Hausa society is ranked by birth, occupation, wealth and patron–client ties. Titles at court (sarauta) are inherited or awarded; commoners are called talakawa. A rich man or titled official is expected to support clients, who offer loyalty, service and votes of confidence in return. Salamone notes that this is modelled on the father–son relationship, and that loyalty to emirs and officials is expressed in family terms.
The system is publicly voiced by the maroka, the professional praise-singers and drummers. In a culture that disapproves of self-praise, they announce the lineage, generosity and virtues of their patrons, and receive gifts in return. They also have social power: failing to reward a praise-singer can lead to public criticism.
- Wealth carries duty. A person with means is expected to redistribute, hosting guests, feeding followers and sponsoring ceremonies.
- Occupation tends to run in families. Sons usually learn their father’s craft or trade.
- Respect and avoidance. Relations between younger and older, and between certain kin, follow set patterns of deference.
Sources for this article
- Salamone 2010, ch. 1, pp. 2–4; ch. 14, p. 142
- Furniss 1996, chapters on praise-singing
- Unsigned overview (n.d.), section “Kinship, Patronage, and Praise Singing” (outline)