Jajmani system

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Jajmani system or Yardman system was an Indian social caste system and its interaction
between upper castes and lower castes. It was an economic system where lower castes performed
various functions for upper castes and received grain in return.
Definition[edit]
According to the Jajmani System
[1]
there is exchange of goods and services between landowning
higher castes and landless service castes. The service castes are traditionally weavers, leather
workers, blacksmiths, goldsmiths, barbers, washermen and so far constituting a group of artisans
serving the community. The landed higher castes Jajman or the patron and the service castes are
the kameen of the jajman. The Jajmani system is based on agricultural system of production and
distribution of goods and services. It is the link between the landowning high caste groups and
occupational castes.
Oscar Lewis mentions that each caste groups within a village is traditionally bound to give certain
standardized services to the families of other castes. While the landowning high caste families
receive services from lower castes and in return members of the low castes receive grains.
Jajmani System as a term was introduced into Indian social anthropology and sociology by William
Wiser.In his contribution based on his study in a village in Uttar Pradesh he described how different
castes interacted with one another in the production and exchange of goods and services. With
variations this system existed throughout the country.
Characteristics of Jajmani Systems[edit]
1. Relationship under Jajmani was permanent
2. Jajmani was hereditary
3. Castes received grains against services rendered
4. Barter system
[2]

Studies[edit]
Various studies of Jajman system in India have been made. Oscar Lewis studied Jajmani is North
Indian villages. Jajmani in Eastern U.P was studied in 1955 by Opler and Singh and in 1955 N.S.
Reddy studied this system in North India. Miller studied Jajmani system in Cochin in 1952, and in
1955, Sri Niwas and Bir Singh studied the same system in Mysore District. Sk. C. Dubes Indian
villages are based on his classics study of Jajmani in Hyderabad. Jajmani in Tanjore was studied by
though in 1955. In Gujarat Jajmani was studied by steel in 1953. An early study, in 1934, of Jajmani
in Punjab was made by darling. All these studies revealed and confirmed the universality of this
system in Rural India but they also revealed that there were minor variations in the system from
regions to region.
In Vetti-chakiri and Begar lower castes have only had obligations or duties to render free services
to the upper caste community also called as Vetti or Vetti chakiri.
[3]

The system[edit]
Interactions between the oonchi zat (upper caste) and neechi zat (lower caste) are regulated by
established patron-client relationships of the jajmani system, the upper castes being referred to as
the 'Jajmans', and the lower caste as 'Kamin'.
Upon contact with a low-caste Muslim, a Muslim of a higher zat can "purify" by taking a short bath,
since there are no elaborate rituals for purification.
[4]
In Bihar state of India, cases have been
reported in which the higher caste Muslims have opposed the burials of lower caste Muslims in the
same graveyard.
[5]

Some data indicates that the castes among Muslims have never been as rigid as that among
Hindus.
[6]
The rate of endogamous marriage, for example, is less than two thirds.
[6]
An old saying
also goes "Last year I was a Julaha (weaver); this year a Shaikh; and next year if the harvest be
good, I shall be a Sayyid."
[7]
However, other scholars, such as disagreed with this thesis (see
criticism below).
This coercive system has given rise to rebellion by lower castes against the jamindars in Telangana
region called as in 1946.