BULL. 30] 



CIUCFT CIVILIZATION 



301 



creased to 1,722, and in 1904 the number 

 was given as 1,686. 



Ciucut. A Chumashan village between 

 Goletaand Pt Conception, Cal., in 1542. 

 Ciucut, — Cabrillo, Narr. (1542), in Smith, Colec. 

 Doc. Fla. , 183, 1857. Cuicut. —Taylor in Cal. Farmer, 

 Apr. 17, 1863. 



Civilization. To the aboriginal inhab- 

 itant of this continent civilization entails 

 the overturning of his ancient form of 

 government, the abolition of many of his 

 social u.sages, the readjustment of his 

 ideas of jiroperty and personal rights, and 

 change of occupation. No community 

 of natives was devoid of asocial organiza- 

 tion and a form of government. These 

 varied, some tribes being much more 

 highly organized than others (see Clan 

 and Gens), but all possessed rules of con- 

 duct which must be obeyed, else punish- 

 ment would follow. Native organization 

 was based on kinship, which carried with 

 it the obligation of mutual protection. 

 The tribe, wherever it chanced to be, 

 whether resting at home in the village, 

 wandering on the plains in pursuit of 

 game, or scattered in quest of fish on the 

 rivers or sea, always preserved its organ- 

 ization and authority intact, whereas the 

 organization which civilization imposes 

 on the native is based on locality, those 

 living within certain limits being, regard- 

 less of relationship, subject to common 

 laws and having equal responsibilities; 

 mere kinship warrants no claim, and the 

 family is differently constituted. In the 

 tribal family husband and wife very often 

 must belong to different units. According 

 to the custom of the particular tribe the 

 children trace descent through their 

 father and belong to his gens, or through 

 their mother and are members of her clan. 

 Modern civilization demands the abroga- 

 tion of the clan or gens, and children 

 must inherit from l)oth parents and be 

 subject to their authority, not that of a 

 clan or gens. 



Most of the common occupations of 

 tribal life are wiped out by civilization. 

 Intertribal wars have ceased, and war 

 honors are no longer possible; the herds 

 of buffalo and other animals are gone, 

 and with them the hunter, and the makers 

 of bows, arrows, spears, and other im- 

 plements of the chase. The results of 

 generations of training are of little avail 

 to the civilized male Indian. 



Under tribal conditions woman held, 

 in many cases, a place in the management 

 of tribal affairs. Upon her devolved 

 partly the cultivation of the fields, the 

 dressing of skins, the making of clothing, 

 the production of pottery and baskets, 

 the preparing of food, and all that went 

 to conserve the home. Civilization puts 

 an end to her outdoor work and consigns 



her to the kitchen and the washtub, 

 while the white man's factories supply 

 cloth, clothing, pots, pans, and baskets, 

 for none of the native industries can sur- 

 vive in competition with machinery. 

 Woman, moreover, loses her importance 

 in public affairs and the independent 

 ownership of property that was her right 

 by tribal law. No group of peoples on 

 the continent were destitute of religious 

 beliefs or of rites and ceremonies express- 

 ive of them. These beliefs were based 

 on the idea that man, in common with 

 all created things, was endowed with life 

 by some power that pervaded the uni- 

 verse. The methods of appealing to this 

 power varied with the environment of 

 the peoples, but the incentive was the 

 desire for food, health, and long life, 

 while the rites and ceremonies inculcated 

 certain ethical relations between man 

 and man. As among all races, priest- 

 craft overlaid many of the higher 

 thoughts and teachings of native religion 

 and led to unworthy practices. Never- 

 theless the breaking down of the ancient 

 forms of worship through the many 

 changes and restrictions incident to the 

 settlement of the country has caused the 

 natives much distress and mental confu- 

 sion. It is not surprising that it has 

 been a slow and difficult process for the 

 aborigines to accept and conform to such 

 radical changes of organization, customs, 

 and beliefs as are required by civilization. 

 Yet many have done so, showing a grasp 

 of mind, a power to apprehend the value 

 of new ideals, and a willingness to accept 

 the inevitable, and evincing a degree of 

 courage, self-restraint, and strength of 

 character that can not fail to win the ad- 

 miration of thinking men. The younger 

 generation, born under the new condi- 

 tions, are spared the abrupt change 

 through which their fathers had to 

 struggle. Wherever the environment 

 permits, the employments of the white 

 race are now those of the Indian. In one 

 branch of the Eskimo change has come 

 through the introduction of the reindeer. 

 Already the Indian is to be found tilling 

 his farm, plying the trades, employed 

 on the railroads, working in mines and 

 logging camps, and holding ]>ositions of 

 trust in banks and mercantile houses. 

 Indians, of pure race or of mixed blood, 

 are practising as lawyers, physicians, and 

 clergymen; they have made their way in 

 literature and art, and are serving the pub- 

 lic in national and state offices, from that 

 of road master to that of legislator. The 

 school, the missionary, and the altered 

 conditions of life are slowly but surely 

 changing the Indian's mode of thought as 

 well as his mode of living, and the old life 

 of his tribe and race is becoming more 



