Federal Register / Vol. 62, No. 42 / Tuesday, March 4, 1997 / Notices 9801

National Park Service

Notice of Inventory Completion for

Native American Human Remains

From Kitsap County, WA, in the

Possession of the Department of

Anthropology, Central Washington

University, Ellensburg, WA, and

Associated Funerary Objects from

Kitsap County, WA in the Possession

of The Burke Museum, University of

Washington, Seattle, WA

AGENCY: National Park Service

ACTION: Notice

Notice is hereby given in accordance

with provisions of the Native American

Graves Protection and Repatriation Act

(NAGPRA), 25 U.S.C. 3003 (d), of the

completion of an inventory of Native

American human remains from Kitsap

County, WA, in the possession of the

Department of Anthropology, Central

Washington University, Ellensburg, WA;

and associated funerary objects from

Kitsap County, WA in the possession of

The Burke Museum, University of

Washington, Seattle, WA.

A detailed assessment of the human

remains was made by Central

Washington University Department of

Anthropology professional staff and of

the associated funerary object by the

Burke Museum professional staff. Both

of these assessments were made in

consultation with representatives of the

Skokomish Indian Tribe.

In 1925, human remains representing

one individual were recovered near

Holly, Kitsap County, WA by Mr. Albert

Pfundt on his property. In 1974, these

human remains were transferred from

the Burke Museum to the Department of

Anthropology, Central Washington

University. No known individuals were

identified. The thirteen associated

funerary objects include antler wedges

and fragments, bone points, a harpoon

valve, a harpoon point. These associated

funerary objects were donated to the

Burke Museum in 1942 by Mr. Albert

Pfundt. According to the Burke

Museum’s accession ledger, all these

objects were found with the human

remains under the stump of a tree

estimated to be 300–400 years old.

Anthropological evidence indicates

continuous 2,000 year occupation of

this part of Kitsap County, WA into the

historic period, based on oral history

and continuity of technology.

Consultation evidence presented by

representative of the Skokomish Indian

Tribe indicate the Skokomish have

occupied this area throughout this

period.

Based on the above mentioned

information, Central Washington

University officials have determined

that, pursuant to 43 CFR 10.2 (d)(1), the

human remains listed above represent

the physical remains of one individual

of Native American ancestry. The Burke

Museum officials have determined that,

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

thirteen objects listed 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,

Central Washington University officials

and The Burke Museum officials have

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

3001 (2), there is a relationship of

shared group identity which can be

reasonably traced between these Native

American human remains and

associated funerary objects and the

Skokomish Indian Tribe.

This notice has been sent to officials

of the Skokomish Indian Tribe.

Representatives of any other Indian tribe

that believes itself to be culturally

affiliated with these human remains and

associated funerary objects should

contact Steven Hackenberger, Chair,

Department of Anthropology, Central

Washington University, 400 E. 8th Ave.,

Ellensburg, WA 98926–7544; telephone:

(509) 963–3201, fax (509) 963–3215; or

Dr. James Nason, Chair of the

repatriation committee, Burke Museum,

Box 353010, University of Washington,

Seattle, WA 98195, telephone (206)

543–9680 before April 3, 1997.

Repatriation of the human remains and

associated funerary objects to the

Skokomish Indian Tribe may begin after

that date if no additional claimants

come forward.

Dated: February 26, 1997.

Francis P. McManamon,

Departmental Consulting Archeologist,

Manager, Archeology and Ethnography

Program.

[FR Doc. 97–5213 Filed 3–3–97; 8:45 am]

BILLING CODE 4310–70–F

Notice of Intent to Repatriate Cultural

Items in the Possession of the Arizona

State Museum, University of Arizona,

Tucson, AZ

AGENCY: National Park Service

ACTION: Notice

Notice is hereby given under the

Native American Graves Protection and

Repatriation Act, 25 U.S.C. 3005 (a)(2),

of the intent to repatriate cultural items

in the possession of the Arizona State

Museum, University of Arizona,

Tucson, AZ, which meet the definition

of ‘‘sacred object’’ under Section 2 of the

Act.

The cultural items are two Hopi spirit

friends or katsina masks worn in

Katsina dances. The spirit friends are

known as Niman and Heheya.

In 1929, the spirit friend Niman was

donated to the Arizona State Museum

by an anonymous donor. The museum’s

accession information states this spirit

friend was collected from the Hopi

Pueblos. In 1964, the spirit friend

Heheya was donated to the Arizona

State Museum by the Arizona Pioneers

Historical Society. The cultural

affiliation of these cultural items is

clearly Hopi as documented in museum

records and verified by the

Katsinmomngwit (traditional religious

leaders) of the Hopi Tribe. During

consultation, the Katsinmomngwit and

representatives of the Hopi Tribe

identified these two katsina masks as

specific ceremonial objects which are

needed by traditional religious leaders

for the practice of the Hopi religion by

present-day adherents.

Based on the above-mentioned

information, officials of the Arizona

State Museum have determined that,

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

two cultural items 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 Arizona State

Museum have also determined that,

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

a relationship of shared group identity

which can be reasonably traced between

these cultural items and the Hopi Tribe.

This notice has been sent to officials

of the Hopi Tribe and the Pueblo of

Zuni. Representatives of any other

Indian tribe that believes itself to be

culturally affiliated with these objects

should contact Nancy Odegaard, Acting

Curator of Collections, Arizona State

Museum, University of Arizona,

Tucson, AZ 85721, telephone (520) 621–

6314 before April 3, 1997. Repatriation

of these objects to the Hopi Tribe may

begin after that date if no additional

claimants come forward.

Dated: February 24, 1997.

Francis P. McManamon,

Departmental Consulting Archeologist,

Manager, Archeology and

Ethnography Program.

[FR Doc. 97–5215 Filed 3–3–97; 8:45 am]

BILLING CODE BILLING CODE 4310–70–F

Notice of Intent to Repatriate Cultural

Items from Nebraska and South Dakota

in the Possession of the Fruitlands

Museums, Harvard, MA

AGENCY: National Park Service
9802 Federal Register / Vol. 62, No. 42 / Tuesday, March 4, 1997 / Notices

ACTION: Notice

Notice is hereby given under the

Native American Graves Protection and

Repatriation Act, 25 U.S.C. 3005 (a)(2),

of the intent to repatriate cultural items

in the possession of the Fruitlands

Museums, Harvard, MA, which meet the

definitions of ‘‘unassociated funerary

object,’’ ‘‘sacred object’’ and ‘‘object of

cultural patrimony’’ under Section 2 of

the Act.

The objects include seven strands of

beads, eleven pipestone pipes, six pipe

bags, two pipe tampers, four rattles, two

eagle bone whistles, and one webbed

shield.

The seven strands of beads are made

up of various combinations of shell

disks, bone tubes, and catlinite and

glass beads. The seven strands of beads

were purchased by the museum from

Henry T. Neuman between 1927 and

1932. Neuman labeled the strands of

beads as ‘‘Sioux-Nebraska.’’ Museum

staff identify the seven strands of beads

as Santee Sioux and the representatives

from Cheyenne River Sioux tribe agree.

The eleven pipes are represented by

ten ‘‘L’’ and ‘‘T’’ shaped catlinite pipe

bowls and nine wooden stems. Nine of

these pipes were purchased by the

museum from Henry T. Neuman

between 1927 and 1932. Neuman

labeled the nine pipes as ‘‘SiouxNebraska.’’ Museum staff identify the

nine pipes acquired from Neuman as

Santee Sioux and the representatives

from Cheyenne River Sioux tribe agree.

No collection information is available

for the other two pipes, but stylistic

analysis confirms their identification as

being of Lakota origin.

The six pipe bags are made of leather

and decorated with glass beads and

porcupine quill work. Museum records

indicate that Henry T. Neuman sold

Sioux bags and tobacco bags, however,

the records are too vague to identify

exactly those specific bags. Although no

definitive collection information is

available, stylistic analysis confirms the

identification of these six pipe bags as

being of Lakota origin.

The two pipe tampers consist of

carved wooden sticks. One of the

tampers has a horse head carved on one

end and is decorated with beads and tin

cones on the other. The two pipe

tampers were purchased by the museum

from Henry T. Neuman between 1927

and 1932. Neuman labeled the pipe

tampers as ‘‘Sioux-Nebraska.’’ Museum

staff identify the pipe tampers as Santee

Sioux and the representatives from

Cheyenne River Sioux tribe agree.

The four rattles are made of wood and

rawhide. Collection information

indicates these rattles were sold to the

museum by Henry T. Neuman between

1928–1929. Stylistic analysis confirms

their identification as being of Lakota

origin.

The two whistles consist of an eagle

humerus with proximal and anterior

ends cut off. One whistle bares a red

paint design. The other whistle has a

mescal bean and a pink feather attached.

In 1929, the latter whistle was

purchased by the museum from Henry

T. Neuman, who labeled that whistle as

‘‘Sioux.’’ No collection information is

available for the other whistle, but

stylistic analysis confirms its

identification as being of Lakota origin.

The shield consists of rawhide

webbing decorated with golden eagle

feathers, locks of horse hair, rings of

gray fur, five clusters of smaller feathers,

and two wooden piercing implements.

This shield was sold to the museum in

1933 as a ‘‘ceremonial shield’’ by the

Plume Trading Company. Records

indicate representatives of the Rosebud

Sioux Tribe approached the museum to

claim the shield in 1989. Stylistic

analysis of the webbed shield confirms

its identification as being of Lakota

origin.

Pteincila cannumpa awayanka Arvol

Looking Horse has identified the eleven

pipestone pipes, six pipe bags, two pipe

tampers, four rattles, two eagle bone

whistles, and one webbed shield as

specific ceremonial objects needed by

traditional Lakota religious leaders for

the practice of traditional Lakota

religion by present-day adherents. A

traditional religious leader from the

Cheyenne River Sioux Tribe states that

the eleven pipes, six pipe bags, two pipe

tampers, four rattles, two eagle bone

whistles, and one webbed shield spoke

to him and asked to be brought back to

the Lakota Nation. The representative of

the Cheyenne River Sioux Tribe states

that the eleven pipestone pipes, six pipe

bags, two pipe tampers, four rattles, two

eagle bone whistles, and one webbed

shield were not and are not considered

‘‘personal property’’ but belong to the

Lakota People as a whole. The Lakota

People currently comprise the Cheyenne

River Sioux Tribe, Rosebud Sioux Tribe,

Standing Rock Sioux Tribe, and Oglala

Sioux Tribe.

Officials of the Fruitlands Museum

believe that the Massachusetts Uniform

Commercial Code gives the museum

good title to all objects in its collection

if they were obtained through good faith

purchases, and that all of the abovementioned items were obtained through

good faith purchases. However, museum

officials also believe that the spirit of

the Native American Graves Protection

and Repatriation Act takes precedence

over concerns for title. Further, it is the

opinion of officials of the Fruitlands

Museum that many of these items could

have been made for sale, however, their

purchase from Henry T. Neuman, a

known grave robber and pot hunter,

make the circumstances of collection

more likely to have been from cultural

contexts.

Based on the above-mentioned

information, officials of the Fruitlands

Museum have determined that,

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

seven strands of beads 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. Officials of the

Fruitlands Museum have also

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

3001 (3)(C), the eleven pipestone pipes,

six pipe bags, two pipe tampers, four

rattles, two eagle bone whistles, and one

webbed shield are specific ceremonial

objects needed by traditional Native

American religious leaders for the

practice of traditional Native American

religions by their present-day adherents.

Further, officials of the Fruitlands

Museum have determined that,

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

eleven pipestone pipes, six pipe bags,

two pipe tampers, four rattles, two eagle

bone whistles, and one webbed shield

have ongoing historical, traditional, or

cultural importance central to the

Lakota People as a whole and could not

have been alienated, appropriated, or

conveyed by any individual regardless

of whether or not the individual is a

member of the tribe.

Lastly, officials of the Fruitlands

Museums have also determined that,

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

a relationship of shared group identity

which can be reasonably traced between

the seven strands of beads, nine

pipestone pipes, two pipe tampers, and

one eagle bone whistle and the Santee

Sioux Tribe. Officials of the Fruitlands

Museums have also determined that

there is a relationship of shared group

identify which can be reasonably traced

between two pipestone pipes, six pipe

bags, four rattles, one eagle bone

whistles, and one webbed shield and

the Cheyenne River Sioux Tribe,

Rosebud Sioux Tribe, Standing Rock

Sioux Tribe, and the Oglala Sioux Tribe.

This notice has been sent to officials

of the Cheyenne River Sioux Tribe,

Rosebud Sioux Tribe, Santee Sioux

Tribe, Standing Rock Sioux Tribe, and

Oglala Sioux Tribe. Any lineal

descendant or Indian tribe that believes

itself to be culturally affiliated with

these human remains should contact

Michael A. Volmar, Curator, Fruitlands

Museum, Harvard, MA 01451, phone:

(508) 456–3924, before April 3, 1997.
Federal Register / Vol. 62, No. 42 / Tuesday, March 4, 1997 / Notices 9803

Repatriation of the seven strands of

beads, nine pipestone pipes, two pipe

tampers, and one eagle bone whistle to

the Santee Sioux Tribe may begin after

that date if no additional claimants

come forward. Repatriation of the two

pipestone pipes, six pipe bags, four

rattles, one eagle bone whistles, and one

webbed shield to the Cheyenne River

Sioux Tribe, Rosebud Sioux Tribe,

Standing Rock Sioux Tribe, and Oglala

Sioux Tribe may begin after that date if

no additional claimants come forward.

The National Park Service is not

responsible for the determinations

within this notice.

Dated: February 26, 1997.

Francis P. McManamon,

Departmental Consulting Archeologist,

Manager, Archeology and Ethnography

Program.

[FR Doc. 97–5212 Filed 3–3–97; 8:45 am]

BILLING CODE 4310–70–F

Notice of Inventory Completion for

Native American Human Remains

From Mummy Island Cave, AK, in the

Possession of the University of Alaska

Museum, Fairbanks, AK

AGENCY: National Park Service

ACTION: Notice

Notice is hereby given in accordance

with provisions of the Native American

Graves Protection and Repatriation Act

(NAGPRA), 25 U.S.C. 3003(d), of the

completion of an inventory of human

remains in the possession of the

University of Alaska Museum,

Fairbanks, AK.

A detailed assessment of the human

remains was made by University of

Alaska Museum professional staff in

consultation with representatives of the

Chugach Heritage Foundation on behalf

of the Native Village of Eyak.

In 1964, human remains representing

one individual were recovered from a

cave on Mummy Island located at the

mouth of Orca Inlet near Cordova, AK.

There is no further information in the

museum’s records regarding the

collection of this individual. The human

remains were donated by Bobby Benson

and given to Dr. Ivar Skarland of the

Anthropology Department at the

University of Alaska, Fairbanks. No

known individual was identified. No

associated funerary objects are present.

Historical documents and

archeological evidence indicate the

caves on Mummy Island are traditional

burial areas of the Native Village of Eyak

based on manner of internment and

associated funerary objects. Oral

tradition presented by the

representatives of the Chugach Heritage

Foundation also states Mummy Island is

a traditional burial area.

Based on the above mentioned

information, officials of the University

of Alaska Museum have determined

that, pursuant to 43 CFR 10.2 (d)(1), the

human remains listed above represent

the physical remains of one individual

of Native American ancestry. Officials of

the University of Alaska Museum have

also determined that, pursuant to 25

U.S.C. 3001 (2), there is a relationship

of shared group identity which can be

reasonably traced between these Native

American human remains and the

Chugach Heritage Foundation on behalf

of the Native Village of Eyak.

This notice has been sent to officials

of the Chugach Heritage Foundation and

the Native Village of Eyak.

Representatives of any other Indian tribe

that believes itself to be culturally

affiliated with these human remains

should contact Gary Selinger, Special

Projects Manager, University of Alaska

Museum, 907 Yukon Drive, Fairbanks,

AK 99775–1200; telephone: (907) 474–

6117, before April 3, 1997. Repatriation

of the human remains to the Chugach

Heritage Foundation on behalf of the

Native Village of Eyak may begin after

that date if no additional claimants

come forward.

Dated: February 24, 1997.

Francis P. McManamon,

Departmental Consulting Archeologist,

Manager, Archeology and Ethnography

Program.

[FR Doc. 97–5214 Filed 3–3–97; 8:45 am]

BILLING CODE 4310–70–F

Notice of Inventory Completion for

Native American Human Remains

From the Area of Teller, AK, in the

Possession of the University of Alaska

Museum, Fairbanks, AK

AGENCY: National Park Service

ACTION: Notice

Notice is hereby given in accordance

with provisions of the Native American

Graves Protection and Repatriation Act

(NAGPRA), 25 U.S.C. 3003 (d), of the

completion of an inventory of human

remains from the area of Teller, AK, in

the possession of University of Alaska

Museum, Fairbanks, AK.

A detailed assessment of the human

remains was made by University of

Alaska Museum professional staff in

consultation with representatives of the

Native Village of Teller and the Bering

Straits Foundation.

At an unknown date, human remains

representing three individuals were

recovered from unknown sites in the

Teller, AK area by unknown

individual(s). The human remains were

donated to the Anthropology

Department at the University of Alaska,

Fairbanks, and accessioned by the

University Museum in 1993. No known

individuals were identified. No

associated funerary objects are present.

Archeological and ethnographic

evidence indicates the general region of

Teller, AK, shows a continuity of

cultural occupation from around 900

A.D. to the present. Oral history

presented by representatives of the

Native Village of Teller supports this

cultural continuity between this region

and the present-day Native Village of

Teller. Oral history evidence provided

by Teller elders says that this area was

used for Teller burials.

Based on the above mentioned

information, officials of the University

of Alaska Museum have determined

that, pursuant to 43 CFR 10.2 (d)(1), the

human remains listed above represent

the physical remains of three

individuals of Native American

ancestry. Officials of the University of

Alaska Museum have also determined

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

there is a relationship of shared group

identity which can be reasonably traced

between these Native American human

remains and the Native Village of Teller.

This notice has been sent to officials

of the Native Village of Teller and the

Bering Straits Foundation.

Representatives of any other Indian tribe

that believes itself to be culturally

affiliated with these human remains

should contact Gary Selinger, Special

Projects Manager, University of Alaska

Museum, 907 Yukon Drive, Fairbanks,

AK 99775–1200; telephone: (907) 474–

6117, before April 3, 1997. Repatriation

of the human remains to the Native

Village of Teller may begin after that

date if no additional claimants come

forward.

Dated: February 24, 1997.

Francis P. McManamon,

Departmental Consulting Archeologist,

Manager, Archeology and Ethnography

Program.

[FR Doc. 97–5216 Filed 3–3–97; 8:45 am]

BILLING CODE 4310–70–F

DEPARTMENT OF JUSTICE

Civil Rights Division

Office of Special Counsel for

Immigration Related Unfair

Employment Practices; Immigration

Related Employment Discrimination

Public Education Grants

AGENCY: Office of Special Counsel for

Immigration Related Unfair