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FOOTNOTES

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