Mrs. Ann Barber, the Maidu owner sold this belt to the Museum curator Stewart Culin. According to another Maidu informant, Mrs. Azbil, when she came into the country everyone of any wealth and importance had a belt. People could marry with them. The man gave it away. They also wore it in the War dance and this was the only way a man used it because it actually was a women's belt. This particular belt had been given to Mrs. Barber by her first husband, Pomaho, who married her with it. When he died it became hers and she was criticized for not burning it. The belt would be wrapped around the waist of the dancer twice for the Hesi, Toto of Kenu dances. The patterns on the belt mirror those used on baskets. The red triangles are composed of the scalps of twenty-five woodpeckers and are called grapevine leaves. The two narrow strips, composed of duck feathers, were named after the tongs used to lift the boiling stones out of the baskets when boiling mush. The knot of the belt where the threads come together is called the navel. Feather belts were the supreme Maidu representations of wealth and as such were prime candidates for destruction at death of the owner. Thus they are rare.

This ceremonial plume would have been worn straight across the back of the head, stuck into a hair net. Curator Culin's informant, George, said that it indicated his rank as captain and it had been a gift to him. The raw materials are responsible for much of the effect of wealth and prestige. The larger piliated woodpecker does not live around Chico; its feathers must be traded in from the mountains. This pin employs sixteen of its scalps- a multiple of four, the sacred number. The manzanita wood for the shaft is especially hard and difficult to carve.

This would be used on top of the head to steady carrying baskets.

This is a conical shaped basket with a stepped flag design in brown on natural fiber colored background. The shells and feathers are fastened to the exterior and extend out from basket. Although called a puberty basket it is thought that this basket was not necessarily used for puberty ceremonial. At the time it was collected it was thought that ceremony no longer was being practiced so such baskets were no longer being made for traditional practice. While it may have been intended for such, there is no physical evidence that it was ever used to hold water, and it is more likely that it was made for sale, an aestheticized version of a traditional form.