Jajmani System in India

Caste system has a stronger hold in rural areas than the cities. The traditions, customs and rules

of behaviour differ from caste to caste. The members of each caste have to follow their

hereditary occupation. Although the different castes are socially segregated, yet there arises

several social occasions when one caste has to secure the services of the other castes. Such

interdependence has been given the name of Jajmani System. Under this system each caste in
the village is expected to give certain standardised services to other castes.

Jajmani system is the backbone of rural economy and social order. The term jajman refers to

the patron or recipient of specialised services and the term jajmani refers to the whole

relationship. In fact, the jajmani system is a system of economic, social and ritual ties among
different caste groups in a village.

According to Websters Dictionary Jajman is a person by whom a Brahmin is hired to perform

religious services, hence a patron, a client. Etymologically, the word jajmani is derived from the

Sanskrit word Jajman which means a person who performs a Jajna and for the purpose of

performance of Jajna he has to hire the service of a Brahmin. Gradually this term came to be
applied to everyone who hired services or to whom some service was given.

According to Oscar Lewis, Under this system each caste group within a village is expected to
give certain standardised services to the families of other castes.

Harold Gould described Jajmani system as interfamilial and inter-caste relationship pertaining to

patterning of super ordinate and subordinate relation between patrons and suppliers of services.

A traditional specialised occupation of villagers based on caste system led to the exchange of

services in the rural society. The relationship between servicing castes and served castes was
long lasting, caste oriented and broadly supportive.
Under jajmani system the primary functions of the Brahmin caste is to perform various religious

and ceremonial rituals. The Kumhars or Potters make certain pots. In the village the people use
earthen pots for various domestic purposes.

The Dhobi or Washerman washes the clothes of others in the village. The Barber dresses the

hair of villagers, Carpenter meets the wood-work requirements and Kamar or Blacksmith

makes agriculture equipment and other household effects like touge, hammer etc. which are
made of iron.

Everyone works for certain family or group of families, with whom he is linked hereditarily. The

son performs and will perform same kind of duties performed by his father or forefather. Thus,

professions and services in villages are determined by the caste and have come fixed by long

traditions. The family or families entitled to certain services from certain persons are called
jajman.

These two terms, jajman and Kamin are popular in North Indian villages. Though this system is

found all over India the terms used for jajman and kamin are different in different regions. The

first study of jajmani tradition in India was made by William H. Wiser in his book, The Indian

Jajmani system. Oscar Lewis had made more elaborate study of this system. Various

sociological studies on jajmani system conducted in Eastern Uttar Pradesh, Malabar, Coachin,
Tanjore, Hyderabad, Gujarat and Punjab regions show that this system is universal in rural India.

The serving castes offer their services to landowning upper and intermediate castes and in turn

are paid both in cash and kind. The patrons are the landowning dominant castes such as Rajput,

Bhumihar, Jat in the North and Kamma, Lingayat and Reddi in Andhra Pradesh and Patel in

Gujarat, while the suppliers of the services are from the castes of Brahmin (priest). Barber,
Carpenter, Blacksmith, water-carrier, leather workers etc.
A patron had jajmani relations with members of high castes (like Brahmin Priest whose services

he needed for rituals). He also required the services of specialists from lower castes perform

those necessary tasks like washing of dirty clothes cutting of hair, cleaning of rooms and toilets
etc.

Indian Society is structured on caste pattern and the economic and professional relationship

between various castes in this setup is called jajmani system. It is a pre- established division of
labour among the castes sanctioned by religious and social traditions.

Jajmani is a peculiarity of Indian villages. In India professions are generally hereditary and there

is a long tradition of families carrying on selfsame professions over generations. Normally, there

is no deviation from the hereditary professions Thus, the son of a Carpenter will become

carpenter and the son of an iron-smith will become an iron-smith. Every Indian villager

considers it natural and right to engage in professions peculiar to his caste and, on account of
long tradition, feels at home in it and easily acquires proficiency.

Prof. Y. Singh describes jajmani system as a system governed by relationship based on

reciprocity in inter-caste relations in villages. Ishwaran holds the view that it is a system in

which each caste has a role to play in a community life as a whole called as aya in Mysore in

South India, each caste plays a role consisting of economic, social and moral functions.

Mandelbaum held that the jajmani system essentially operates at the family level. The

landowning family has its jajmani ties with one family each from Brahmin, Barber, Carpenter
etc.

The term as N.S Reddy observes, the farmer who engages Carpenter or iron smith for

manufacture or repair of his tools is jajman and the Carpenter and the iron-smith are kamin or

parjan. Between jajman and Parjan the relationship is hereditary and is based on tradition
Jajmans get a variety of jobs done by parjans , for example, the Barber dresses the hair and
shaves the beard. Kahar brings water from the well or river as the case may be, sweeper does

sanitary jobs. For these services parjans are paid something, in a majority of cases farmers in

Indian villages give grains for the services of the parjans. In modern times currency notes are fast

replacing all other media of exchange even in villages. In jajmani system, jajman enjoys so much
respect that he is often referred to as Rajah (King) and parjans as subjects.

The jajmani relations required ritual matters and social support as well as economic exchanges.

On occasions like birth, marriage and death the serving castes render their services by

performing the ritual and ceremonial duties at the jajmans house and receive gifts in addition to

customary payment. The support of jajmani associates is also needed at the time of factional
contest.

Thus, the jajmani system involves interdependence, reciprocity and cooperation between castes

and families in villages. D.N. Majumdar has cited the example of a Thakur family (of Rajput

caste) in a village in Lucknow district in U.P. which is served by as many as families often castes

for the life-cycle rites. As for example, at the birth-feast of a child, the priest presides over the

ceremony of Nain-Sanskarana, Washerman washes dirty clothes, Barber carries messages,

Goldsmith provides the gold ornament of the new-born, Blacksmith provides iron bangle, Pasi

provides patal (leaf-plates) for taking food, Carpenter provides wooden tool on which the child

was kept for the ceremony. The Potter provides jugs for keeping cooked vegetables and drinking
water; scavenger cleans the place after the feast.

The need of goods and services of others are also required for the kamins (lower castes) who

provide specialized skills and services to their jajmans. According-to Harlod Gould, these lower

castes make their own jajmani arrangements either through direct exchange of labour or by

paying in cash or kind. Like the lower castes, the middle castes also either subscribe to each

others services in return for compensations and payments or exchange services with one
another.
The jajmani relationship exists between families rather than castes, because family of a particular

caste will get a share of the landowning familys crop at harvest and not all the families of the

same caste. The jajmani relationship between the families of different castes is durable, because
a family of the kamin castes serves the family of the jajmani castes.

The same relationship had also existed in the last generation and will continue in the next

generation. As for example, the Rajput family gets the tools and repairs from the descendant

of the same blacksmith (lohar) families, whose family members made tool for their family

members but when a family becomes extinct, another of its lineage may take its place in the
relationship.

Orenstein has mentioned that the families of village officials or village servants like the

watchman maintain jajmani relations with the whole village rather than with particular families.

Thus, a watchmans family is entitled to get contribution during harvest seasons from every
landowners family in the village.

The village servants also enjoy the privilege of tax-free use of village land. In some cases, the

service families maintain jajmani relations with a segment of the village and not with individual

families. Such service families have the rights to serve all those families within the particular
segment of the village.

Hindu jajmani system may be approached as an institution or social system within Indian

villages made up of a network of roles and of norms integrated into the roles and into the

system as a whole and legitimised and supported by general cultural values, writes
Colenda. It is pre-established division of labour among the castes sanctioned by religious and

social traditions. The jajmani system involves interdependence, reciprocity and co-operation
between jatis and families in villages.
Characteristics of Jajmani System in India

The jajmani system is characterised by durable relationship between jajman and kamin,

hereditary relationship, payment of goods and service, exchange of grain and money in lieu of
services.

The chief characteristics of jajmani system are discussed below.

1. Jajmani Relations are Permanent:

The relationship between the jajman and kamin is permanent. A jajman cannot remove his kamin

at his will. But he may dismiss him by finding a substitute. Similarly if any Kamin leaves a

village he provides his substitute. Normally jajmani rights are not transferred because a Kamin

does not like to leave his village to go to some other village. The system of jajmani ensures that
there may be no disruption of services available in the village.

In fact abdication of jajmani rights amounts to abandonment of natural birth rights. According to

S.C. Dube while a Kaman had no right to dessert his jajman, the jajman also has no right to

replace his Kaman. That is the spirit behind Jajmani system to ensure life-along fixed and
permanent relations.

We also come across examples where jajmani rights are sold. According to Inderdatta Singh a

sweeper can sell his jajmani rights for about Rupees 200. However, generally jajmani rights are

not sold. These are not even exchanged or transferred, because kamin does not like to leave a

particular village to go to some other village, thus, the system of jajmani ensures that no one

moves away from the village in which he was born so that there may be no disruption of services
available in a village.

Thus, a permanent structure of economic order and relationship among various classes in the

villages is provided for and its continuance ensured by jajmani system. Sometimes in order to
prevent migration of a Kaman from a village, great pressure is brought to bear his caste
members.

2. Jajmani is Hereditary:
According to Shri N.S. Reddy, the rights of jajmani jobs are considered to be proprietary. These

are passed on to sons from his father and in case of separation of brothers these rights are also

split among them. If someone has no son but only a daughter jajmani rights pass on to the
husband of the daughter.

However, jajmani rights are not equally distributed among families. For example, an ironsmith

may be giving services to 30 families, whereas another may have only 10 or less clients.

Moreover, with the increase in the number of male members in a family jajmani rights are Split

among them and this leads to reduction in the number of clients. On the other hand, if there is
rapid increase in the member of jajman families the number of clients may grow.

3. Goods against Service:

The exchange of service is not based on money but on the barter system. Under this system the

Kamin is paid in kind, that is, he receives grains like wheat, rice etc. As a matter of fact the

relationship between the jajman and Kamin is not one of the employer and servant. The Jajman
looks to all the needs of his Kamin and helps him whenever so required.

The relationship between jajman and Kamin is not purely economic but a human relationship.

Thus, Jajman takes the responsibility for the welfare of Kamin and Kamin serves the jajman with

devotion and dedication. The amount of food grain give to Kamin depends upon the nature of
services rendered.

In Rampur, Oscar Lewis collected following data regarding the amount of food given for each
kind of work:
No. Caste Nature of Service Compensatory Rights

one maund food grain in a

Repair of Agricultureyear. 21/2 seers of foodgrain
1 Carpenter Implements at the time of harvesting.

2 Ironsmith -do- -do-

Foodgrain according to the

value of pots and grain
Provision of earthen vesselsaccording to situation and
and odd jobs duringcapacity at the time of
3 Potter marriages marriage

Two meals per day. As much

Removal of Filth, Makingfoodgrain as he can carry at
Gobar Cakes and Stringthe time of harvest. more
4 Sweeper Beads. foodgrain at marriage.

Assistance in agriculture.1/20th of produce and skins

5 Shoemaker Removal of Carcasses of dead animals.

As can be gauged from the above mentioned list, Kamins get enough food to meet their personal

requirements. That is why they prefer payment in kind rather than in cash. However, these days
there is a tendency to substitute by cash payment the payment in kind.

4. Peace and Satisfaction:

According to W.H. Wiser, a significant feature of jajmani system is the peace and contentment
which is provided to villagers. The kamins feel a sense of security. They are not worried of
finding employment.

They know the type of works they are to do and they are prepared to do this work. This saves

them from the botheration of adjustment. On the other hand there are also quite few instances in
which kamins are exploited.

Some of the advantages of jajmani system are as follows:

a. The occupation being hereditary, it provides security of occupation to the kamin.
b. It provides economic security as the jajman takes care of all the needs of kamin.

c. It strengthens the relationship between jajman and kamin, which is more personal than
economic.

Functions, Roles, Norms and Values Involved in the Jajmani System:

Jajmani system is important as it performs important functions and roles both economic and

social. Its role is to regulate the division of labour and economic interdependence of castes. It

serves to maintain the Indian village as a self-sufficing unit. It distributes the agricultural
produce in exchange for menial and craft services.

The system also helps in maintaining the prestige of higher castes. The kamin castes are expected

to render their services to jajman castes, for which the kamins are paid in cash or kind at fixed
intervals. The clients of kamins may be from same or different villages.

The significance in this jajman-kamin relationship is that the jajman is expected to give

concessions in the form of free food, free clothing, rent-free lands, etc., during various
emergencies. The jajmani system is not reciprocal in all the villages.

As most of the village economic institutions are undergoing change, such changes are also

affecting the inter-caste relationships. Various land reforms had their impact on the interaction

among castes, which gradually had affected the jajmani system and other social systems of
village life.

The jajman-kamin relationship involves many norms and values. There are various norms

concerning rights, duties, payments, concessions, etc. The relationship between them must be

like that of a father and a son. The jajman has to fulfill all the needs of his kamins, and the kamin
has to support his jajman during disputes.
In jajmani system, the cultural values of generosity and charity are religious obligations. Almost

all the sacred, secular Hindu literature authorizes the relationship between the jajman and kamin.

The caste councils have the power to punish the jajmans and kamins, if they commit any

mistake. The jajman also has the power to take the lands granted to the kamin, if he does not
perform his services.

Disintegration of the Jajmani System:

The challange in the jajmani system came when India was under the British rule. Here, the

Britishers were more interested in developing their economy at the cost of Indian economy. They

were interested in collecting taxes and using them for war of territorial expansion or to lead a
luxurious life.

Due to such attitude of Britishers, the local communities suffered both economically and

socially. The jajmani system due to its inner strength did not allow the spread of feudalistic

tendency to grow, as it contributes to the growth of social barriers. Profit in place of sacrifice and
substitution of money for service further weakened the jajmani system.

The changes taking place in the caste system, religious system, political structure, kinship,

brought about a change in the jajmani system. All these systems are linked very closely to the
jajmani system.

Some of the important changes that have influenced the jajmani system are as follows:
1. Industrializationwith the growth of industries, chances of getting new employment have

increased. This made the kamins to leave their caste occupations and migrate to urban areas. As a
result, the jajman lost the services of the kamin.

2. The rigidity in the caste system decreased, which made possible for kamins to take up new
opportunities of employment.
3. Spread of education.

4. Losing of powers by the caste councils and Village Panchayats. The Village Pan- chayats are
deprived of their traditional roles.

5. Abolition of Jagirdari system and introduction of land reforms have also contributed to
bringing about a change in the jajmani system.

6. The improved means of transport and communication has helped in making the market
transactions easier.

7. Most of the artisans prefer to get money for their goods. Cultivators also prefer to buy articles
for their daily needs, from the market, by paying cash.

8. The jajmans, in the present day, prefer to have more political support than depending on their
kamins.

Due to the above mentioned factors, the jajmani system is deteriorating day-by-day. Thus, most
of the village communities are not dependent on the jajmani-kamin arrangements.