Also noteworthy is de Angulo's finding of folk taxonomies for automobile engine parts based on anatomical comparisons among the Pit River Indians.
In documenting contemporary conditions instead of the precontact culture of the Pit River Indians, for example, de Angulo exclaims in one of his letters that he was writing what "i (sic) goddam please, and to hell with the publishers" (188).
Through personal connections, probably with Pit River Indians, he somehow managed to secure membership in the notoriously endogamous Native American Church, which may have afforded him access to peyote.
In it he examined the Pit River Indians in Maca, California.
On the other hand, the Pit River Indians wondered why the white men all seemed to be homeless, wandering from place to place.
This, he strongly emphasized, was a word that applied only to Pit River Indians, not to whites.
The book's main body is then divided into four parts: (1) the 1931 study by Angulo and Beclard d'Harcouri; (2) an index compiled by Garland listing eighty-seven audiotapes by Angulo, as recorded on the Pacifica Radio programs, Old Time Stories; (3) twenty-six pages from Pit River Songz (sic, showing 25 songs collected from the Pit River Indians
arranged in a graphic notation system; and (4) Song of Los Pesares, comprised of twenty short songs of Angulo's own composition in the same graphic notation as Part Three, plus two pages of music written in regular staff ascribed to Henry Cowell.