An example of patronage is where we require references from people (for job applications from our doctor from the priest or teacher from people who have known us for a long time…).
Patronage systems operated very deeply in some societies (Mediterranean ones in particular) but they are also visible in The Grove.
In a society based on patronage not class stratification little pyramids of power abound. Thus society resembles a mass of little pyramids of influence each headed by a major family or individual or one giant pyramid headed by an autocrat not a sandwich of classes.
The client of a power wielder thus becomes powerful in their own right and in turn attacts clients.
Patronage is a sort of investment in social power.
A patronage and client society has much more potential for corruption than might at first appear. For example in the systems of recommendations for office for their friends and clients promotion and other privileses. Whole towns might benegit by favours obtained through one of their citizens and may seek to adopt distinguished people as their patrons.
The patronal process may be either direct or indirect depending on whether an intermediate broker is absent or present in the process. The only element essential to the definition is that the relationship must connect two individuals with each other by a direct personal tie.
Facebook friendships have elements of a patronal process.
Our local councillors have access to grants that they distribute according to their own decision a form of patronage.
Patronage-client relationships between social equals are ones where there is a delicate reciprocal and alternating indebtedness. It is more precisely and politely termed friendship but where there is obligation deference and gratitude. the give-and-take of reciprocal and alternating indebtedness between social equals in which neither party could ever really be ‘paid up’ because any precise or exact computation of the ‘balance sheet’ is quite impossible supplies a moral cement for the edifice of a patronal society. The networking web of patrons brokers and clients spreads continuously with each nodal person capable of moving up or down among those possibilities for new individuals. It creates a web of members closely bound by long-standing friendship mutual services and goodwill.
Patronage-client relationships may also be vertical between social unequals.
The most fundamental characteristic of patron-client relations is that they are asymmetrical one party being demonstrably more powerful or prestigious than the other. The most important thing is a peculiar combination of inequality and asymmetry inpower and a seeming mutual solidarity expressed in terms of personal identity and interpersonal sentiments and obligations. Second there is a combination of potential coercion and exploitation with voluntary relations and mutual obligations. Third an emphasis on mutual obligations and solidarity or reciprocity.
In a patronal society there is a moral ideology that expects offices and benefits by right of assistance from an influential power broker. Contrast this with a universal society whose ethical theory expects offices and benefits by right of request to an appropriate public servant.
It is part of the distributive process by which scarce values are distributed – that is who gets the material or economic surplus.
While we all have interests in common here there are also interests which divide us. For example there may be pronounced differences in power privilege and honour.