Society on Palu’é is House-based.^[10] In each domain two separate groups of Houses trace their origins through a succession of men and place names to two different sets of primordial ancestors. Members of these two groups of first settling Houses are referred to as “father people” (hata hama) whereas members of subsequently settled groups of Houses are referred to as “child people” (hata hana). Within each group of Houses, one House assumes a position of seniority. Such a House is called “elder sibling” (hata ka’é), whereas all the other Houses are referred to as “younger siblings” (hata hari). The most senior male member of a House of “elder brother” status is himself classified as “elder brother” (ka’é) and the most senior male members of Houses of “younger brother” status as “younger brothers” (hari). The two priest leaders of a domain are recruited from the two Houses of “elder sibling” status of the domain’s two first settling groups of “father people”. Although all male members of Houses of “father people” status can be referred to as “strong men” (lakimosa) in practice only the most senior male member of the senior House of each of the two groups of “father people” is addressed as such. They are the two political and ceremonial leaders of the domain. These two priest leaders maintain separate spheres of ritual influence within the domain and separate ceremonial centres, whereby the priest leader of one group of “father people” always takes precedence over the priest leader of the other. The position of this lesser priest leader varies. In some domains he functions primarily as a ceremonial leader and much of his political authority has been transferred to the main priest leader and in other domains he no longer exercises his ceremonial office and only nominally maintains “strong man” status.^[11]