her racial instincts and inherited education revolted against the new order of things which was proposed to her. With the apathy in degradation peculiar to primitive peoples, the Indian woman turned her face from civilization and would have none of it; she was not of it, and it was not for her. But a change of plan resulted in at least partial success. The attempt to teach and refine the elder women--the women who had years of experience of their racial conditions as a barrier to the appreciation of a different order of things--was largely abandoned, and the efforts toward amelioration were put forth for the education of the younger women. Even so, the effort has not yet met with satisfying success, but its results bear promise of the future. Yet, the outlook is not bright; for the conditions which confront the Indian woman are still not favorable for the material betterment of her lot. Those who generalize with insufficient grasp of the premises are fond of saying that the Indian cannot bear civilization, that it is destructive to his health and morals; but they forget that no race has ever become suddenly civilized, even under the most favorable auspices. There is always the past history of that race as a controlling influence in the result; physical and social traditions must be reckoned with before the race can fully adapt itself to its new conditions and make the best of them. Unfortunately, all these traditions among the Amerind peoples are highly unfavorable to their acceptance of the civilization peculiar to the environment into which they have been forcibly brought; and this fact, together with the still persistent injustice of treatment which is meted out to them, has resulted in the physical deterioration of their race, until there now looms near the threat of extinction. In these racial conditions the Indian woman, of course, participates; and she has the further disadvantage of being compelled, in order to be able to make her own the best condition that is offered her, to effect a total change in her social relations with her own people. The Indian warrior can perhaps be brought to understand that for him better conditions are possible than those which have been his lot in times past; but it is well-nigh impracticable for him to grasp the truth that it is possible for his slave, his chattel, his beast of burden, to be aught, to herself or to him, than that which she has been almost for time immemorial. The tradition that woman is an inferior being has become so deeply merged into all his conceptions of sociology, that he cannot rid himself of it; and the woman is perforce compelled to accept this tradition, since she cannot traverse it by any appeal that he could understand.