Magadh University, Bodh Gaya

P.G.Department
M.A. Semester 1

Paper: IV (Rural sociology)

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Course Instructor : Ananya Swaraj

(Assistant Professor, P.G. Department of
Sociology, Magadh University)

Chapter: Chapter 3- Indian Caste System

Topic: Jajmani System

Meaning and Definition

In villages, durable relations obtain mainly between food-producing

families and the families that supply them with goods and services.
William H. Wiser’s study of a village in uttar Pradesh reveals that the
relations between food producing families and families suppling
services are known as Jajmani system. In different regions it has
different names for example - in Maharashtra, it is known as
“Balutdarl”.

In Jajmani system, at the centre is the family of agriculturists, the

zamindars. They receive services from the families of occupational
castes. One who receives services is known as Jajman, the patron. The
families that provide services are known as Kamin, Kam Karney waley
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or Kamgars (workers). In other parts of India, terms such as Parjan,
Pardhan, Balutedar etc. are also used for the providers of goods and
services. All these words literally refer to the same people, i.e. those
who ‘work’ for others and one may call them clients. The castes, which
happen to provide services to the agriculturists, vary from one village to
another. Every caste in the village does not happen to be a part of
Jajmani system. So Jajmani system can be defined as a patron-client
relationship.

Yogendra Singh describes Jajmani system as a system governed by

relationship based on reciprocity in inter-caste relations in villages.

Ishwaran has said, that it is a system in which each caste has a role to
play in a community life as a whole. This role consists of economic,
social and moral functions.

Oscar Lewis describes Jajmani system - “Under this system each caste
group within a village is expected to give certain standardised services
to the families of other castes. Each one works for certain family or
group of families with whom he is hereditary linked.”

Function of Jajman and Kameen:

Jajmans are mainly people who appointed Brahmins to perform

religious worships and were obliged to pay them a portion of the money
to them. Kameens are those who were low caste people and were
appointed because some of the tasks can be performed by them only
and it was considered impure by other castes, for example, hair cutting,
toilet cleaning etc.

Most important feature of Jajmani System:

Most of the tome, payment is done in the form of things (not cash)
which is needed by the occupational servants.

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 How Jajmani System Is Exploitative:

In the book "A Comparative Analysis of the Jajmani System" by Thomas

O. Beidelman shows how the concept of purity and pollution operates
in determining hierarchical ordering of occupations such as hair-
cutting, washing, leather work , scavenging, etc. Ceremonial duties
reinforce caste roles. Etiquette pervades relations. The author,
therefore, argues that jajman-kamin relations shape more than mere
work relations. "They stress values in ritual and social life, each
complementing the other and forming a complex matrix in which the
economic relations are set".

Discussing the determinants of the role of jajman, the Beidelman

singles out numerical or political superiority and land tenure as the two
factors which make a jajman effective. Beidelman shows how control
over land enables him to coerce the kamin and to obtain for himself
services and payments far beyond those required of the kamin. Hence
jajmani system is an exploitative system although it does provide social
security.

In book review of "A Comparative Analysis of the Jajmani System" by M

S A Rao says that the role of kamin lies in providing necessary services
secular and ritual for the jajman which the jajman cannot obtain
elsewhere and which he cannot supply himself due to lack of skill or of
sufficient numbers or due to caste restrictions. The solidarity of the
kamin is also maintained by caste panchayat (trade union) and kinship.
But kinship also disrupts kamin solidarity. Similarly , factionalism of the
upper castes affects the kamins as economic dependence cuts across
caste ties.