1
10
351
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https://humanities.gbcnv.edu/omeka/files/original/6a7445e0d044362ac3405f11656508b3.pdf
81ff5ac84d4fed142507b698b9bcbe89
PDF Text
Text
HOSTED
B
Celebrating women throughout history
March 2002 is
Women's
History month. This is the time
of year to reflect on the count-
Iess contributions made
throughout history to our
country state, and particularly
to our own cornmunity. This
celebration brings to mind the
talents, ingenuity, and unique
creritivity, often found innate in
women. No loqger ignored or
overlooked, the achievements
and accomplishments of
women in society are readily
acknowledged and praised.
During the month of'March,
the GBC Library will focus
more exclusively on those
women making a difference at
Great Basin College, although
some attention is given to
Nernada womerl* and". other'spe ^
cial ladies. On display will be
different forrns of art and c,rafts
including quilts, photographs,
needlework, pottery, jewelry,
told some wonderful stories.
Wines was a significant con-
and other items. The display is
incredibly impressive.
rancher. She also fielded questions from the audience.
The schedule for this years
The month of
tributor to this area as a school
teacher for EIko County anil a
activities
a brown bad lunch brown bad lunch series,
series as weII. All who partici- Frida;rs, 12:10 P'm.' will
include
include the following featured
speakers: March 1, Dr. Joel
pated last year \Mill remember
Lorinda Wines from Ruby
Valley. "Just having turned 100
years old, she was
Shrock, "Pink Tea," Light
a
very
impressive speaker with an
interesting story," recalls Salle
Knowles, GBC Librarian.
Knowles continued, "I trul.y
enjoyed listening to her last
year, and she seemed to still be
going so strong." Wines related
to attendees last year her experi,erreee of.life sn.the ranch and'
Refreshments; March S, Cyd
McMullen; March 15' Dorothy
Gallagher; and Marchz?, Hat
Fashion Show. AJI events will
be held in McMullen Hall,
Room 103.
For more information on the
activities associated with
'
Women's History Mo4th,
ple3se tall 775:753.2323.
\."/' ,'1 ,!,
I
.t-1
,M-{
L-
,{- { h*Cr'l
�
Dublin Core
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Title
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Depicting GBC: NNCC and GBC in their Posters
Subject
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Historical collections of posters designed by and for Northern Nevada Community College and Great Basin College over the years.
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GBC Media Services / NNCC
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GBC Library Archives
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GBC / NNCC
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1966-present
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Christian Parks / GBC Library
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Copyright Great Basin College
Language
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English
Type
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posters,postcards,programs,flyers,pamphlets
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Dublin Core
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Title
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Women Creating History
Subject
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Celebrating Woman's History Month at the Great Basin College Library.
Description
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A Great Basin College Newspaper article advertising the celebration of Women's History Month at the Great Basin College Library. The article is from the February 28, 2002 issue of the Great Basin College Newspaper.
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Media Services
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Great Basin College Newspaper
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Great Basin College/NNCC
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February 28, 2002
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Christina Park/GBC Library
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PDF
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English
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Poster/Advertisment
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Women's History Month at Great Basin College Library
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Women's History Month at Great Basin College Library
articles
GBC Library
Great Basin College Library
Women's History
Women's History Month
-
https://humanities.gbcnv.edu/omeka/files/original/b64290e28e996920ee26acffdb3c9f75.pdf
ed74cf7e3e23116580b4b0dc5fc2b7ab
Dublin Core
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Title
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"Wilkins, Nevada: A 20th Century Ghost Town"
Subject
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A history of the small roadside community of Wilkins, Nevada in the twentieth century by Howard Hickson.
Description
An account of the resource
Wilkins, Nevada, was located about 25 miles north of Wells on U.S. 93. Build next to the Wine Cup Ranch, Wilkins was centered on the Thousand Springs Trading Post, built in 1947 and purchased in 1953 by a group headed by movie star Jimmy Stewart. Hickson's story focuses on John Moschetti, who managed the trading post and served as Wilkins' postmaster for the seventeen years a U.S. Post Office operated in the area.
Creator
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Howard Hickson
Source
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Howard Hickson's Histories archive at Great Basin College: <a title="Wilkins, Nevada history html page" href="http://www.gbcnv.edu/howh/Wilkins.html" target="_blank">http://www.gbcnv.edu/howh/Wilkins.html</a>
Publisher
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GBC Virtual Humanities Center
Contributor
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Scott A. Gavorsky [VHC]
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© Copyright 2010 by Howard Hickson
PDF Text
Text
Howard Hickson’s Histories
Wilkins, Nevada
A 20th Century Ghost Town
Wilkins looks like a war zone today. There is nothing there except burned ruins in the sagebrush.
It is a far cry from the vital days of the Thousand Springs Trading Post and its café, motel,
garage, bar, post office, store, living quarters and truck stop. John Moschetti was proud of the
place. He was the boss.
Can a wide spot on US93, 25 miles north of Wells, Nevada, with only a few people living there
be called a town? You bet it can. There was an official US Post Office there for almost seventeen
years. The place was named Wilkins for Russ Wilkins who, with partner Martin Wunderlich,
once owned the Utah Construction Company ranches in California, Idaho, Nevada and Utah, one
of the largest livestock businesses in the nation. Moschetti was Postmaster for the entire life of
post office – July, 1948 to April, 1963.
John moved from Colorado to northeast Nevada as secretary to Wilkins when the mighty UC
was subdivided into smaller outfits and sold.
�Howard Hickson’s Histories – “Wilkins, Nevada: A 20th Century Ghost Town”
Joe Lissolo, Bill “Wil” Moschetti, Lynn Moschetti, and Neva Lissolo.
The Lissolos were Marta (John’s wife) Moschetti’s parents. c. 1952.
Around 1947, a trading post was built on the highway near the Wine Cup Ranch where Wilkins
headquartered. By then all the other ranches had been sold and Wilkins said John could go back
to the Denver office or manage the new Thousand Springs Trading Post. Moschetti opted to take
over the roadside business on January 1, 1948, and stayed for 16 years.
Russ Wilkins died in 1952 at a young age. His family sold the ranch. In 1953 the Wine Cup and
trading post were sold to a group headed by movie star Jimmy Stewart. They owned the places
about four years.
Page 2 of 7
�Howard Hickson’s Histories – “Wilkins, Nevada: A 20th Century Ghost Town”
John Moschetti at the Thousand Springs Trading Post
Actor Jimmy Stewart, one-time owner of the Winecup, wrote John Moschetti a letter in 1957
praising him on the job he was doing at the trading post
Page 3 of 7
�Howard Hickson’s Histories – “Wilkins, Nevada: A 20th Century Ghost Town”
A café, bar, motel and garage were added. It was a successful operation. The owners and
Moschetti made money. Local businesses and residents bought fuel and supplies. Highway
traffic brought in a lot of business. There was a full time mechanic on duty while about twelve
other employees kept things running.
John Moschetti, center, bartending in the Wilkins bar.
B.H. Grube was the next owner. He thought there was oil on the Wine Cup and, for years,
ranching operations went down hill but the trading post continued to prosper and grow.
Moschetti recalls good times and somber events. In early 1949, there was a terrible snowstorm. It
snowed and snowed. Hard winds blew the white stuff into drifts that eventually closed the
highway. The highway department just couldn’t keep up with it and finally the roads were
closed. There were 20 to 30 travelers snowed in a Wilkins. At the time there was no café or
motel. People slept on the floor or in their cars while the trading post workers fed them a couple
of hot meals every day.
Page 4 of 7
�Howard Hickson’s Histories – “Wilkins, Nevada: A 20th Century Ghost Town”
They were trapped at Wilkins for four days before the highway department was able to open the
highway. The stranded travelers followed the plows to Wells. It had taken 20 hours to plow the
25 miles from Wilkins to Wells. The highway immediately drifted shut again and was blocked
for 17 days. The storm made national news.
One day a trucker dropped off a fellow who was skinned up and bleeding. He complained that he
was hungry. John told him he would feed him but he had to clean up himself in the restroom.
The man grabbed a large ashtray off the counter and threatened John. John and his brother, Nick,
were able to tie him up with a rope.
A lot of people were coming and going and there wasn’t much help. There was a hitching post
out front. John and Nick took their prisoner and tied him to the post where he remained for the
couple of hours it took Sheriff Jess Harris to get out to Wilkins from Elko. The man had escaped
from a mental hospital in Tennessee and made it all the way to Nevada before capture.
On November 20, 1956, Lonnie Jeffs, from Montello, pulled up to the trading post and shouted,
“My wife is having a baby!”
John rushed them to the nearest motel room where they put Lonnie’s wife on the bed. Almost
immediately, the baby was born. The new father had been in the Army and knew what to do. He
cut and tied the umbilical cord of his newly born daughter and they continued to Elko where
medical help was available if needed.
Being stuck out in the middle of nowhere, the youngsters at Wilkins were very short of
entertainment. Being kids, they found or invented things to do. According to plan, the children
were supposed to board the school bus at Wilkins for the 25-mile trip to school in Wells. It didn’t
always happen that way. Frequently, they got on the bus in Wilkins and rode north as far as they
could go, eventually all the way to Jackpot, where the bus turned back south for the trip to Wells.
Page 5 of 7
�Howard Hickson’s Histories – “Wilkins, Nevada: A 20th Century Ghost Town”
Wilkins in its heyday. Plot plan drawn by Wil Moschetti.
Page 6 of 7
�Howard Hickson’s Histories – “Wilkins, Nevada: A 20th Century Ghost Town”
Those kids put in a lot of miles. When Jackpot finally had students, a typical bus trip was get on
at Wilkins, ride about forty miles north to Jackpot, drive back those same forty miles to Wilkins
and then the 25 miles to Wells. So, sharpen your pencil and do a little figuring – All that riding in
a daily roundtrip added up to more than two hundred miles, but it was fun.
Grube sold the Wine Cup to Bill Addington in 1963. Moschetti had operated the profitable
trading post from 1948 to 1963. Addington wanted John to work for wages instead of the yearslong partnership. John packed up his family and moved to Wells, then Elko.
Although Wilkins precariously hung on for a few more years, it was, essentially, the end.
Wilkins is one of those places where, if you blink driving by, you’ll miss the place. Still, though,
it is one of those sites in northeast Nevada that is now a reminder of history and the years are
slowly sapping even memories when someone mentions Wilkins.
“Wilkins? Never heard of the place.” That’s sad.
Sources: Oral history tape, October 12, 1993, John W. Moschetti, Northeastern Nevada Museum
Archives, Elko; Dale Porter, Elko; members of John Moschetti’s family, Elko; Nevada’s Northeast
Frontier, Edna Patterson, Louise Ulph, and Victor Goodwin, reprint, University of Nevada Press, Reno,
published by the Northeastern Nevada Museum, Elko; and Nevada Place Names, Helen S. Carlson,
University of Nevada Press, Reno, 1974.
Photographs: From the John Moschetti Family Collection.
©Copyright 2010 by Howard Hickson
Archived and Presented by the
Page 7 of 7
�
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Howard Hickson Histories
Subject
The topic of the resource
Stories of northeastern Nevada history authored by Howard Hickson.
Description
An account of the resource
Howard Hickson's Histories are true stories about Northeastern Nevada's colorful past, written with wry humor and keen insight into the sometimes comic, sometimes tragic, sometimes downright eerie lives of cowboys, miners, and gamblers, villains and saints and men and women of both extremes, who've inhabited or passed through the region. The collection is a cultural treasure that Great Basin College is privileged to make available to the world via the Internet. New stories are added as Howard sees fit.
Creator
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Howard Hickson
Source
A related resource from which the described resource is derived
Web site of Howard Hickson's Histories. http://www.gbcnv.edu/hickson/index.html
Publisher
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Great Basin College
Date
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07/08/2014
Contributor
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Great Basin College
Rights
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c.2014 Howard Hickson
Relation
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Web site of Howard Hickson's Histories. http://www.gbcnv.edu/hickson/index.html
Format
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Content can be PDF or HTML documents.
Language
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English
Type
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Stories of northeastern Nevada history authored by Howard Hickson.
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Elko, Nevada, northeastern Nevada, history, articles, Great Basin
Website
A resource comprising of a web page or web pages and all related assets ( such as images, sound and video files, etc. ).
Local URL
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<div align="center"><span class="header"><span style="font-size: medium;">H</span>OWARD <span style="font-size: medium;">H</span>ICKSON'S<span style="font-size: medium;"> H</span>ISTORIES </span><br /> <span style="color: #ffffff;"></span></div>
<table width="100%" cellspacing="20" cellpadding="0" border="0" bgcolor="#FFFFFF" align="center">
<tbody>
<tr>
<td scope="col" width="575" valign="top" align="left">
<div align="center">
<p><span class="title">Wilkins, Nevada</span><br /> <em><span class="subtitle">A 20th Century Ghost Town</span></em></p>
<p> </p>
</div>
<p>Wilkins looks like a war zone today. There is nothing there except burned ruins in the sagebrush. It is a far cry from the vital days of the Thousand Springs Trading Post and its café, motel, garage, bar, post office, store, living quarters and truck stop. John Moschetti was proud of the place. He was the boss.</p>
<p align="center"><img src="http://www.gbcnv.edu/howh/wilkins1.jpg" alt="Photo of Wilkins today" width="600" height="244" /></p>
<p> </p>
<p>Can a wide spot on US93, 25 miles north of Wells, Nevada, with only a few people living there be called a town? You bet it can. There was an official US Post Office there for almost seventeen years. The place was named Wilkins for Russ Wilkins who, with partner Martin Wunderlich, once owned the Utah Construction Company ranches in California, Idaho, Nevada and Utah, one of the largest livestock businesses in the nation. Moschetti was Postmaster for the entire life of post office – July, 1948 to April, 1963.</p>
<p align="center"><br /> <img src="http://www.gbcnv.edu/howh/wilkins2.jpg" alt="Family Members photo" width="423" height="600" /></p>
<p class="caption" align="center">Joe Lissolo, Bill “Wil” Moschetti, Lynn Moschetti,<br /> and Neva Lissolo. The Lissolos were Marta<br /> (John’s wife) Moschetti’s parents. c. 1952.</p>
<p>John moved from Colorado to northeast Nevada as secretary to Wilkins when the mighty UC was subdivided into smaller outfits and sold.</p>
<p> </p>
<p>Around 1947, a trading post was built on the highway near the Wine Cup Ranch where Wilkins headquartered. By then all the other ranches had been sold and Wilkins said John could go back to the Denver office or manage the new Thousand Springs Trading Post. Moschetti opted to take over the roadside business on January 1, 1948, and stayed for 16 years.</p>
<p align="center"><img src="http://www.gbcnv.edu/howh/wilkins-john.jpg" alt="John Moschetti at the Thousand Springs Trading PostJohn Moschetti at the Thousand Springs Trading PostJohn Moschetti at the Thousand Springs Trading Post" width="440" height="332" /><br /> <span class="caption">John Moschetti at the Thousand Springs Trading Post </span></p>
<p> </p>
<p>Russ Wilkins died in 1952 at a young age. His family sold the ranch. In 1953 the Wine Cup and trading post were sold to a group headed by movie star Jimmy Stewart. They owned the places about four years.</p>
<table width="100%" cellspacing="0" cellpadding="5" border="0">
<tbody>
<tr>
<td><img src="http://www.gbcnv.edu/howh/wilkins-stewart.jpg" alt="Jimmy Stewart" width="300" height="519" /></td>
<td><img src="http://www.gbcnv.edu/howh/wilkins-letter.jpg" alt="Jimmy Stewart Letter" width="487" height="537" /></td>
</tr>
</tbody>
</table>
<p class="caption" align="center">Actor Jimmy Stewart, one-time owner of the Winecup, <br /> wrote John Moschetti a letter in 1957<br /> praising him on the job he was doing at the trading post</p>
<p> </p>
<p>A café, bar, motel and garage were added. It was a successful operation. The owners and Moschetti made money. Local businesses and residents bought fuel and supplies. Highway traffic brought in a lot of business. There was a full time mechanic on duty while about twelve other employees kept things running.</p>
<p> </p>
<p align="center"><img src="http://www.gbcnv.edu/howh/wilkins3.jpg" alt="" width="600" height="425" /><br /> <span class="caption">John Moschetti, center, bartending in the Wilkins bar.</span></p>
<p><br /> B.H. Grube was the next owner. He thought there was oil on the Wine Cup and, for years, ranching operations went down hill but the trading post continued to prosper and grow.</p>
<p> </p>
<p>Moschetti recalls good times and somber events. In early 1949, there was a terrible snowstorm. It snowed and snowed. Hard winds blew the white stuff into drifts that eventually closed the highway. The highway department just couldn’t keep up with it and finally the roads were closed. There were 20 to 30 travelers snowed in a Wilkins. At the time there was no café or motel. People slept on the floor or in their cars while the trading post workers fed them a couple of hot meals every day.</p>
<p>They were trapped at Wilkins for four days before the highway department was able to open the highway. The stranded travelers followed the plows to Wells. It had taken 20 hours to plow the 25 miles from Wilkins to Wells. The highway immediately drifted shut again and was blocked for 17 days. The storm made national news.</p>
<p align="center"><img src="http://www.gbcnv.edu/howh/wilkins4.gif" alt="Wilkins plot plan" width="602" height="853" /><br /><span class="caption">Wilkins in its heyday. Plot plan drawn by Wil Moschetti.</span></p>
<p>One day a trucker dropped off a fellow who was skinned up and bleeding. He complained that he was hungry. John told him he would feed him but he had to clean up himself in the restroom. The man grabbed a large ashtray off the counter and threatened John. John and his brother, Nick, were able to tie him up with a rope.</p>
<p> </p>
<p>A lot of people were coming and going and there wasn’t much help. There was a hitching post out front. John and Nick took their prisoner and tied him to the post where he remained for the couple of hours it took Sheriff Jess Harris to get out to Wilkins from Elko. The man had escaped from a mental hospital in Tennessee and made it all the way to Nevada before capture.</p>
<p> </p>
<p>On November 20, 1956, Lonnie Jeffs, from Montello, pulled up to the trading post and shouted, “My wife is having a baby!”</p>
<p> </p>
<p>John rushed them to the nearest motel room where they put Lonnie’s wife on the bed. Almost immediately, the baby was born. The new father had been in the Army and knew what to do. He cut and tied the umbilical cord of his newly born daughter and they continued to Elko where medical help was available if needed.</p>
<p> </p>
<p>Being stuck out in the middle of nowhere, the youngsters at Wilkins were very short of entertainment. Being kids, they found or invented things to do. According to plan, the children were supposed to board the school bus at Wilkins for the 25-mile trip to school in Wells. It didn’t always happen that way. Frequently, they got on the bus in Wilkins and rode north as far as they could go, eventually all the way to Jackpot, where the bus turned back south for the trip to Wells.</p>
<p> </p>
<p>Those kids put in a lot of miles. When Jackpot finally had students, a typical bus trip was get on at Wilkins, ride about forty miles north to Jackpot, drive back those same forty miles to Wilkins and then the 25 miles to Wells. So, sharpen your pencil and do a little figuring – All that riding in a daily roundtrip added up to more than two hundred miles, but it was fun.</p>
<p> </p>
<p>Grube sold the Wine Cup to Bill Addington in 1963. Moschetti had operated the profitable trading post from 1948 to 1963. Addington wanted John to work for wages instead of the years-long partnership. John packed up his family and moved to Wells, then Elko.</p>
<p> </p>
<p>Although Wilkins precariously hung on for a few more years, it was, essentially, the end.</p>
<p> </p>
<p>Wilkins is one of those places where, if you blink driving by, you’ll miss the place. Still, though, it is one of those sites in northeast Nevada that is now a reminder of history and the years are slowly sapping even memories when someone mentions Wilkins.</p>
<p> </p>
<p>“Wilkins? Never heard of the place.” That’s sad.</p>
<p> </p>
<hr width="20%" noshade="noshade" align="left" />
<p class="copyright"><!-- @page { margin: 0.79in } P { margin-bottom: 0.08in } --></p>
<p class="sources"> </p>
<p class="sources">Sources: Oral history tape, October 12, 1993, John W. Moschetti, Northeastern Nevada Museum Archives, Elko; Dale Porter, Elko; members of John Moschetti’s family, Elko; <em>Nevada’s Northeast Frontier</em>, Edna Patterson, Louise Ulph, and Victor Goodwin, reprint, University of Nevada Press, Reno, published by the Northeastern Nevada Museum, Elko; and Nevada Place Names, Helen S. Carlson, University of Nevada Press, Reno, 1974.</p>
<p class="sources"> </p>
<p class="sources">Photographs: From the John Moschetti Family Collection.</p>
<p> </p>
<p class="copyright">©Copyright 2010 by Howard Hickson</p>
<table width="100%" cellspacing="0" cellpadding="0" border="0">
<tbody>
<tr valign="middle" align="left">
<td width="100%"> </td>
</tr>
</tbody>
</table>
</td>
</tr>
</tbody>
</table>
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Wilkins, Nevada: A 20th Century Ghost Town
Subject
The topic of the resource
A history of the small roadside community of Wilkins, Nevada in the twentieth century by Howard Hickson.
Description
An account of the resource
Wilkins, Nevada, was located about 25 miles north of Wells on U.S. 93. Build next to the Wine Cup Ranch, Wilkins was centered on the Thousand Springs Trading Post, built in 1947 and purchased in 1953 by a group headed by movie star Jimmy Stewart. Hickson's story focuses on John Moschetti, who managed the trading post and served as Wilkins' postmaster for the seventeen years a U.S. Post Office operated in the area.
<p><a title="Wilkins, Nevada history pdf file" href="/omeka/files/original/b64290e28e996920ee26acffdb3c9f75.pdf" target="_blank" rel="noopener">Read the Article [pdf file]</a><br /> <a href="http://www.gbcnv.edu/howh/Wilkins.html" target="_blank" rel="noopener">View Original webpage [archive website]</a></p>
Creator
An entity primarily responsible for making the resource
Howard Hickson
Source
A related resource from which the described resource is derived
Howard Hickson's Histories archive: <a title="Hickson's Histories - Wilkins, Nevada" href="http://www.gbcnv.edu/howh/Wilkins.html" target="_blank" rel="noopener">http://www.gbcnv.edu/howh/Wilkins.html</a>
Publisher
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GBC Virtual Humanities Center
Contributor
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Scott A. Gavorsky [VHC]
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© Copyright 2010 by Howard Hickson. Used with permission of author.
http://humanities.gbcnv.edu/omeka/items/show/103 [admin access only]
Format
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webpage
Language
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English
Community
Crossroads
HHH
history
Nevada
Northeastern Nevada
Story
-
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Howard Hickson Histories
Subject
The topic of the resource
Stories of northeastern Nevada history authored by Howard Hickson.
Description
An account of the resource
Howard Hickson's Histories are true stories about Northeastern Nevada's colorful past, written with wry humor and keen insight into the sometimes comic, sometimes tragic, sometimes downright eerie lives of cowboys, miners, and gamblers, villains and saints and men and women of both extremes, who've inhabited or passed through the region. The collection is a cultural treasure that Great Basin College is privileged to make available to the world via the Internet. New stories are added as Howard sees fit.
Creator
An entity primarily responsible for making the resource
Howard Hickson
Source
A related resource from which the described resource is derived
Web site of Howard Hickson's Histories. http://www.gbcnv.edu/hickson/index.html
Publisher
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Great Basin College
Date
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07/08/2014
Contributor
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Great Basin College
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c.2014 Howard Hickson
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Web site of Howard Hickson's Histories. http://www.gbcnv.edu/hickson/index.html
Format
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Content can be PDF or HTML documents.
Language
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English
Type
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Stories of northeastern Nevada history authored by Howard Hickson.
Coverage
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Elko, Nevada, northeastern Nevada, history, articles, Great Basin
Person
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Howard is Director Emeritus of the Northeastern Nevada Museum in Elko. He retired in 1993 after heading the national award-winning museum for almost twenty-five years. Prior to moving to Elko in 1969, he was Curator of Exhibits at the Nevada State Museum in Carson City. He came to Elko expecting to spend only one year here. Love of the area and its people kept him here.
He is an historian, writer, photographer, commercial designer and artist, and museologist. Nevada Magazine has featured his articles and photographs.
Howard is, indeed, a distinguished gentleman. In 1994, the University of Nevada Board of Regents designated him a Distinguished Nevadan.
He is married to Terry, a retired school teacher. She was a reporter for the Honolulu Star Bulletin for nine years.
Bibliography
He is the author of Mint Mark: CC - A History of the U.S. Mint in Carson City, now in its seventh printing. His newest book, Elko, One of the Last Frontiers of the Old West, came out in December, 2002, and is available from the Northeastern Nevada Museum. Call (775) 738-3418. Cost by mail totals $8.95. 60 pages, 30 plus photos.
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10/22/13
Elko County Place Names
HOWARD HICKSON'S HISTORIES
[Index]
What's in a Name?
Elko County Place Names
Following are selected places most of us know. If any reader wants
to know about a place not listed, please email me and I will check my
sources and get back to you by email.
Adobe Summit: (On the road from Elko to Mountain City and
Tuscarora) A small ranch and road station were maintained on the
summit for freight wagons and stagecoaches. Its name was derived
from the adobe mud that packed the wheels of the vehicles. Some
present day maps call it "Doby" which is incorrect.
Angel Lake: (East Humboldt Range southwest of Wells) A beautiful
recreational lake which can be reached by automobile. Warren M.
Angel came to Elko County is 1878. He had a ranch in Clover
Valley.
Carlin: Construction crews of the Central Pacific Railroad settled
Elko County's oldest community in 1868. It was named for Captain
William Passmore Carlin, a Civil War volunteer who was once
stationed there.
Carlin's principal street in 1911
Photo courtesy of the Northeastern Nevada Museum, Elko
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Elko County Place Names
Charleston: Named for Tom Charles. The area was originally called
Mardis after George Washington "Old Allegheny" Mardis. There was
placer mining at a site four miles north of 76 Creek and the place
became a lively camp with three schools, several stores, a hotel, ice
house, saloon and other buildings.
China Ranch: (In Elko) In the area of the city park and where the
Northeastern Nevada Museum are located, local Chinese used the
place as a garden for raising vegetables they sold in town. Their farm
was irrigated by a ditch they dug from the Humboldt River near Osino
to the gardens in Elko. They also supplied water to Elko from the
ditch for a time.
Clover Valley: An abundance of clover grew in the valley. It was
called the Valley of Fifty Springs by the ill-fated Donner Party when
they passed through.
Contact: (Northern Elko County) Also known as the Salmon and Kit
Carson mining districts, the area was discovered in 1870 and first
worked on a commission basis by Chinese miners. Contact is mining
term meaning the meeting of granite and porphyry.
Currie: A town on the Nevada Northern Railroad between Cobre
and McGill. Joseph H. Currie had a ranch on Nelson Creek in 1885.
Deeth: (Between Elko and Wells) Settled in 1868 and named after a
man called Deeth who ran a small store on the banks of the Humboldt
River some two miles below the present town.
Diamond A Desert: (Northern Elko County near the Idaho line) The
brand of the Dan Murphy cattle outfit running cattle from Gold Creek
to the desert was the "Diamond A."
Dinner Station: (Twenty miles north of Elko) On the freight road
from Elko to Tuscarora and Mountain City. It was first known as
Weilands Station, named for the man who built the place. It here that
stage passengers, teamsters, horses and mules rested and were fed.
The name Dinner Station is obvious.
Duck Valley: (At Owyhee) Indian reservation in northern Elko
County established by Congress in 1877. Named for the ducks found
in the area before the reservation was established.
Elko: (County seat of Elko County) Elko County was formed from
part of Lander County in March, 1869 and named for its principal
community. There are three versions of the naming of the town: (1)
The most believable is that Charles Crocker of the Central Pacific
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Elko County Place Names
Railroad, who had a passion for naming stations after animals, simply
added an O to Elk. (2) A small white girl was stolen by Indians from a
party of emigrants. The Indians called her Elko which some say is an
Indian word for White Elk. The child died near the Hot Springs off
Bullion Road and the Indians referred to the area as Elko. (3) When
surveyors were laying out the town site a party of Indians watched the
proceedings with considerable interest and, when the stakes were
being driven, one of them asked what the surveyors were making.
One told them that there would soon be a town here like San
Francisco and New York. The Indian exclaimed, "Elko!," said to be,
in early accounts, an Indian word of disgust. The boss of the survey
party said that was as good a name as any and wrote the name on
board and nailed it to a post. Editor: Since these accounts were
published I have been told there is no such term as Elko in the
Shoshone language. So, we are back to the first account of naming the
town...simply an O added to Elk which is not nearly as romantic or
exciting as numbers two and three.
Fort Halleck: Originally called Camp Halleck the post was
established by Captain Samuel P. Smith in 1867. General H.W.
Halleck was the Chief of Staff of the U.S. Army at the time. On the
western slope of the Rubies it existed until 1886. The fort was
established to protect emigrant groups and the railroad.
Fort Ruby: (Ruby Valley in northern White Pine County) Established
in 1862 by Colonel Edward P. Connor with 600 men who marched
all the way from Stockton, California. A reservation of six square
miles was laid out and given the name Camp Ruby. Its name came
from the nearby mountains where pioneers found "rubies" and "ruby
sand," actually garnets, in the gravel of the streams.
Grindstone Mountain: (West of Dixie Creek and the South Fork of
the Humboldt River) Called Moleen Peak on contemporary maps,
one side of the mountain resembles grindstones. Its elevation is 7,377
feet.
Harrison Pass: (Ruby Mountains) Thomas Harrison, a native of
England, came to Elko County in 1865 and established a ranch in
Ruby Valley.
Humboldt River and all the other Humboldt names: Originally called
the Barren River, then Paul's River in honor of one of Pete Skene
Ogden's men who sickened and died on its banks. For a while it was
called Ogden's River then was designated Mary's River, perhaps after
the Indian wife of Ogden. Explorer Charles Fremont, in 1845, ignored
the existing name and called it the Humboldt. Friedrich Henry
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Elko County Place Names
Alexander, Baron von Humboldt, was a famous naturalist and
explorer in the 19th centry.
Jarbidge: The word Jarbidge comes from an Indian word, "Tsawhaw-bitts," a name for a human-eating giant Indian thought to roam the
canyon. Miners twisted the spelling to Jahabich and then to Jarbidge.
Often referred to as Jarbridge which is incorrect.
Jarbidge was a booming tent city in 1910
Photo courtesy of the Northeastern Nevada Museum, Elko
Jiggs: Its name comes from the popular comic strip of the time,
"Maggie and Jiggs." The town was called Skelton from 1884-1922,
from Cynthia Skelton, the mother of Valley Paddock who raised
horses in the vicinity. The place was then named "Hylton" who was a
prominent figure in the town, finally, to Jiggs.
Kittridge Canyon: C.B. Kittridge settled in Elko in 1871. Water
from the canyon was used in Elko for many years.
Lamoille:(Town, Valley, Canyon, Lake, and Creek) Thomas A.
Waterman, one of the original settlers in Lamoille Valley, was a native
of Lamoille County, Vermont. Lamoille is another twisted name.
Originally it was "la Moutte," French for a gull. It might have been a
map engraver's mistake of not crossing the t's.
Lee: Named in honor of General Robert E. Lee by J.L. Martin who
came to South Fork Valley in 1869.
Maggie Creek: (Near Carlin) On early maps the stream was called
Robin's Creek or Martin's Fork. A Scotch family, on their overland
trek to California in 1849, camped near the stream and named it
Maggie after one their little girls.
Metropolis: (Twelve miles northwest of Wells) A land promotion
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Elko County Place Names
scheme of the Pacific Reclamation Company. Using a name denoting
a large city and prosperity, the company started the place in 1911.
Drought, water rights litigation, high interest rates, jackrabbits and
Mormon crickets contributed to the demise of the town and
surrounding farms.
Midas: First called Rosebud, then Gold Circle, because mines
encircled the town. Its name was changed to Midas because Postal
officials felt there were too many towns beginning with "gold" and
would not establish a post office there unless the name was changed
to Midas, a mythical king. Everything he touched turned to gold.
Montello: An Indian word meaning "rest." The place was a small
station on the Central Pacific Railroad. The watering place called
Montello is actually eight or so miles from town.
Oasis: (Between Wells and Wendover) Named after the Oasis Ranch
of E.C. Hardy, a horse raiser in the Toana area in the late 1880s.
Owyhee: Peter Skene Ogden of the Hudson's Bay Company first
called the river the Sandwich Island River when two Hawaiians in his
group were killed there by Indians. Captain James Cook visited
Hawaii in 1776 and name the largest island in the group "Owyhee."
American missionaries in the islands later reduced the native language
to a written form and changed the spelling to "Hawaii."
Pilot Peak: (Eastern Elko County) Name by John C. Fremont in
1845 because it served as a guide for emigrants in their western
migration.
Pleasant Valley: Named by the Seitz brothers, Edward and George,
as a descriptive name for the valley nestled at the foot of the Ruby
Mountains.
Spanish Ranch: (Independence Valley, Tuscarora area) This cattle
kingdom was put together by Bernardo and Pedro Altube, Spanish
Basques who came to Elko County from California in 1870. Pedro,
who stood six-feet, six inches in his stocking feet was known as Palo
Alto, or "tall pine," and it is said that the California town takes its name
from him. Pedro was elected to the Cowboy Hall of Fame as
Nevada's candidate in 1960.
Spring Creek: From the springs on a ranch known as the McKnight
Ranch.
Starr Valley: (Between Halleck and Wells) Lieutenant Augustus
Washington Starr came with Captain S.P. Smith to established Fort
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Elko County Place Names
Halleck in 1867. After leaving the army Starr bought land in the valley
and is credited with being the place's first settler. By 1870 he had left
the area.
Te-Moak Indian Reservation: (Lee) Formed in the late 1930's by
the government from established private cattle operations on the South
Fork near Lee. The Bureau of Indian Affairs purchased several
ranches and located Native American families of the Shoshone tribe of
Te-Moak Indians on them. Named for Chief Te-Moak of Ruby
Valley. The name means "rope." He was named that because he
braided rope. Te-Moak rose to power among his people through
personal influence, not hereditary lineage. He is remembered for the
treaty he negotiated with the government to allow emigrants to pass
through this region unmolested by the Indians.
Thomas Canyon: (Branch of Lamoille Canyon, Ruby Mountains)
Raymond Thomas, an Elko County High School teacher, took a trip
into Lamoille Canyon on a beautiful day with ten other persons on
October 1, 1916. In his effort to help other members of the party
caught in a surprise snowstorm, the high altitude and severe storm
conditions resulted in the death of Thomas.
Tobar: (Southeast of Wells) A town on the Western Pacific tracks. A
story is told that a saloon keeper in 1909, painted a sign reading "To
Bar" and pointed it in the direction of his establishment. Railroad
officials looking for a name for their new town, saw the sign and
promptly named the place Tobar.
Tuscarora: Two stories; (1) Steve and John Beard named the place
after the Indians living in their home state of North Carolina and (2)
When the mining district was formed one of the miners had served on
the U.S. Gunboat Tuscarora. The name of the boat also came from
the southeastern seaboard Indians.
Union gunboat "Tuscarora,"
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Elko County Place Names
named for an Indian tribe in North Carolina
Photo courtesy of the Northeastern Nevada Museum, Elko
Twin Bridges: (Lower South Fork, Humboldt River) Two bridges
are in the area, one spans Smith Creek, the other the South Fork.
Wells: Originally a rest stop for wagon trains, the community was
settled in 1869 with the name Humboldt Wells after the river and
springs that marked the beginning of the Humboldt Trail. Elko County
Commissioners, on May 6, 1873, shortened the name to Wells. The
town was incorporated in 1927.
Main street of Wells c.1911
Photo courtesy of the Northeastern Nevada Museum, Elko
Wendover: An eating place run by John Cooley served the men of
the sheep trails in the area and was so named because the men and
flocks wended their way over this route to other grazing ranges.
Wild Horse Reservoir: A dam was built in 1938 to store waters on
the Owyhee River, which was replaced with a new structure in 1971.
Wild horses were found in the area at one time.
Wilkins: (Between Wells and Contact) Sometimes was called
Thousand Springs Trading Post. Russell Wilkins was once the owner
of nearby Winecup Ranch.
Edited by Howard Hickson
September 14, 1998
I give my sincere thanks to my longtime friend, Edna Patterson, who
is, without a doubt, the premier historian of northeast Nevada. In
1964 she compiled a small book of local place names published by
the Elko Independent. In 1977 the Northeastern Nevada Historical
Society published parts of the original book in its Quarterly.
�1998 by Howard Hickson. If any portion or all of this article is used or quoted proper
credit must be given to the authors.
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Elko County Place Names
[Back to Hickson's Histories Index]
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�
Dublin Core
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Title
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Howard Hickson Histories
Subject
The topic of the resource
Stories of northeastern Nevada history authored by Howard Hickson.
Description
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Howard Hickson's Histories are true stories about Northeastern Nevada's colorful past, written with wry humor and keen insight into the sometimes comic, sometimes tragic, sometimes downright eerie lives of cowboys, miners, and gamblers, villains and saints and men and women of both extremes, who've inhabited or passed through the region. The collection is a cultural treasure that Great Basin College is privileged to make available to the world via the Internet. New stories are added as Howard sees fit.
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Howard Hickson
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Web site of Howard Hickson's Histories. http://www.gbcnv.edu/hickson/index.html
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Great Basin College
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07/08/2014
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Great Basin College
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c.2014 Howard Hickson
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Stories of northeastern Nevada history authored by Howard Hickson.
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Elko, Nevada, northeastern Nevada, history, articles, Great Basin
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Elko County Place Names <center>
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<td align="left"><center><span style="font-size: medium;">H</span><span style="font-size: small;">OWARD</span><span style="font-size: medium;"> H</span><span style="font-size: small;">ICKSON'S</span><span style="font-size: medium;"> H</span><span style="font-size: small;">ISTORIES</span></center><hr width="100%" /><center><span style="color: #000066;"><span style="font-size: medium;">What's in a Name?</span></span></center><center><em><span style="color: #000066;">Elko County Place Names</span></em></center>
<p><span style="font-size: small;">F</span>ollowing are selected places most of us know. If any reader wants to know about a place not listed, please email me and I will check my sources and get back to you by email. </p>
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<p><strong>Adobe Summit</strong>: (On the road from Elko to Mountain City and Tuscarora) A small ranch and road station were maintained on the summit for freight wagons and stagecoaches. Its name was derived from the adobe mud that packed the wheels of the vehicles. Some present day maps call it "Doby" which is incorrect. </p>
<p><strong>Angel Lake</strong>: (East Humboldt Range southwest of Wells) A beautiful recreational lake which can be reached by automobile. Warren M. Angel came to Elko County is 1878. He had a ranch in Clover Valley. </p>
<p><strong>Carlin</strong>: Construction crews of the Central Pacific Railroad settled Elko County's oldest community in 1868. It was named for Captain William Passmore Carlin, a Civil War volunteer who was once stationed there. </p>
<center> </center><center><img src="http://www.gbcnv.edu/howh/carlin.jpg" alt="" width="169" height="250" /></center><center><span> <em>Carlin's principal street in 1911 </em></span></center><center><em><span>Photo courtesy of the Northeastern Nevada Museum, Elko</span></em></center>
<p><strong>Charleston</strong>: Named for Tom Charles. The area was originally called Mardis after George Washington "Old Allegheny" Mardis. There was placer mining at a site four miles north of 76 Creek and the place became a lively camp with three schools, several stores, a hotel, ice house, saloon and other buildings. </p>
<p><strong>China Ranch</strong>: (In Elko) In the area of the city park and where the Northeastern Nevada Museum are located, local Chinese used the place as a garden for raising vegetables they sold in town. Their farm was irrigated by a ditch they dug from the Humboldt River near Osino to the gardens in Elko. They also supplied water to Elko from the ditch for a time. </p>
<p><strong>Clover Valley</strong>: An abundance of clover grew in the valley. It was called the Valley of Fifty Springs by the ill-fated Donner Party when they passed through. </p>
<p><strong>Contact</strong>: (Northern Elko County) Also known as the Salmon and Kit Carson mining districts, the area was discovered in 1870 and first worked on a commission basis by Chinese miners. Contact is mining term meaning the meeting of granite and porphyry. </p>
<p><strong>Currie</strong>: A town on the Nevada Northern Railroad between Cobre and McGill. Joseph H. Currie had a ranch on Nelson Creek in 1885. </p>
<p><strong>Deeth</strong>: (Between Elko and Wells) Settled in 1868 and named after a man called Deeth who ran a small store on the banks of the Humboldt River some two miles below the present town. </p>
<p><strong>Diamond A Desert</strong>: (Northern Elko County near the Idaho line) The brand of the Dan Murphy cattle outfit running cattle from Gold Creek to the desert was the "Diamond A." </p>
<p><strong>Dinner Station</strong>: (Twenty miles north of Elko) On the freight road from Elko to Tuscarora and Mountain City. It was first known as Weilands Station, named for the man who built the place. It here that stage passengers, teamsters, horses and mules rested and were fed. The name Dinner Station is obvious. </p>
<p><strong>Duck Valley</strong>: (At Owyhee) Indian reservation in northern Elko County established by Congress in 1877. Named for the ducks found in the area before the reservation was established. </p>
<p><strong>Elko</strong>: (County seat of Elko County) Elko County was formed from part of Lander County in March, 1869 and named for its principal community. There are three versions of the naming of the town: (1) The most believable is that Charles Crocker of the Central Pacific Railroad, who had a passion for naming stations after animals, simply added an O to Elk. (2) A small white girl was stolen by Indians from a party of emigrants. The Indians called her Elko which some say is an Indian word for White Elk. The child died near the Hot Springs off Bullion Road and the Indians referred to the area as Elko. (3) When surveyors were laying out the town site a party of Indians watched the proceedings with considerable interest and, when the stakes were being driven, one of them asked what the surveyors were making. One told them that there would soon be a town here like San Francisco and New York. The Indian exclaimed, "Elko!," said to be, in early accounts, an Indian word of disgust. The boss of the survey party said that was as good a name as any and wrote the name on board and nailed it to a post. <strong>Editor: </strong>Since these accounts were published I have been told there is no such term as Elko in the Shoshone language. So, we are back to the first account of naming the town...simply an O added to Elk which is not nearly as romantic or exciting as numbers two and three. </p>
<p><strong>Fort Halleck</strong>: Originally called Camp Halleck the post was established by Captain Samuel P. Smith in 1867. General H.W. Halleck was the Chief of Staff of the U.S. Army at the time. On the western slope of the Rubies it existed until 1886. The fort was established to protect emigrant groups and the railroad. </p>
<p><strong>Fort Ruby</strong>: (Ruby Valley in northern White Pine County) Established in 1862 by Colonel Edward P. Connor with 600 men who marched all the way from Stockton, California. A reservation of six square miles was laid out and given the name Camp Ruby. Its name came from the nearby mountains where pioneers found "rubies" and "ruby sand," actually garnets, in the gravel of the streams. </p>
<p><strong>Grindstone Mountain</strong>: (West of Dixie Creek and the South Fork of the Humboldt River) Called Moleen Peak on contemporary maps, one side of the mountain resembles grindstones. Its elevation is 7,377 feet. </p>
<p><strong>Harrison Pass</strong>: (Ruby Mountains) Thomas Harrison, a native of England, came to Elko County in 1865 and established a ranch in Ruby Valley. </p>
<p><strong>Humboldt River</strong> and all the other Humboldt names: Originally called the Barren River, then Paul's River in honor of one of Pete Skene Ogden's men who sickened and died on its banks. For a while it was called Ogden's River then was designated Mary's River, perhaps after the Indian wife of Ogden. Explorer Charles Fremont, in 1845, ignored the existing name and called it the Humboldt. Friedrich Henry Alexander, Baron von Humboldt, was a famous naturalist and explorer in the 19<sup>th</sup> centry. </p>
<p><strong>Jarbidge</strong>: The word Jarbidge comes from an Indian word, "Tsaw-haw-bitts," a name for a human-eating giant Indian thought to roam the canyon. Miners twisted the spelling to Jahabich and then to Jarbidge. Often referred to as Jarbridge which is incorrect. <br /> </p>
<center><img src="http://www.gbcnv.edu/howh/jarbidge.jpg" alt="" width="300" height="233" /></center><center><em><span>Jarbidge was a booming tent city in 1910 </span></em></center><center><em><span>Photo courtesy of the Northeastern Nevada Museum, Elko</span></em></center>
<p><strong>Jiggs</strong>: Its name comes from the popular comic strip of the time, "Maggie and Jiggs." The town was called Skelton from 1884-1922, from Cynthia Skelton, the mother of Valley Paddock who raised horses in the vicinity. The place was then named "Hylton" who was a prominent figure in the town, finally, to Jiggs. </p>
<p><strong>Kittridge Canyon</strong>: C.B. Kittridge settled in Elko in 1871. Water from the canyon was used in Elko for many years. </p>
<p><strong>Lamoille</strong>:(Town, Valley, Canyon, Lake, and Creek) Thomas A. Waterman, one of the original settlers in Lamoille Valley, was a native of Lamoille County, Vermont. Lamoille is another twisted name. Originally it was "la Moutte," French for a gull. It might have been a map engraver's mistake of not crossing the t's. </p>
<p><strong>Lee</strong>: Named in honor of General Robert E. Lee by J.L. Martin who came to South Fork Valley in 1869. </p>
<p><strong>Maggie Creek</strong>: (Near Carlin) On early maps the stream was called Robin's Creek or Martin's Fork. A Scotch family, on their overland trek to California in 1849, camped near the stream and named it Maggie after one their little girls. </p>
<p><strong>Metropolis</strong>: (Twelve miles northwest of Wells) A land promotion scheme of the Pacific Reclamation Company. Using a name denoting a large city and prosperity, the company started the place in 1911. Drought, water rights litigation, high interest rates, jackrabbits and Mormon crickets contributed to the demise of the town and surrounding farms. </p>
<p><strong>Midas</strong>: First called Rosebud, then Gold Circle, because mines encircled the town. Its name was changed to Midas because Postal officials felt there were too many towns beginning with "gold" and would not establish a post office there unless the name was changed to Midas, a mythical king. Everything he touched turned to gold. </p>
<p><strong>Montello</strong>: An Indian word meaning "rest." The place was a small station on the Central Pacific Railroad. The watering place called Montello is actually eight or so miles from town. </p>
<p><strong>Oasis</strong>: (Between Wells and Wendover) Named after the Oasis Ranch of E.C. Hardy, a horse raiser in the Toana area in the late 1880s. </p>
<p><strong>Owyhee</strong>: Peter Skene Ogden of the Hudson's Bay Company first called the river the Sandwich Island River when two Hawaiians in his group were killed there by Indians. Captain James Cook visited Hawaii in 1776 and name the largest island in the group "Owyhee." American missionaries in the islands later reduced the native language to a written form and changed the spelling to "Hawaii." </p>
<p><strong>Pilot Peak</strong>: (Eastern Elko County) Name by John C. Fremont in 1845 because it served as a guide for emigrants in their western migration. </p>
<p><strong>Pleasant Valley</strong>: Named by the Seitz brothers, Edward and George, as a descriptive name for the valley nestled at the foot of the Ruby Mountains. </p>
<p><strong>Spanish Ranch</strong>: (Independence Valley, Tuscarora area) This cattle kingdom was put together by Bernardo and Pedro Altube, Spanish Basques who came to Elko County from California in 1870. Pedro, who stood six-feet, six inches in his stocking feet was known as Palo Alto, or "tall pine," and it is said that the California town takes its name from him. Pedro was elected to the Cowboy Hall of Fame as Nevada's candidate in 1960. </p>
<p><strong>Spring Creek</strong>: From the springs on a ranch known as the McKnight Ranch. </p>
<p><strong>Starr Valley</strong>: (Between Halleck and Wells) Lieutenant Augustus Washington Starr came with Captain S.P. Smith to established Fort Halleck in 1867. After leaving the army Starr bought land in the valley and is credited with being the place's first settler. By 1870 he had left the area. </p>
<p><strong>Te-Moak Indian Reservation</strong>: (Lee) Formed in the late 1930's by the government from established private cattle operations on the South Fork near Lee. The Bureau of Indian Affairs purchased several ranches and located Native American families of the Shoshone tribe of Te-Moak Indians on them. Named for Chief Te-Moak of Ruby Valley. The name means "rope." He was named that because he braided rope. Te-Moak rose to power among his people through personal influence, not hereditary lineage. He is remembered for the treaty he negotiated with the government to allow emigrants to pass through this region unmolested by the Indians. </p>
<p><strong>Thomas Canyon</strong>: (Branch of Lamoille Canyon, Ruby Mountains) Raymond Thomas, an Elko County High School teacher, took a trip into Lamoille Canyon on a beautiful day with ten other persons on October 1, 1916. In his effort to help other members of the party caught in a surprise snowstorm, the high altitude and severe storm conditions resulted in the death of Thomas. </p>
<p><strong>Tobar</strong>: (Southeast of Wells) A town on the Western Pacific tracks. A story is told that a saloon keeper in 1909, painted a sign reading "To Bar" and pointed it in the direction of his establishment. Railroad officials looking for a name for their new town, saw the sign and promptly named the place Tobar. </p>
<p><strong>Tuscarora</strong>: Two stories; (1) Steve and John Beard named the place after the Indians living in their home state of North Carolina and (2) When the mining district was formed one of the miners had served on the U.S. Gunboat Tuscarora. The name of the boat also came from the southeastern seaboard Indians. <br /> </p>
<center> <img src="http://www.gbcnv.edu/howh/ship.jpg" alt="" width="300" height="207" /></center><center><em><span>Union gunboat "Tuscarora," </span></em></center><center><em><span>named for an Indian tribe in North Carolina </span></em></center><center><em><span>Photo courtesy of the Northeastern Nevada Museum, Elko</span></em></center>
<p><strong>Twin Bridges</strong>: (Lower South Fork, Humboldt River) Two bridges are in the area, one spans Smith Creek, the other the South Fork. </p>
<p><strong>Wells</strong>: Originally a rest stop for wagon trains, the community was settled in 1869 with the name Humboldt Wells after the river and springs that marked the beginning of the Humboldt Trail. Elko County Commissioners, on May 6, 1873, shortened the name to Wells. The town was incorporated in 1927. <br /> </p>
<center><img src="http://www.gbcnv.edu/howh/wells.jpg" alt="" width="350" height="145" /></center><center><em><span>Main street of Wells c.1911 </span></em></center><center><em><span>Photo courtesy of the Northeastern Nevada Museum, Elko</span></em></center><center><em><span> </span></em></center>
<p><strong>Wendover</strong>: An eating place run by John Cooley served the men of the sheep trails in the area and was so named because the men and flocks wended their way over this route to other grazing ranges. </p>
<p><strong>Wild Horse Reservoir</strong>: A dam was built in 1938 to store waters on the Owyhee River, which was replaced with a new structure in 1971. Wild horses were found in the area at one time. </p>
<p><strong>Wilkins</strong>: (Between Wells and Contact) Sometimes was called Thousand Springs Trading Post. Russell Wilkins was once the owner of nearby Winecup Ranch. <br /> </p>
<center><img src="http://www.gbcnv.edu/howh/dingbat.jpg" alt="" width="46" height="13" /></center><center> </center>
<div align="right"><em>Edited by Howard Hickson<span style="color: #000000;"> </span></em></div>
<div align="right"><em><span style="color: #000000;">September 14, 1998 </span></em></div>
<p> <br />I give my sincere thanks to my longtime friend, Edna Patterson, who is, without a doubt, the premier historian of northeast Nevada. In 1964 she compiled a small book of local place names published by the <em>Elko Independent</em>. In 1977 the Northeastern Nevada Historical Society published parts of the original book in its <em>Quarterly.</em></p>
<p><span style="font-family: Arial, Helvetica;">© 1998 by Howard Hickson. If any portion or all of this article is used or quoted proper credit must be given to the authors.</span></p>
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What's in a Name? Elko County Place Names
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Story from Howard Hickson's Histories regarding Elko County, Nevada place names and their origin.
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Story from Howard Hickson's Histories regarding Elko County, Nevada place names and their origin. The complete article is at the bottom of this page.<br /> <br /><a title="Names article original webpage" href="http://gbcnv.edu/hickson/names.html" target="_blank" rel="noopener">View Original Webpage [archive website]</a>
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Western Shoshone Oral History Collection Since 2005, the Great Basin Indian Archives has been collecting the stories from Shoshone elders from across the communities of northeastern and central Nevada, as well as events throughout the region. Currently, these 63 treasures are available on DVD through the Great Basin College Library and in community centers. The Virtual Humanities Center at Great Basin College (VHC) is pleased to partner with the GBIA to begin presenting this unique resource in a digital, streaming video format to the Shoshone communities of northeastern and central Nevada and the broader world. There are two ways to access these materials online: www.gbcnv.edu/GBIA - click on “Collections” humanities.gbcnv.edu/omeka/exhibits/show/gbia With the support of the National Endowment for the Humanities and community partners like Barrick Gold of North America, the VHC will have all the existing oral histories available online by May 2017, available 24 hours a day, 7 days a week. Moreover, the oral histories with transcripts will be fully searchable in both English and Shoshone. As new oral histories are collected in the future, they will be added to this online collection, creating a permanent and expanding repository for the Shoshone communities of Nevada. �GBIA Western Shoshone Oral History Collection – November 2016 GBIA 001 Te-Moak Pow-Wow October 2005 GBIA 027 Blossom, Dan 3/27/2012 GBIA 002 Little, Eleanor 1/17/2006 GBIA 028 Fisk, Edith and Adele 3/27/2012 GBIA 003 Jackson, Ellison 1/17/2006 GBIA 029A Blossom, Katherine 3/27/2012 GBIA 003B Jackson, Ellison 8/27/2014 GBIA 029B Blossom, Katherine 8/28/2014 GBIA 004 Crum, Earl and Beverly 2/1/2006 GBIA 030A Jones, Virginia Mae GBIA 005 Woodson, Clara, and Hand Drum Talk 2/27/2012 Begay, Gracie 3/16/2006 GBIA 030B Jones, Virginia Mae June 2012 GBIA 006 Penoli, Nevada 4/26/2006 GBIA 031 Hall Jones, Rosie 4/14/2014 GBIA 007A Yowell, Raymond - IEN 5/8/2006 GBIA 032 Pete, Sr., Dennis F. 4/15/2014 GBIA 007B Yowell, Raymond 8/16/2007 GBIA 033 Hanks, Lloyd 4/16/2014 GBIA 008 Woods, Andrea 6/20/2006 GBIA 034 Mason, Naomi 4/23/2014 GBIA 009A Temoke-Roche, Evelyn 8/22/2006 GBIA 035 Rainey, Laura 5/28/2014 GBIA 009B Temoke-Roche, Evelyn 3/27/2012 GBIA 036 Spilsbury, Delaine 5/28/2014 GBIA 009C Temoke-Roche, Evelyn 9/15/2014 GBIA 037 Spilsbury, Delaine, and GBIA 010 Brazzanovich, Beverly, and Rainey, Laura 5/28/2014 Miller, Harold 10/12/2006 GBIA 038 Graham, Boyd 5/29/2014 GBIA 011 Miller, Harold 10/12/2006 GBIA 039 Tom Lee, Anthony 6/5/2014 GBIA 012 History of the Ghost Dance GBIA 040 Begay, Gracie 6/27/2014 [Miller; Hoferer] 11/12/2006 GBIA 041 Ridley, Barbara 7/30/2014 GBIA 013 Brady, Elizabeth 11/29/2006 GBIA 042 Bobb, Johnny 9/20/2014 GBIA 014 McKinney, Dave 11/30/2006 GBIA 043 Dixon, Ronnie 11/5/2014 GBIA 015 Steele, Florence, and GBIA 044 Price, Georgianna 12/19/2014 GBIA 045 Moon Glasson, Judy 4/9/2015 GBIA 046 Hooper Dewey, Darlene 4/10/2015 Moon, Lee GBIA 016 12/6/2006 Shoshone Indian Language Reunion 8/14/2007 GBIA 047 Bill, Madeline S. 12/24/2015 GBIA 017 Cummings, Delores 6/20/2008 GBIA 048 George, Delaine 6/2/2016 GBIA 018 Hall Puella, Marge 6/20/2008 GBIA 049 Allison, Doris 4/22/2016 GBIA 019 Dann, Carrie - IEN 7/17/2008 GBIA 050 Collins, Floyd 6/2/2016 GBIA 020 Hilman, Toby 8/11/2008 GBIA 051 Walker, Helen 3/18/2016 GBIA 021 GBC Native American Club GBIA 052 Shaw, Jr, Lester 6/1/2016 Pow-Wow 1/30/2009 GBIA 053 Sam, Ruby 4/22/2016 GBIA 022 Cinnabar, Vivian 11/24/2009 GBIA 054 Sam, Theresa 3/18/2016 GBIA 023 Sims, Alvin and Lorraine 11/30/2009 GBIA 055 Cavanaugh, Antoinette 6/14/2016 GBIA 024 Premo, Illaine 11/30/2009 GBIA 056 Honaker, Keith 3/9/2016 GBIA 025 Nutting, Lyle, and GBIA 057 Semahte Wahatte man To'ainkanna Thacker, Eloy GBIA 026 6/2/2010 Whitney, Louis May 2010 (Twelve) – SYLAP Play Summer 2014 Highlighted oral histories have significant Shoshone language conversation, and are recommended for usage by community language teachers.
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Western Shoshone Oral Histories
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Oral histories of Western Shoshone elders collected by the Great Basin Indian Archive.
Description
An account of the resource
Oral histories compiled
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Great Basin Indian Archive, in partnership with Barrick Gold of North America
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GBIA Oral History Collections
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Great Basin Indian Archive
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2006-2015
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Western Shoshone Oral History Collection flyer
Description
An account of the resource
Flyer prepared for the Shoshone Community Language Teachers Workshop hosted by Great Basin College on 18-19 November 2016. The flyer contains a list of the Western Shoshone Oral Histories collected through November 2016, with oral histories with significant Shoshone language content marked.
Creator
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Virtual Humanities Center at Great Basin College
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Vivian
Cinnabar
Great
Basin
Indian
Archive
GBIA
022
Oral
History
Interview
by
Norm
Cavanaugh
November
24,
2009
Elko,
NV
Great
Basin
College
•
Great
Basin
Indian
Archives
1500
College
Parkway
Elko,
Nevada
89801
hCp://www.gbcnv.edu/gbia/
775.738.8493
Produced
in
partnership
with
Barrick
Gold
of
North
America
�GBIA 022
Interviewee: Vivian Cinnabar
Interviewer: Norm Cavanaugh
Date: November 24, 2009
VC:
That’s how they were. They were enemies. All of them enemies with Paiutes, and all the
different tribes. They were enemies. And so, but these Shoshones around this area
worked together, and then so, they—
NC:
So do you remember what band of Shoshones your family came from?
VC:
In this area, we were Western Shoshones. Uh-huh. And then, but my dad was part
Bannock. It must have been a big pokkombe [1:35] when they got together. What was the
question you asked me? I don’t know where they came from. Knew it was from that
people around there. They just roamed around down in this area. Because those other
people were the enemy, you know. And then, so, so most of them, they were settled in
Ruby Valley. And all the people out here didn’t mind Shoshones. And so when the
government made the treaty, and then they talked to the people, the head mans, you
know? Do you know that that was, that was the same thing that’s going on. They was,
they were fighting with the white people—like ranchers that had lands, and everything.
They used to have all kinds of businesses. They were fighting with them, and stealing
their cattle, and killing the cattle and horses, and families. So that’s the reason why—it
wasn’t only that way here. It was all over. And then so they negotiate. They say they
came, and decided to make a treaty, and talk to the people, so that won’t be going on.
And then, so they had this meeting at Ruby Valley. And some people felt, well, it’s good.
Government was going to help them. Because lot of people were poor, and they were
having hard time. They’re just roaming, living off of the land. This is what I’m saying.
And they were having hard time, so government told them that they were going to help
them if they signed that treaty, and made reservations for them. And some people didn’t
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like it. They didn’t want to go under the government. And some people want it. They
said, “Well, good. They’re going to help us,” live someplace where the government will
give them reservation. And so lot of people didn’t want to go under government. But my,
it would be my great-great-grandpa, Buck. His name was Buck. He was there. And then
some of the other men, too, they talked it over. They said, well, it’s good idea to make
that treaty, this agreement. So that way we won’t be killing each other, and stuff like that.
And so, so then, Buck… So then, Buck, my dad’s—it would be his uncle, I guess. He
agreed about the reservation, because his people were just roaming here, and they were
going to die at the time. So Buck made—and the others, uncle he agreed to sign on it.
And they saw the other man come in the area, you know, Shoshones. And then they
decided they wanted help, too. Some of the people didn’t want to go under the
government, so. The people that want to go, they had joined with Buck. With the Western
Shoshones. And this was the, they want to go that way. Go under the government. Lot of
people in this area didn’t want to go under government, so they stayed here. Stayed in the
towns, and, like, lived along the tracks, here. So the government gave them land over
there, west of Carlin. Over here at Carlin, down here? On the other side of the tunnels,
that’s where. On, that would be east of the tunnels there. Someplace in the mountains
back there. Kind of desert country they said, they went. They couldn’t make any living
off of that land. What they want the mens to do? And so the men got together, and they
say, “No, we didn’t, we want a place where we could live off of the land.” And you
know. “This place is poor. No water, no green grasses,” stuff like that for their cattle and
horses. And so they talked. They talked at length. When they roamed, they know the
area. So they sent to that, like where they—it wasn’t called Duck Valley at that time. But
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anyway, they knew that place, one of the places where they roamed. And they went back
and talked to the government. So the government agreed, because they were having hard
time out here in Carlin, trying to make a living. So then they got together, so the
government agreed to give them that place there, which is Duck Valley now. Because it
had all wild animals, and all kinds of game to eat, and fowl, sage hens, and all them kind
of… And Owyhee River had lot of fish in it. Salmon, fish coming up from the Snake
River. And the mountains. They had lot of trouts and stuff like that. And so they went up
to that place, if they could have it. So the government agreed with them. So then, they—
that’s when they moved to Duck Valley, the people.
NC:
So did they move—how many Shoshones were there?
VC:
I don’t know. Quite a few. Because there are all different kind of Shoshones here. But the
whole thing was they called themselves Western Shoshones—but with Buck.
NC:
So did they round up all the Shoshone bands in this area and move them up to Owyhee?
VC:
Lot of the people didn’t want to go with Buck. So that’s how it got started in Owyhee.
That’s how it got, then they moved. Lot of people moved to go to Owyhee and have a
good living there. But the others stayed around here. What else?
NC:
So is that, is Buck, is he the same person they used to call Captain Buck?
VC:
At that time they signed the treaty, they went there, but just headmen in the tribe. But his
name wasn’t Buck. But later on, when they went under the government, they had to work
with the government. And so, different men worked under the government as scouts.
Scouts. Found them all over there in Owyhee. Yeah, the scouts that went with the
government. And that’s when they changed his name to Captain Buck. If you go to the
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cemetery, you’ll find lot of the mens there, lot of the men’s names, “Captain.” Like
Captain Charles and all those guys. So he was one of those headmen over there.
NC:
Did you want to go ahead and read what you have written down?
VC:
That’s about all I have it wrote down… Oh, yes! Another thing that these people around
here, when we used to go to the Shoshone meetings, they kept blaming—it says now,
“Why did they get these men to sign on the treaty, when they don’t even know how to
write?” [Laughter] Nobody was educated at that time, they didn’t like that, these people
around here. Because nobody knew how to do it. And the people, the men that sign the,
name, Indian names, they were long Indian names. [__inaudible at 12:54__]. So they
thumb print, they had to make thumb prints, that’s how they sign on it. These are on
somebody, fixed it. But Earl Crum and Beverly, they have those names. They know how
to pronounce a lot of them. I don’t even know how to pronounce it, put that name. That’s
long Indian names and stuff. I thought they wrote down what their names, was thumb
prints. And the man, the government mans in Washington, they signed on the treaty, too.
Because they’re all there.
NC:
Do you remember what the treaty said, or what the agreements were?
VC:
I don’t know. I can’t remember. But it says, what do they call that…? Peace—what’s the
other one?
NC:
Peace and Friendship Treaty?
VC:
Yeah. Peace and Friendship, because they get together now. Then they won’t be fighting
anymore. So the Indians agreed with the white guys that they could go ahead and be free
to do whatever they want, like mining, and live in towns and whatever. So, and then
there’s—they don’t make happen. They having trouble. They agreed on that one. So
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they call it “Friendship.” It made peace. Peace among each other. And then, so later on,
yeah, the government did help them with their food, and living too. Yeah. Yeah, they, I
don’t know why they brought the supplies in, but the supplies come out, to come here,
and different men from Owyhee, they had army wagons. They gave them army wagons to
come on, and they come after the supplies. Pick up the supplies, food supplies, and took it
back to Owyhee to distribute among the Indians. It took three days. Three days to get
here from there. My dad was one of them, with some other guys. I think the men took
turns going after supplies here. And out to Mountain Home too. But I don’t know where
the supplies come from. But that’s what they used to do. And then, different men,
different people said how their grandparent tell them that if they were going to go off the
reservation, they had to get permission. At that time, if they want to go to Mountain
Home, they had to get permission from the agency, or wherever they want to go—go off
the reservation, they had to get permission. Because they were under government. That’s
when they got those scouts. They called them “scouts.”
NC:
So the scouts worked with the Indian people there in Duck Valley? The scouts worked
with them in helping them get permission if they wanted to go someplace?
VC:
Yes. That’s what the scout does. Scouts, you know, they were kind of protecting the
people from enemies, too. Mmhm.
NC:
So, do you remember what year that was, when Duck Valley or the Owyhee reservation
was set up?
VC:
No. No, no. I don’t remember then. Mm-mm.
NC:
So was the reservation first set up for just the Western Shoshone?
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VC:
Mmhm. There were a lot of Shoshones, but that’s what the Western Shoshones… Long
time ago, they used to go to Shoshone meetings here and there. And the people,
committee, or whatever they are, they decided to call our area “Western Shoshone.” But
later on, it spread to here. So when people in this area, they have different dialects,
Shoshones, they’re all Shoshones, but that changed. Some of the words, different
pronunciation, some of the people that don’t hear it don’t understand that. Different
words that they don’t use. Yeah.
NC:
So did your family just speak Shoshone in your household when you were small, growing
up?
VC:
Yeah. We used Shoshone. Well, they had a Presbyterian church there in Owyhee for a
long time. And that’s only one church, the Presbyterian church, which is still there. And
they helped the people. Just, like, going to school, teaching, teaching them people who go
to church. There’s quite a few people there from Owyhee that go to church, and they
taught them, taught the children, how to talk English and all that stuff. Educate them.
Then, that’s long time ago, they had schools. They call it boarding schools, where the
kids, children went to school, up there where the Mormon church is sitting now. That was
where the children went to boarding school, there. They’d go home summertime, you
know just like the regular schools. Had vacations. My mother was the cook up there.
[Laughter] Yeah, and the children, that’s where they went. That’s where they learned
their school. They didn’t have the, like, Beginners, Head Start, and all that stuff. You just
went to school. First grader. You know, went to first grade. Because they had teachers,
teachers coming and teaching them. Some of these children that live in Owyhee, they go
home. They get to go home weekends, too. Vacation times.
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NC:
But they stayed at the school? Is that why they called it a boarding school?
VC:
Yes. And that’s where they stay…
NC:
Did you stay at the school?
VC:
Long time ago. [Laughter]
NC:
So did you learn English at the school, or did you already know how to speak English?
VC:
Yeah, I did. You know, like I said, Presbyterian church. That’s where we went. We
almost lived there! [Laughter] Almost living there.
NC:
So did a lot of Indian children go to school, at the boarding school? Or, just some of
them?
VC:
No, they’re all there.
NC:
And how far up did they go to school there? How long did they go to school? Was there,
like, a high school?
VC:
Just like, no, they went, there was no high school. I think they went to sixth grade. They
had day schools, they called it. After there was no more boarding schools, they go to,
they called it day school. They had schools in different areas. Like, in our area, they went
to school, our school was Number 2. We went, we had to walk to school. Rain or shine,
wintertime. We had to go and walk to school. Go around the school, like this. And then
the people around the Boney Lane now, they call it, that area, they went to, theirs was
Number 1 school. And they walked to school, too, right there. That school was where
Nathan Bacon’s house is. In that area. And where the Thomases live. The Toms, they
call it Thomases now. And Number 1 was built down there at Miller Creek. That’s where
they went, the Paiutes. Yeah. That’s how they did it after they closed the other thing. But
it only went to fifth grade there. First to fifth grade. You had to walk, walk to school. And
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then later on, I don’t know, maybe 19—early 1920s, I think—somewhere in there, they
build a public school, they called it, and it was built over there where the main office is. I
mean, it used to be, because they built that tribal building down there. That’s where the
public school. Then some of the employees’ children went to the school there. And then
some of the other people, like Elaine Ethan—I know where it is, it was way down where
George Rocher’s house is. Down in there, it’s close to the—that’s where she came to
school. Sometimes she walked to school, sometimes she rode on horse to school. And
then, on our side is, I guess the Premos was the ones last. Like Laura, and all her family.
Tom Premo’s children. They went just to public schools. Because I guess maybe their
parents thought that that was a better school than the day schools. And then they used to
walk to school—they walked to town. That’s where the, where is that, now? That big
building across the road from—it used to be the courthouse. That big building there.
That’s where they go to public school. That’s where they went. Some of them.
NC:
So did the public school have a high school?
VC:
I think, I don’t know, maybe to the eighth grade. Yes. Because several of the children
were sent to Stewart Indian School in Carson City, and some to Sherman Institute in
Riverside, California. And some went to—what did they call it?—[the] Indian school in
Phoenix, Arizona. That’s where they went. And so, I guess maybe the day school went as
far as the sixth grade. But when they took the day schools away, and people were going
into town where the old school was, right there by that tribal gym—by the old tribal gym,
in that building. Right in there is where the school was. That’s where we got transferred
to, after they closed the day schools. And first, when it started, when we went over there,
we went to the eighth grade. And we didn’t have any transportation to go over there to go
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to school. And we rode on trucks. [Laughter] We rode, went to school on trucks! Until
they finally got us buses. And then, we went with them. So we all went there. It was like
a T, that building. From first to eighth grade, it went. And then in eighth grade,
[__inaudible at 29:08__] school. Lot of us, lot of the children went. Most of them went to
Stewart, at Carson City. But I went to Sherman Institute, in Riverside, California. Few of
us did. Me, and Marie, and Pietra. We finished eighth grade, and so we went to Sherman
Institute to go to school. Until we graduated in twelfth grade down there.
NC:
What was that experience like going to Riverside or to Sherman Institute, moving from
the reservation to a larger place?
VC:
[__inaudible at 30:03__] the government. That was in California, and most of the
children went there from California. And others, other people, other tribes. Not too many.
Like Navajo, and Hopi, and lot of northern tribes went there. Few Paiutes, some
Shoshones from Owyhee and Fort Hall. We went there. And then, and there was a college
in Riverside, in the town. City of Riverside. A lot of them people that got through and
graduated from 12th, they went there to go to college. Yeah, lot of the Indians. Most were
California children, went there to college.
NC:
Can you describe what the school was like at Riverside? At the school? What was it like?
I mean, can you tell us of your personal experience?
VC:
Well, it was good. I liked it. Went there four years.
NC:
Did you have to wear uniforms, or…?
VC:
No. They used to, at first they did. They used wear uniforms. But later on, they quit that.
They didn’t put them in the uniforms anymore. But, this was Sherman Institute. After the
second World War, the Navajo veterans got together and they wanted good things to be
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done for their children. So they asked for Sherman Institute. They want that school for
Navajos only. So that’s what happened, later. And then they tried—that’s what they used
that, instead of using Sherman Institute, they call it “Indian School” now. Some people
go there yet, but mostly they’re Navajos and Hopis, those people from the south, down
south, go there now. Not like what it used to be. Lot of the people from other places, they
have to find someplace else to go to school. When the veterans did that, they took the
school only for the Navajos.
NC:
So what did you do after you graduated from Riverside?
VC:
We just stayed home, mostly. Once in a while, I got some kind of a day work job, like
washing, and helping them in the kitchen, where they feed the kids. And other things later
on. Then, I got a job at Portland, Oregon. [Laughter] I went to work there as a
housekeeper. That’s what they had employees doing, was that kind of working. Yeah, I
spent few years in Portland, and then came back to Owyhee. Owyhee was the best!
[Laughter] Then, later on, I didn’t do too much in Owyhee. I done little. Then, when they
built the hospital—which is closed down now—during second World War, it’s where I
worked. Down in the basement as engineer. Because they were taking the boys out, and
they couldn’t find any more boys to work down there. Taking care of boilers; they didn’t
have electricity then. They had that under the hospital, they had boiler room, running the
boilers, and all that stuff. And, it was a man’s job. We had to go out, mow the lawn every
day, shovel snow, and all that stuff. [Laughter] That’s when I worked there for five years.
Until I got sick. I got sick, and had to go to sanitarium to get well. I had tuberculosis. And
they had to break somebody else in, and there was a man, two men come out of Salt Lake
City to check on us that were working down there in the basement, in the boiler room.
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And they said that I was doing a good job. So they said, they want to move me up. They
want me to get higher pay, and they want me to go to Salt Lake to work. [Laughter] And
I told them, “No, I don’t want to go, because I live here and I have a little girl to take care
of.” So I didn’t want to go away from there. [Laughter] So, I turned their job down.
That’s before I got sick, this is. Yeah, I liked that. During the Second World War, they
were strict on payments. We couldn’t go on annual leave, just like they did before. We
just had twenty-day leave. And that’s including sick leave and all that stuff. And so, we
just had twenty days. And then we had to buy war bonds every month. That taken out of
our checks during Second World War. And other things that, whatever the president
requested, that we had to do that because we were under the government. And then, when
I got sick, all these vacation things going, and no raise, and stuff like that. They
considered all that, and paid me for my vacation time that I missed, and sick leave, and
all that stuff. They counted all that, too. Five months after I got sick, after I was in the
sanatarium, they paid me for what I missed out on.
NC:
So after you got well, did you return back to work, or…?
VC:
No. No, I didn’t. Not steady job like one I had at the hospital. And we had to, there was
no electricity. No telephone. Just only two telephones there in Owyhee when I was
working at the hospital. And there was the one at the—that would be three—at the
agency. And at the one at the hospital. Sometimes, we had to answer the telephone, if a
nurse wasn’t there. And then one, there was one down at Miller Creek. At Jessie Little’s
house. That’s in case of emergencies, that they could have you telephone. At Jessie
Little’s, Eleanor Little’s mother. At her house, they had that. And they just had this one
sedan to use, and we deliver messages, or go up and pick up sick people, and stuff. That’s
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when they build the airport out there. And sometimes at nighttime, we had to go deliver
messages out there, when they were building that airport. You couldn’t see anything. Just
dust, real thick. When they—they even worked nighttime. Oh, the dirt! And groundwork
that they were doing disturbed lot of dust. So we went out together, deliver messages to
their boss down there. I don’t know where their people were from who were building that
airport. Sometimes we was kind of scared to go out during the nighttime, so we asked,
let’s pick this place around his—what’s his name? Earl Crum’s dad.
NC:
Jim Crum?
VC:
Yeah, Jim Crum! We got him to take us out when we had to deliver messages or
something like that. And those were the men’s jobs back then.
NC:
What kind of lighting did they use in the hospital at that time? Was it kerosene lamps?
Gas lamps? What type of lighting did they have?
VC:
Oh, you mean like office work?
NC:
No, for lamps. Like, at night. What type of light did they have? Or was it just completely
dark?
VC:
I guess just doctor and the nurses, and did their usual work.
NC:
Uh-huh. But no, what kind of lighting did they have? Did they have candles, or did they
have lamps?
VC:
Oh, lighting? No, they had electricity then. That’s when the power plant came in. Plant
was right across from the old tribal office there. Right next to where they have a, I think
maybe—I haven’t been there for quite a bit of a while. But, that’s where the men were
working until they were under the government, too. We had to run them electricity. And
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that’s why we, we had to [__inaudible at 43:41__] we mow the lawn. I went there to get
my gas, and the oil, and all that stuff. And lawnmower. [Laughter]
NC:
So in terms of doctors, where were the doctors from? Were they government doctors, or
where did they come in from?
VC:
I don’t know where they’re from. I don’t know. But all that area in there is where the
doctors lived. Doctors and their families, and nurses. Nurses’ quarters. Some lived over
there, where they tore that building down, back out there. That’s a gymnasium now,
where some of them lived. And a few of the Indian men. Nurses lived at home. But,
maybe they was under the government, too. I don’t know.
NC:
So what were you saying—?
VC:
And they called it the Western Shoshone Indian Reservation, when they opened that
reservation for the Shoshones. And then, I don’t know how many years after that—I
wasn’t here then, I was in school in Sherman—but, they had councilmen. They had three
councilmen. My brother Roger was one of the councilmen, and Evan Harney, and
[__inaudible at 45:40__], was other councilman. And then, the one worker from up
north… I couldn’t remember the name of the reservation up there… Wasson. His name’s
Tommy Wasson. He was their secretary that worked at the agency there. He was their
secretary. And they decided that, somebody brought it up that they should include the
Paiutes someplace in there, because everything was Western Shoshone. And they didn’t
like that they wanted to be included, I guess, those Paiutes. So when those people were
councilmen—I don’t know if they were elected, or how they were, but anyway, that’s
what happened. And everyone, well, they said, “Well, there’s so many Paiutes here on
the reservation, being born here, and coming here, and getting enrolled, and we should
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change the name from “Western Shoshone” to “Shoshone-Paiute Reservation.” And then,
and so, that’s how it was. But later on, they were coming from someplace in Idaho,
coming into Mountain Home, Raymond and I, and on the, you know, those signs on the
sides of the roads—about the towns, different towns? And had “Duck Valley Indian
Reservation” on there. That’s the first time I saw that change. They changed it from
Western Shoshone. So now—and then some people call that Duck Valley Indian
Reservation, some people call it—hardly anybody uses the Western Shoshone Indian
Reservation anymore. But at the beginning, when they had the reservation going already,
some of the Paiutes were coming in from Pyramid Lake, all over, from over there, they
coming in. Because they had the relatives and friends here in Owyhee. And the
Shoshones tried tell them, “No, you can’t stay here. You’re a Paiute. This reservation is
for the Shoshones. That’s the Paiutes coming in!” [Laughter] Because they said, “There’s
lot of intermarriages.” Of intermarriages. And other tribes, too. Like some Bannocks
from Fort Hall come. But there not as many Bannocks. There’s definitely a few of them,
but it’s mostly Paiutes. And so… That’s how many times it changed its name. So now, I
see on lot of the papers, say “Duck Valley Indian Reservation.” It was only for Western
Shoshone. Got rid of that, gone. I guess those [__inaudible at 49:30__] women at that
time, were Shoshones, I guess they like the Paiute woman! [Laughter] They like ‘em
better, mmhm. Yeah, that’s how come the tribes are all mixed up now.
NC:
So, can you tell us a little more about your brothers and your family up in Owyhee? Who
your brothers were, and—you mentioned one of your brothers.
VC:
Yeah, he was a councilman. He went to school in Riverside, too. Sherman Institute.
There is—how many of us are there, Don? Twelve? Eleven or twelve, but most of them
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died when they were young. The tuberculosis. Lot of people had tuberculosis. That’s
what—I don’t know why, I get to thinking about it sometime. Why did they get
tuberculosis? And I read in different places where cows had tuberculosis. And we always
had milk cow. We drank milk and everything. My dad always had big garden. I still
would like that, too. I don’t know. I guess that, when I went to school down in Sherman
Institute, I got the tuberculosis there. That’s what I think. And my mother and dad were,
were both, had their turns as tribal judges for several years. I don’t know how many years
my dad was a tribal judge. And then he lost his hearing, and then he got the phone—it
runs with battery—hearing aid. He used to hear with it, and he couldn’t hear good in
certain buildings. Something in the building, his battery wouldn’t work good. He was a
judge there for several years. And when he lost his hearing, then my mother took over.
And she was a tribal judge there for, I don’t know how many years, too. Yeah, so finally,
my dad retired. Later on, my mother did too. Other man took over.
NC:
But you didn’t take over, huh?
VC:
[Laughter] No! I’m too dumb! They asked me. They asked me, the council at that time. I
said, “No. I’m forgetful! I will forget things.” So, I didn’t try it.
NC:
Well, I think you would have done pretty good.
VC:
[Laughter]
NC:
So, you mentioned your dad was Bannock, or from Fort Hall. Do you remember what his
name was, your grandpa? You mentioned one of your family members was from Fort
Hall, or a Bannock?
VC:
Oh, that was, would have been my grandpa. Great-grandpa. Yeah. My greatgrandfather’d be, um… His name was, first name was… Papitsi Sambo. Papatsi means
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“older brother.” I didn’t know how to spell it, so… The way I spell it was B-A-B-A-S-CH. That means older brother. That’s among his own people in [__inaudible at 54:23__], I
guess they called him that. That’s what his Indian name was. Papatsi Sambo. But, later
on, these younger people, but I don’t know why, they changed it—they call it, I can’t say
it, Pavittsi. Instead of Papatsi. “Pavitsi.” They spell it with a “p” now. I think that’s what
they use now. Yeah older brother, that meant then. They changed that. And Buck was his
brother. Yeah. That’s who, Captain Buck was his brother. But Captain Buck didn’t go
back to Fort Hall. He stayed in Owyhee. But that was what they named—they use Duck
Valley quite a bit, because there was, on the—they had lots of ducks long time ago.
That’s why they knew that there was food there, and all the edibles, that they could get at
all. So that was what I think it—that’s why they call it Duck Valley.
NC:
So, do you have family in Fort Hall, then? Relatives living in Fort Hall?
VC:
What?
NC:
Do you have relatives in Fort Hall?
VC:
Yes. Now there’s a few of us living.
NC:
What’s their names? Do you know their family names?
VC:
Most of them are cousins, or… My cousin, she went to Sherman Institute. She was in my
same grade. She used to use Papitsi Sambo for her dad’s name. But later on, when the
other people changed it to pavitsi, that’s what they there for the pronunciation. I don’t
know why they changed it, like that. She had several children. Some of them are still
living. And her daughter and her brother, I knew them personally, but those other people,
I don’t know them too well. But they’re still living. And she told me, she told me that
they used to go up there for the festivals. And she told me that, when they were younger,
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and the children were small, her and her husband, they used to drink quite a bit. She said,
“We used to drink all the time and get drunk.” Of course, get their children, everything.
And see, that’s when they took their children away from the welfare. Took her children
away from her. So it’s just that some of them hold that against her, for leaving them. Or
separating. Whatever. But several of them came to her brother’s funeral, and they were
up there. Yeah. But younger people, I don’t know.
[End of recording]
�
Dublin Core
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Title
A name given to the resource
Western Shoshone Oral Histories
Subject
The topic of the resource
Oral histories of Western Shoshone elders collected by the Great Basin Indian Archive.
Description
An account of the resource
Oral histories compiled
Creator
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Great Basin Indian Archive, in partnership with Barrick Gold of North America
Source
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GBIA Oral History Collections
Publisher
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Great Basin Indian Archive
Contributor
An entity responsible for making contributions to the resource
2006-2015
Oral History
A resource containing historical information obtained in interviews with persons having firsthand knowledge.
Interviewer
The person(s) performing the interview
Norm Cavanaugh
Interviewee
The person(s) being interviewed
Vivian Cinnabar
Location
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Elko, NV (Highland Village)
Original Format
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DVD and VOB
Duration
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00:58:42
Transcription
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http://humanities.gbcnv.edu/omeka/admin/files/show/556
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
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Vivian Cinnabar - Oral history (11/24/2009)
Subject
The topic of the resource
Oral history interview with Vivian Cinnabar, Western Shoshone from Duck Valley Reservation (Owyhee, NV), on 11/24/2009
Description
An account of the resource
<p>Vivian Cinnabar is a Western Shoshone who resided at Duck Valley Reservation (Owyhee, NV) the majority of her life. She starts her narrative by speaking about contact and conflict between the Western Shoshone and the emigrants who were coming into the area who started up ranches. She also tells about the formation of the Ruby Valley Treaty of 1863, the Duck Valley reservation and how it was originally set up to be completely Western Shoshone, and Carlin Farms. She also gives an account of her relative Captain Buck. The conversation then turns towards her time attending school. She first started at Owyhee and eventually ended up in Sherman Institute in Riverside, CA. She also describes how many of the people in Owyhee ended up attending Stewart Indian School. Vivian describes her time working as an engineer at the old hospital in Owyhee, and how she contract Tuberculosis (TB).</p>
Video Pending <br /> <a title="Vivian Cinnabar Oral History Transcript" href="/omeka/files/original/bd247cf121495632c0ea8fa76c2674cb.pdf" target="_blank" rel="noopener">Read Vivian Cinnabar Oral History Transcript [pdf file]</a>
Creator
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Great Basin Indian Archives
Source
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Great Basin Indian Archives - GBIA 022
Publisher
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Great Basin Indian Archives
Date
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11/24/2009 [24 November 2009]; 2009 November 24
Contributor
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Norm Cavanaugh [interviewer]; James Hedrick [GBIA/VHC]; University of Utah SYLAP [streaming video]; Great Basin College; BARRICK Gold of North America.
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Non-commercial scholarly and educational use only. Not to be reproduced or published without express permission. All rights reserved. Great Basin Indian Archives © 2017.
Consent form on file (administrator access only): http://humanities.gbcnv.edu/omeka/admin/items/show/369
Language
A language of the resource
English
Captain Buck
Carlin Farms
Community
Crossroads
Duck Valley Reservation
GBIA
Owyhee
Ruby Valley Treaty 1863
Sherman Institute
Shoshone
Stewart Indian School
Story
TB
Tuberculosis
-
https://humanities.gbcnv.edu/omeka/files/original/f7cab43263abdae392441f39c5fe66eb.jpg
d315528fd5818c17c3860f63d2ffdac1
https://humanities.gbcnv.edu/omeka/files/original/ca1a4257b57d880c5417a17e2ae2455a.pdf
258eda95d8448bc53a964527ea5f4756
PDF Text
Text
Virginia
Jones
Great
Basin
Indian
Archive
GBIA
030B
Oral
History
Interview
by
Norm
Cavanaugh
Summer
2012
Owhyee,
NV
Great
Basin
College
•
Great
Basin
Indian
Archives
1500
College
Parkway
Elko,
Nevada
89801
hCp://www.gbcnv.edu/gbia/
775.738.8493
Produced
in
partnership
with
Barrick
Gold
of
North
America
�GBIA 030B
Interviewee: Virginia Jones
Interviewer: Norm Cavanaugh
Date: Summer 2012
J:
My name is Virginia Jones. I’m a Shoshone-Paiute Tribe from Duck Valley Indian
Reservation. I am going to talk about my drums today. The big powwow drums, and the
hand drums that I have here. And I like to talk about how I first started singing with the
powwow trail. When I first started learning how to sing—that was 1976—I first started
learning how to sing with the big powwow drum. They were practicing at the Senior
Citizens’ Center with Wesley Hall, Jr., was teaching all the Shoshones how to sing on the
powwow drum here. And I went there, and my mother went there, and Lucille went there;
we all went there, just to see how it was going to turn out. So, I went there to learn how to
sing songs. So, Junebug—excuse me, Wesley Hall, Jr. was our instructor. He was
teaching us how to sing at that time. So, we did some singing there, and learned a lot of
songs from that. And I do appreciate Wesley for teaching a lot of us how to sing at the
powwow drum. So, the first thing that I learned on the powwow about learning how to
sing, is how to respect—that’s the number one thing we have to do, is respect others. We
always have to respect ourselves, our drums, the drums that we make. How we did the
drums was—how I learned how to make the drum, is—by scraping the hide. My mother
helped me a long time ago when she was still living. That was about after 1976. We all
started learning how to make drums. We all got interested in making the drums. So, when
it came about, how we learned was, we had to—this is how the drum was first. The drum
was just a case like this. And then, after that, then what we did was, we came about and
we used these kind of tools to scrape our hides. Deer hide we use on our drums, or we use
elk hide. That’s—oh, and cow hide. We use cow hide, too. This little drum here has deer
hide on it. We used to scrape this, the deer hide, first. We scrape the hides. Then, after we
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clean the hides really good, we clean the fat part inside the hide. All that stuff, the fat, we
clean that really clean. And then, after we get through cleaning that, then we go and turn
the hide over, and then we scrape the other side. That’s the hair part. So, we get all the
hair off. Every bit of the hair, we have to remove off of the drum—oh, excuse me, off of
the hide. Then, we remove that off, and then we put it—after we get all the hair off, then
we put the hide on the casing. On the casing here, on the drum casing. Then, after we do
that, then we turn around, and then we put the hide on it on each side. Then we tie it. We
do the tying. We do the drum tying then. And then, after that, after we do the drum tying,
then we let the drum kind of dry, the hide dry up a little bit. And then, the next day, I look
at it again, then I re-tie the drums again. I re-tie the strings back up to make it just so it’s
just right and tight. Then, you quit tying it. Tying the hide up. Then you let the drum sit
there and let it dry up for about a week. One week. And then, we do the same way with
the cow hide. This drum here is made out of cow hide. This one. This drum is a cow hide,
and that one is a deer hide. Deer hides made all that drum. And then, after I do that, and
then we go and use it after it’s all dried up real good. We try it out first, then we go up to
the river—that’s up to the waters up there, where the running water is. Then we stand up
there, and then we pray for the drum. The usage of the drum, we pray for the drum when
we’re at the running water. We see the running water there, and then we stand there. And
we pray up to the Creator, to ask the Creator to bless this drum that we made with our
own hands. That we’re going to use it, and we’re are going to take it out to the powwow
circles. So, after we do that, then we could use the drum. We can take the powwow drum
into the circle. Any powwow that we go to—the Four Corners, wherever—we can use
that drum. Any place we want to, we can take the drum out and use it. But we always got
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to remember to pray for our drum. Each time you sit your drum out there in that powwow
circle, you either smudge the drum with one of these sweetgrasses—which, this
sweetgrass is not made by our tribe. The Shoshone tribes, we don’t have sweetgrass here
on our reservation, on Duck Valley Indian reservation. These are what we get, whatever
powwows we go to, we buy these from the taipos. And that’s kind of sad, that we have to
buy something like this from the taipos, to smudge our drums off. We have to smudge the
drums off before we start singing. And we pray for it before we start singing. So, this is
the one that came from a different state.
C:
So, when you say “smudge,” Virginia, can you explain what “smudge”—what do you
mean by “smudge”?
J:
What we have to do is, we light the—see, we light the sweetgrass up. And then, what we
do is, we put—the drum is sitting in front of us, and what we do is light it up while
somebody is praying for the powwow out there. At the same time, an elder is standing out
there praying at a powwow. We have to burn the cedar the same time an elder or whoever
is praying to the Creator. So that way, we could have good powwow, and we don’t have
no droppings of an eagle feather out there on the powwow circle. So, what we do is, what
I mean by “smudge” is, we light the sweetgrass up, or we light the sage up. And this is,
this sage is from Duck Valley. This is our own sage. So, what we do is, we could light
either this sage up, or we light the sweetgrass up. And what we do is, while we light it up,
while the person there is praying, we go and light ours up, then we run it around the
drum. We light it and pray at the same time when that man is praying or lady is praying.
Then we light this up, and we do our praying for the safety of the powwow drum that’s
sitting in front of us. The powwow drum, it means a lot to us singers, because I was
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always told—long time ago, way back, I was always told this by my aunt: “If you are the
maker of a drum, whatever you make,” she said, “You’re the maker.” And my aunt used
to tell me that. That’s Edith Shaw. She was my aunt. And she taught me a lot of things
about things today. What all the things about, a lot about our living things, you know,
and—even about the drum. My aunt used to tell me, “You’re the maker. You take care of
it. Take care of it! Don’t leave your drum sitting anyplace! Take care of your stuff.
You’re the maker. Take care of it!” So, that’s how I learned by my aunt. And I’m
thankful today that I learned a lot of things from my aunt. Because she was the one that
taught me a lot of things. So, I want to thank my aunt for that. And I know she’s not here,
but I want to thank her wherever she’s at. Like I say, lot of times, us people always say—
we still pray, and we still say “Thank you, Appe.” Up there. Appe is same thing as Jesus.
We still pray like the taipo pray. And we pray in our own ways, and we pray for our
drum. And when we pray for our drum, then we feel better. We know we’re safe. We’re
protected by our grandfather up there. And we pray for our water at all times. We always
buy water. I know lot of times we don’t get it from the spring waters, but we get our
waters all the time, from the store or something like that. And then, we spill some water
on the drum to make the hide feel better. Because I was told long time ago that that drum
that you make—you’re the maker, take care of it—and lot of times, my aunt would used
to say to me, “Give thanks to the Appe up there. [Shoshone at 12:30] That’s what my
aunt used to say long time ago. So, that’s what I follow today. I pray to my Grandfather
up there every day. I pray to him. I give thanks to him. Just like, maybe, the taipos do.
But I still pray to him, and I thank the Creator for all the things that I’ve learned: how to
sing, become a singer today. And I sing with my powwow drums. And I thank the
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Creator how I learned how to do everything. And the sticks I made myself. When we
used to sing long time ago, that was about, we first started with Wesley Hall. Then we all
started getting bigger and bigger, and all the people started liking it. So, Winona
started—Winona Charles, Sylvania Charles, Carmen Jones started, Lucille Jones, and
myself. We all liked singing, so we all joined Wesley Hall. So, after that, then that’s
when I started. On 1976, I started singing. And then, still up to this day, now it’s 2009
and I’m still singing. And I enjoy singing songs. Sometime I make my own songs,
Shoshone songs. I make my own songs. And lot of times, we sing it at different
powwows when we go to different powwows. And when I used to be a singer with the
Four Winds group, that’s how we became—after Wesley Hall taught us, then we were the
Four Winds singers. So, that was Winona Charles, Sylvania Charles, Lucille Jones,
Carmen Jones, and myself. We were all a woman drum at one time. So, up to this day
now, I’m still a singer. I still sing at powwows. And I enjoy singing. And lot of times, I
go and sing with the hand drum songs. I’ve always get called to go and sing it, you know,
different places. So, I enjoy all that, too. So, all the things that I do, I enjoy, and I make
my own sticks. I know that was Wesley Hall, showed us how to make sticks. That was
1976. He said, “This is how you ladies are going to make the drum stick!” He said, “Go
over there somewhere, and find some fishing poles somewhere,” he said. See, this is like
a fishing pole. At the end of the fishing pole, he said, “Go over there and go get some!”
Some of these, he said. “And then we’ll start from there. I’ll bring—or either all of you
come the next class. All of you come to the class next time, and bring a sheep wool.
Bring something like that. And bring needles!” he said to us. So, we said, “Oh, okay! So
we’re going to make sticks, drum sticks, like this, so we can sing on our drums.” So
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that’s how Wesley taught us how to do the sticks, too. So, I want to thank Wesley again
for teaching us ladies how to do a lot of things, too. He taught us a lot of things. And I
want to thank him. And, this is one of our—our tobacco. We have a tobacco here, we can
get these up here, up in the mountains, up here in the Duck Valley mountains up here. We
go out there and get some of these. I don’t know what the white name is, but a lot of
times we just call it tobacco. But the Indian name is totsa. And we smoke this a lot. And
we use it a lot at powwows. We smoke this, we do our prayers with this. A lot of times,
we pray for our drums, we use our totsa, and we smoke this tobacco. A lot of times, we
use it for colds, too. And it’s really good. So, this is our Indian tobacco, the Shoshone
Indian tobacco here. We use it for lot of things. It can be used for a lot of things, if you
know how to use this totsa. And this is one of our Indian teas, too. We drink this lot of
times when we sing. Indian tea, here. It grows around here in Owyhee. Sometimes it
grows up here by the Cleveland Trail. I don’t know what the English name is, but they
call it antapittseh kwana. They call it an Indian name. But the only thing I know is the
Indian name. But I do not know the English name. Because my aunt was the one that
taught me how to go and get the Indian tea. So, I go up there in them hills and go get this.
And we can’t just go and get this, either; we have to wait and stand there. My aunt would
pick one first, down there on the ground. Then she stands there and hold it, and she stands
that way, the way the sun’s coming up. And she’ll tell me “We’ll wait until I do my
prayers.” So, my aunt Edith Shaw would do the prayers first, and then, after she gets
through praying for this, then we could pick as much as we want. And we drink this. This
is our Indian tea that we can drink every day. Some people use it for diabetes. Some
people just drink it just to be healthy. And it’s very good tea. It’s just like the tea that you
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buy in the store. But they’re very scarce. They’re very hard to come by. You can’t really
just go and go get it anyplace. You got to know where they’re growing at. They grow at
the spring. Spring water, somewhere, you know. You have to find it. We usually go up to
Cleveland Trail. Cleveland Trail up here.
C:
So is there a certain time of the year that you can harvest that?
J:
Yeah. We could only get this antapittseh kwana on July. July or August. Second week of
August is when we have to get them, is when they have a little flowers, yellow flowers.
When they have a little yellow flowers, they’re ready to pick. Then we could pick ‘em.
Then we could drink it.
C:
Virginia, you mentioned earlier that you should always watch or look after your drum,
and that you shouldn’t leave your drum unattended. Can you explain as to why that’s
important?
J:
The reason why I said it’s very important to watch and protect your drum is because
you’re the maker of the drum. And when you’re are the maker of the drum, you’re
supposed to stand up the drum—like this—all the time. You always have to stand this
drum up. This means when you stand this drum up like this, and here’s the casing on the
bottom. So this is what it sits on, and we made this one out of wood, and then the reason
why we have to stand this up is because the powwow is not started yet. So, when the
powwow is starting, then—and then, we go and then we put our drum on that casing. And
then, we put the drum on the casing, and then, you’re the maker. So, I’m the maker of the
drum. So what I do is, I do not leave my drum at the powwow circle by itself. I always
have to have one person sitting at the drum. That’s to watch the drum, because we have
like, maybe, fifteen, sixteen drums there at a powwow, or twenty. We have a lot of drums
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there. We have a lot of people from all over the country at the powwows. So the reason
why I’m saying, is that people, when we take our drums out, we have to protect our
drum. And we have to protect ourself. Because we’re the maker of the drum. Lot of
times, there’s a lot of bad medicine flying around. At each powwows. No matter where,
what powwow you go to, you can hear about it from other people. Talk about bad
medicine. So, when that is going around, what we usually do, is we go and put one of
these—for protection, we put one of our little cedar pouches on the drum. We hang it on
side of the drum for protection like that. That’s to protect our drum, and protect the maker
of the drum, and the rest of the singers. So, that’s why it’s very important that we do not
leave the drum at any time. If I’m going to leave it, I’ll leave one of the ladies in charge.
I’ll say, “You take care of the drum. I’ve got to go drink water,” or go drink pop, or got to
go do something. So. So that’s why I said I had to protect this drum in that way. Because
this drum here, what I’m talking about, is just like a grandfather to us. This drum is like a
grandfather to us because we pray to this drum. All over, powwows that we go to, you
can see other people smudging their drums, praying for their drums. And this drum is a
big thing at a powwow. Because we go and sing songs with it. We sing for the Flag Song,
we open the powwow with the Flag Song, Victory Song, Honor Song, for the men fancy,
men traditional, women traditional, all the childrens, clear down to Tiny Tots. So what
we do is, in that way, I said, we always, always have to take care of our drum, because
this is the circle of life that we live in today. This drum means a lot to a lot of us, because,
in—when I first started singing, the more I got into this drum, singing, and I’m still
singing ever since 1970, I still haven’t let it up, the songs—sometime I go and sing with
Martina Littleboy’s drum, her and her sister Linda. So I go up there and sing with them
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when they ask me, or call me, to go up there and sing with them at the Te-Moak Indian
Powwow. So I go up there and sing once in a while with them. But like I say: if you’re
the maker of the drum, you’re to protect it. And every time you go to the powwow, and
the powwow’s through—I don’t care wherever you go, you could go to Fallon, Reno,
McDermitt, Idaho, all around us, all different—Fort Duchesne, Utah, Cedar City—all
over the place. I’ve been all over the place with this drum. This drum has gone to Fort
Duchesne; Cedar City, Utah; McDermitt; and it has been to Idaho; it’s been to Fallon,
Stillwater. All over the place in state of Nevada, Utah, all over. This drum has been all
over the place. So, when I was singing, when we went all over, then I told my mom that,
well, I liked singing, so I just continued to sing with the powwow circle. Which I’m still
in the powwow circle, and I enjoy being in this powwow circle. So now, when I’m
talking about this drum, it means a lot to me. And this drum here is made out of a cow
hide. This one. This drum is made out of two calf hides. My cousin gave me the two
hides to do. That was my cousin Wilbur Shaw, he gave me these cow hides, and I scraped
the hides, two calf hides. Me and my mother did that here, right by the shed. We scraped
these out, we took the hair off and clean it real good, then we put it on our casing here.
And this casing is what I bought. I just got lucky and bought this. Somebody that was
going through with the powwow trail had sold the casing to Idaho, one of the pawn
shops. So I bought this casing there, and so it didn’t have a casing. It was just an open
drum like that blue drum there. So my mother said, “Well, let’s ask brother if he has a
calf hide, and we can fix it up.” So Wilbur—my cousin, Wilbur Shaw—gave us the hide.
So, we went and did that. And so, we fixed this, and this is made out of two calf hides.
And this drum also went to Cedar City. This drum. And I really do enjoy this drum, what
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my brother Wilbur Shaw gave us, and we fixed—me and my mother. So we, my mom
and Winona, and Sylvania Charles, and Lucille, we all took this up to Fort Duchesne
when we went up there to host the powwow in Cedar City. We took this one to Cedar
City. That was about, oh, after the [19]70s. After 1970, something like that. So, I enjoy
using this drum, this drum has gone a long ways, and I do enjoy it. I’ve already had
washed all my drums. I keep my drums clean, because I use it all the time. You’re the
maker, you have to take care of it. It’s my responsibility to take care of my drums.
C:
Virginia, can you maybe elaborate a little bit on, you mentioned if you leave your drum
unattended, bad things could happen. What did you mean?
J:
Bad things—like, what I’m saying, bad things could happen to you is, like, somebody
that—whoever’s in the powwow circle might not like you. They jealous you’re singing.
Because you might have sing a real pretty song at one powwow. And then, they’ve heard
you sing there a pretty song. And lot of times, people get jealous of your singing. And
that’s why they put bad medicine on you, with whatever medicine they have. We do not
know what kind of medicine other people, other tribes, carry. We do not know that. But
the Shoshones, as far as I can remember, I don’t think we had bad medicine here.
Because my aunt used to tell me that, “What is that, bad medicine?” They don’t know
what that is. But, so that’s why I’m saying, that’s where all that comes in, is when you go
to different bigger powwows, you know. There’s always people jealous. Jealous one
another because of their songs. So, that’s why I’m saying they put bad medicine on you.
C:
Okay.
J:
So, okay. Now I’m going to come over here, and talk about these drums. This hand drum
right here, this hand drum right here is made out of elk hide. This one, right here. This
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one is a elk hide drum. It has a different sound to it. Sound. You can hear the different
sounding of the drum. This is elk hide. Okay? Now, we could hear a different sound in
this one here. This is the one I made about a month ago. So, I fixed this whole drum up.
And I never really used this yet to any powwows or round dance. Oh, I think I did use
this—I take it back. I did use this in Great Basin College. That was about last month, I
took this drum in there. Up there to Great Basin. Which, I enjoyed myself at Great Basin.
I was asked to be up there. Victoria Jackson called me one day and asked me if I could
work there and teach the people how to sing round dance songs. So, I told her yes, so
that’s when I went up there to the Great Basin College. And that’s when I first used this
hand drum there. And I enjoyed it. So, this one probably has a different sounding, too.
[Plays drum at 33:20] See? You could tell the different soundings of all these drums. It
depends on what sticks you’re using, it makes a lot of difference on all these drums.
C:
So what type of hide is that one?
J:
This hide is deer hide. This one is deer hide. I made this one out of deer hide. This was a
part of a casing to that big round drum. I didn’t really finish it, so I took it apart, and then
I cedared it off and just left it. Let it stand in the back, in one of my rooms. I just left it
because I have to wait until I find a white, like an elk hide for that drum. So this one is
done last month. And I’m thinking about using it when I go up to Elko on August. That’s
when they going to have that handgame tournaments for the youth, up in Elko, Nevada.
So, this will probably be going to Elko. And then, this one here is my special drum. This
was given to me by Mr. Joe Caskey and Lucy Caskey. This was given to me when we
had that—we had a powwow in Owyhee, at the Fourth July grounds, that was honoring
the elders. Then, I signed up for a contest. They said they were going to have a Round
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Dance contest. So, I signed up in it, and this is on Labor Day. Labor Day, 9-7-[19]96.
And it was made by Joe and Lucy Caskey. And this is what I won in Owyhee, Nevada.
Round Dance, first place. And Joe and Lucy Caskey gave me five hundred dollars. And I
really appreciate this drum. This drum means a lot to me. It was freshly-made when it
was given to me. And I really do thank Joe and Lucy. I know they’re not here, they’re in
the spirit world, but God bless them wherever they’re at.
C:
What type of hide is that one made from?
J:
This is a regular deer hide. Because when it was freshly made, Lucy and Joe gave it to me
at the campgrounds when they were honoring the elders. So, this is what they made with
their own hands. So, I enjoy it. I’ve been using it a lot. I’m going to thank Joe and Lucy
for the drum making on that. [Begins drumming at 36:29]
C:
So Virginia, you’re going to be singing some songs. But, can you tell us the reason for
the song before you sing it, or what it’s going to be about?
J:
I’m going to sing a song about a woman traditional song. And it’s sung like this, like all
the womens dancing out there with the buckskin dress. That’s the song. [Sings from
37:04-40:50]
C:
Good job, Virginia!
J:
Thank you.
C:
So, are there other songs? Like, what’s the Flag Song all about?
J:
The Flag Song—I could sing one of the Flag Songs, but one of our ladies sing it from
Fallon. But I’ll just sing that one, because I’m still working on the one that we were
doing at Great Basin. So, I’m just going to go with the song that we sing with Gill
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Hansen. So I’ll sing that one for now, until we get the other one learned more. I have to
work on that one. [Sings in Shoshone from 41:40-44:10]
C:
Okay, Virginia. You’re going to be singing another song. Can you tell us about this next
song that you’re going to be singing about?
J:
Okay, I like to sing this one song that my brother long time ago, I asked him if I could
sing this song. And the brother I’m talking about is gone today to the spirit world, and
that’s the brother that I’m talking about, that I think a lot of, that goes a lot of places and
sing Round Dance songs, is Art Cavanaugh. I will never forget Art Cavanaugh. He’s a
relative of ours, and I’ve always thought a lot of Art Cavanaugh. All his singings that he
done everywhere, I hear his tapes everywhere from people. I just love his songs. And I
asked Art—I like this one song, that I always say—so I ask Art could I sing that song one
day, anytime. He said, “Go ahead and have it. You can have any of my songs. Whatever
songs that you want to sing on those tapes that I record, if you can pick them up, sing it.
I’ll be glad that you’re going to carry it on for me,” he said. So, I want to thank Art
Cavanaugh for this. And I’m going to sing this one song in memory of Art Cavanaugh.
[Sings in Shoshone from 45:44-48:36]
C:
Okay, Virginia. The next song that you’re going to be singing is a handgame song, I
understand. And can you explain a little bit about it before you sing it?
J:
The reason why I like to sing handgame is because long time ago, we used to do some
handgame songs here in Owyhee at the campgrounds. So, from there I started my
handgame, and I used to play with different people, handgames. And for the last, past
four years, I’ve been called to Elko for the—I think it’s September or sometime they have
their Fandango up in Elko. And it’s very interesting, that they have a lot of kids on their
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Fandango. They have handgame tournaments. They have card games. They have
horseshoe pitch for the men, and the younger boys and girls have horseshoe pitch. They
have—at nights, they have Round Dance songs. That’s when Tom Sole Sr. comes in, and
he sings there, and Keith Andren sings there, Round Dance song. And they do a lot of
good things up there during their Fandango days. So, maybe the other people would like
to go and check their Fandango Days out, and I’m pretty sure that was on September, and
I can’t remember what. It’s in the fall. Maybe October. But anyway, they do good things
up there. They play handgame with the children, and the childrens are learning from all
that, and doing that handgame. They start the kids off the first night. They have all the
children’s handgame tournament, first night. And the kids are playing for money. And
then, after the kids is done the first day, then the next day, then they come in and the
adults start their handgame tournament. Lot of them, too. So, I’ve been up, going up to
Elko the past four years. So I’ve been singing for the children, and teaching some of the
children how to sing handgame songs. There’s about four of us instructors down there
doing that. So one is Gertrude, and Judy Hoover, [__inaudible at 51:20__], just different
people that want to donate their time and help the youth, and help one another up there,
and to teach the kids a lot of things, you know? What they need to learn about our
history, our stuff that we have to do to teach them, so that they can learn. Learn all these
things. So, I’ll be glad to teach someone, whoever is interested in learning songs for the
powwow singing, or hand drum. If you want to sing Round Dance songs, if you want to
learn, I’m here. Just come here and ask me to teach you, or—adult and children. We can
pull the drum out, and you can sing and learn. Learn a lot of things together. And know
about our history, and keep our culture here upon the Mother Earth. What we do, and the
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Four Directions, what we do every day. So, I want to sing a little song for us before it
starts raining over here by my house. I’m going to sing a little handgame song that I was
teaching some of the kids in Elko. So, I’m going to sing one of those songs. It’s a
different beat. It’s a little different beat. Like, the Round Dance is just a stroke. But this
one is a faster hit for the hand drum. See, faster. [Sings from 53:12-56:34]
C:
Is there anything else you’d like to say in summary today, Virginia?
J:
Only thing I can think about is, I want to thank you, Norman, for coming today.
Interviewing me today. And I’ll be glad to teach anybody, if anybody want to sing at the
powwow drum. And like I say, it helps everybody in a good way. You know, when we go
and take time, go to the powwow, you feel good. Smudge yourself down with sweetgrass.
Everybody feels good. Pray to the Creator. And that way, we don’t lose our history. We
need to keep it up, and stay in the powwow circle.
[End of recording]
�
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Western Shoshone Oral Histories
Subject
The topic of the resource
Oral histories of Western Shoshone elders collected by the Great Basin Indian Archive.
Description
An account of the resource
Oral histories compiled
Creator
An entity primarily responsible for making the resource
Great Basin Indian Archive, in partnership with Barrick Gold of North America
Source
A related resource from which the described resource is derived
GBIA Oral History Collections
Publisher
An entity responsible for making the resource available
Great Basin Indian Archive
Contributor
An entity responsible for making contributions to the resource
2006-2015
Oral History
A resource containing historical information obtained in interviews with persons having firsthand knowledge.
Interviewer
The person(s) performing the interview
Norm Cavanaugh
Interviewee
The person(s) being interviewed
Virginia Mae Jones
Location
The location of the interview
Duck Valley Reservation (Owyhee, NV)
Original Format
The type of object, such as painting, sculpture, paper, photo, and additional data
DVD and VOB format
Duration
Length of time involved (seconds, minutes, hours, days, class periods, etc.)
00:58:00
Transcription
Any written text transcribed from a sound
http://humanities.gbcnv.edu/omeka/admin/files/show/583
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Virginia Mae Jones - Oral history (06/2012)
Subject
The topic of the resource
Oral history interview with Virginia Mae Jones, Shoshone-Paiute from Duck Valley Reservation (Owyhee, NV) on 06/2012
Description
An account of the resource
<p>Virginia Jones is a Shoshone-Paiute from the Duck Valley reservation. She begins her oral history by describing the different types of drums that she currently own and how they are used in powwows, hand games, or circle dancing. She also tells us about how she got interested in drumming along with those individuals which taught her drumming through the years. This also included how to take care of your drum when traveling to different events, and moreover how different materials can create different sounds with the drum.</p>
Video Pending <br /><br /> <a title="Read Virginia Mae Jones Oral History Transcript" href="/omeka/files/original/ca1a4257b57d880c5417a17e2ae2455a.pdf" target="_blank" rel="noopener">Read Virginia Mae Jones Oral History Transcript [pdf file]</a>
Creator
An entity primarily responsible for making the resource
Great Basin Indian Archives
Source
A related resource from which the described resource is derived
Great Basin Indian Archives - GBIA 030B
Publisher
An entity responsible for making the resource available
Great Basin Indian Archives
Date
A point or period of time associated with an event in the lifecycle of the resource
06/2012 [June 2012]; 2012 June
Contributor
An entity responsible for making contributions to the resource
Norm Cavanaugh [interviewer]; James Hedrick [GBIA/VHC]; University of Utah SYLAP [streaming video]; Great Basin College; BARRICK Gold of North America
Rights
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Non-commercial scholarly and educational use only. Not to be reproduced or published without express permission. All rights reserved. Great Basin Indian Archives © 2017.
Consent form on file (administrator access only):
Language
A language of the resource
English; some Shoshoni
Community
Crossroads
drums
GBIA
heritage
Shoshone
Story
traditional medicines
traditional songs
traditions