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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Federal Register / Vol. 80, No. 62 / Wednesday, April 1, 2015 / Notices 17481 

claimants come forward, transfer of 

control of the cultural items 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 these cultural items should 

submit a written request with 

information in support of the claim to 

Gulf Islands National Seashore at the 

address in this notice by May 1, 2015. 

ADDRESSES: Daniel R. Brown, Gulf 

Islands National Seashore, 1801 Gulf 

Breeze Parkway, Gulf Breeze, FL 32563, 

telephone (850) 934–2600, email daniel_

r_brown@nps.gov. 

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 cultural 

items under the control of the U.S. 

Department of the Interior, National 

Park Service, Gulf Islands National 

Seashore, Gulf Breeze, FL 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 Superintendent, Gulf Islands 

National Seashore. 

History and Description of the Cultural 

Items 

Between 1964 and 1965, three 

cultural items were removed from Naval 

Live Oaks Reservation in Santa Rosa 

County, FL. These cultural items were 

associated with three burials. According 

to the excavation report one set of 

remains was re-interred. Given the 

reported conditions of the remains in 

the other two burials, it is likely that 

they were left in-situ or re-interred, but 

neither can be confirmed. At the time of 

the excavation, the Naval Live Oaks 

Reservation Cemetery was under the 

jurisdiction of the State of Florida. In 

1971, the site became part of Gulf 

Islands National Seashore. The objects 

appear to have been curated at the Fort 

Walton Temple Mound Museum until 

1981, when they were donated to Gulf 

Islands National Seashore by curator 

Yulee Lazarus. The objects are currently 

curated at the National Park Service’s 

Southeast Archeological Center. The 

three unassociated funerary objects are 

one pig bone, one iron fragment, and 

one shell fragment. 

Analysis of ceramic vessel fragments 

indicates that the Naval Live Oaks 

Reservation Cemetery site was in use 

during the Bear Point phase of the 

Pensacola period (A.D. 1500 to 1700). 

Historical documentation places the 

Pensacola Indians in the area of the 

Naval Live Oak Reservation Cemetery 

site during that time period. The 

Pensacola culture extended along the 

western Gulf coast of Florida, but also 

shared ceramic styles with groups in 

Alabama, Louisiana, and Mississippi. 

Conflict in the 18th century displaced 

the Pensacola people in Florida, and 

historical evidence indicates that some 

were assimilated into the Choctaw. 

Others were likely absorbed by the 

Creek Indians when they overtook the 

area. Pensacola people are also believed 

to have gone west with other area tribes 

to join the Tunica-Biloxi Indians. The 

Pensacola spoke a Muscogean language; 

other Muscogee language family 

speakers include the Alabama, 

Seminole, Miccosukee, and Coushatta. 

Determinations Made by Gulf Islands 

National Seashore 

Officials of Gulf Islands National 

Seashore have determined that: 

• Pursuant to 25 U.S.C. 3001(3)(B), 

the three 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. 

• 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 Alabama-Coushatta 

Tribe of Texas (previously listed as the 

Alabama-Coushatta Tribes of Texas); 

Alabama-Quassarte Tribal Town; 

Coushatta Tribe of Louisiana; Jena Band 

of Choctaw Indians; Kialegee Tribal 

Town; Miccosukee Tribe of Indians; 

Mississippi Band of Choctaw Indians; 

Poarch Band of Creeks (previously listed 

as the Poarch Band of Creek Indians of 

Alabama); Seminole Tribe of Florida 

(previously listed as the Seminole Tribe 

of Florida (Dania, Big Cypress, Brighton, 

Hollywood & Tampa Reservations)); The 

Choctaw Nation of Oklahoma; The 

Muscogee (Creek) Nation; The Seminole 

Nation of Oklahoma; Thlopthlocco 

Tribal Town; and Tunica-Biloxi Indian 

Tribe. 

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 these cultural items 

should submit a written request with 

information in support of the claim to 

Daniel R. Brown, Gulf Islands National 

Seashore, 1801 Gulf Breeze Parkway, 

Gulf Breeze, FL 32563, telephone (850) 

934–2600, email daniel_r_brown@

nps.gov, by May 1, 2015. After that date, 

if no additional claimants have come 

forward, transfer of control of the 

unassociated funerary objects to the 

Alabama-Coushatta Tribe of Texas 

(previously listed as the AlabamaCoushatta Tribes of Texas); AlabamaQuassarte Tribal Town; Coushatta Tribe 

of Louisiana; Jena Band of Choctaw 

Indians; Kialegee Tribal Town; 

Miccosukee Tribe of Indians; 

Mississippi Band of Choctaw Indians; 

Poarch Band of Creeks (previously listed 

as the Poarch Band of Creek Indians of 

Alabama); Seminole Tribe of Florida 

(previously listed as the Seminole Tribe 

of Florida (Dania, Big Cypress, Brighton, 

Hollywood & Tampa Reservations)); The 

Choctaw Nation of Oklahoma; The 

Muscogee (Creek) Nation; The Seminole 

Nation of Oklahoma; Thlopthlocco 

Tribal Town; and Tunica-Biloxi Indian 

Tribe may proceed. 

The Gulf Islands National Seashore is 

responsible for notifying the AlabamaCoushatta Tribe of Texas (previously 

listed as the Alabama-Coushatta Tribes 

of Texas); Alabama-Quassarte Tribal 

Town; Coushatta Tribe of Louisiana; 

Jena Band of Choctaw Indians; Kialegee 

Tribal Town; Miccosukee Tribe of 

Indians; Mississippi Band of Choctaw 

Indians; Poarch Band of Creeks 

(previously listed as the Poarch Band of 

Creek Indians of Alabama); Seminole 

Tribe of Florida (previously listed as the 

Seminole Tribe of Florida (Dania, Big 

Cypress, Brighton, Hollywood & Tampa 

Reservations)); The Choctaw Nation of 

Oklahoma; The Muscogee (Creek) 

Nation; The Seminole Nation of 

Oklahoma; Thlopthlocco Tribal Town; 

and Tunica-Biloxi Indian Tribe that this 

notice has been published. 

Dated: February 17, 2015. 

Melanie O’Brien, 

Acting Manager, National NAGPRA Program. 

[FR Doc. 2015–07413 Filed 3–31–15; 8:45 am] 

BILLING CODE 4310–50–P 

DEPARTMENT OF THE INTERIOR 

National Park Service 

[NPS–WASO–NAGPRA–17699: 

PPWOCRADN0–PCU00RP14.R50000] 

Notice of Intent To Repatriate Cultural 

Items: Arizona State Museum, 

University of Arizona, Tucson, AZ 

AGENCY: National Park Service, Interior. 

ACTION: Notice. 

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