HYDERABAD: Hyderabad, the City of Pearls, has a rich and fascinating history. Less well known, however, is the story of its courtesans, who once held respectable positions in society but have since been ostracised. On the occasion of International Sex Workers Day (June 2), it is vital to reflect on the intricate history of sex workers in Hyderabad, tracing their journey from esteemed courtesans in royal courts to marginalised inhabitants of red-light areas.
The fall of Golconda in 1687 marked a tragic turning point for Hyderabad. Mughal forces destroyed the once prosperous garden city, leaving behind a trail of destruction. The surviving population faced severe economic hardship, many of the upper echelons of Qutb Shahi society fled the cultural vacuum and the city, a beacon of intellectual and artistic prowess, descended into cultural backwaters.
According to Sajjad Shahid, a historian associated with INTACH, Hyderabad performers, including courtesans, were among those who bore the brunt of this societal collapse. Under the Qutb Shahi dynasty, these women had attained a respectable position. Historical records state that more than 30,000 dancing girls were registered with the Darogah (chief of police) of Hyderabad, who issued licences every year on good treatment but Mughal invasions and subsequent political changes led to their dispersal across the country in search of new patrons.
The situation was further aggravated by the moral zeal of Aurangzeb and the British colonial narrative of Victorian morality. This era has tainted the courtesans’ image who were once an integral part of the cultural fabric of Hyderabad. Despite these challenges, Hyderabad experienced a cultural renaissance in the mid-18th century when Nizam Ali Khan shifted his capital back to the city. During this period, artists, poets and courtesans from the north and west arrived, rejuvenating the city’s culture.
A prominent figure in this revival is Chanda Bibi, later called Mah Laqa Bai, daughter of famous courtesan Raj Kunwar. “Rising above established limits which restricted her class to a subservient role in society, she established herself not just another performer but an astute courtier and magnanimous philanthropist,” said Sajjad Shahid. Her influence was such that she inspired Mirza Hadi Ruswa’s Umrao Jan Ada, which is considered to be the first real Urdu literary novel.
Over time, separate settlements emerged. The Deodhis, the grand residences of the Hyderabadi royalty, often had courtiers who catered to the Nawabs. The rise of the British monarch reshaped the landscape. The area of Gowliguda near the British settlements became a notorious red light district during World War II due to the military invasion. This proximity led to the migration of the traditional tawaifs, changing their social status.
They slowly declined in the 20th century. ‘Mehboob Ki Mehendi’ which was once a bustling residential area for courtesans was torn apart by ‘respectable’ residents. This cycle of displacement continues even today, pushing sex workers farther and farther away from society.
As a result of ostracisation, many sex workers are denied basic health care. “Stigma exists towards sex workers, many multispeciality clinics deny HIV positive sex workers treatment because of their profession,” said Dr Sai Srinadh, Centre Manager for Telangana and Andhra Pradesh at Dr Safehands clinic (STD clinic), Hyderabad.
Despite these challenges, the historical and cultural significance of sex workers in Hyderabad is increasingly recognised. The closure of the city’s last licenced mujra joint, once located atop the Qamar Hotel, signalled the end of an era. However, the restored garden tomb of Mah Laqa Chanda Bai at Maula Ali stands as a testament to their enduring legacy.