"Yes," I said.

"Surely you did not neglect to note that she was naked and bound."

"No," I said. "Such details did not escape my attention."

"Do you know what it means," asked Cuwignaka, "when a woman is ordered to report to a man, and she is naked and bound?"

"I have some idea," I admitted.

"And you let her sleep?"

"Yes," I said.

"Why do you think Canka sent her to you?" he asked.

"I am not truly sure," I said.

"She had just been beaten," said Cuwignaka.

"Yes," I said.

"Is it not obvious, the, that this was intended as an addition to her punishment, that she, a slave, would then have to serve one who is also only a slave, and as her master?"

"Perhpas," I said.

"A splendidly humbling experience for a female slave," said Cuwignaka, "and one that teached her her worthlessness and lowness superbly."

"Perhaps," I said.

"And you did not use her."

"No," I said.

"In this you have doubtless not fulfilled the will of Canka," said Cuwignaka.

"Do you truly think he wanted me to have her?" I asked.

"Certainly," said Cuwignaka.

"But she loves him," I said.

"What difference could that possibly make?" asked Cuwignaka.

"And does he not love her?" I asked.

"Yes," said Cuwignaka. "But he will want her sent back to his lodge as a better slave."

"I think she has been punished enough," I said.

"A bold decision for one to make who is only a slave," smiled Cuwignaka.

I grinned. "Perhaps," I said.

"Besides," said Cuwignaka, "Canka likes you."

"I, too, like him," I said.

"He knows that you are a strong man, and that you need a woman."

I shrugged.

"You wear a collar," said Cuwignaka. "It is frustrating for you in the camp. You cannot even touch a nude, white female slave without permission, taking her from her work in dessing skins or sewing."

"There is Wasnapohdi," I said.

"But she is often elsewhere," said Cuwignaka, "and Grunt, for purposes of busniess, often consigns her to others, sometimes for more than a day or two."

"That is true," I said.

"So why should you object," said Cuwignaka, "if Canka, in his friendship for you, in a suitable context, for an afternoon, makes you a present of Winyela?"

"I do not object," I laughed. "It is only that I think, today, at least, she has been punsihed enough."

"That seems to be Canka's decision, not yours," said Cuwignaka.

"Doubtless you are right," I said. "He is her master."

"And you let her sleep!" scoffed Cuwignaka.

"Yes," I said.

"How tender-hearted you are!" he laughed.

"Perhpas," I said. It had been a long time since anyone had accused me of that.

Cuwignaka bent again to his work, with the bone scraper. "What are you thinking about?" he asked.

"I wonder what Wasnapohdi is doing," I said.

Cuwignaka laughed. "She is probably doing what I am doing, scraping skins."

"Do you want any help?" I asked.

"No," said Cuwignaka. "This is woman's work."

I laughed. this response, a joke on Cuwignaka's part, is a commonplace among the red savages. The offer of a man to help with a owman's tasks is almost always refused. The man has his work, the woman hers. The gender of a task commonly has a plausible rational. It seems to be the men, for example, who are best suited to be the warriors and the women who are best suited to be the lovely, desirable prizes of such warriors. Similarly it seems men, with their strength, aggressiveness and size, would be better suited for the hunt, pursuing the swift, thrident-horned, belligerent kailiauk at full speed than the slighter, softer women, and that the women, with their patience, their sense of color, with thier small, nimble fingers, would be better suited to exacting, fine tasks such as beadwork and sewing. Similarly, it is natural to expect that the general, sex-linked orientations and predispositions, statistically obvious, both male and female, of human beings, presumably functions of genetic and hormonal differences, would tend to be reflected, broadly, in the sorts of tasks which each sex tends to perform most effciently and finds most congenial.

Some tasks, of course, from the biological point of view, may be sex-neutral, so to speak. Whether sex-neutral tasks exist or not is an interesting question. Such a task would seem to be on in which the sexual nature of a human being, with all its attendant physiological and psychological consequenses, was irrelevant.

It seems likely that sex-neutral tasks, at least of an interesting nature, do not exist. We shall suppsoe, however, for the purposes of argument, that there do exist such tasks. Let us suppose, for example, that the cutting of leather for moccasisns is such a task. Now among the red savages this task, supposedly sex-neutral, for the purposes of argument, is always, or almost always, performed by females. This calls attention to an interesting anthropological datum. The performances of even tasks which may be "sex-neutral," tasks that do not seem to have an obvious biological rationale with respect to gender, tends to be divided, in culture after culture, on a sezual basis. Similarly, interestingly, whether for historical reasons or not, these cultures tend to be in substantial agreement on the divisions. For example, in almost all cultures, though not all, loom weaving is a female task. This tends to suggest that it is important in these cultures that sexual differences, in one way or another, be clearly marked.

The blurring of sexual differences, with its attendant deleterious consequences on sexual relations and identity, the reduction of male vitality and the frustration of female fulfillment, is not, for better or worse, encouraged. The denial and frustration of nature, the betrayal and subversion of sexuality, it is possible, may not be in the long-term best interest of the human species. Sexism, thus, in a sense, may not be a vice, but the hope of a race. Unisex, not taken for granted as an aspect of a pathological culture, but understood, in depth, could be of interest, it seems, only to somewhat short-sighted or unusal organisms.

I saw a white, female slave walking by. She was in someone's collar. She was stripped.

I had not been given a quirt, a permission quirt, beaded, such as might give a male slave power over such women. I looked at her. She was luscioius. I could not so much as touch her.

"What are you going to do?" asked Cuwignaka.

"I think maybe I will go look for Wasnaphodi," I said.

"I thought you might," said Cuwignaka.

I looked about.

"Have you seen Grunt?" I asked. Wasnapohdi would presumably be somewhere in his whereabouts.

"I saw him this morning," said Cuwignaka. "He seemed troubled."

"Why?" I asked.

"I do not know," said Cuwignaka.

"Bloketu and Iwoso are in the vicinity," I said. I had seen them, when I had looked about. "It seems they are visiting,"

"Of course," said Cuwignaka, working the hide.

"How is it that Bloketu hates you so?" I asked.

"I do not know," said Cuwignaka. "Once we were friends."

"They are coming this way," I said.

Cuwignaka bent even more closely over the hide. Thee seemed now a subtle anger in his movements.

It is common, of course, for women to mock one such as Cuwignaka. Bloketu, on the other hand, seemed to take a malicious and peculiar delight in doing so.

"I had a dream last night about Bloketu," said Cuwignaka.

"Oh?" I said.

"That I collared her and owned her," he said.

"And when she was stripped did you put the quirt to her well?" I asked.

"Yes," he said, "and then I much pleased myself with her."

"A good dream," I said.

"Yes," said Cuwignaka.

"Oh, Iwoso," called out Bloketu, coming up, "here is that pretty girl we met on the prairie, you know, the one in the white-womans dress."