This division of labour coincides with the distinction between the working and the leisure class as it appears in the higher barbarian culture. As the diversification and specialisation of employments proceed, the line of demarcation so drawn comes to divide the industrial from the non-industrial employments. The man's occupation as it stands at the earlier barbarian stage is not the original out of which any appreciable portion of later industry has developed. In the later development it survives only in employments that are not classed as industrial, -- war, politics, sports, learning, and the priestly office. The only notable exceptions are a portion of the fishery industry and certain slight employments that are doubtfully to be classed as industry; such as the manufacture of arms, toys, and sporting goods. Virtually the whole range of industrial employments is an outgrowth of what is classed as woman's work in the primitive barbarian community.
The work of the men in the lower barbarian culture is no less indispensable to the life of the group than the work done by the women. It may even be that the men's work contributes as much to the food supply and the other necessary consumption of the group. Indeed, so obvious is this "productive" character of the men's work that in the conventional economic writings the hunter's work is taken as the type of primitive industry. But such is not the barbarian's sense of the matter. In his own eyes he is not a labourer, and he is not to be classed with the women in this respect; nor is his effort to be classed with the women's drudgery, as labour or industry, in such a sense as to admit of its being confounded with the latter. There is in all barbarian communities a profound sense of the disparity between man's and woman's work. His work may conduce to the maintenance of the group, but it is felt that it does so through an excellence and an efficacy of a kind that cannot without derogation be compared with the uneventful diligence of the women.
At a farther step backward in the cultural scale -- among savage groups -- the differentiation of employments is still less elaborate and the invidious distinction between classes and employments is less consistent and less rigorous. Unequivocal instances of a primitive savage culture are hard to find. Few of these groups or communities that are classed as "savage" show no traces of regression from a more advanced cultural stage. But there are groups -- some of them apparently not the result of retrogression -- which show the traits of primitive savagery with some fidelity. Their culture differs from that of the barbarian communities in the absence of a leisure class and the absence, in great measure, of the animus or spiritual attitude on which the institution of a leisure class rests. These communities of primitive savages in which there is no hierarchy of economic classes make up but a small and inconspicuous fraction of the human race. As good an instance of this phase of culture as may be had is afforded by the tribes of the Andamans, or by the Todas of the Nilgiri Hills. The scheme of life of these groups at the time of their earliest contact with Europeans seems to have been nearly typical, so far as regards the absence of a leisure class.
As a further instance might be cited the Ainu of Yezo, and, more doubtfully, also some Bushman and Eskimo groups. Some Pueblo communities are less confidently to be included in the same class. Most, if not all, of the communities here cited may well be cases of degeneration from a higher barbarism, rather than bearers of a culture that has never risen above its present level. If so, they are for the present purpose to be taken with the allowance, but they may serve none the less as evidence to the same effect as if they were really "primitive" populations.
These communities that are without a defined leisure class resemble one another also in certain other features of their social structure and manner of life. They are small groups and of a simple (archaic) structure; they are commonly peaceable and sedentary; they are poor; and individual ownership is not a dominant feature of their economic system. At the same time it does not follow that these are the smallest of existing communities, or that their social structure is in all respects the least differentiated; nor does the class necessarily include all primitive communities which have no defined system of individual ownership. But it is to be noted that the class seems to include the most peaceable -- perhaps all the characteristically peaceable -- primitive groups of men. Indeed, the most notable trait common to members of such communities is a certain amiable inefficiency when confronted with force or fraud.
The evidence afforded by the usages and cultural traits of communities at a low stage of development indicates that the institution of a leisure class has emerged gradually during the transition from primitive savagery to barbarism; or more precisely, during the transition from a peaceable to a consistently warlike habit of life. The conditions apparently necessary to its emergence in a consistent form are: (1) the community must be of a predatory habit of life (war or the hunting of large game or both); that is to say, the men, who constitute the inchoate leisure class in these cases, must be habituated to the infliction of injury by force and stratagem;(2) subsistence must be obtainable on sufficiently easy terms to admit of the exemption of a considerable portion of the community from steady application to a routine of labour. The institution of leisure class is the outgrowth of an early discrimination between employments, according to which some employments are worthy and others unworthy. Under this ancient distinction the worthy employments are those which may be classed as exploit; unworthy are those necessary everyday employments into which no appreciable element of exploit enters.
