Someone posted a picture of the Dogon wearing the weaving. Weaving and basketry are masculine activities. Weavers, who belong to all classes of society, work sometimes in wool, but especially in cotton. The looms are usually set up in the middle of the village or at crossroads.
Metalwork, woodwork, and leatherwork are performed by members of caste. The Iru, the smiths often inhabit special section at the edge of the village, where they live separately from the rest of the population. As artisans, they do not cultivate the earth, but manufacture all tools necessary for agriculture, as well as arms for hunting or fishing. A great number of ritual (in wood or metal) must be manufactured exclusively by the smith. In the past they were paid in kind for their labor. The smith occupies a separate, yet prominent place in society. Considered as civilizing mythical hero, he plays an important role in intitation.
Leatherwork is practiced by the caste of shoemakers (dam), who also live at the fringes of Dogon Society. They buy sheepskins and goatskin for tanning or sometimes for dyeing, and make them into satchels, belts, sandals, saddles, bracelets, etc.
Dogon society, complex at 1st glance, is in fact rigorously divided into numerous opposite and complementary social group; the masculine domain is opposite the feminine, the initiates are opposite the non-initiates, the different classes of age separate and distinct,etc. Thus it forms a complex system of different types of social relations, through which the respective statutes of its member are lived & expressed. On a larger scale, The Dogon, as farmers, are opposite the caste members (artisans, griots), with regard to whom they maintain exogamy, but with whom they live in a sort of symbiosis from a viewpoint of technical, economic, and religious complementarity.
Among the Dogon, as elsewhere, the social, political, and economic organizations are interdependent w/ the system of beliefs, this being in function of a general apphrension in their social life, of the supernatural world, the world of the living, and that of the ancestor. The establishment of settlement, the land regulations and everything that is connected with it are, of course, included in this unitary system one can neither buy nor sell land where an ancestor of the tribe, clan, or lineage has settled. Each one, according to this rank in the social hiearchy, has the right to develop a parcel of land of which he has temporary possession or usufruct and the allocation of which adheres to strict rules within the lineage at the time when its chief succeeds his deceased "brother" or father.