Federal Register / Vol. 69, No. 245 / Wednesday, December 22, 2004 / Notices 76777

associated funerary objects. The 

National Park Service is not responsible 

for the determinations in this notice.

A detailed assessment of the human 

remains was made by Lassen National 

Forest professional staff in consultation 

with representatives of the Pit River 

Tribe, California; and Redding 

Rancheria, California.

In 1952 and 1953, human remains 

representing a minimum of 59 

individuals were removed from 

Kingsley Cave (CA-Teh-1), Tehama 

County, CA. Kingsley Cave is a 

habitation site on an unmarked tributary 

of Mill Creek. The site was excavated by 

University of California, Berkeley staff 

under the direction of M.A. Baumhoff. 

No known individuals were identified. 

The 405 associated funerary objects are 

1 shell ornament, 1 shell, 319 clamshell 

beads, 43 olivella shell beads, 1 stone 

bead, 5 pine nut beads, 2 glass beads, 7 

stone projectile points and projectile 

point fragments, 3 stone scrapers, 1 

pestle, 1 abalone shell, 3 bone tool 

fragments, 1 cordage fragment, 15 

fragments of organic material, and 2 lots 

of animal bone.

Based on characteristics of the human 

remains and associated funerary objects, 

and the presence of two glass beads, the 

human remains are dated to the 

proto-historic and historic periods, and 

to a lesser extent from the late 

prehistoric period.

In 1956, human remains representing 

a minimum of three individuals were 

removed from Payne Cave 

(CA-Teh-193), Tehama County, CA. The 

human remains were removed during 

authorized excavations by the 

University of California Archaeological 

Survey. No known individuals were 

identified. No associated funerary 

objects are present.

Based on characteristics of 

non-funerary objects removed during 

the excavations, the human remains are 

dated to the proto-historic and historic 

periods.

Based on physical characteristics of 

the human remains, manner of burial, 

and the nature of the associated 

funerary objects, the human remains are 

determined to be Native American. 

Ethnographic and historical accounts 

indicate that both caves are located in 

areas associated with the Yana people 

during the late prehistoric and historic 

periods. The present-day descendents of 

the Yana people are the Pit River Tribe, 

California; and Redding Rancheria, 

California.

Officials of Lassen National Forest 

have determined that, pursuant to 25 

U.S.C. 3001 (9-10), the human remains 

described above represent the physical 

remains of at least 62 individuals of 

Native American ancestry. Officials of 

Lassen National Forest also have 

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

3001 (3)(A), the 405 objects 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. Lastly, officials of Lassen 

National Forest 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 Native American human remains 

and associated funerary objects and the 

Pit River Tribe, California; and Redding 

Rancheria, California.

Representatives of any other Indian 

tribe that believes itself to be culturally 

affiliated with the human remains and 

associated funerary objects should 

contact Laurie Tippin, Forest 

Supervisor, Lassen National Forest, 

Susanville, CA 96130, telephone (530) 

257-2151, before January 21, 2005. 

Repatriation of the human remains and 

associated funerary objects to the Pit 

River Tribe, California; and Redding 

Rancheria, California, may proceed after 

that date if no additional claimants 

come forward.

The Lassen National Forest is 

responsible for notifying the Pit River 

Tribe, California; and Redding 

Rancheria, California, that this notice 

has been published.

Dated: November 2, 2004

Sherry Hutt,

Manager, National NAGPRA Program.

[FR Doc. 04–28006 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.

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