by the long accepted responsibilities of particular classes and of persons with a particular status. The functions of leadership are generally performed most effectively where the factors of tradition or convention are combined with those of personal suitability. A leader who owes his position entirely to the former factors is likely to be unimaginative, ill-informed, and out of touch with the times. On the other hand, one whose position is a result only of his personal exertions, and whose conduct is not guided by a settled convention, is liable to the defects of over-ambition and of resort to trickery to maintain his power. An excessive conservatism in leadership tends to precipitate the overthrow of existing leaders and their replacement by very different men, who may have little to offer but their demagogic persuasiveness. The new leaders, in their turn, produce a renewed mood of conservatism less firmly rooted in tradition, when people have become disillusioned by their unfulfilled promises and by the decay of order. This problem of leadership is an especially pressing one among peoples who have come in recent times into contact with Western civilisation. New forms of leadership are necessary when a people is remodelling its way of life in accordance with new needs and opportunities and when individuals have gained fresh means of advancement through the spread of Christianity and education and the growth of a commercial economy. Among many peoples, the old leaders…whether chiefs, or priests, or landlords…have failed to adapt their position to changing times and have lost their authority. Those who have replaced them have often shown a superior understanding of what is required. But abrupt change, in these circumstances, cannot be made without loss. People who are struggling to adapt themselves to the conditions brought about by contact with Western civilization stand in special need of the support which only their own culture and traditions can give them. In this respect, the situation in Samoa is of particular interest. The men who are providing leadership at the present time are fully in touch with the problems of the modern world; but their authority is exercised in ways broadly consistent with long-standing tradition.

THE TRADITIONAL STRUCTURE OF SAMOAN SOCIETY The basic unit of Samoan social organization was the lineage, or ‘clan’, whose members traced their origin to a common ancestor. Its leader was the matai, the holder of a title conferred by the group on one of its members. In the course of time, such groups sub-divided; and new titles were created for the various sections of the lineage. One consequence of this process has been the gradual differentiation between major and minor titles. Those which can be traced back to the earlier history of the lineage have more standing than newer titles created during the later stages of segmentation. In addition, of course, other factors have helped to give special standing to certain titles and families; inter marriage with other important families; successful alliances in time of war; or the outstanding leadership of individuals. In these ways, the traditional structure of Samoan society was formed. At its apex, were the leaders of the Tupua and Malietoa families, able to represent, in terms of social status, large sections of These placards were displayed everywhere in Samoa during the United Nations Mission in 1947 when self-government for the Samoans was just about to be granted. (nps photograph)