In the Great Mudbrick Palace of Uwára time slowly gave way to an intricate social system regarding the personal life of the Alááfin, her family, and the most important public offices. Key notions in that system were the nwévò, roughly translated as harem, the afìkì, meaning something akin to husband, and the òbèzáfí, which was an old word used to describe transgender men but also eunuchs. Both would end up as considerably influential institutes in the Great Mudbrick Palace.

Traditionally, the Alááfin had one husband, practising monogamy just as Tozàn law demanded. However, these husbands had an awkward position at court with no formal powers, yet they had to be of good stock to provide good children, and then again not be of too high nobility lest some families would get too much influence. To ask for men who were attractive, intelligent, of decent stature, interesting enough, able to provide children as well as sexual pleasure was too much as these incredible men would just waste their lives away, powerless at court, writing poetry or something sad. With a husband being so irrelevant, they disappeared entirely from the public eye and consequently Alááfins stopped marrying too. It was they who were important, so a marriage was never such a big event anyway, and instead the Alááfins took to a system of husband sharing.

Husband sharing occured between the female members of the Alááfin's dynasty. As members of the Alááfin's dynasty could decide to leave the dynasty and start their own, every woman who did not was expected to live life at court in Uwára and if they did, they were expected to have a husband. The number of husbands never exceeded the number of female members of the dynasty, since every husband was at least on paper connected to a wife, but in practise a system of sharing developed where each woman could demand the attention of each of the husbands. There was a pecking order, of course, so the family members with the highest status monopolised the husbands they preferred and young, newly adult girls would often see their chosen partner being used by aunts, cousins, sisters and even mothers. Incest was absolutely forbidden, so even though some women were technically in the position to sleep with their fathers, this was not allowed, as was marrying male members of the dynasty, however distant they were. The Alááfin was of course at the top of the food chain and as a result had a whole host of capable and plenty attractive men to provide her with a child.

For sexual gratification and entertainment, the Alááfin had another system: the nwévò or harem. The nwévò consisted mainly of òbèzáfí, eunuchs in this context. The eunuchs came from across all of Tozàn and beyond as nobles, merchants and foreign rulers would send their prettiest faces to the Alááfin to join the nwévò, a place that originally functioned as the place were the Alááfin slept with preferred slaves, often a public secret within the palace. It came to be a rather public affair, although access to the nwévò was prohibited to those who were not part of it and it was segregated from the rest of the palace, only accessible through the Alááfin's chambers. The nwévò sometimes had up to a hundred members, all of whom were slave eunuchs, with the exception of the girls. A surprising number of Alááfins turned out to have at least bicurious tendencies, which might have just been the result of their power and having to reason to hide from their sexuality, but it meant that the nwévò also hosted a number of really attractive women. Aside from sexual gratification the members of the nwévò often did amateur theatre, music, art, acrobatics and dance to entertain the Alááfin during the evenings, and it was also paramount that a few of them were well-versed in philosophy or theology as to provide the Alááfin with a good conversational partner at all time.

As for other òbèzáfí with an education, the Alááfin also came to institute a system for the appointment of higher officials in the government. The Agawòfin, Prime Minister, and all other ministers, at top level and at local levels, would be among the offices limited to òbèzáfí or eunuchs: castrated men, but also childless and unmarried women. In principle, anyone could apply to the executive offices as gradually all higher up public servants became òbezàfì. Even commoners could apply, but not slaves, as nobles and commoners alike would have to give up their family name, ability or right to reproduce and ability to marry. Applicants were selected through a national examination which tested the knowledge and ability of participants, held each year in every provincial capital of Tozàn. Each year, the amount of vacancies in the government varied and if one failed to score high enough, their participation in the national examination was for nothing. As a consequence, each minister was promoted from within and no more prodigy outsiders were suddenly immediately promoted to the rank of minister, although new ministers now always came with experience.

Nobles, unhappy with this system, were placated with new laws that limited top executive positions with term limits to the nobility, meaning all mayors, district magistrates, inspectors and governors, as well as all military offices. However, the practise of simply raising prodigal commoners to the ranks of the nobility to make them general did not disappear.