Queen Sālote Tupou of Tonga as Tu'i Fefine

Abstract

'RANK OVERRULES EVERYTHING', SAID QUEEN SALOTE IN HER 1958-59 REMINISCENCES, meaning the blood rank derived from a chiefs descent from the Tu'i Tonga Fe fine, sister of the male sacred ruler, the Tu'i Tonga.l Salote was discussing tradi tional society, and must have had the privileges of the chiefs in mind; for, in terms of political power, blood rank has been only one qualification for political leadership in Tonga. Another qualification was to be the 'eldest', but not neces sarily chronologically the eldest. One can see this in the succession to positions of leadership in the late 18th and the 19th centuries, for the 'eldest' who suc ceeded was the one with a combination of qualities. As Salote herself said, age, rank, supporters, and ability were the essential qualifications for leaders in Tonga.2 Other things being equal, however, the natural leaders were the 'eldest sister' and 'eldest brother' of the kdinga (supporters of the chief).3 Salote's own case proved that ascribed rank did not overrule everything, for she was born with relatively low blood rank. Nor did her youthfulness prove a disability (she was 18 when she succeeded to her titles). But ability and sup porters were essential qualifications. She had ability. And she acquired supporters by the exercise of her political skills and by adroit use of her authority as an 'eldest sister'. Indeed one could say that 'sisterhood overrules everything', or perhaps 'sisterhood is essential for a chiefly women to become a leader'. By using her ability, supporters and femaleness, Salote gained recognition of the chiefs and people that she had the highest mana of any chief and was the greatest political leader Tonga has had in recorded history. Another comment Salote made about the high-ranking chiefs of pre