https://en.wikipedia.org/wiki/Jajmani_system The jajmani system or yajman system was an economic system most notably found in villages of the Indian subcontinent in which lower castes performed various functions for upper castes and received grain or other goods in return. It was an occupational division of labour involving a system of role-relationships that enabled villages to be mostly self-sufficient.
Most significantly, the system applied to agricultural labourers because a primary function of the system was to ensure that the higher-caste, landowning people had a pool of landless menial labour to work their fields. It thus acted as a restrictor on the social, economic and geographic movement of the kameens. The kameens generally accepted the situation because they considered their ancestors to have garnered them sacred rights through their hereditary functions. They were guaranteed some sort of livelihood, however poor, and also a degree of welfare protection in times of need. Actual ability to perform the hereditary task, learned from their peers, was not necessarily a significant drawback because their role was their birthright.[3]
relationship between the jajman and kamin. Advantages of Jajmani System: 1. Security of Occupation: 2. Economic Security: 3. Close and Intimate Relationship: 4. Peaceful Living: 5. Effect of Transport and Communication:
Disadvantages of Jajmani System: 1. Source of Exploitation: 2. Feeling of Superiority and Inferiority 3. Impediment to Occupational and Social Mobility: 4. 6. Impact of Social Reform Movement:Supported by Caste System
Jajmani System Feature # 1. Hereditary: # 2. Durable or Permanent Relation: 3. Goods Against Services (Barter exchange) 4. Peace and Satisfaction: 5. Difference in Scope of Work: 6. Ideology of Paternalism 7. Integration of Castes 8. It is Functional 9. It is Related to Ritual Matters
Understanding Jajmani System - By Dr. Harsh Satya https://youtu.be/9Oj6_aA92ro Centre for Indic Studies
This was my reaction to some of our activist who have been talking about Jajmani.. Being born into a Catholic family.. who were a river people.. predominantly fishing, and flood based paddy growing, relying on trees, coconut, tamarind, jackfruit. I am not able to appreciate the way in which Harsh Satya has extra-polated his research among the weavers in Adilabad, to a) decide that "Samaj" is for contemplation, and contemplation is provided by the Artists who performed the Purans, and that the Jajmani was a way in which artisans could "contemplate" as they had security of their "clientel' for their products. So it was a way to secure their livelihood, with the "purohit" being the fountainhead of Samaanata.. I also cannot see how there is no co-relation between the varna and the jaati! To say that every jaati has its own varna system, is to distort the function and status of say the ritual head (esmaun) in each jatti. And if at one time they were all living in harmony, how did the caste system become so problematic, even by standards of those days. The only thing I can take from it, is that the predominant system should ensure "to each according to their needs". and since we now have a corrupted and selfish mindset, fueled by insecurity.. perhaps we can , instead of jajmani, have a MGNREGA for all kinds of occupations, and not just labour. or a UBI (Universal Basic Income). Most important occupation is no longer decided by birth. I also have a problem with Harsh Satya mixing dignity of labour with livelihood security. For example a beggar outside a temple is very secure. but unless you can fill his head with notions of "seva" , can there be dignity? We need to think post modern, post machine learning.. and post money ( as fiat currency ) But to confused this with the Jagmani because we feel alienated in a "factory" set-up, is way over the top. I suppose the activist of today see themselves as modern day facilitators like the purohits of Harsh Satya.. Since we cannot turn the clock of the production system back to pre-historic times, leave along pre-modern times or feudal times, the only lesson I can take from this is that at a certain geographic level, "resources" needed by different people to provide resources to others should be managed through some form of exchange not necessary money .. today we have technology that can keep track of complexities, and uncertainties. More importantly we have learnt that the capitalist system is able to distort the entire notion of use value, exchange or surplus value. The so called "socialist" system has done no better. Today even data and knowledge is doing that - ie distort the working relationship between people. That is why I plug for a decentralisation of data, decentralisation of e-platforms and production platforms into networks of local-regional system.. Here is where the so called western concept of subsidiarity can be imported.. as opposed to the colonial concept of "in the name of the crown"
Indian Village & The Jajmani System: Dr. Harsh Satya & Pranav Vasistha GV https://saarthaksamvaad.in/indian-village-the-jajmani-system-dr-harsh-satya-pranav-vasistha-gv/ March 13, 2021 Saarthak Samvaad Dr Harsh Satya defines an Indian village as the unit which ensures आहार की सुरक्षा, काम का गौरव and the presence of Contemplative Place on Dharma for all its residents. The Jajmani system which binds the fibres of various Jaatis together and harmoniously weaves them into the social fabric of the village interestingly draws its origin from the sacred word यज्ञ elivating the sacredness of day to day activities to those of the यज्ञ.
Dr Harsh Satya holds a PhD from IIIT Hyderabad on the topic Towards Revitalizing Diversity: A study of the traditional Jajmani System in India.
https://www.youtube.com/watch?v=AEmZU-E0a4k