at her husband's death as part of her dower, her dowry being inheritable only by her own children, not by her husband's children by other women, and a woman not being entitled to a (subsequent) inheritance if her father had provided her dowry in marriage.


One of the basic functions of a dowry has been to serve as a form of protection for the wife against the very real possibility of ill treatment by her husband and his family.[citation needed] In other words, the dowry provides an incentive to the husband not to harm the wife.

It is one of the major Social Crime prevalent in India. Sometimes due to lack of dowry the woman becomes a victim of dire consequence. Different cases related to dowry comes up every day in the news and papers. We must all strive to put an end to these evils. These acts always comes in between social progress and development. Though dowry is prevalent in other countries too, the influence is very little compared to India.




POVERTY


The World Bank further estimates that a third of the global poor now reside in India.Income inequality in India is increasing. On the other hand, the Planning Commission of India uses its own criteria and has estimated that 27.5% of the population was living below the poverty line in 2004–2005, down from 51.3% in 1977–1978, and 36% in 1993-1994. The source for this was the 61st round of the National Sample Survey (NSS) and the criterion used was monthly per capita consumption expenditure below Rs. 356.35 for rural areas and Rs. 538.60 for urban areas. 75% of the poor are in rural areas, most of them are daily wagers, self-employed householders and landless laborers.

Although Indian economy has grown steadily over the last two decades, its growth has been uneven when comparing different social groups, economic groups, geographic regions, and rural and urban areas. Between 1999 and 2008, the annualized growth rates for Gujarat (8.8%), Haryana (8.7%), or Delhi (7.4%) were much higher than for Bihar (5.1%), Uttar Pradesh (4.4%), or Madhya Pradesh (3.5%). Poverty rates in rural Orissa (43%) and rural Bihar (41%) are among the world's most extreme.

India has a higher rate of malnutrition among children under the age of three (46% in year 2007) than any other country in the world.


Despite significant economic progress, 1/4 of the nation's population earns less than the government-specified poverty threshold of $0.40/day. Official figures estimate that 27.5% of Indians lived below the national poverty line in 2004-2005. A 2007 report by the state-run National Commission for Enterprises in the Unorganised Sector (NCEUS) found that 25% of Indians, or 236 million people, lived on less than 20 rupees per day with most working in "informal labour sector with no job or social security, living in abject poverty.





GENDER INEQUALITY


Gender inequality refers to the obvious or hidden disparity between individuals due to gender performance (gender can differ from biological sex; see Sex/gender distinction). Gender is constructed both socially through social interactions as well as biologically through chromosomes, brain structure, and hormonal differences. The dichotomous nature of gender lends to the creation of inequality that manifests in numerous dimensions of daily life.Also when distinction is made between males and females and differential treatment is meted out to boys and girls then there is a gender inequality.

DRUGS EFFECTS


Although syringe exchange and other harm reduction interventions have generally been effective in reducing blood-borne pathogen incidence among injection drug users (IDUs), in some cases a minority of IDUs continues to engage in risky injection behavior. Building on emerging perspectives in social epidemiology and research on drug use in anthropology that point to the importance of examining fundamental social causes of risk behavior, or what puts individuals at risk for risk, this study used a multilevel perspective to explore whether forms of capital, social network characteristics, and other contextual factors influence continued risky injection behavior. Quantitative and qualitative data were collected on IDUs in the city of Marseilles, France, where sterile injection equipment has been legal and officially promoted since 1995. In multivariate analysis on data concerning active users, location in the densest part of a large, interconnected network of IDUs greatly increased the likelihood of risky injection practices, while there was a non-significant tendency for low Acquired Cultural and Economic Capital to predict this behavior. Among the strongest individual-level characteristics to predict this outcome were illicit use of prescribed medication, generally high dose buprenorphine, and unprotected sex. Parental abuse of psychoactive drugs during the subject's childhood, on the other hand, greatly decreased the chances of engaging in risky injection behavior. Additionally, qualitative data analysis suggests that risky injection may be linked to lack of resources to procure drugs, and not simply to inadequate sterile injection equipment. Further research,
including ecological models, is needed to better understand how fundamental social conditions are related to “risk for risk”. However, public health interventions can already address the need for community-level interventions, while rethinking the consequences of inaccessible drugs and unintended “leakage” from the introduction of buprenorphine and other medicalized treatments for opiate dependency.

Ma fnds can we put an end to drugs in India. I am waiting 2 hear 4m you ma blog readers. I am a drug user but now I stopped n wanna put an end 2 this ..... Is this possible fnd how???



HUMAN INEQUALITY

Can a country where a third of the population is illiterate be an Information Technology superpower? Can a country where 78 million rural homes have never seen electricity be an economic superpower? Can anyone feel safe living in islands of prosperity in a sea of poverty? While India’s educated elite are reveling in their new found status on the global stage, inequitable distribution of wealth and opportunities are shaking the very foundation of India’s new economy. Will the Indian government’s apathy towards the rural poor bring India’s party to an abrupt end?


In the last 12 years, India's economy has grown at an average annual rate of about 7 percent, reducing poverty by 10 percent. However, 40 percent of the world's poor still live in India, and 28 percent of the country's population continues to live below the poverty line. More than one third live on less than a dollar a day, and 80 percent live on less than two dollars a day. India's recent economic growth has been attributed to the service industry, but 60 percent of the workforce remains in agriculture.

The rate of increasing disparity between the ‘haves’ and the ‘have-nots’, is hard to miss in tech centers like Bangalore, Chennai and Delhi. Technology professionals are returning, having made their millions in the US. They are driving expensive cars and living in luxury apartments. Cities are growing in all directions. Farmlands are being acquired to build luxury townships, golf courses, five star hotels, spas and clubs. Poor farmers get paid off, and are forced to move further away from the city. And while global leaders and businessmen wax eloquent about India’s growing status as an IT superpower, everyone turns a blind eye to the majority of the population untouched by the economic growth.


And the scenario is not too different in smaller cities. Nagpur is a bustling metropolis in the heart of India, in a region known as Vidarbha. There are signs of economic boom everywhere in the city – shopping arcades, multiplexes, pubs, and luxury clubs. Yet, right outside the city, farmers are committing suicide due to their inability to repay debts as small as $100. In the last five years, almost two thousand farmers in the region have killed themselves.

Hyderabad is the capital city of the state of Andhra Pradesh. In the last decade, Hyderabad has established itself as a worthy successor to Bangalore. Companies like Microsoft, Wipro, Infosys, GE, HSBC have all made their presence felt in the city. Bill Gates, Bill Clinton, Jack Welch and a host of other global biggies have visited the city and proclaimed their confidence in its play in the global world. Yet, a continuing drought and a lack of government support has led to 4500 farmer suicides in the last 7 years in the state of Andhra Pradesh.

A socio-economic structure as lopsided as this is bound to collapse sooner or later. And some horrific incidents in the recent past signal the appearance of cracks in the Indian structure.

Last month, Adobe India CEO Naresh Gupta’s two-year old son was kidnapped from Noida in suburban New Delhi. The child was released on the payment of a ransom of $100,000, but the kidnappers were eventually caught by the police and the ransom amount recovered.

More recently, Adhip Lahiri, a young man working for i2 technologies in Bangalore, was brutally murdered as he was returning home from work at 10.30 pm. His wristwatch, ring, wallet, laptop, cell phone and car were missing, and robbery seems to be the motive behind the crime.

In the last six months, five cases of carjacking have been reported from Bangalore alone.


It is quite obvious that India’s recent economic growth has not trickled down to the bottom. The majority of the population has been sitting by the sidelines watching the buildings grow taller and the roads get wider. What’s concerning is that there doesn’t seem to be any concerted government effort to rectify the situation. For the poor, a severe lack of basic health, education and training opportunities mean that not only are they in a miserable condition today, there isn’t much hope for the future either. It is only a matter of time when they barter their spades for knives, in a desperate attempt to liberate themselves from the throes of poverty.

A country with such an unequal distribution of opportunities and wealth can never promise long-term security and stability. Any individual or establishment that symbolizes this economic and social disparity will be under threat. India wishes to become an economic superpower. But, if India wants what it wishes, these glaring social and economic problems must be addressed directly and earnestly. And until, these problems are addressed, no company setting up base in India can feel truly secure.


While, the government must own primary responsibility for social upliftment, the answer to India’s woes probably lies in a public-private partnership towards addressing India’s deprived poor. It’s happening in pockets. Companies like the Tata Group have ingrained social responsibility in their DNA. Azim Premji Foundation, promoted by the Wipro Chairman, is working with state governments to improve grassroots level education in rural India. What’s probably now needed is for all private enterprises and government bodies to collaborate, to create a larger, more meaningful, nationwide impact.

Corporations should not view it purely from a philanthropic perspective. A bigger pool of educated and employable population will mean availability of better quality human resources. And a stable society creates a far more secure environment to do business in. Cleansing the environment where you are running your operations definitely makes better long term business sense. And the sooner corporations realize this, the better it is for everyone.



CHILD LABOUR


Child labour, or child labor, is the employment of children at regular and sustained labour. This practice is considered exploitative by many countries and international organizations. Child labour was utilized to varying extents through most of history, but entered public dispute with the beginning of universal schooling, with changes in working conditions during industrialization, and with the emergence of the concepts of workers' and children's rights. Child labour is still common in some places where the school leaving age is lower.

Child labour is common in some parts of the world, and can be factory work, mining, prostitution, quarrying, agriculture, helping in the parents' business, having one's own small business (for example selling food), or doing odd jobs. Some children work as guides for tourists, sometimes combined with bringing in business for shops and restaurants (where they may also work as waiters). Other children are forced to do tedious and repetitive jobs such as: assembling boxes, polishing shoes, stocking a store's products, or cleaning. However, rather than in factories and sweatshops, most child labour occurs in the informal sector, "selling many things on the streets, at work in agriculture or hidden away in houses—far from the reach of official labour inspectors and from media scrutiny." And all the work that they did was done in all types of weather; and was also done for minimal pay.

According to UNICEF, there are an estimated 158 million children aged 5 to 14 in child labour worldwide, excluding child domestic labour.



PROSTITUTION IN INDIA


The term devadasi originally described a Hindu religious practice in which girls were "married" and dedicated to a deity (deva or devi). In addition to taking care of the temple, and performing rituals they learned and practiced Bharatanatyam and other classical Indian arts traditions, and enjoyed a high social status. The popularity of devadasis seems to have reached its pinnacle around the 10th and 11th centuries. The rise and fall in the status of devadasis can be seen to be running parallel to the rise and fall of Hindu temples. Invaders from West Asia attained their first victory in India at the beginning of the second millennium CE. The destruction of temples by invaders started from the northwestern borders of the country and spread through the whole of the country. Thereafter the status of the temples fell very quickly in North India and slowly in South India. As the temples became poorer and lost their patron kings, and in some cases were destroyed, the devadasis were forced into a life of poverty, misery, and, in some cases, prostitution.

Following the demise of the great Hindu kingdoms the practice degenerated. Pressure from the colonial "reform" movement led to suppression of the practice. Adherents of this movement considered devadasis immoral since they engaged in sex outside of the traditional concept of marriage, and described them as prostitutes. As a result of these social changes, devadasis were left without their traditional means of support and patronage. Colonial views on devadasis are hotly disputed by several groups and organizations in India and by western academics.


In Goa, a Portuguese colony in India, during the late 16th and 17th centuries, there was a community of Japanese slaves, who were usually young Japanese women and girls brought or captured as sexual slaves by Portuguese traders and their South Asian lascar crewmembers from Japan.

During the British East India Company's rule in India in the late 18th and early 19th centuries, it was initially fairly common for British soldiers to frequently visit local Indian nautch dancers. Likewise, Indian lascar seamen taken to the United Kingdom also frequently visited the local British prostitutes there. In the 19th and early 20th centuries, thousands of women and girls from continental Europe and Japan were also trafficked into British India, where they worked as prostitutes servicing both British soldiers and local Indian men.

Prostitution is currently a contentious issue in India. India is estimated to have 2 million female sex workers. According to a Human Rights Watch report, Indian anti-trafficking laws are designed to combat commercialized vice; prostitution, as such, is not illegal. A sex worker can be punished for soliciting or seducing in public while clients can be punished for sexual activity close to a public place.

Brothels are illegal de jure but in practice they are restricted in location to certain areas of any given town and thus although the profession does not have official sanction, little effort is made to stamp it out or to take action to impede it. Sonagachi in Kolkata and Kamathipura in Mumbai , G.B. Road in New Delhi, Reshampura in Gwalior and Budhwar Peth in Pune host thousands of sex workers there and they are famous red light centres in India. Earlier there was a centere in Dalmandi in Varanasi and Naqqasa Bazaar in Saharanpur also.