Bonded labour — a perspective
By Shaikh Aziz
A RESOLUTION adopted by a peasant and labour convention, held at Khipro on Monday, has demanded abolition of ‘bonded labour’ in Sindh, and implementation of the Bonded Labour Abolition Act. It has also called for extending interest-free loans to peasants and a mode by which payment to the labourers is ensured.
The demands come a long time after the reports from the interior of Sindh about how social workers and HR activists had helped to ‘detect camps of bonded peasants’. Some such reports and photographs had showed the peasants and their families as being escorted by the activists but, incidentally or deliberately, no follow-up reports have so far come on record. Nobody knows what happened to those ‘liberated’ bonded labour and farm workers. Or even nobody knows what action was taken against those who held them ‘captive’.
Much has been publicized about bonded labour in Pakistan, mentioning the case of children working in carpet industry, brick kilns and those peasant families on the farms of various landlords, claiming that they are being forced to work on lands without being paid. Some activists have even claimed that they were being chained during the night time. Such reports in the press and HR watchdogs drew some restrictions from developed countries affecting our exports.
Bonded labour is a phenomenon, specially mentioned in the farm sector of Sindh. In fact, it has been misinterpreted, ignoring its historical perspective and socio-economic aspect of Sindh which is directly linked to economic conditions, social environment and tribal customs. The agricultural economy of Sindh is essentially based on large landholdings, a small portion is owned and managed by middle-class and small landowners.
This economic system has its own peculiarities. While the large landholders have their permanent peasants — completely dependent on their landowners — the middle-class and small landowners cannot follow that practice in its entirety. Normally they employ a few peasant families permanently and hire others for various tasks at various stages of the crops — from sowing to reaping and marketing. Whether permanent peasants or those working for specialized tasks, do not work single-handedly, but all his family members including women and children too work. The work division by the family head makes the task easier to accomplish.
Over the period the farmers have developed certain classes according to the nature of their work, mainly the permanent peasants and piece-work peasants. For instance, ploughing and raising of crops, including irrigation (water management), are done by the permanent peasants. Cleansing is done on contract. When the crop is ready, reaping is carried out by a special type of farmers called Lahiyara (reapers). In the case of rice crop, these reapers also undertake threshing and once the job is over, they move to another contract place.
Similarly, cleansing of watercourses is undertaken by another group of peasants known as Khatriya (excavators). The Kolhis of Tharparkar are noted for their skill in such work. If the quantity of the produce is big, the transportation of the produce is conducted by another group called Hamals. And, of course, everything is supervised by the landlord’s confidant — Munshi or Kamdar.
In this setup, normally, various peasants are called to perform certain tasks on a piece-work basis and leave on being paid after completion of their work. But those who are employed on a permanent basis do so on different conditions. Like other peasant groups, permanent a peasant also works with his whole family.
While the landlord is responsible for paying land revenue, water rates, road cess, seed, fertilizer, laapee and rasaaye (bribes to revenue staff and the police or any other official who visits the area), the peasant looks after production. On Batayee (distribution of the produce between the permanent peasant and landlord) the two parties take their shares, and accounts are settled.
The pattern of hiring a permanent peasant for work is like this: If a peasant is already employed with a landlord and wants to work with a new one, he has to clear all his liabilities with his present employer. For this he seeks loan from his prospective employer to pay off the present one. After the farmer joins his new employer, he needs more money (loans) for his livelihood and to meet his personal requirements. For this he seeks more loan from his new landlord. All this loan is deducted by the new landlord, according to the convenience of the two parties, at the time of batayee. Normally, it is settled for payment in instalments. A landlord does not create any hurdle if a permanent peasant wants to leave him, but there are occasions when things get stuck up. Since the process of litigation is complicated and lengthy, a row develops which ensues into lengthy disputes. A landlord does not need anything but work till the loan he has given to the peasant is adjusted, and when challenged, some ugly scenes develop.
Before Independence some Hindu landlords used to play tricks on the peasants and manipulate the figures to multiply the loan, with the result that once a peasant joined a cruel Hindu landlord it would be difficult for him to get out of his clutch because he would never be able to pay off his loan, according to the accounts book kept by the Muneeb of the landlord.
The practice has not changed significantly. The peasant needs short-term loans to carry on his living from one crop to another crop. To provide relief to the peasant from loan default, a number of attempts were made in the past but in the absence of a political will and an honest mechanism, nothing could be done to improve the lot of the peasant. Haider Bakhsh Jatoi and Masood Khadarposh did render valuable services but all remained unproductive, as the bureaucracy and landlords are always hands in glove. To resolve the financial issue of the peasant, a cooperative scheme was introduced in 1927 but after functioning well for some decades it finally collapsed when landlords and jagirdars swindled hundreds of millions of rupees, thus bringing end to a scheme that could have ameliorated the condition of the peasant.
The uproar about bonded labour is misplaced and those who insist on giving vent to it, do so without any regard to the understanding of the age-old system of lending money to the peasant. This system is based on a sense of co-existence between the landlord and the peasant. To comprehend its impact, it is necessary to study rural culture / custom and its effects.

