Culture areas seem to have characteristic ways of handling the identification problem. The cargo fantasy, although it can be found outside the Melanesian area, seems to be particularly at home there; South American Indian prophets frequently preached of a migration to a heaven-on-earth free of Spaniards and other evils, but the promised-land fantasy is known elsewhere; North American Indian prophets most commonly emphasized the revival of the old culture by ritual and moral purification, but pure revival ideas exist in other regions too. Structural “necessity” or situational factors associated with culture area may be responsible. The contrast between native-white relationships in North America (a “revival” area) and Melanesia (an “importation” area) may be associated with the fact that American Indians north of Mexico were never enslaved on a large scale, forced to work on plantations, or levied for labor in lieu of taxes, whereas Melanesians were often subjected to more direct coercion by foreign police power. The Melanesian response has been an identification with the aggressor (vide Bettelheim 1947). On the other hand, the American Indians have been less dominated as individuals by whites, even under defeat and injustice. Their response to this different situation has by and large been an identification with a happier past. This would suggest that an important variable in choice of identification is the degree of domination exerted by a foreign society, and that import-oriented revitalization movements will not develop until an extremely high degree of domination is reached.