Most of the statements about the Washo give the impression that they have long been on the edge of oblivion (Mooney, Kroeber, etc.), and population estimates have been well under one thousand for the past fifty years. However, I find myself in agreement with d'Azevedo1 that the Washo are a vigorous and continuing cultural entity. My own rather impressionistic estimate of population is that there are perhaps two thousand Indians in the area who consider themselves as Washo and form a part of a viable cultural unit.

My own field work was devoted to an attempt to trace the patterns of change among these people since the entrance of the white man into their area. To this end I spent a great deal of time with older informants, but my work was not exclusively “salvage ethnography.” Many aspects of Washo culture have changed dramatically in the past century; this is particularly true in the area of material culture and subsistence activities. On the other hand, I was impressed by the tenacity of the less material aspects of the culture. The always-difficult-to-define world view or ethos of the Washo, which so clearly separates them from other cultures, is very much an entity expressed in the attitudes and actions of the Washo Indians, whether they are oldsters who can remember many aspects of the “old days” or children who have not yet entered the newly integrated schools of Nevada. This continuity seems most clearly expressed in the area which we subsume under the title “Religion.” Almost all Washo, even the youngsters, are familiar with, or at least aware of, Washo mythology, attitudes about ghosts, spirits, medicine, and a number of ritual actions and beliefs which are common elements in Washo life today.

This is not to imply that Washo religious activity has not been affected by the tremendous changes which have taken place in western Nevada and eastern California. I suggest that rather than disappearing under the withering rationalism of civilization the religion of the Washo has simply altered and expanded to serve the Washo in new situations.

In this work I take the broadest possible definition of religion, conceiving it as any institutionalized activity or attitude which reflects the Washo view of the cosmos. In so doing I have included a number of categories which may not generally be considered suitable for inclusion under the heading of religion. Stewart, for instance, includes shamanism, curing, special powers of shamans, miscellaneous shamanistic information, guardian spirits, destiny of the soul, ghosts or soul, and jimsonweed. My own work includes some of these specifically, incorporates some under other headings, and treats a number of subjects not included in the list given above.

The reason for this approach is practical rather than theoretical or philosophical. As anthropological definitions of religions are extremely varied and the activities described as religious under various definitions cover a greater or narrower range, it seems valuable to include as many activities as possible in a purely descriptive work.

The goal of this paper is to make as much information as possible about the religious and ritual activities of the Washo available to scholars who may be interested in religion. The inclusion of as many fields of activity as possible permits them to select information which they feel pertinent to their interests.

Wherever possible I have tried to include direct quotations from informants as well as information about their behavior and attitudes, so that my own interpretations and conclusions can be examined by others in light of the information on which they are based.

Statements made by informants are indicated by quotation marks. I did not have a recording device available and did not attempt to record entire interviews verbatim. However, whenever informants indicated that they considered their statements important I took them down word for word. If I felt some passing remark to have significance, I asked the informant to repeat it and often read it back to him for verification. Other stories, particularly those of a mythological nature, or semilegends, or experiences which were important to individual informants, were repeated voluntarily on almost every occasion of our meeting. Whenever statements are presented in quotation marks the material was gathered in this manner.

This paper contains material from a number of sources. Statements of fact or interpretations taken from published anthropological or historic works are indicated by citations in the customary manner. Information based on conversations or other private communications with other investigators is so designated. All statements of fact which are not credited to these two sources are taken from my own field notes and represent statements of my informants.