522 BUREAU OF AMERICAN ETHNOLOGY [Bull. 175 



the younger generation has had such dreams in recent decades. On 

 the other hand, the Mohave systematically rejected both the in- 

 ternecine, petty hostilities and the property-centered goals of white 

 civilization. The final outcome of the process was a further increase 

 in the comf)eiisatory cathecting of such traditional values as indi- 

 vidualism, broad sociability, and rather uninhibited amorousness. 

 Hence, the Mohave Indian's persistent decency toward his fellow man 

 appears to be functionally comiected wdth uninhibited and even some- 

 what indiscriminate amorousness.* 



Wliile the above comments clarify many of the main factors 

 accounting for the limited aggressiveness of the Mohave, and also 

 suggest that suppressed rage is relatively rare among them, due con- 

 sideration must be given also to three additional facts: The absence 

 of overt acts of aggressions against whites, the occurrence of self- 

 destructive behavior in intoxicated persons, and the dynamics of the 

 Mohave pattern of "passing out." The first of these problems can be 

 discussed briefly in the present section ; the other two will be analyzed 

 under separate headings. 



The absence of aggressions against whites by intoxicated Mohave 

 Indians is probably connected with the suppressions of intertribal 

 warfare by governmental authorities. The actual dynamics of tliis 

 process were discussed with C. E. Prince, Jr., and led to the following 

 tentative formulation : When the wliites suppressed Mohave warfare, 

 they provided the Mohave Indian wdth only one new outlet for liis 

 aggressions — alcohol. At the same time, the wliites also became the 

 representatives of the superego. Hence, the Mohave was constantly 

 torn between the need to express aggression in the traditional manner 

 and liis fear of goverimiental intervention. The Mohave therefore 

 evolved a compromise solution, which permitted a partial expression 

 of aggressive impulses. This solution — the use of alcohol — was essen- 

 tially a symptom formation, which, like all symptoms, failed to resolve 

 the basic conflict in a lasting and efl:ective manner. 



However, a further analysis of this problem convinced me that, 

 whereas there could be little doubt of the symptomatic nature of 

 Mohave alcoholism, a somewhat different and perhaps more satisfac- 

 tory interpretation — which adhered more closely to the traditional 

 conception of the superego as a psychic instance whose ideology is 

 subjectively evaluated as "good" and "right" — should be preferred to 

 the interpretation first formulated. 



In reformulating the dynamics of the process under study, a decisive 

 importance was assigned to the fact that the white man and his ideol- 



* This relationship appears to be more than a mere coincidence, since Internecine peace 

 and decency toward one's fellows frequently characterize tribes with few pexual Inhibitions 

 and a highly genital personality makeup. The nexus between anallty, sadism, warfare, 

 and the pursuit of wealth was cogently discussed by Jones (1923). 



