A chiefdom is a form of hierarchical political organization in non-industrial societies usually based on kinship, and in which formal leadership is monopolized by the legitimate senior members of select families or 'houses'. These elites form a political-ideological aristocracy relative to the general group. Concept In anthropological theory, one model of human social development rooted in ideas of cultural evolution describes a chiefdom as a form of social organization more complex than a tribe or a band society, and less complex than a state or a civilization. Within general theories of cultural evolution, chiefdoms are characterized by permanent and institutionalized forms of political leadership (the chief), centralized decision-making, economic interdependence, and social hierarchy. Chiefdoms are described as intermediate between tribes and states in the progressive scheme of sociopolitical development formulated by Elman Service: band - tribe - chiefdom - state. A chief's status is based on kinship, so it is inherited or ascribed, in contrast to the achieved status of Big Man leaders of tribes. Another feature of chiefdoms is therefore pervasive social inequality. They are ranked societies, according to the scheme of progressive sociopolitical development formulated by Morton Fried: egalitarian - ranked - stratified - state. The most succinct definition of a chiefdom in anthropology is by Robert L. Carneiro: "An autonomous political unit comprising a number of villages or communities under the permanent control of a paramount chief" (Carneiro 1981: 45). Chiefdoms in archaeological theory In archaeological theory, Service's definition of chiefdoms as “redistribution societies with a permanent central agency of coordination” (Service 1962: 144) has been most influential. Many archaeologists, however, dispute Service's reliance upon redistribution as central to chiefdom societies, and point to differences in the basis of finance (staple finance v. wealth finance). Service argued that chief rose to assume a managerial status to redistribute agricultural surplus to ecologically specialized communities within this territory (staple finance). Yet in re-studying the Hawaiian chiefdoms used as his case study, Timothy Earle observed that communities were rather self-sufficient. What the chief redistributed was not staple goods, but prestige goods to his followers that helped him to maintain his authority (wealth finance). Some scholars contest the utility of the chiefdom model for archaeological inquiry. The most forceful critique comes from Timothy Pauketat, whose Chiefdom and Other Archaeological Delusions outlines how chiefdoms fail to account for the high variability of the archaeological evidence for middle-range societies. Pauketat argues that the