12192 Federal Register / Vol. 72, No. 50 / Thursday, March 15, 2007 / Notices 

Dated: January 26, 2007. 

Sherry Hutt, 

Manager, National NAGPRA Program. 

[FR Doc. E7–4732 Filed 3–14–07; 8:45 am] 

BILLING CODE 4312–50–S 

DEPARTMENT OF THE INTERIOR 

National Park Service 

Notice of Intent to Repatriate Cultural 

Items: University of Colorado Museum, 

Boulder, CO 

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 University of Colorado 

Museum, Boulder, CO, 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. 

Between 1954 and 1990, cultural 

items were legally excavated on private 

land near Yellow Jacket Pueblo (5MT5), 

Montezuma County, CO, by Dr. Joe Ben 

Wheat, during University of Colorado 

Museum sponsored archeological field 

schools. The excavated cultural items 

were collected from graves and legally 

transferred to the museum each season. 

The human remains were not collected 

due to deterioration or other 

circumstances. The 68 cultural items are 

66 ceramic items (whole vessels, broken 

vessels, and sherd lots), 1 stone ax, and 

1 bone awl. 

The three habitation sites, identified 

on the National Register of Historic 

Places as the Joe Ben Wheat Site 

Complex, are at the head of Yellow 

Jacket Canyon to the west of Tatum 

Draw and southwest of the very large 

archeological site, Yellow Jacket Pueblo. 

The Yellow Jacket burials were 

predominantly single interments, 

appearing in a wide variety of locations, 

including abandoned rooms and kivas, 

storage pits, subfloor burial pits, 

extramural burial pits, and middens. 

The habitation sites were occupied at 

various times during the Basketmaker 

III, Pueblo II, and Pueblo III periods, 

approximately A.D. 550 - 1250, with a 

temporary abandonment during the 

Pueblo I period, approximately A.D. 750 

- 900. Based on the general continuity 

in the material culture and the 

architecture of these sites, it appears 

that the community that lived in this 

area had long-standing ties to the region 

and returned to sites even after 

migrations away from the locale that 

lasted more than one hundred years. 

However, by the late 13th century, both 

the Yellow Jacket sites and the nearby 

Mesa Verde region showed no evidence 

of human habitation. The sites are not 

used again until the 1920s when the 

locale was homesteaded and farmed. 

The archeological evidence supports 

identification with Basketmaker and 

later Pueblo (Hisatsinom, Ancestral 

Puebloan, or Anasazi) cultures, which 

prehistorically occupied southwestern 

Colorado. Both Basketmaker and Pueblo 

occupations are represented in the 

archeology at the Yellow Jacket site. 

Archeologists have noted in the 

scientific literature the striking 

similarity between the technology and 

style of material culture of 13th century 

archeological sites in southwestern 

Colorado and the material culture 

remains of 14th century Puebloan sites 

in Arizona and New Mexico. 

Oral-tradition evidence, which 

consists of migration stories, clan 

histories, and origin stories, was 

provided by representatives of the Hopi 

Tribe of Arizona; Navajo Nation, 

Arizona, New Mexico & Utah; Pueblo of 

Acoma, New Mexico; Pueblo of Isleta, 

New Mexico; Pueblo of Jemez, New 

Mexico; Pueblo of Laguna, New Mexico; 

Pueblo of Nambe, New Mexico; Pueblo 

of Pojoaque, New Mexico; Pueblo of San 

Ildefonso, New Mexico; Pueblo of San 

Juan, New Mexico; Pueblo of Santa Ana, 

New Mexico; Pueblo of Santa Clara, 

New Mexico; Pueblo of Taos, New 

Mexico; Pueblo of Tesuque, New 

Mexico; Pueblo of Ysleta del Sur, New 

Mexico; Pueblo of Zia, New Mexico; and 

Zuni Tribe of the Zuni Reservation, New 

Mexico. Folkloric evidence in the form 

of songs was provided by tribal 

representatives of the Pueblo of Acoma, 

New Mexico; Pueblo of Cochiti, New 

Mexico; Pueblo of Isleta, New Mexico; 

Pueblo of Nambe, New Mexico; and 

Pueblo of San Ildefonso, New Mexico. 

Tribal representatives of the Pueblo of 

Acoma, New Mexico; Pueblo of Nambe, 

New Mexico; Pueblo of San Ildefonso, 

New Mexico; and Pueblo of Taos, New 

Mexico provided linguistic evidence 

rooted in place names. Pueblo of 

Cochiti, New Mexico; Pueblo of Nambe, 

New Mexico; Pueblo of San Ildefonso, 

New Mexico; and Pueblo of Santa Clara, 

New Mexico provided archeological 

evidence based on architecture and 

material culture of their shared 

relationship. 

Archeological, historical and 

linguistic evidence presently points to 

Navajo migration to the Yellow Jacket 

and Monument Ruin area after A.D. 

1300. During consultation, the Navajo 

Nation, Arizona, New Mexico & Utah 

emphasized their long presence in the 

Four Corners and their origin in this 

area, but there is not a preponderance of 

the evidence to support Navajo cultural 

affiliation. 

Based on a preponderance of 

evidence, including oral tradition, 

folklore, linguistic, geographic, 

archeology, historical, and scientific 

studies, cultural affiliation can be traced 

between the 68 unassociated funerary 

objects and modern Puebloan peoples. 

Modern Puebloan peoples are members 

of the Hopi Tribe of Arizona; Pueblo of 

Acoma, New Mexico; Pueblo of Cochiti, 

New Mexico; Pueblo of Isleta, New 

Mexico; Pueblo of Jemez, New Mexico; 

Pueblo of Laguna, New Mexico; Pueblo 

of Nambe, New Mexico; Pueblo of 

Picuris, New Mexico; Pueblo of 

Pojoaque, New Mexico; Pueblo of San 

Felipe, New Mexico; Pueblo of San 

Ildefonso, New Mexico; Pueblo of San 

Juan, New Mexico; Pueblo of Sandia, 

New Mexico; Pueblo of Santa Ana, New 

Mexico; Pueblo of Santa Clara, New 

Mexico; Pueblo of Santo Domingo, New 

Mexico; Pueblo of Taos, New Mexico; 

Pueblo of Tesuque, New Mexico; Pueblo 

of Zia, New Mexico; Ysleta del Sur 

Pueblo of Texas; and Zuni Tribe of the 

Zuni Reservation, New Mexico. 

Officials of the University of Colorado 

Museum have determined that, 

pursuant to 25 U.S.C. 3001 (3)(B), the 68 

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 an Native 

American individual. Officials of the 

University of Colorado 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 

unassociated funerary objects and the 

Hopi Tribe of Arizona; Pueblo of 

Acoma, New Mexico; Pueblo of Cochiti, 

New Mexico; Pueblo of Isleta, New 

Mexico; Pueblo of Jemez, New Mexico; 

Pueblo of Laguna, New Mexico; Pueblo 

of Nambe, New Mexico; Pueblo of 

Picuris, New Mexico; Pueblo of 

Pojoaque, New Mexico; Pueblo of San 

Felipe, New Mexico; Pueblo of San 

Ildefonso, New Mexico; Pueblo of San 

Juan, New Mexico; Pueblo of Sandia, 


rmajette on PROD1PC67 with NOTICES
Federal Register / Vol. 72, No. 50 / Thursday, March 15, 2007 / Notices 12193 

New Mexico; Pueblo of Santa Ana, New 

Mexico; Pueblo of Santa Clara, New 

Mexico; Pueblo of Santo Domingo, New 

Mexico; Pueblo of Taos, New Mexico; 

Pueblo of Tesuque, New Mexico; Pueblo 

of Zia, New Mexico; Ysleta del Sur 

Pueblo of Texas; and Zuni Tribe of the 

Zuni Reservation, New Mexico. 

Representatives of any other Indian 

tribe that believes itself to be culturally 

affiliated with the unassociated funerary 

objects should contact Stephen Lekson, 

Curator of Anthropology, University of 

Colorado Museum, Henderson Building, 

Campus Box 218, Boulder, CO 80309–

0218, telephone (303) 492–6671, before 

April 16, 2007. Repatriation of the 

unassociated funerary objects to the 

Pueblo of Acoma, New Mexico may 

proceed after that date if no additional 

claimants come forward. 

University of Colorado Museum is 

responsible for notifying the Hopi Tribe 

of Arizona; Navajo Nation, Arizona, 

New Mexico & Utah; Pueblo of Acoma, 

New Mexico; Pueblo of Cochiti, New 

Mexico; Pueblo of Isleta, New Mexico; 

Pueblo of Jemez, New Mexico; Pueblo of 

Laguna, New Mexico; Pueblo of Nambe, 

New Mexico; Pueblo of Picuris, New 

Mexico; Pueblo of Pojoaque, New 

Mexico; Pueblo of San Felipe, New 

Mexico; Pueblo of San Ildefonso, New 

Mexico; Pueblo of San Juan, New 

Mexico; Pueblo of Sandia, New Mexico; 

Pueblo of Santa Ana, New Mexico; 

Pueblo of Santa Clara, New Mexico; 

Pueblo of Santo Domingo, New Mexico; 

Pueblo of Taos, New Mexico; Pueblo of 

Tesuque, New Mexico; Pueblo of Zia, 

New Mexico; Southern Ute Indian Tribe 

of the Southern Ute Reservation, 

Colorado; Ute Mountain Tribe of the Ute 

Mountain Reservation, Colorado, New 

Mexico & Utah; Ysleta Del Sur Pueblo 

of Texas; and Zuni Tribe of the Zuni 

Reservation, New Mexico that this 

notice has been published. 

Dated: February 2, 2007. 

Sherry Hutt, 

Manager, National NAGPRA Program. 

[FR Doc. E7–4733 Filed 3–14–07; 8:45 am] 

BILLING CODE 4312–50–S 

DEPARTMENT OF THE INTERIOR 

National Park Service 

Notice of Intent to Repatriate Cultural 

Items: University of Kansas, Lawrence, 

KS 

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 University of Kansas, 

Lawrence, KS that meet the definitions 

of ‘‘sacred objects and ‘‘objects of 

cultural patrimony’’ 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 four cultural items are four Hopi 

‘‘spirit friends’’ or Katsina masks (Matia, 

Hopak, Woe, and Mudhead). In 1966, 

Mrs. Agnese N. Haury purchased masks 

of the Hopi deities Matia, Hopak, and 

Woe at O’Reilly’s Plaza Art Galleries, 

Inc., in New York. Mrs. Haury donated 

the three Katsina masks to the 

University of Kansas in 1990. In 1992, 

the Karl Menninger Foundation donated 

a mask of the Hopi deity Mudhead to 

the University of Kansas. It is not 

known when or how Dr. Menninger 

acquired the Mudhead mask. 

Representatives of the Hopi Tribe of 

Arizona, acting on behalf of the 

Katsinmomngwit (Hopi traditional 

religious leaders), have identified the 

four cultural items as being needed by 

traditional Hopi religious leaders for the 

practice of a traditional Native 

American religion by their present-day 

adherents. Representatives of the Hopi 

Tribe of Arizona also have identified the 

four cultural items as having ongoing 

historical, traditional, and cultural 

importance central to the culture itself, 

and the cultural items could not be 

alienated by any individual. 

Officials of the University of Kansas 

have determined that, pursuant to 25 

U.S.C. 3001 (3)(C), the four cultural 

items described above are specific 

ceremonial objects needed by traditional 

Native American religious leaders for 

the practice of traditional Native 

American religions by their present-day 

adherents. Officials of the University of 

Kansas also have determined that, 

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

four cultural items described above have 

ongoing historical, traditional, or 

cultural importance central to the 

Native American group or culture itself, 

rather than property owned by an 

individual. Lastly, officials of the 

University of Kansas 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 sacred objects/objects of 

cultural patrimony and the Hopi Tribe 

of Arizona. 

Representatives of any other Indian 

tribe that believes itself to be culturally 

affiliated with the sacred objects/objects 

of cultural patrimony should contact 

Thomas A. Foor, NAGPRA Coordinator, 

ARCC, University of Kansas, Spooner 

Hall, 1340 Jayhawk Blvd., Room 5B, 

Lawrence, KS 66045–7500, telephone 

(785) 766–5476, before April 16, 2007. 

Repatriation of the sacred objects/ 

objects of cultural patrimony to the 

Hopi Tribe of Arizona may proceed after 

that date if no additional claimants 

come forward. 

The University of Kansas is 

responsible for notifying the Hopi Tribe 

of Arizona that this notice has been 

published. 

Dated: January 24, 2007. 

Sherry Hutt, 

Manager, National NAGPRA Program. 

[FR Doc. E7–4726 Filed 3–14–07; 8:45 am] 

BILLING CODE 4312–50–S 

DEPARTMENT OF THE INTERIOR 

Office of Surface Mining Reclamation 

and Enforcement 

Notice of Proposed Information 

Collection for 1029–0057 and 1029–

0087 

AGENCY: Office of Surface Mining 

Reclamation and Enforcement. 

ACTION: Notice and request for 

comments. 

SUMMARY: In compliance with the 

Paperwork Reduction Act of 1995, the 

Office of Surface Mining Reclamation 

and Enforcement (OSM) is announcing 

its intention to request renewed 

approval for the collections of 

information for 30 CFR Part 882, 

Reclamation of private lands; and 30 

CFR 886.23(b) and Form OSM–76, 

Abandoned Mine Land Problem Area 

Description form. The collections 

described below have been forwarded to 

the Office of Management and Budget 

(OMB) for review and comment. The 

information collection request describes 

the nature of the information collections 

and the expected burdens and costs. 

DATES: OMB has up to 60 days to 

approve or disapprove the information 

collection but may respond after 30 

days. Therefore, public comments 

should be submitted to OMB by April 

16, 2007, in order to be assured of 

consideration. 

ADDRESSES: Comments may be 

submitted to the Office of Information 

and Regulatory Affairs, Office of 


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