Federal Register / Vol. 80, No. 62 / Wednesday, April 1, 2015 / Notices 17479 

Between 1952 and 1953, human 

remains representing, at minimum, two 

individuals were removed from Castle A 

in Yavapai County, AZ, by the National 

Park Service. No known individuals 

were identified. No associated funerary 

objects are present. 

In 1960, human remains representing, 

at minimum, eight individuals were 

removed from Swallet Cave in Yavapai 

County, AZ, during a salvage project by 

the National Park Service. No known 

individuals were identified. The one 

associated funerary object is a Tuzigoot 

red ceramic bowl. 

In 1986, human remains representing, 

at minimum, one individual were 

removed from Montezuma Castle in 

Yavapai County, AZ, by National Park 

Service archeologists. No known 

individuals were identified. The nine 

associated funerary objects are four 

pieces of matting, one piece of textile, 

two sherds, one flake tool, and one 

length of cordage. 

The sites from which the human 

remains and associated funerary objects 

were removed are located in the Verde 

Valley of Arizona. Most are multi-room 

masonry-walled pueblos or cliff 

dwellings and all are classified as 

southern Sinagua. With one exception, 

Swallet Cave, all are dated to A.D. 

1125–1425. Swallet Cave, one of the 

pueblos on the inside cliff wall of 

Montezuma Well, a natural limestone 

sink hole with a lake fed by 

underground springs, is dated to A.D. 

1125–1300. 

The Ak Chin Indian Community of 

Maricopa (Ak Chin) Reservation, 

Arizona; Gila River Indian Community 

of the Gila River Indian Reservation, 

Arizona; Salt River Pima-Maricopa 

Indian Community of the Salt River 

Reservation; and Tohono O’odham 

Nation of Arizona comprise one cultural 

group known as the O’odham. 

Archeological artifacts found at the 

sites, including plain woven textiles, 

coiled basketry, and twill matting, are 

similar to items made and used by 

historic O’odham people. 

The Fort McDowell Yavapai Nation, 

Arizona and the Yavapai-Prescott Indian 

Tribe (previously listed as the YavapaiPrescott Tribe of the Yavapai 

Reservation, Arizona) trace their 

ancestry to Yavapai bands once living in 

the Verde Valley. Continuity between 

the people of the Verde Valley during 

A.D. 1125–1425 and the Fort McDowell 

Yavapai and Yavapai-Prescott tribes is 

demonstrated by geographic, linguistic, 

folkloric, oral tradition, and historical 

evidence. For example, there are 

specific Yavapai ancestral names for 

Montezuma Well, and living tribal 

members curate oral traditions about 

ancestral people living at the sites. 

The Hopi Tribe of Arizona considers 

all of Arizona to be within traditional 

Hopi lands or within areas where Hopi 

clans migrated in the past. Evidence 

demonstrating continuity between the 

people of the Verde Valley during A.D. 

1125–1425 and the Hopi Tribe includes 

archeological, anthropological, 

linguistic, folkloric, and oral traditions. 

Ceramic vessels made only on the Hopi 

mesas are found at the sites and are 

similar to items made by historic and 

modern Hopi people. Additionally, 

plain woven and painted textiles, coiled 

basketry, and woven matting are similar 

to items made and used by modern Hopi 

people. Living Hopi clan members also 

have ancestral names and traditional 

stories about specific events and people 

at each site. 

The Zuni Tribe of the Zuni 

Reservation, New Mexico considers the 

Verde Valley to be within the migration 

path of ancestral Zuni people. 

Archeological evidence, including 

similarities in ceramic designs, textiles, 

and woven basketry, demonstrates 

continuity between the people of the 

Verde Valley during A.D. 1125–1425 

and the people of Zuni. 

Determinations Made by Montezuma 

Castle National Monument 

Officials of Montezuma Castle 

National Monument have determined 

that: 

• Pursuant to 25 U.S.C. 3001(9), the 

human remains described in this notice 

represent the physical remains of 128 

individuals of Native American 

ancestry. 

• Pursuant to 25 U.S.C. 3001(3)(A), 

the 83 objects described in this notice 

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. 

• 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 Tribes. 

Additional Requestors and Disposition 

Lineal descendants or representatives 

of any Indian tribe or Native Hawaiian 

organization not identified in this notice 

that wish to request transfer of control 

of these human remains and associated 

funerary objects should submit a written 

request with information in support of 

the request to Dorothy FireCloud, 

Superintendent, Montezuma Castle 

National Monument, PO Box 219, Camp 

Verde, AZ 86322, telephone (928) 567– 

5276, email dorothy_firecloud@nps.gov, 

by May 1, 2015. After that date, if no 

additional requestors have come 

forward, transfer of control of the 

human remains and associated funerary 

objects to The Tribes may proceed. 

Montezuma Castle National 

Monument is responsible for notifying 

The Tribes that this notice has been 

published. 

Dated: February 17, 2015. 

Melanie O’Brien, 

Acting Manager, National NAGPRA Program. 

[FR Doc. 2015–07394 Filed 3–31–15; 8:45 am] 

BILLING CODE 4312–50–P 

DEPARTMENT OF THE INTERIOR 

National Park Service 

[NPS–WASO–NAGPRA–17697; 

PPWOCRADN0–PCU00RP14.R50000] 

Notice of Intent To Repatriate Cultural 

Items: Logan Museum of 

Anthropology, Beloit College, Beloit, 

WI 

AGENCY: National Park Service, Interior. 

ACTION: Notice. 

SUMMARY: The Logan Museum of 

Anthropology, in consultation with the 

appropriate Indian tribes or Native 

Hawaiian organizations, has determined 

that the cultural item listed in this 

notice meets the definition of sacred 

object and object of cultural patrimony. 

Lineal descendants or representatives of 

any Indian tribe or Native Hawaiian 

organization not identified in this notice 

that wish to claim this cultural item 

should submit a written request to the 

Logan Museum of Anthropology. If no 

additional claimants come forward, 

transfer of control of the cultural item to 

the lineal descendants, Indian tribes, or 

Native Hawaiian organizations stated in 

this notice may proceed. 

DATES: Lineal descendants or 

representatives of any Indian tribe or 

Native Hawaiian organization not 

identified in this notice that wish to 

claim this cultural item should submit 

a written request with information in 

support of the claim to the Logan 

Museum of Anthropology at the address 

in this notice by May 1, 2015. 

ADDRESSES: William Green, Director, 

Logan Museum of Anthropology, Beloit 

College, 700 College St., Beloit, WI 

53511, telephone (608) 363–2119, email 

greenb@beloit.edu. 

SUPPLEMENTARY INFORMATION: 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 a 

cultural item under the control of the 

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17480 Federal Register / Vol. 80, No. 62 / Wednesday, April 1, 2015 / Notices 

Logan Museum of Anthropology that 

meets the definition of sacred object and 

object 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 Native 

American cultural item. The National 

Park Service is not responsible for the 

determinations in this notice. 

History and Description of the Cultural 

Item 

In 2006, the estate of Rita Gaples 

donated a mask (catalog number RG 

321) to the Logan Museum of 

Anthropology. Associated records 

indicate Ms. Gaples acquired the mask 

from Shango Galleries in Dallas, TX in 

2005. The prior owner was Ronald 

Slowinski. It is not known when, how, 

or from whom Mr. Slowinski acquired 

the mask. Shango Gallery records 

identify the mask as a Jemez Apa’ 

Kachina mask and indicate a date of 

manufacture of ca. 1930, though the 

records contain no rationale for this 

date. 

The mask is cylindrical in shape, with 

a flat base and two protruding ears. The 

mask is made of leather, stitched with 

cotton thread. On each ear, a rectangular 

piece of abalone shell is attached to the 

front surface by a leather thong through 

a perforation in the ear. Two sticks are 

secured with leather lacing to the top of 

the mask. The overall dimensions of the 

mask with the sticks are 16 inches in 

height and 19 inches in width. The front 

of the mask has perforations for the eyes 

and the mouth; the mouth is surrounded 

on the inside by pin-hole size 

perforations. The front of the mask is 

painted green, thinning or fading at the 

top. The eyes are surrounded by black 

side-facing triangles and the mouth by 

a small, circular rim of black paint. One 

red and one yellow band, both bordered 

in black, extend along the base of the 

mask and continue along the side and 

back toward the face, just below the 

eyes. The base of the mask shows wear 

from material that was probably 

attached as a collar. Four sets of leather 

ties are attached along the base and two 

long leather ties are attached from the 

inside. Stitching, covered by paint, 

extends vertically through the center of 

the back of the mask. The back of the 

mask is painted white, superimposed by 

images of three corn plants painted in 

black. The stem of each plant forms a 

toothed rake. The top of the mask is 

unpainted leather, and the stitching that 

attaches the top to the cylinder is not 

painted over, indicating the top was 

attached to the mask after the cylinder 

was built and painted. The top has 

pencil marks on the edges, which 

indicate where the pattern was drawn 

before the piece was cut. A letter ‘‘R’’ 

and the letters ‘‘RC’’ are painted in red 

on the interior of the top. The paint 

overall is matte in finish, flaky, and 

abrades easily. Brush marks are visible 

except in the green portion of the face, 

which appears to have been sprayed on. 

The corn images appear to have been 

painted over a previous layer of paint. 

Some of the previous layer is visible and 

apparently was also painted with corn 

stalks. The ears appear to have many 

layers of paint as evident by flaking red 

paint and green paint underneath. 

Both long sticks fastened to the top of 

the mask with leather ties are carved at 

one end into three segments; each 

segment is painted yellow, red, or 

brown. A small remnant of feather down 

is present on the leather. Also on top of 

the mask is an open appendage with a 

finial made of corn husk wrapped with 

cotton thread embedded with remnants 

of green pigment. 

The mask is incomplete in several 

respects, as it lacks the collar, top band, 

painted top, and feathers of Jemez Apa’ 

masks. However, masks were repeatedly 

renewed, and the ‘‘missing’’ or 

unfinished features of this mask may 

indicate it was collected while 

undergoing or awaiting renovation. 

Consultation with the Pueblo of Jemez 

included a visit from Jemez 

representatives in 2010. Consultation 

and published sources demonstrate that 

the mask is culturally affiliated with the 

Pueblo of Jemez. Jemez Kachina masks 

play an active role in the religious life 

of the community. They are used in 

religious practice and are owned and 

cared for by religious societies rather 

than individuals. They are considered 

sacred and living persons—friends and 

family members—rather than objects. 

These masks cannot be alienated, 

appropriated, or conveyed by any 

individual regardless of whether or not 

the individual is a member of the 

Pueblo of Jemez. 

Determinations Made by the Logan 

Museum of Anthropology 

Officials of the Logan Museum of 

Anthropology have determined that: 

• Pursuant to 25 U.S.C. 3001(3)(C), 

the 1 cultural item described above is a 

specific ceremonial object needed by 

traditional Native American religious 

leaders for the practice of traditional 

Native American religions by their 

present-day adherents. 

• Pursuant to 25 U.S.C. 3001(3)(D), 

the 1 cultural item described above has 

ongoing historical, traditional, or 

cultural importance central to the 

Native American group or culture itself, 

rather than property owned by an 

individual. 

• Pursuant to 25 U.S.C. 3001(2), there 

is a relationship of shared group 

identity that can be reasonably traced 

between the sacred object and object of 

cultural patrimony and the Pueblo of 

Jemez, New Mexico. 

Additional Requestors and Disposition 

Lineal descendants or representatives 

of any Indian tribe or Native Hawaiian 

organization not identified in this notice 

that wish to claim this cultural item 

should submit a written request with 

information in support of the claim to 

William Green, Director, Logan Museum 

of Anthropology, Beloit College, 700 

College St., Beloit, WI 53511, telephone 

(608) 363–2119, email greenb@

beloit.edu, by May 1, 2015. After that 

date, if no additional claimants have 

come forward, transfer of control of the 

sacred object and object of cultural 

patrimony to the Pueblo of Jemez, New 

Mexico, may proceed. 

The Logan Museum of Anthropology 

is responsible for notifying the Pueblo of 

Jemez, New Mexico, that this notice has 

been published. 

Dated: February 13, 2015. 

Melanie O’Brien, 

Acting Manager, National NAGPRA Program. 

[FR Doc. 2015–07396 Filed 3–31–15; 8:45 am] 

BILLING CODE 4312–50–P 

DEPARTMENT OF THE INTERIOR 

National Park Service 

[NPS–WASO–NAGPRA–17621; 

PPWOCRADN0–PCU00RP14.R50000] 

Notice of Intent To Repatriate Cultural 

Items: U.S. Department of the Interior, 

National Park Service, Gulf Islands 

National Seashore, Gulf Breeze, FL 

AGENCY: National Park Service, Interior. 

ACTION: Notice. 

SUMMARY: The U.S. Department of the 

Interior, National Park Service, Gulf 

Islands National Seashore, in 

consultation with the appropriate 

Indian tribes or Native Hawaiian 

organizations, has determined that the 

cultural items listed in this notice meet 

the definition of unassociated funerary 

objects. Lineal descendants or 

representatives of any Indian tribe or 

Native Hawaiian organization not 

identified in this notice that wish to 

claim these cultural items should 

submit a written request to Gulf Islands 

National Seashore. If no additional 

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