1 W. L. d’Azevedo, basing his opinions on extensive field work in the
area, contends that early estimates of Washo population were
incorrect and that modern figures based on these estimates are
inaccurate. A contemporary estimate, made by a resident journalist
in 1881, was somewhat over 3,000.
2 This statement should not be considered as an indication of
matrilineality in Washo society. Freed and d’Azevedo, who have done
extensive work in kinship and social organization of this group,
seemed to agree that the Washo were loosely bilateral with certain
formalized patrilineal elements. However, because of fragile
marriages, many Washo have had a longer and closer association with
their mothers’ families than with their fathers’, or with those of
any of their mothers’ subsequent husbands.
3 Kluckhohn reports that the payment for joining a coven of Navajo
witches is often the life of a relative (1947, p. 131).
4 This story very closely parallels one recorded by James Hatch among
the Yokuts. Kroeber Anthropological Society Papers, No. 19, Fall,
1958.
5 Regular Indian doctors were forbidden to treat members of their own
families, a prohibition which appears not to have extended to a
non-shamanistic curer.
6 Captain Jim is the only Washo whom the Washo generally accept as
having been a leader of the entire tribe. Other claimants to the
title of chief of the Washo are contemptuously discounted. There
were in the past a number of men, usually considered leaders of a
“bunch” who were called “captains” or, less often, “chiefs” because
they dealt with the white population. The entire institution of
captain may well be a post-white development.
7 The willingness of the Washo to send gravely ill persons to the
hospital seems in part motivated by the wish to avoid a death in the
house.
8 The concern for these particular graves may be in part motivated by
the fact that they are a focal point in a Washo land claim. Because
of California law concerning cemeteries, the Indians contend that
the tourist camp presently on the site is there illegally and that
the land is theirs. Thus far the camp operator has been enjoined
from removing or desecrating the graves, but the Indians’ claim has
not been considered.
9 This statement was made to point out to me that in other times only
special people, inspired by dreams, would have suggested a rabbit
hunt.
10 This kind of a statement was common and whenever it was made
suggestions of special power were made explicit later in the
conversation, or were implied by the attitude of the informant.
11 Used in an adjectival sense. In the reference below prayer is used
nominally.
12 No matter how reluctant aged Washo may have been to discuss other
aspects of the past, they became eloquent about any occasion on
which food was plentiful. They describe in minute detail the kinds
and amount of food at a feast although they cannot remember the
time, place, or those present.