Labour system of medieval Assam
The Paiks or Paik people worked in various system on which the economy of the Ahom kingdom &amp; Mallabhum kingdom of medieval Assam &amp; Bengal depended. In Paik system, adult and able males, called "paiks" were obligated to render service to the state and form its militia in return for a piece of land for cultivation owned by the kingdom But it wasn't the Ahom kingdom alone that used a corvee system like this in Northeast India—Kingdom of Manipur and in a simpler form Jaintia kingdom and the Kachari kingdom too used similar systems that had tribal origins. The mature structure was designed by Momai Tamuli Borbarua in 1608, and extensively and exhaustively implemented by 1658 during the reign of Sutamla Jayadhwaj Singha. The system continued to evolve over time to meet the needs of the Ahom state and in time began to accumulate contradictions. By the end of the Moamoria rebellion (1769–1805) the Paik system had collapsed.
The Paik system has had a profound impact on Assam's social life, with many collective practices originating in the medieval times. Many people in Assam today still carry the Paik offices titles in their last names—"Bora", "Saikia" and "Hazarika".
History.
Bengal.
In the jungle estates, zamindars employed members of the Chuar community as village police, known as paiks. The leaders of the paiks were referred to as sardars. Instead of paying them a regular salary, the zamindars provided these paiks with rent-free chakran lands (also called paikan lands) as compensation. The paiks viewed this land allocation as their "ancient right." Rather than cultivating these lands themselves, the paiks typically hired landless Chuars to work the land. As a result, the hired Chuars became tenants of the paiks. These tenants were distinct from the non-tribal peasants living in the nearby villages. Although the Chuars worked the paikan lands, there was no strong sense of unity between them and the non-Chuar peasants.
"Paik" system.
Every male in the Ahom kingdom between the ages of fifteen and fifty who was not a noble, a priest, a high caste or a slave was a "paik". The paiks were organized into four-member groups called "got"s. Each "got" had to send one member by rotation for public works. During the absence of a paik the other members of the "got" took care of his lands and family. In times of war, the paiks formed the militia. All lands under rice cultivation belonged to the state. Originally, the paiks were organized into "phoid"s (clans), but by the 17th century the paiks were re-grouped into divisions called "khel"s. According to Guha (1991), about 90% of the population belonged to this class at the time of Rudra Singha, around 1714. The top landed nobility landed aristocracy was about 1% and the rest constituted the servile class.
Land holdings.
The duty of a "paik" was to render service to the Ahom state in exchange for which he was granted 2 "puras" (2.66 acres) of usufruct cultivable land ("gaa mati"), which was neither hereditary nor transferable. In addition he could maintain his tax-free ancestral homestead and garden ("basti" and "bari" respectively). The nobility maintained personal estates called "khats".
Cultivable land called "roopeet" was held communally that was distributed among the "paiks" (called "gaa mati"). Wastelands reclaimed by "paiks" or non-"paiks" not covered by a royal grant are subject to inclusion in the "roopeet" category to be distributed as "gaa mati" in the next "paik" survey. Surplus cultivable land was distributed as "ubar mati" among the "paiks".
Royal service.
The royal services that the "paiks" tended to were defense (the Ahom kingdom did not have a standing army till the beginning of 19th century and its army consisted of the militia formed of "paiks"), civil construction (embankments, roads, bridges, tanks, etc.), military production (boats, arrows, muskets), etc. There were two major classes of "paiks": "kanri paik" (archer) who rendered his service as a soldier or as a laborer and "chamua paik" who rendered non-manual service and had a higher social standing. Some other minor classes were: "bilatiyas" (tenants at the estates of nobles), "dewaliyas" (attached to temples and sattras) and "bahatiyas" (attached to hill masters). "Kanri paiks" could move up to "chamua". Most of the lower paik officers—Bora, Saikia, Hazarika, Tamuli, Pachani—belonged to the "chamua" class. 
After the first major survey recorded in the Buranjis which was taken in 1510 under Suhungmung, the "paiks" were organized according to families and lineage called "phoids" and resettled according to their skills. The number of "paiks" rendering royal service at any time followed the principle of "ghar muri e-powa" or one-fourth the number of "paiks" in a household. The "paik" rendering service was rotated and the other "paiks" in his household tended to his "gaa mati" during his absence.
In the 1609 restructuring by Momai Tamuli Borbarua the "phoid" organization was replaced by the "got". A "got" consisted of four "paiks" who lived close together. The "paiks" in a "got" were numbered "mul" (first), "duwal" (second), "tewal" (third), etc. In times of peace, generally one of the "paiks" in a "got" rendered royal service at any given time. In times of war, a second or even a third "paik" from a "got" could be asked to render service simultaneously. As before, the "gaa mati" was tended to by the remaining "paiks" of the "got". This ensured that economic production did not suffer when a large section of the population was not involved in it and contributed to the resilience of the Ahom kingdom in the 16th to 18th century.
During the time of Rajeswar Singha (1752–1789), as the pressure on the "paik" system increased, the number of "paiks" in each "got" was decreased from four to three.
Organization of the "paiks".
The "paiks" in their "phoids" were organized under "khels" according to the locality in which they belonged. Momai Tamuli Borbarua reorganized many such "khels" functionally according to the specific service the "paiks" in the khel rendered. Some of the "khels" were thus similar to professional or trade guilds. The organization of the "khel" was extended later by his son Lachit Borphukan into self contained ones by incorporating "paiks" of different professions into each "khel".
"Khels" were further organized under a "mel" or a "dagi". A group of such divisions was attached to each of the three great Gohains, which is then called the "hatimur" of the particular "Gohain". A second group of divisions was placed under the "khel" officers ("Phukan", "Rajkhowa" and "Barua") that rendered service to members of the royal family. The third and the largest group of "dagis", organized under "khel" officers, rendered service to the king or the state.
"Paik" officials.
The "paiks" in a "khel" were organized under a gradation of officials who commanded a set number of them. They were "Bora" (20 "paiks"), "Saikia" (100) and "Hazarika" (1000). More important "khels" were commanded by a "Phukan" (6000), a "Rajkhowa" (a governor of a territory), or a "Barua" (a superintending officer) each of whom could command between 2000 and 3000 "paiks".
The "Phukans", "Rajkhowas", "Baruas" and "Hazarikas" were nominated by the king and appointed in concurrence with the three great "Gohains" (Burhagohain, Borgohain and Borpatrogohain). The "Boras" and "Saikias" were appointed by their respective "Phukans" and "Rajkhowas". The "paiks" had the right to reject a "Bora" or a "Saikia" and request another officer of their choice.
"Kanri paiks" could rise to become "chamua paiks" and then to higher "paik" officials. Appointments were made irrespective of the "paik"'s religion or ethnicity.
Ahom justice.
The Ahom justice system was also based on the "Paik" system. Each "Paik" official offered justice to the "paiks" and each appeal was heard by the next higher officer in the "khel" system. The system of appeals could go right up to the "Nyayxodha Phukan".
Challenges to the "Paik" system.
The "Paik" system was a method by which the Ahom king obtained service from the people and also provided service back to the people. By the 17th century it had evolved into a robust system that gave the Ahom kingdom a resilience in the face of a long protracted war against the Mughals. But soon it met challenges.
Over time, the nobles began to appropriate the services of "kanri paik", who as a "likchou" began to work for these high officials instead of the king. After the end of Ahom-Mughal conflicts, the Ahom kingdom extended the "Paik" system to the regions earlier held by the Mughals but where the royal service was now payable in cash, following the "pargana" system that was left behind. The increased production of "paiks" and the growth of an internal market over time in the entire kingdom demanded a monetization of the economy, which the "Paik" system was unable to handle. This gave rise to the "apaikan chamua" a class of "paik"s who were released from their "khels" and who paid a cash tax in lieu of the service to the king. The satras too attracted "paiks" who wanted to escape the compulsory service. The satras, in addition, came into competition with the Ahom kingdom by expanding into new social groups that the Ahom kingdom would have expanded into otherwise and providing an alternative economic production process. This conflict with the satras led to the Moamoria rebellion which further weakened the Ahom kingdom.
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