76778 Federal Register / Vol. 69, No. 245 / Wednesday, December 22, 2004 / Notices 

Lieutenant Emmons purchased the 

shaman’s kit in 1899. Museum records 

indicate that Lieutenant Emmons 

purchased the kit through a friend who 

had been in ‘‘Auk country.’’ In 1900, the 

American Museum of Natural History 

purchased the shaman’s kit from 

Lieutenant Emmons and accessioned it 

into its collection that same year.

The cultural affiliation of the Chilkat 

blanket is Hutsnuwu (‘‘Hootz-ar-rar 

qwan’’) Tlingit as indicated through 

Museum records and consultation with 

representatives of Central Council of the 

Tlingit and Haida Indian Tribes. The 

Central Council of the Tlingit and Haida 

Indian Tribes has requested the blanket 

on behalf of the clans of Angoon. The 

cultural affiliation of the shaman’s kit is 

Auk Tlingit as indicated by Museum 

records and by consultation evidence 

provided by the Central Council of the 

Tlingit and Haida Indian Tribes. 

Museum records indicate that the 

shaman’s kit was removed from a grave 

house in Berner’s Bay and belonged to 

the chief doctor Kow-ee of the ‘‘Thlu-kar 

tee’’ family of the Auk Kwan. The 

Central Council of the Tlingit and Haida 

Indian Tribes requested the shaman’s kit 

on behalf of the L’eeneidi clan of the 

Auk Kwan.

Officials of the American Museum of 

Natural History have determined that, 

pursuant to 25 U.S.C. 3001 (3)(B), the 20 

cultural items described above are 

reasonably believed to have been placed 

with or near individual human remains 

at the time of death or later as part of 

the death rite or ceremony and are 

believed, by a preponderance of the 

evidence, to have been removed from a 

specific burial site of a Native American 

individual. Officials of the American 

Museum of Natural History also have 

determined that, pursuant to 25 U.S.C. 

3001 (2), there is a relationship of 

shared group identity that can be 

reasonably traced between the 

unassociated funerary objects and the 

Central Council of the Tlingit and Haida 

Indian Tribes.

Representatives of any other Indian 

tribe that believes itself to be culturally 

affiliated with the unassociated funerary 

objects should contact Nell Murphy, 

Director of Cultural Resources, 

American Museum of Natural History, 

Central Park West at 79th Street, New 

York, NY 10024, telephone (212) 769–

5837, before January 21, 2005. 

Repatriation of the unassociated 

funerary objects to the Central Council 

of the Tlingit and Haida Indian Tribes 

may proceed after that date if no 

additional claimants come forward.

The American Museum of Natural 

History is responsible for notifying the 

Central Council of the Tlingit and Haida 

Indian Tribes, Douglas Indian 

Association, Goldbelt Incorporated, 

Angoon Community Association, 

Kootznoowoo, Incorporated, and 

Sealaska Heritage Foundation that this 

notice has been published.

Dated: November 16, 2004

Sherry Hutt,

Manager, National NAGPRA Program.

[FR Doc. 04–28001 Filed 12–21–04; 8:45 am]

BILLING CODE 4312–50–S

DEPARTMENT OF THE INTERIOR

National Park Service

Notice of Intent to Repatriate Cultural 

Items: American Museum of Natural 

History, New York, NY

AGENCY: National Park Service, Interior.

ACTION: Notice.

Notice is here given in accordance 

with the Native American Graves 

Protection and Repatriation Act 

(NAGPRA), 25 U.S.C. 3005, of the intent 

to repatriate cultural items in the 

possession of the American Museum of 

Natural History, New York, NY, that 

meet the definition of ‘‘unassociated 

funerary objects’’ under 25 U.S.C. 3001.

This notice is published as part of the 

National Park Service’s administrative 

responsibilities under NAGPRA, 25 

U.S.C. 3003 (d)(3). The determinations 

in this notice are the sole responsibility 

of the museum, institution, or Federal 

agency that has control of the cultural 

items. The National Park Service is not 

responsible for the determinations in 

this notice.

The 20 cultural items are a Chilkat 

blanket and a shaman’s kit that consists 

of 7 masks, 1 waist robe, 1 shoulder 

robe, 1 bead, 1 crown, 1 headdress 

ornament, 1 carving, 2 bracelets, 1 

charm, 1 club, 1 pair of earrings, and 1 

nose ring.

The Chilkat blanket is woven from 

mountain goat wool and is ornamented 

to represent a hawk. The blanket is 

fringed along the sides and bottom. All 

seven masks from the shaman’s kit are 

carved from wood, painted, and 

ornamented in various designs. The first 

mask is painted red, green, and brown 

and is ornamented with devilfish 

tentacles encircling the face. The second 

mask is painted red, green, and brown 

and represents a sun dog spirit. The 

third mask is painted red, green, and 

brown, is ornamented with bear skin, 

and represents the spirit living on a 

small lake. The fourth mask is painted 

green and brown, is ornamented with 

black bear fur across the forehead and 

copper at the nostrils and lips, and 

represents a land otter man. The fifth 

mask is painted green, red, and brown, 

is ornamented with brass at the eyes, 

nostrils, and lips, and represents the 

spirit of the trout canoe. The sixth mask 

is painted green, red, and brown, and 

represents the spirit living in the stars. 

The seventh mask is painted green, red, 

and brown, is ornamented with a copper 

tongue, and represents the deer spirit. 

The waist robe is made from a caribou 

hide that is ornamented with deer hoofs, 

crested puffin bills, and feathers. The 

shoulder robe is made from moose hide 

and represents a whale. The bead is 

made of carved bone. The crown is 

made of mountain goat horns. The 

headdress ornament is made from wood 

and is carved to represent a bear’s head 

below the dorsal fin of a killer whale. 

The carving represents a salmon upon 

which is carved the figure of a crab. The 

two bracelets are made of bone and one 

is carved with intersecting lines. The 

charm is made of stone and is carved to 

represent an eagle. The club is made of 

carved wood and represents a salmon 

with a human head in its mouth. The 

earrings are made of bone and are 

carved to represent a salmon. The nose 

ring is made of ivory.

At an unknown date, Lieutenant 

George Thornton Emmons acquired the 

Chilkat blanket. In 1894, the American 

Museum of Natural History purchased 

the Chilkat blanket from Lieutenant 

Emmons and accessioned it into its 

collection that same year.

Lieutenant Emmons purchased the 

shaman’s kit in 1899. Museum records 

indicate that Lieutenant Emmons 

purchased the kit through a friend who 

had been in ‘‘Auk country.’’ In 1900, the 

American Museum of Natural History 

purchased the shaman’s kit from 

Lieutenant Emmons and accessioned it 

into its collection that same year.

The cultural affiliation of the Chilkat 

blanket is Hutsnuwu (‘‘Hootz-ar-rar 

qwan’’) Tlingit as indicated through 

Museum records and consultation with 

representatives of Central Council of the 

Tlingit and Haida Indian Tribes. The 

Central Council of the Tlingit and Haida 

Indian Tribes has requested the blanket 

on behalf of the clans of Angoon. The 

cultural affiliation of the shaman’s kit is 

Auk Tlingit as indicated by Museum 

records and by consultation evidence 

provided by the Central Council of the 

Tlingit and Haida Indian Tribes. 

Museum records indicate that the 

shaman’s kit was removed from a grave 

house in Berner’s Bay and belonged to 

the chief doctor Kow-ee of the ‘‘Thlu-kar 

tee’’ family of the Auk Kwan. The 

Central Council of the Tlingit and Haida 

Indian Tribes requested the shaman’s kit

Federal Register / Vol. 69, No. 245 / Wednesday, December 22, 2004 / Notices 76779

on behalf of the L’eeneidi clan of the 

Auk Kwan.

Officials of the American Museum of 

Natural History have determined that, 

pursuant to 25 U.S.C. 3001 (3)(B), the 20 

cultural items described above are 

reasonably believed to have been placed 

with or near individual human remains 

at the time of death or later as part of 

the death rite or ceremony and are 

believed, by a preponderance of the 

evidence, to have been removed from a 

specific burial site of a Native American 

individual. Officials of the American 

Museum of Natural History also have 

determined that, pursuant to 25 U.S.C. 

3001 (2), there is a relationship of 

shared group identity that can be 

reasonably traced between the 

unassociated funerary objects and the 

Central Council of the Tlingit and Haida 

Indian Tribes.

Representatives of any other Indian 

tribe that believes itself to be culturally 

affiliated with the unassociated funerary 

objects should contact Nell Murphy, 

Director of Cultural Resources, 

American Museum of Natural History, 

Central Park West at 79th Street, New 

York, NY 10024, telephone (212) 769–

5837, before January 21, 2005. 

Repatriation of the unassociated 

funerary objects to the Central Council 

of the Tlingit and Haida Indian Tribes 

may proceed after that date if no 

additional claimants come forward.

The American Museum of Natural 

History is responsible for notifying the 

Central Council of the Tlingit and Haida 

Indian Tribes, Douglas Indian 

Association, Goldbelt Incorporated, 

Angoon Community Association, 

Kootznoowoo, Incorporated, and 

Sealaska Heritage Foundation that this 

notice has been published.

Dated: November 16, 2004

Sherry Hutt,

Manager, National NAGPRA Program.

[FR Doc. 04-28004 Filed 12-21-04; 8:45 am]

BILLING CODE 4312-50-S

DEPARTMENT OF THE INTERIOR

National Park Service

Notice of Intent to Repatriate Cultural 

Items: U.S. Department of the Interior, 

Bureau of Indian Affairs, Washington, 

DC, and Arizona State Museum, 

University of Arizona, Tucson, AZ

AGENCY: National Park Service, Interior.

ACTION: Notice.

Notice is here given in accordance 

with the Native American Graves 

Protection and Repatriation Act 

(NAGPRA), 25 U.S.C. 3005, of the intent 

to repatriate cultural items in the 

control of the U.S. Department of the 

Interior, Bureau of Indian Affairs, 

Washington, DC, and in the physical 

custody of the Arizona State Museum, 

University of Arizona, Tucson, AZ, that 

meet the definition of ‘‘unassociated 

funerary objects’’ under 25 U.S.C. 3001.

This notice is published as part of the 

National Park Service’s administrative 

responsibilities under NAGPRA, 25 

U.S.C. 3003 (d)(3). The determinations 

in this notice are the sole responsibility 

of the museum, institution, or Federal 

agency that has control of the cultural 

items. The National Park Service is not 

responsible for the determinations in 

this notice.

The 366 cultural items are 33 shell 

beads, 19 stone beads, 60 beads of 

unspecified material, 7 bone artifact 

fragments, 1 bone ornament, 6 ceramic 

artifacts, 1 ceramic bowl, 1 ceramic 

figurine, 1 glycymeris shell, 110 

glycymeris shell bracelet fragments, 2 

horn artifacts, 74 projectile points, 4 

projectile point fragments, 16 sandstone 

abrader fragments, 5 sandstone plaque 

fragments, 1 shell artifact, 3 shell 

artifact fragments, 11 shell fragments, 4 

shell pendants, 1 stone artifact, 2 stone 

bowl fragments, 1 stone palette 

fragment, 1 stone ring, and 2 drilled 

turquoise pieces.

The cultural items were removed in 

1934-35, during archeological 

excavations conducted by the Gila 

Pueblo Foundation of Arizona, and in 

1964-65 during excavations by 

University of Arizona personnel at the 

Snaketown site (AZ U:13:1 ASM), on 

the Gila River Indian Reservation, Pinal 

County, AZ. Other unassociated 

funerary objects from this site were 

published in a notice of intent to 

repatriate in the Federal Register on 

March 20, 2001, pages 15741-42, FR 

Doc. 01-6897.

The archeological evidence, including 

characteristics of portable material 

culture, attributes of ceramic styles, 

domestic and ritual architecture, site 

organization, and canal-based 

agriculture of the settlement places the 

Snaketown site within the 

archeologically-defined Hohokam 

tradition, and within the Phoenix Basin 

local variant of that tradition. The 

occupation of the Snaketown site spans 

the years circa A.D. 500/700-1100/1150.

Continuities of mortuary practices, 

ethnographic materials, and technology 

indicate affiliation of Hohokam 

settlements with present-day O’odham 

(Piman), Pee Posh (Maricopa), and 

Puebloan cultures. Oral traditions 

documented for the Ak Chin Indian 

Community of the Maricopa (Ak Chin) 

Indian Reservation, Arizona; Gila River 

Indian Community of the Gila River 

Indian Reservation, Arizona; Hopi Tribe 

of Arizona; Salt River Pima-Maricopa 

Indian Community of the Salt River 

Reservation, Arizona; Tohono O’odham 

Nation of Arizona; and Zuni Tribe of the 

Zuni Reservation, New Mexico support 

affiliation with Hohokam sites in central 

Arizona.

Officials of the Bureau of Indian 

Affairs and Arizona State Museum have 

determined that, pursuant to 25 U.S.C. 

3001 (3)(B), the cultural items are 

reasonably believed to have been placed 

with or near individual human remains 

at the time of death or later as part of 

the death rite or ceremony and are 

believed, by a preponderance of the 

evidence, to have been removed from a 

specific burial site of a Native American 

individual. Officials of the Bureau of 

Indian Affairs and Arizona State 

Museum also have determined that, 

pursuant to 25 U.S.C. 3001 (2), there is 

a relationship of shared group identity 

that can be reasonably traced between 

the cultural items and the Ak Chin 

Indian Community of the Maricopa (Ak 

Chin) Indian Reservation, Arizona; Gila 

River Indian Community of the Gila 

River Indian Reservation, Arizona; Hopi 

Tribe of Arizona; Salt River 

Pima-Maricopa Indian Community of 

the Salt River Reservation, Arizona; 

Tohono O’odham Nation of Arizona; 

and Zuni Tribe of the Zuni Reservation, 

New Mexico. The Zuni Tribe has 

withdrawn from this consultation. The 

Gila River Indian Community of the Gila 

River Indian Reservation, Arizona, is 

acting on behalf of the Ak Chin Indian 

Community of the Maricopa (Ak Chin) 

Indian Reservation, Arizona; Salt River 

Pima-Maricopa Indian Community, 

Arizona; Tohono O’odham Nation of 

Arizona; and themselves.

Representatives of any other Indian 

tribe that believes itself to be culturally 

affiliated with these cultural items 

should contact John Madsen, 

Repatriation Coordinator, Arizona State 

Museum, University of Arizona, 

Tucson, AZ 85721, telephone (520) 

621-4795, before January 21, 2005. 

Repatriation of the cultural items to the 

Ak Chin Indian Community of the 

Maricopa (Ak Chin) Indian Reservation, 

Arizona; Gila River Indian Community 

of the Gila River Indian Reservation, 

Arizona; Hopi Tribe of Arizona; Salt 

River Pima-Maricopa Indian 

Community of the Salt River 

Reservation, Arizona; Tohono O’odham 

Nation of Arizona; and Zuni Tribe of the 

Zuni Reservation, New Mexico may 

proceed after that date if no additional 

claimants come forward.