time, it seems more
than likely that the Washo failed to join the movement because they were
not suffering the social and cultural dislocation of the Paiute, Plains
tribes, or California Indians and, in fact, may have been undergoing a
process of social unification under Captain Jim. This unification appears
to have had its primary symbolization in the ritual activity which
surrounded earlier ceremonies concerned with pine-nut harvesting. The use
of a hide string to summon people to the meeting appears earlier as a war
signal used by a threatened band to entreat other Washo (often not too
successfully) to come to their aid.

With the death of Captain Jim, the large gatherings at Double Springs
appear to have ceased. In the words of one informant, "When he died all
them things like the knotted string and that stuff died with him."

After his death the pine-nut dances continued to be held in various places
in Washo country--Sugar Loaf Mountain, Genoa, and Sierra Valley being the
most frequently mentioned. Jim's daughter (or sister's daughter) who was
married to the claimant Captain Pete and was the mother of the present
claimant, Hank Pete, staged a number of dances around Genoa until her
death. This action is of interest in view of the fact that she was
considered a dangerous woman and a poisoner. It suggests that there was in
fact no clear distinction between doctors and witches or sorcerers. Her
knowledge of pine-nut prayers and songs made her essential in the ceremony
despite the fear the Washo may have had of her.

Since her death in the early 1940's, pine-nut dances have been less
frequent. Only one woman among the Washo is reputed to know all the songs,
although I suspect that several others are in possession of this knowledge
but refuse to come forth and serve as leaders, in keeping with Washo
reluctance to assume responsible roles.

After a number of years without a dance, the custom was revived in the
early 1950's at Dresslerville. The dances were staged because previous
crops had been poor and it was felt a dance would increase the harvest.

These dances, supervised by the woman who knew the songs, were not
considered too successful because both Indian dances and white men's
dances were conducted. Indian dances were held outside the community house
while younger couples danced in the white manner inside. The prayers,
bathing, and dreams played a very minor role, although food was supplied.
From the accounts