Collection: Directories and Documents > Tanis Thorne Native Californian & Nisenan Collection

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Title: Genetics, Linguistics, and Prehistoric Migrations [DNA Analysis] Collection Type: Directories and Documents Collection Name: Tanis Thorne Native Californian & Nisenan Collection # of Pages: 32 Download PDF: User Login Required Download OCR Text: User Login Required

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Original Held At: Searls Historical Library Location: 161 Nevada City Hwy, Nevada City, CA 95959

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40 — Journal of California and Great Basin Anthropclogy . Vol. 26, Ho. 1 (2006) Origins of the Hokan Samples With two exceptions, all of the samples pertaining to the Hokan superfamily were from speakers of the Salinan language of Central California (six samples) and the Yuman-Cochimf family of Southern California and Baja California (ten samples). These two Hokan language areas were separated by Chumashan and Uto-Aztecan peoples at the time of European contact. One sample was obtained from an individual who descended through her direct female line from a woman baptized at Mission San Carlos from the Excelen tribelet, from which the name Esselen was derived. The single sample from a Northern Hokan lineage was obtained from a descendant of a woman who was from the Pit River area, with little else known regarding her background. In the absence of solid genealogical evidence, this lineage has been presumed to be either Achumawi or Atsugewi in origin, with the caveat that it could also be descended from a woman who had moved into the Pit River area from a neighboring group. Salinan Samples. Samples from six Salinan lineages were obtained for this study. In addition to these, two samples from people whose ancestors were baptized at Mission San Antonio appear to have come from Northern Valley Yokuts women, despite having survived among people who today consider themselves Salinan or Northern Chumash. These two samples are described below in the Yokuts section. Using California Indian enrollment records and/or mission records, four of the six Salinan lineages could be traced to ancestral villages where the direct female ancestor had been born. These were: Lima in the upper San Antonio valley, Isley in the coastal district of Lamaca, Monet along the upper Nacimiento River, and Sicpats in the northern Carrizo Plain.‘ The last mentioned sample could potentially be from a Northern Chumash lineage.> The two remaining lineages descend from Salinan families whose direct female lines could be traced back to neofitas at Missions San Antonio and San Miguel who were married in the decades following the secularization of the missions. Unfortunately, the baptismal records for neither woman could be certainly identified. Either or both of these two matrilines could therefore potentially be of Northern Yokuts origin, because of the large number of people from the San Joaquin Valley who were recruited to these missions after the Salinan population had been proselytized. Other than these six matrilines, no other potential Salinan mitochondrial DNA lineages have been determined to exist today. Yuman-Cochimt Samples. Seven of the ten samples gathered from the descendants of peoples speaking Yuman-Cochimf languages came from the Ipai (Northern Dieguefio), a group that often intermarried with its Takic (Luisefio and Cupefio) neighbors. Because of this intermarriage and because these groups practiced patrilocal post-marital residence, it was to be expected — that some mitochondrial DNA haplotypes would be shared between Yuman and Takic peoples, reflecting the movement of women across linguistic boundaries. Two of the Ipai samples were from people who belong to Luiseiio groups today. Their direct female lines, however, traced back through the Mission San Luis Rey records to women from the Ipai rancherfas of Bataquitos and Tahui (Taw?) who had married Luisefio husbands at the mission. The remaining five Ipai samples came from people descended from the nineteenth century reservation communities of Santa Ysabel, Mesa Grande, and San Pascual. The single Tipai (Southern Dieguefio) sample was from an individual whose direct female line was traceable back to a woman from Mission San Miguel in northern Baja California. The Yuma sample was from a woman who had moved from southern Arizona sometime prior to her mariage at Mission San Diego. Her descendants later intermarried with the Luisefios.© The Cochimf sample was obtained from an individual of California Spanish descent whose direct female lineage descended from a neophyte woman at Mission Santa Gertrudis in Baja California in the latter part of the eighteenth century. Origins of the Penutian Samples About 60 percent of our 29 samples within the Penutian stock derive from ancestors who spoke Yokutsan languages; however, a few samples pertain to the Wintuan family and some were Miwok-Costanoan in origin. The specifics regarding these lineages are provided below. Wintuan Samples. The Wintuan family consists of Wintu, Nomlaki, and various Patwin languages. Two Wintu samples, one Namtipom and the other Winnemum, were documented using the California Indian enrollment records. The Southern Patwin sample was obtained from an individual whose female ancestor was baptized at Mission San José from the original Napa tribelet. This woman subsequently married a Costanoan man, and