A Study Guide for Political Theories for Students: PATRON–CLIENT SYSTEMS

HISTORY

Patron–client systems are among the oldest political forms in the world. Before humans developed self–conscious political systems, people organized themselves around leaders of hunting and gathering bands that were generally composed of people related by blood or marriage. Ideally, the head of the band would have been the father or the oldest male relative. Because such leaders probably acted more as patriarchs, facilitators, and guides, and because society would have been relatively undifferentiated and unstratified, such leaders should not be considered political leaders. Rather, they were simply hereditary heads of families or informal heads of very small communities.

However, as society became more complex, as wealth became more pronounced, and as defense became more challenging, men, and at times women, emerged as leaders and defenders of families or regions. In many parts of the world, archeologists have discovered very early burial sites in which a small minority of the people were interred with symbols of wealth and political power. Presumably, those people were seen as big people, leaders charged with defending and guiding the community. People generally would have used the language of kinship to describe such leaders who would have been regarded as fathers or senior kin. But, in fact, the patron's entourage was composed of people with varying degrees of genetic attachment and many people were connected to their patrons by bonds of choice rather than blood. This was the beginning of politics.

Ancient Patron–Client Systems

Patron–client systems were very common in ancient times. In the Old Testament, the entire Book of Judges is devoted to describing a patron–client system that functioned between 1200 and 1000 B.C. Although great monarchies dominated Egypt and the Tigris– Euphrates Valley, the area now known as Palestine, Israel, Jordan, and Lebanon was ruled by warrior leaders who remained in power by standing up against neighboring big men and by nurturing the loyalty of their people. The Greek epic poet Homer's Odyssey makes it clear that a remarkably similar political landscape existed in the lands bordering the north shores the Mediterranean Sea.

According to the Book of Judges, the times were turbulent as warrior–chiefs (patrons) mobilized followers (clients) to defend against, attack, and plunder their neighbors. A chief who was successful both in providing a secure defense and in taking booty from surrounding peoples was able to stay in office. From the stories in Judges, it is possible to identify the qualities required for a patron to gain and keep power. Military prowess was a requisite virtue. An ability to defend one's own people, skill in plundering people of other ethnic groups, a willingness to act cruelly and treacherously against rivals and enemies, and an exceptional strategic competence were regarded as key attributes of leadership. While generous and protective toward supporters, patrons killed or extracted labor and material wealth from their enemies. Successful leaders were not bound by ordinary rules of law, but they resorted to trickery and cunning to gain and retain power. The ability to provide material rewards was essential in gaining the support of followers. Often such wealth came from the spoils of battle. A girl or two for each man, highly embroidered cloth, ornaments from camels, and golden earrings are some of the rewards that the Book of Judges says was distributed to clients. In addition, patron rulers in the Book of Judges gave their daughters to loyal and successful warriors. As bearers of children and workers, women were regarded as economic assets as much as companions or lovers.

A patron's power was not measured only in terms of military force or the ability to distribute wealth. Dispute resolution may have been the main way patrons built up a following. For example, in the Book of Judges, the judge Deborah held court under a tree where people came for litigation. Presumably, their appearance was voluntary and was motivated by Deborah's reputation as an effective mediator. Another source of a patron's power was dispensing blessings and curses. This may seem inconsequential to modern secular readers, but in pre–modern times such blessings and curses were regarded as highly effective. Both, it was believed, could determine the destiny of an individual or group. In addition, great patrons were thought to be endowed with supernatural powers, such as the extraordinary strength of Samson, an Israelite judge.

A patron's image Not only the actions, but the public image of the patron was critically important. A big man or woman (patron) cultivated a persona of strength, generosity, shrewdness, ruthlessness, decisiveness, and courage. Praise singers glorified great patrons as evidenced by the Song of Deborah, one of the most ancient texts of the Old Testament. According to the song, before Deborah came as a defender, villages had been insecure and roads had been abandoned due to the insecurity that gripped the land (Judges 5). Other judge–patrons were lauded for their ability to slaughter enemies. Although exaggerated, the words of praise singers show what people valued in a patron leader. Predictably, one of the greatest dangers for a patron was to be regarded as weak; thus, a common taunt was to charge that a male leader was so inconsequential that he could