Federal Register / Vol. 74, No. 82 / Thursday, April 30, 2009 / Notices 19977 

subgroup of the Mandan. In 1785, the 

village was abandoned following a 

smallpox epidemic and its inhabitants 

moved to the Knife River region to live 

alongside the Hidatsa. By 1862, the 

Mandan, Hidatsa and Arikara lived at 

the Like-A-Fishook village. In 1937, the 

three tribes became formally known as 

the Three Affiliated Tribes of the Fort 

Berthold Reservation. Consultation 

evidence supports the identification of 

the human remains from the On-A-Slant 

Village as Mandan, and the cultural 

affiliation as the Three Affiliated Tribes 

of the Fort Berthold Reservation, North 

Dakota. 

Officials of the New York University 

College of Dentistry have determined 

that, pursuant to 25 U.S.C. 3001 (9–10), 

the human remains described above 

represent the physical remains of two 

individuals of Native American 

ancestry. Officials of New York 

University College of Dentistry 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 Native 

American human remains and the Three 

Affiliated Tribes of the Fort Berthold 

Reservation, North Dakota. 

Representatives of any other Indian 

tribe that believes itself to be culturally 

affiliated with the human remains 

should contact Dr. Louis Terracio, New 

York University College of Dentistry, 

345 East 24th St, New York, NY 10010, 

telephone (212) 998–9917, before June 

1, 2009. Repatriation of the human 

remains to the Three Affiliated Tribes of 

the Fort Berthold Reservation, North 

Dakota may proceed after that date if no 

additional claimants come forward. 

The New York University College of 

Dentistry is responsible for notifying the 

Three Affiliated Tribes of the Fort 

Berthold Reservation, North Dakota that 

this notice has been published. 

Dated: April 13, 2009. 

Sherry Hutt, 

Manager, National NAGPRA Program. 

[FR Doc. E9–9981 Filed 4–29–09; 8:45 am] 

BILLING CODE 4312–50–S 

DEPARTMENT OF THE INTERIOR 

National Park Service 

Notice of Inventory Completion: New 

York University College of Dentistry, 

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. 3003, of the 

completion of an inventory of human 

remains in the possession of the New 

York University College of Dentistry, 

New York City, NY. The human remains 

were removed from Colfax County, NE. 

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 human remains. The National 

Park Service is not responsible for the 

determinations in this notice. 

A detailed assessment of the human 

remains was made by New York 

University College of Dentistry 

professional staff in consultation with 

representatives of the Pawnee Nation of 

Oklahoma. 

At an unknown date, human remains 

representing a minimum of two 

individuals were removed from a site 

identified as a Pawnee Burial Site, 

Schuyler, Colfax County, NE, by an 

unknown collector. In 1922, the human 

remains were accessioned by the 

Department of Physical Anthropology at 

the Museum of the American Indian, 

Heye Foundation. In 1956, the human 

remains were transferred to Dr. 

Theodore Kazamiroff at the New York 

University College of Dentistry. No 

known individuals were identified. No 

associated funerary objects are present. 

Museum of the American Indian 

records identify the provenience of the 

human remains as a ‘‘Pawnee Burial 

Site, Schuyler, Nebraska.’’ The cranial 

morphology of the human remains 

confirms that they belong to an 

individual of Pawnee ancestry. 

Consultations with the Pawnee Nation 

of Oklahoma confirmed the 

identification of the human remains 

from the burial site as Pawnee. 

Schuyler, NE, is located along the 

Loup River, and corresponds to an area 

of protohistoric (Lower Loup phase) and 

historic Pawnee villages that have been 

identified as Pawnee by the Pawnee 

Nation and archeologists. It is likely that 

the human remains date to the Lower 

Loup phase or historic period. The Loup 

River area was settled by the Skidi 

Pawnee, one of four Pawnee bands, by 

1700. Skidi Pawnee sites are identified 

in historic documents dating as early as 

1718, and they remained the primary 

Pawnee band in the area for the next 

century. By 1857, all four Pawnee bands 

coalesced along the Loup River after 

disease, warfare and land cessions 

resulted in a restriction of Pawnee 

lands. By 1875, the Pawnee left the 

Loup River and settled on a tract of land 

in Oklahoma. Today they are known as 

the Pawnee Nation of Oklahoma. 

Officials of the New York University 

College of Dentistry have determined 

that, pursuant to 25 U.S.C. 3001 (9–10), 

the human remains described above 

represent the physical remains of two 

individuals of Native American 

ancestry. Officials of the New York 

University College of Dentistry 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 Native 

American human remains and the 

Pawnee Nation of Oklahoma. 

Representatives of any other Indian 

tribe that believes itself to be culturally 

affiliated with the human remains 

should contact Dr. Louis Terracio, New 

York University College of Dentistry, 

345 East 24th St, New York, NY 10010, 

telephone (212) 998–9917, before June 

1, 2009. Repatriation of the human 

remains to the Pawnee Nation of 

Oklahoma may proceed after that date if 

no additional claimants come forward. 

The New York University College of 

Dentistry is responsible for notifying the 

Pawnee Nation of Oklahoma that this 

notice has been published. 

Dated: April 13, 2009. 

Sherry Hutt, 

Manager, National NAGPRA Program. 

[FR Doc. E9–9986 Filed 4–29–09; 8:45 am] 

BILLING CODE 4312–50–S 

DEPARTMENT OF THE INTERIOR 

National Park Service 

Notice of Inventory Completion: New 

York University College of Dentistry, 

New York City, 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. 3003, of the 

completion of an inventory of human 

remains in the control of the New York 

University College of Dentistry, New 

York City, NY. The human remains 

were removed from Mackinaw City, 

Cheboygan County, MI. 

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 human remains. The National 

Park Service is not responsible for the 

determinations in this notice. 

19978 Federal Register / Vol. 74, No. 82 / Thursday, April 30, 2009 / Notices 

A detailed assessment of the human 

remains was made by the New York 

University College of Dentistry 

professional staff in consultation with 

representatives of the Grand Traverse 

Band of Ottawa and Chippewa Indians, 

Michigan and Little Traverse Bay Bands 

of Odawa Indians, Michigan. 

At an unknown date, human remains 

representing a minimum of one 

individual were removed from 

Mackinaw City in Cheboygan County, 

MI. At an unknown date, the human 

remains came into the possession of 

Walter C. Wyman of Chicago, IL. In 

1915, Mr. Wyman donated the human 

remains to the Museum of the American 

Indian, Heye Foundation, New York 

City, NY. In 1956, the human remains 

were transferred to Dr. Theodore 

Kazamiroff, New York University 

College of Dentistry. No known 

individual was identified. No associated 

funerary objects are present. 

Based on the cranial morphology of 

the human remains, the individual is 

identified as Native American. 

Information associated with the human 

remains identify them as ‘‘----- [illegible] 

Saugema, Ottawa Tribe.’’ The Ottawa 

are also known by the name Odawa. 

‘‘Saugema’’ is an Odawa family name in 

the Mackinaw area and variants are 

recorded for the Little Traverse Bay 

Bands of Odawa. Although a surname is 

listed for the human remains, lineal 

descendants could not be identified 

because the specific identity of the 

individual could not be determined. 

The identification of a surname 

indicates that the human remains date 

to the Historic period. 

The area of Mackinaw City 

corresponds to the territory of the 

Odawas after European contact. The 

Odawa people entered the written 

record in 1615, when the French 

encountered them at the eastern shores 

of Lake Huron on the Georgian Bay. 

Soon after this, the Odawas left the 

Lower Peninsula of Michigan because of 

Iroquoian raids, but returned to 

Michigan after the Iroquois were 

repelled from the area by the Odawas 

and other Great Lakes tribes in the mid– 

1600s. By 1673, the Odawas had 

established villages at the Straits of 

Mackinac. One village was located at 

Michilimackinac, in present-day 

Mackinaw City. A letter dating to 1710 

describes Odawa mortuary practices at 

Michilimackinac that are consistent 

with the physical condition of the 

human remains. Odawa people have 

remained in the Mackinaw area since 

their return in the 17th century. In 

addition, Odawa oral traditions identify 

the Mackinac area as an area of 

aboriginal occupation for many 

generations prior to European contact, 

and Mackinaw City is part of the 

ancestral lands of the Little Traverse 

Bay Bands of Odawa Indians, Michigan. 

Officials of the New York University 

College of Dentistry have determined 

that, pursuant to 25 U.S.C. 3001 (9–10), 

the human remains described above 

represent the physical remains of one 

individual of Native American ancestry. 

Officials of the New York University 

College of Dentistry 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 Native 

American human remains and the Little 

Traverse Bay Bands of Odawa Indians, 

Michigan. 

Representatives of any other Indian 

tribe that believes itself to be culturally 

affiliated with the human remains 

should contact Dr. Louis Terracio, New 

York University College of Dentistry, 

345 East 24th St, New York, NY 10010, 

telephone (212) 998–9917, before June 

1, 2009. Repatriation of the human 

remains to the Little Traverse Bay Bands 

of Odawa Indians, Michigan may 

proceed after that date if no additional 

claimants come forward. 

The New York University College of 

Dentistry is responsible for notifying the 

Grand Traverse Band of Ottawa and 

Chippewa Indians, Michigan and Little 

Traverse Bay Bands of Odawa Indians, 

Michigan that this notice has been 

published. 

Dated: April 13, 2009. 

Sherry Hutt, 

Manager, National NAGPRA Program. 

[FR Doc. E9–9983 Filed 4–29–09; 8:45 am] 

BILLING CODE 4312–50–S 

DEPARTMENT OF THE INTERIOR 

National Park Service 

Notice of Inventory Completion: 

Phoebe A. Hearst Museum of 

Anthropology, University of California, 

Berkeley, Berkeley, CA 

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. 3003, of the 

completion of an inventory of human 

remains in the control of the Phoebe A. 

Hearst Museum of Anthropology, 

University of California, Berkeley, 

Berkeley, CA. The human remains were 

removed from the Puget Sound region, 

WA. 

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 human remains. The National 

Park Service is not responsible for the 

determinations in this notice. 

An assessment of the human remains, 

catalogue records, and relevant 

associated documents was made by the 

Phoebe A. Hearst Museum of 

Anthropology professional staff in 

consultation with representatives of 

Coast Salish speaking tribes, that 

include Muckleshoot Indian Tribe of the 

Muckleshoot Reservation, Washington; 

Nisqually Indian Tribe of the Nisqually 

Reservation, Washington; Port Gamble 

Indian Community of the Port Gamble 

Reservation, Washington; Puyallup 

Tribe of the Puyallup Reservation, 

Washington; Sauk-Suiattle Indian Tribe 

of Washington; Skokomish Indian Tribe 

of the Skokomish Reservation, 

Washington; Squaxin Island Tribe of the 

Squaxin Island Reservation, 

Washington; Stillaguamish Tribe of 

Washington; Suquamish Indian Tribe of 

the Port Madison Reservation; 

Swinomish Indians of the Swinomish 

Reservation, Washington; Tulalip Tribes 

of the Tulalip Reservation, Washington; 

and Upper Skagit Indian Tribe of 

Washington. 

On an unknown date, human remains 

representing a minimum of one 

individual (Catalogue record 12–2671) 

were removed from an unspecified 

location in the Puget Sound region by 

the University of California Medical 

Department. In 1914, the human 

remains were donated to the Phoebe A. 

Hearst Museum of Anthropology by Dr. 

J. V. Cook (Accession number 100DDD). 

No known individual was identified. No 

associated funerary objects are present. 

Given the absence of associated 

funerary objects, the antiquity of the 

human remains is unknown. Puget 

Sound is located in the aboriginal 

territory of the Lushootseed-speakers of 

the Southern Coast Salish people. In the 

original museum ledger the human 

remains are described as a ‘‘skull with 

very flat head’’ with a comment stating 

that the individual was ‘‘probably 

Salish’’ (in parenthesis in the original 

document). The morphology of the skull 

shows clear signs of induced physical 

modification that happened during the 

life of the individual. The practice of 

skull modification by strapping infants 

(with the exception of slaves and the 

very poor) to hard cradleboards was a 

custom common to many Southern 

Coast Salish people and documented in