Clans, Not Castes

The Wagon Peoples do not have the caste system as found in the major cities of Gor, but they do have a similar sociological structure made up of clans. However, in comparison to the caste system, members of certain clans, which specialize in one thing or another, such as healing, are expected to first and foremost to "be of the wagons," which means that everyone in the Wagon Peoples are expected to tend and protect the bosk, be excellent riders of kaiila and to be skilled in the weapons of hunt and war. What's important, too, to remember, is that even the Ubar of a tribe will belong to one of these clans, up to and including the Clan of the Torturers.

"The Wagon Peoples, as might be expected, have a large and complex oral literature. This is kept by and occasionally, in parts, recited by the Camp Singers. They do not have castes, as Goreans tend to think of them. For example, every male of the Wagon Peoples is expected to be a warrior, to be able to ride, to be able to hunt, to care for the bosk, and so on. When I speak of Year Keepers and Singers it must be understood that these are not, for the Wagon Peoples, castes, but more like roles, subsidiary to their main functions, which are those of the war, herding and the hunt. They do have, however, certain clans, not castes, which specialize in certain matters, for example, the clan of healers, leather workers, salt hunters, and so on. I have already mentioned the clan of torturers. The members of these clans, however, like the Year Keepers and Singers, are all expected, first and foremost, to be, as it is said, of the wagons namely to follow, tend and protect the bosk, to be superb in the saddle, and to be skilled with the weapons of both the hunt and war." — Nomads of Gor, page 12 (footnote).

Clan Structure

There are variations of the term clan utilized throughout the books written by John Norman. The first we hear of clans is with that of the Wagon Peoples in Nomads of Gor. The Wagon Peoples have no caste. However, they adhere to a role-trade relation system within the social structure of the peoples as a whole. Every male is expected to be able to be a warrior, a hunter, a bosk tender, and so forth. There are, however, specialized roles and occupations within the peoples that constitute the clan structure within the camps.

"They do not have castes, as Goreans tend to think of them. For example, every male of the Wagon Peoples is expected to be a warrior, to be able to ride, to be able to hunt, to care for the bosk, and so on. When I speak of Year Keepers and Singers it must be understood that these are not, for the Wagon Peoples, castes, but more like roles, subsidiary to their main functions, which are those of the war, herding and the hunt. They do have, however, certain clans, not castes, which specialize in certain matters, for example, the clan of healers, leather workers, salt hunters, and so on. I have already mentioned the clan of torturers. The members of these clans, however, like the Year Keepers and Singers, are all expected, first and foremost, to be, as it is said, of the wagons — namely to follow, tend and protect the bosk, to be superb in the saddle, and to be skilled with the weapons of both the hunt and war." — Nomads of Gor, page 12 (footnote).

While not specific of the Wagon Peoples, the following might help better understand the difference between caste and clan. Being, too, that in this passage, John Norman is reflecting on the caste system as a whole versus the clan system as a whole, rather than generalizing "clans of such-and-such peoples," it's feasible to conclude that even with the Wagon Peoples, the clan structure is absolutely based on kinship groups.

Whereas caste membership is commonly connected with the practice of an occupation, such as agriculture, or commerce, or war, there can be, of course, caste members who are not engaged in caste work and individuals who do certain forms of work who are not members of that caste commonly associated with such work. Caste, commonly, though not invariably, is a matter of birth. One may, too, be received into a caste by investment. Normally mating takes place among caste members, but if the mating is of mixed caste, the woman may elect to retain caste, which is commonly done, or be received into the caste of the male companion. Caste membership of the children born of such a union is a function of the caste of the father. Similar considerations, in certain cities, hold of citizenship. Caste is important to Goreans in a way that is difficult for members of a non-caste society to understand. Though there are doubtless difficulties involved with caste structure the caste situation lends an individual identity and pride, allies him with thousands of caste brothers, and provides him with various opportunities and services. Recreation on Gor is often associated with caste, and tournaments and entertainments. Similarly, most public charity on Gor is administered through caste structure. The caste system is not inflexible and there are opportunities for altering caste, but men seldom avail themselves of them; they take great pride in their castes, often comparing others' castes unfavorably to their own; a Gorean's caste, by the time he reaches adulthood, seems to have become a part of his very blood and being; the average Gorean would no more think of altering caste than the average man of Earth would of altering his citizenship, from, say, American to Russian, or French to Chinese. The caste structure, in spite of its many defects, doubtless contributes to the stability of Gorean society, a society in which the individual has a place, in which his work is respected, and in which he can plan intelligently with respect to the future. The clan structures are kinship groups. They function, on the whole, given mating practices, within the caste structure, but they are not identical to it. For example, in a given clan there may be, though often are not, individuals of different castes. Many Goreans think of the clan as a kinship group within a caste. For most practical purposes they are correct. At least it seldom does much harm to regard the matter in this way. Clans, because of practical limitations on mobility, are usually associated, substantially, with a given city; the caste, on the other hand, is transmunicipal or intermunicipal." — Slave Girl of Gor, pages 212-213.

Alphabetical List of Clans

Clan of Healers
The physicians of the Wagon Peoples.

"They do have, however, certain clans, not castes, which specialize in certain matters, for example, the clan of healers, leather workers, salt hunters, and so on." — Nomads of Gor, page 12 (footnote).

Clan of Iron Masters
The Iron Master is the one who brands the slaves and bosk, as well as, affix the nose rings to the free women, slaves and bosk.

"I supposed that on the morrow Kamchak would call for the Tuchuk Iron Master, to brand what he called his little barbarian… following the branding, I supposed that Kamchak would have one of the tiny nose rings affixed; all Tuchuk females, slave or free, wear such rings…" — Nomads of Gor, page 62.

"I noted that, in spite of the fact that Aphris had now been in the wagon for several days, Kamchak had not yet called for the Iron Master. The girl had neither been branded nor had the Tuchuk nose ring been affixed. This seemed to me of interest. — Nomads of Gor, page 155.

Clan of Leather Workers
Leather workers make the clothing worn by the Wagon Peoples, as well as make and repair saddles and other tack, et al.

"They do have, however, certain clans, not castes, which specialize in certain matters, for example, the clan of healers, leather workers, salt hunters, and so on." — Nomads of Gor, page 12 (footnote).

Kamchak, if he saw, did not stop her. "Come along," he said. "There is a new kaiila I want to see near the wagon of Yachi of the Leather Workers' Clan." — Nomads of Gor, page 70.

Clan of Salt Hunters
The salt hunters seek out salt, a necessary element in diet and nutrition amongst the Wagon Peoples and the bosk.

"They do have, however, certain clans, not castes, which specialize in certain matters, for example, the clan of healers, leather workers, salt hunters, and so on." — Nomads of Gor, page 12 (footnote).

Clan of Scarers
Indigenous to the Wagon Peoples, this clan responsible for placing the ceremonial scars upon those found worthy of such scars.

"When I have time," said Harold, "I will call one from the clan of scarers and have the scar affixed. It will make me look even more handsome." — Nomads of Gor, page 274.

Clan of Singers
The reciters of the oral literature of the Wagon Peoples. This clan would be similar to that of the Scribes.

"The Wagon Peoples do not trust important matters, such as year names, to paper or parchment, subject to theft, insect and rodent damage, deterioration, etc. Most of those of the Wagon Peoples have excellent memories, trained from birth. Few can read, though some can, perhaps having acquired the skill far from the wagons, perhaps from merchants or tradesmen. The Wagon Peoples, as might be expected, have a large and complex oral literature. This is kept by and occasionally, in parts, recited by the Camp Singers. They do not have castes, as Goreans tend to think of them. For example, every male of the Wagon Peoples is expected to be a warrior, to be able to ride, to be able to hunt, to care for the bosk, and so on. When I speak of Year Keepers and Singers it must be understood that these are not, for the Wagon Peoples, castes, but more like roles, subsidiary to their main functions, which are those of the war, herding and the hunt." — Nomads of Gor, page 12 (footnote).

Clan of Torturers
The person who instills nightmares in many; indigenous to the Wagon Peoples. Tolnus, Ubar of the Paravaci, was a member of the Clan of the Torturers.

"The Wagon Peoples, of all those on Gor that I know, are the only ones that have a clan of torturers, trained as carefully as scribes or physicians, in the arts of detaining life. Some of these men have achieved fortune and fame in various Gorean cities, for their services to Initiates and Ubars, and others with an interest in the arts of detection and persuasion. For some reason they have all worn hoods. It is said they remove the hood only when the sentence is death, so that it is only condemned men who have seen whatever it is that lies beneath the hood." — Nomads of Gor, pages 9-10.

"For what you have done," he said, "it is common to call for one of the clan of torturers." — Nomads of Gor, page 142.

Aphris, for her part, though the quivas were still available, seemed, shortly after having begun to sleep at Kamchak's boots, for some reason to have thought the better of burying one in his heart. It would not have been wise, of course, for even were she successful, her consequent hideous death at the hands of the Clan of Torturers would probably, all things considered, have made her act something of a bad bargain. — Nomads of Gor, page 155.

I noted, following me, as I had more than once, a masked figure, one wearing the hood of the Clan of Torturers. — Nomads of Gor, page 147.

We knelt before a low dais, covered with rugs and cushions, on which reclined Saphrar of Turia. The merchant wore his pleasure robes of white and gold and his sandals, too, were of white leather bound with golden straps. His toenails, as well as the nails of his hands, were carmine in color. His small, fat hands moved with delight as he observed us. The golden drops above his eyes rose and fell. He was smiling and I could see the tips of the golden teeth which I had first noticed on the night of the banquet. Beside him, on each side, cross-legged,sat a warrior. The warrior on his right wore a robe, much as one might when emerging from the baths. His head was covered by a hood, such as is worn by members of the Clan of Torturers. He was toying with a Paravaci quiva. I recognized him, somehow in the build and the way he held his body. It was he who had hurled the quiva at me among the wagons, who would have been my assassin save for the sudden flicker of a shadow on a lacquered board. On the left of Saphrar there sat another warrior, in the leather of a tarnsman, save that he wore a jeweled belt, and about his neck, set with diamonds, there hung a worn tarn disk from the city of Ar. Beside him there rested, lying on the dais, spear, helmet and shield. — Nomads of Gor, pages 193-194.
       The fact that the man with the Paravaci quiva wore the robe now seemed to be significant. "Who is the traitor to the Wagon Peoples?" asked Harold. The man in the hood stiffened. "Of course," said Harold, "I see now the quiva he is Paravaci, naturally."
       The man's hand went white on the quiva, and I feared he might leap to his feet and thrust the quiva to its hilt in the breast of the Tuchuk youth.
       I have often wondered," said Harold, "where the Paravaci obtained their riches."
       With a cry of rage the hooded figure leaped to his feet, quiva raised. — Nomads of Gor, page 194.
       "I would introduce our hooded friend," explained Saphrar, "but even I do not know his name nor face only that he stands high among the Paravaci and accordingly has been of great use to me." — Nomads of Gor, page 195.

I was scarcely aware of the brief whimpering of the Paravaci as, twisting and turning on the rug, biting at it, holding his arm, his flesh turning orange from ost venom, he writhed and died. Kamchak walked to him and tore away the mask. I saw the contorted, now-orange, twisted, agonized face. Already it was like colored paper and peeling, as though lit and burned from the inside. There were drops of blood and sweat on it. I heard Harold say, "It is Tolnus."
       "Of course," said Kamchak. "It had to have been the Ubar of the Paravaci — for who else could have sent their riders against the Tuchuk wagons, who else could have promised a mercenary tarnsman half the bosk and gold and women and wagons of the Paravaci?" — Nomads of Gor, pages 318-319.

Clan of Year Keepers
The keeper of the year names, past and present, through-out the history of the Wagon Peoples.

"The years, incidentally, are not numbered by the Wagon Peoples, but given names, toward their end, based on something or other which has occurred to distinguish the year. The year names are kept in living memory by the Year Keepers, some of whom can recall the names of several thousand consecutive years. The Wagon Peoples do not trust important matters, such as year names, to paper or parchment, subject to theft, insect and rodent damage, deterioration, etc. Most of those of the Wagon Peoples have excellent memories, trained from birth. Few can read, though some can, perhaps having acquired the skill far from the wagons, perhaps from merchants or tradesmen… When I speak of Year Keepers and Singers it must be understood that these are not, for the Wagon Peoples, castes, but more like roles, subsidiary to their main functions, which are those of the war, herding and the hunt." — Nomads of Gor, page 12 (footnote).

"There had been, fortunately for him, a Year Keeper who had recalled the family." — Nomads of Gor, page 68.

Clan of Warrior
All men of the Wagon Peoples are first and foremost, considered to be warriors. They do not recognize, at least from what can be found in the books, a separate clan for warriors.

"The Wagon Peoples, as might be expected, have a large and complex oral literature. This is kept by and occasionally, in parts, recited by the Camp Singers. They do not have castes, as Goreans tend to think of them. For example, every male of the Wagon Peoples is expected to be a warrior, to be able to ride, to be able to hunt, to care for the bosk, and so on." — Nomads of Gor, page 12 (footnote).

 

 

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Special Note

Because of the differences in publishing the books, depending upon whether published in the U.S. or Europe, depending upon whether a first publishing or a Masquerade Books release, page numbers will often vary. All of my quotes are from original, first-printing U.S. publications (see The Books page for a listing of publishers and dates) with the exception of the following books:

  • Tarnsman of Gor (2nd Printing, Balantine)
  • Outlaw of Gor (11th Printing, Balantine)
  • Priest-Kings of Gor (2nd Printing, Balantine)
  • Assassin of Gor (10th Printing, Balantine)
  • Raiders of Gor (15th Printing, Balantine)
  • Captive of Gor (3rd Printing, Balantine)

Disclaimer

These pages are not written for any specific home, but rather as informational pages for those not able to get ahold of the books and read them yourself. Opinions and commentaries are strictly my own personal views, therefore, if you don't like what you are reading — then don't. The information in these pages is realistic to what is found within the books. Many sites have added information, assuming the existences of certain products and practices, such as willowbark and agrimony for healing, and travel to earth and back for the collection of goods. I've explored the books, the flora, the fauna, and the beasts, and have compiled from those mentioned, the probabilities of certain practices, and what vegetation mentioned in the books is suitable for healing purposes, as well as given practicalities to other sorts of roleplaying assumptions.