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Society/”>Socio Economic System: The Jajmani system and its bearing on traditional society
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.
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 jajman’s 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 other’s 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 family’s 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 watchman’s family is entitled to get contribution during harvest seasons from every landowner’s 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.
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The jajmani system is a traditional socio-economic system that was prevalent in India for centuries. It is a system of social stratification in which different castes or groups are assigned specific roles and responsibilities. The jajmani system is based on the principle of reciprocity, in which each group provides goods and services to the other in exchange for goods and services in return.
The jajmani system is thought to have originated in ancient India, and it continued to be practiced until the 20th century. The system was based on the idea that each caste or group had a specific role to play in society, and that these roles were complementary. The jajmani system was a way of ensuring that everyone had a place in society, and that everyone had access to the goods and services they needed.
The jajmani system was a complex system, and it varied from region to region. However, there were some common features of the system. First, the jajmani system was based on the principle of reciprocity. Each group provided goods and services to the other in exchange for goods and services in return. Second, the jajmani system was based on the principle of hierarchy. The different castes or groups were ranked in a hierarchy, and each group had a specific role to play in society. Third, the jajmani system was based on the principle of tradition. The system was passed down from generation to generation, and it was seen as a way of maintaining order in society.
The jajmani system had a number of benefits. First, it provided a way of ensuring that everyone had a place in society. Second, it provided a way of ensuring that everyone had access to the goods and services they needed. Third, it provided a way of maintaining order in society.
However, the jajmani system also had a number of drawbacks. First, it was a system of inequality. The different castes or groups were ranked in a hierarchy, and the higher castes or groups had more power and privilege than the lower castes or groups. Second, the jajmani system was a system of exploitation. The higher castes or groups often exploited the lower castes or groups. Third, the jajmani system was a system of stagnation. The system was resistant to change, and it did not allow for social mobility.
The jajmani system began to decline in the 20th century. This was due to a number of factors, including the introduction of Western Education, the spread of industrialization, and the Growth of the middle class. The jajmani system is now largely a thing of the past, but it continues to have some influence in some parts of India.
The jajmani system is an example of a traditional socio-economic system that has been largely replaced by modern Economic Systems. However, the jajmani system can still be found in some parts of India, and it continues to have some influence on Indian society.
The Jajmani system was a traditional socio-economic system in India that was based on the exchange of goods and services between different castes. The system was based on the idea that each caste had a specific role to play in society, and that each caste was dependent on the other castes for its survival.
The Jajmani system was a complex system, and there were many different variations of it. However, the basic principle of the system was that each caste would provide goods and services to the other castes in exchange for payment. For example, the Brahmin caste would provide religious services to the other castes, and the Kshatriya caste would provide protection to the other castes.
The Jajmani system was a very important part of Indian society for many centuries. However, the system began to decline in the 20th century, due to a number of factors, including Urbanization, industrialization, and the spread of education. Today, the Jajmani system is no longer as widespread as it once was, but it still exists in some parts of India.
Here are some frequently asked questions about the Jajmani system:
What is the Jajmani system?
The Jajmani system is a traditional socio-economic system in India that was based on the exchange of goods and services between different castes.When did the Jajmani system start?
The Jajmani system is thought to have originated in ancient India.How did the Jajmani system work?
The Jajmani system was based on the idea that each caste had a specific role to play in society, and that each caste was dependent on the other castes for its survival. Each caste would provide goods and services to the other castes in exchange for payment.What were the benefits of the Jajmani system?
The Jajmani system provided a sense of security and stability for people in India. It also helped to ensure that everyone had access to the goods and services they needed.What were the drawbacks of the Jajmani system?
The Jajmani system was a very rigid system, and it could be difficult for people to move up in social class. It also perpetuated the caste system, which is a system of social stratification based on birth.Why did the Jajmani system decline?
The Jajmani system began to decline in the 20th century, due to a number of factors, including urbanization, industrialization, and the spread of education.Does the Jajmani system still exist today?
The Jajmani system is no longer as widespread as it once was, but it still exists in some parts of India.
Question 1
The jajmani system is a traditional system of social and economic organization in India. It is based on the idea of mutual obligation between different groups of people, such as landowners and laborers, priests and clients, and merchants and customers.
Which of the following is NOT a characteristic of the jajmani system?
(A) It is a system of social and economic organization.
(B) It is based on the idea of mutual obligation.
(C) It is a system of caste-based discrimination.
(D) It is a system of hereditary occupations.
Answer
(C)
The jajmani system is not a system of caste-based discrimination. It is a system of mutual obligation between different groups of people, regardless of their caste.
Question 2
The jajmani system was a major source of social and economic stability in India for centuries. However, it began to decline in the 20th century, due to a number of factors, including:
(A) The introduction of new technologies, such as the tractor, which made it possible for farmers to do their own work without the need for laborers.
(B) The spread of education, which gave people more opportunities outside of the jajmani system.
(C) The growth of cities, which drew people away from rural areas where the jajmani system was most common.
(D) All of the above.
Answer
(D)
All of the factors mentioned above contributed to the decline of the jajmani system.
Question 3
The jajmani system has been criticized for being a system of exploitation, in which the upper castes benefited at the expense of the lower castes. However, it has also been defended as a system that provided stability and security for all members of society.
Which of the following is the most likely reason why the jajmani system has been both criticized and defended?
(A) It is a complex system with both positive and negative aspects.
(B) People have different values and beliefs about what is fair and just.
(C) People have different experiences with the jajmani system.
(D) All of the above.
Answer
(D)
The jajmani system is a complex system with both positive and negative aspects. People have different values and beliefs about what is fair and just, and they have different experiences with the jajmani system. These factors all contribute to the fact that the jajmani system has been both criticized and defended.
Question 4
The jajmani system is a system of social and economic organization that is based on the idea of mutual obligation. It is a system of hereditary occupations, in which people are born into a particular caste and are expected to follow the occupation of their caste.
Which of the following is NOT a characteristic of the jajmani system?
(A) It is a system of social and economic organization.
(B) It is based on the idea of mutual obligation.
(C) It is a system of hereditary occupations.
(D) It is a system of caste-based discrimination.
Answer
(D)
The jajmani system is not a system of caste-based discrimination. It is a system of mutual obligation between different groups of people, regardless of their caste.
Question 5
The jajmani system was a major source of social and economic stability in India for centuries. However, it began to decline in the 20th century, due to a number of factors, including:
(A) The introduction of new technologies, such as the tractor, which made it possible for farmers to do their own work without the need for laborers.
(B) The spread of education, which gave people more opportunities outside of the jajmani system.
(C) The growth of cities, which drew people away from rural areas where the jajmani system was most common.
(D) All of the above.
Answer
(D)
All of the factors mentioned above contributed to the decline of the jajmani system.