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    Jajmani

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    bagnanghoraghata
    Jajmani system sociology II BALLB CALCUTTA UNIVERSITY

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    Jajmani

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    bagnanghoraghata
    6 views3 pages
    Jajmani system sociology II BALLB CALCUTTA UNIVERSITY

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    jajmani

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    Jajmani system sociology II BALLB CALCUTTA UNIVERSITY

    Copyright:

    © All Rights Reserved
    Download as PDF, TXT or read online from Scribd
    Download as pdf or txt
    6 views3 pages

    Jajmani

    Uploaded by

    bagnanghoraghata
    Jajmani system sociology II BALLB CALCUTTA UNIVERSITY

    Copyright:

    © All Rights Reserved
    Download as PDF, TXT or read online from Scribd
    Download as pdf or txt
    of 3

    FEATURES OF JAJMANI SYSTEM :

    1. Heriditary
    Jajmani ties are hereditary; i.e. various families belonging to various castes keep on providing
    their specialist services to particular agriculturist families generation after generation.
    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.

    2.​ Durable or Permanent Relation:


    The Jajmani relations are not like wage-relations which can be terminated after the transaction
    is over. They are durable. They continue over generations. They are exclusive. They are
    exclusive in the sense that one family will carry out its relations with only one particular family of
    the particular occupational caste.
    For example, the farmer family is supposed to carry on such relations with only one blacksmith
    family, and this blacksmith should make tools only for their own farmer families.
    The relations are durable in that the link may be inherited on both sides. A blacksmith serves
    the same farmer family that his father and grand-father served. It is not within the power of the
    Jajman to remove a particular Kamin or Praja. “It is not easy for an agriculturist to remove a
    family attached to his household and secure the services of another”.
    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 Kamin 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.

    3. ​Goods Against Services (Barter exchange):


    The relationship between Jajman and Kainin is not purely economic but is a human relationship.
    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.
    Accordingly Jajman takes full responsibility for the welfare of kamin and kamin serves Jajman
    with full dedication and devotion. Jajman not only provides kamin with food but also gives him
    clothing’s and residential accommodation. The amount of food grain given to kamin depends
    upon the nature of services rendered.
    Oscar Lewis conducted a detailed study of the Jajmani system.

    4. ​Peace and Satisfaction:


    According to W.H. Wiser, peace and satisfaction or contentment is a significant feature of
    Jajmani system which it provides to the villagers. The kamins of a jajman feel a sense of
    security. They are not worried of finding employment.
    This system provides relief to the jajmans also. They are assured of the services of the kamins.
    Thus both Jajman and Kamin get a sense of security and peaceful living in the village. The old
    age customs and traditions had made the adjustment between the two and nobody has to
    bother.

    5. ​Difference in Scope of Work:


    Under jajmani system the range of work of different kamins is not uniform. There is no specific
    provision that certain kamin should work for one family or one village. A kamin may or can
    effectively cater to the needs of two or three villages depending upon his nature of work.
    For example, a barber can serve in more than one village; who can spare time for serving extra
    jajmans, his services are not required by the jajmans everyday.
    Another important factor is that demand and supply of a particular type of kamin in the region
    may also affect the differences in the scope of work. If the supply is greater, then the demand
    for a particular type of kamin, his scope of work is naturally going to be narrower.
    Payments also fluctuate according to the available supply of skills and labour and the demand
    for them. Specialists are imported into a village where there need for them. Brahmins have been
    entitled to settle in places where previously there were no Brahmins.

    6. ​Ideology of Paternalism:
    It is noticed that there are multiple bonds between the jajman and the kamin or we can say
    between the patron and client. The patron looks after all those families that work for him. He
    advances loans or gifts to them at the time of festivals and other similar occasions. He
    safeguards their interests. He saves them from exploitation at the hands of others. So another
    Important feature of jajmani system is that it is based on the ideology of paternalism.
    7. ​Integration of Castes:
    Jajmani system leads to the integration of castes. Interconnectedness within different castes is
    reflected through the joint celebrations of festivals such as Hoh, Kumar Punima, observation of
    Raja Sankranti etc. on the part of various caste groups. Through these celebrations caste
    integration and solidarity is maintained and strengthened and social unity is ensured in the
    village.

    8. ​It is Functional:
    Jajmani system is functional. It gives security to lower castes that they will never go hungry, For
    the upper castes. It ensures a regular and uninterrupted supply of services. Because of these
    relations, the village emerges as a unified body, where the patrons organize rituals and activities
    that symbolically affect the unity of the village.
    For Instance, it is believed that some deities like Bhumia, Kshetrapal etc. guard the boundaries
    of the village.
    The patrons regularly organize collective worship of these deities. The overall picture is that
    those who receive the largest number of services are the ones who are expected to care the
    most for the welfare of the village.

    9. ​It is Related to Ritual Matters:


    Under the Jajmani system the servicing castes, the kamins perform the ritual and ceremonial
    duties at the jajman’s houses on occasions like birth, marriage and death. D.N. Majumdar
    (1958) has given the example of a Thakur family (Rajput caste) in a village in Lucknow district In
    U.P.; which is served by as many as ten castes for the life-cycle rites.
    All people who help in the function receive gifts of food, money and clothes depending partly on
    custom, partly on jajman’s affluence and partly on the recipient’s entreaty.
    ______________________

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