Federal Register / Vol. 75, No. 88 / Friday, May 7, 2010 / Notices 25289 

(PRMP/FEIS) for the Pocatello Field 

Office and by this notice is announcing 

its availability. 

DATES: BLM planning regulations at 43 

CFR 1610.5–2 state that any person who 

meets the conditions described may 

protest the BLM’s PRMP/FEIS. A person 

who meets the conditions and files a 

protest must file the protest within 30 

days of the date that the Environmental 

Protection Agency publishes its Notice 

of Availability in the Federal Register. 

ADDRESSES: Copies of the Pocatello 

Field Office PRMP/FEIS have been sent 

to tribal governments, Federal, state, 

and local government agencies and to 

other stakeholders. Copies of the PRMP/ 

FEIS are available for public inspection 

at the Pocatello Field Office, Bureau of 

Land Management, 4350 Cliffs Drive, 

Pocatello, Idaho 83204. Interested 

persons may also review the PRMP/FEIS 

on the Internet at http://www.blm.gov/ 

id/st/en/prog/planning.1.html. All 

protests must be in writing and mailed 

to one of the following addresses: 

Regular Mail: BLM Director (210), 

Attention: Brenda Williams, P.O. Box 

66538, Washington, DC 20035. 

Overnight Mail: BLM Director (210), 

Attention: Brenda Williams, 1620 L 

Street, NW., Suite 1075, Washington, 

DC 20036. 

FOR FURTHER INFORMATION CONTACT: For 

further information contact Terry Lee 

Smith, RMP Project Manager, telephone 

(208) 478–6340; 4350 Cliffs Drive, 

Pocatello, Idaho 83204; e-mail 

Terry_Lee_Smith@blm.gov. 

SUPPLEMENTARY INFORMATION: The 

planning area covers approximately 

613,800 acres of public lands within 

nine counties in southeastern Idaho. 

The Pocatello RMP, when completed, 

will provide management direction for 

resources and resource uses. Planning 

issues addressed in the PRMP/FEIS 

include: Off-highway vehicle 

management, recreation management, 

sagebrush ecosystems, public access, 

and phosphate mining. 

The PRMP is essentially the same as 

the BLM’s preferred alternative of the 

Draft RMP/Draft EIS and provides the 

most reasonable and practical approach 

to public lands management in the 

planning area. The PRMP allows 

flexibility in adjusting to changing 

conditions over time while emphasizing 

a level of protection, restoration, and 

enhancement to meet the overall needs 

of the resources, use allocations, and 

public services into the future. 

In addition, the PRMP/FEIS would 

designate the 400-acre Petticoat Peak 

Area of Critical Environmental Concern 

(ACEC) to provide protection to unique 

native plants. Several decisions 

associated with the Petticoat Peak ACEC 

designation include: Designating the 

area ‘‘closed’’ to off-highway vehicles, 

excluding rights-of-way and leasing 

fluid minerals with a ‘‘No Surface 

Occupancy’’ stipulation. The FEIS also 

analyzes the direct and indirect effects 

of fluid minerals leasing with standard 

terms and conditions and applicable 

special stipulations. 

The Pocatello Draft RMP/Draft EIS 

was published for public comment on 

January 5, 2007. During the 90-day 

public comment period following its 

release, the BLM received 52 comment 

letters, e-mails, and faxes. These 

submissions included about 1,400 

individual comments, which the BLM 

has responded to in the PRMP/FEIS. 

Comments on the Draft RMP/Draft EIS 

received from the public and internal 

BLM review were considered and 

incorporated as appropriate into the 

proposed plan. Public comments 

resulted in minor changes intended to 

clarify proposed management direction 

and update the analysis of potential 

environmental impacts, but did not 

significantly change proposed land use 

decisions. 

Instructions for filing a protest with 

the Director of the BLM regarding the 

PRMP/FEIS may be found in the ‘‘Dear 

Reader Letter’’ of the Pocatello Field 

Office PRMP/FEIS and at 43 CFR 

1610.5–2. E-mail and faxed protests will 

not be accepted unless the protesting 

party also provides the original letter by 

either regular or overnight mail 

postmarked by the close of the protest 

period. Under these conditions, the 

BLM will consider the e-mail or faxed 

protest as an advance copy and it will 

receive full consideration. If you wish to 

provide the BLM with such advance 

notification, please direct faxed protests 

to the attention of the BLM protest 

coordinator at 202–912–7212, and 

e-mails to Brenda_HudgensWilliams@blm.gov. 

All protests, including the follow-up 

letter to e-mails or faxes, must be in 

writing and mailed to the appropriate 

address, as set forth in the ADDRESSES

section above. 

Before including your phone number, 

e-mail address, or other personal 

identifying information in your protest, 

you should be aware that your entire 

protest—including your personal 

identifying information—may be made 

publicly available at any time. While 

you can ask us in your protest to 

withhold your personal identifying 

information from public review, we 

cannot guarantee that we will be able to 

do so. 

Authority: 40 CFR 1506.6, 1506.10, 

43 CFR 1610.2, and 1610. 

Peter J. Ditton, 

Bureau of Land Management, Acting Idaho 

State Director. 

[FR Doc. 2010–10665 Filed 5–6–10; 8:45 am] 

BILLING CODE 4310–GG–P 

DEPARTMENT OF THE INTERIOR 

National Park Service 

Notice of Intent To Repatriate Cultural 

Items: Rochester Museum & Science 

Center, Rochester, 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. 3005, of the intent 

to repatriate 13 cultural items in the 

possession of the Rochester Museum & 

Science Center, Rochester, NY, that 

meet the definitions 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 cultural 

items. The National Park Service is not 

responsible for the determinations in 

this notice. 

On January 1, 1928, the museum 

acquired two large wooden medicine 

faces from Alvin Dewey, Rochester, NY 

(AE 2870/D 8363/29.259.17 and AE 

2872/D 8364/29.259.19). The Dewey 

catalog card states: ‘‘Onondaga Indians. 

From the John Kilham collection, May 

23, 1919.’’ 

On August 15, 1966, two large 

wooden medicine faces were donated to 

the museum by Mr. & Mrs. Warner 

Palmer, Albion, NY (AE 10315/66.222.1 

and AE 10316/66.222.2). Both faces 

were made circa 1960, and collected by 

Charles Palmer. 

In 1971, nine miniature wooden 

medicine faces were donated by the 

Rochester Museum Association to the 

museum (E 13.1.345/numbers 71.17.1– 

9). They are of Onondaga origin and 

were made circa 1970. 

Onondaga Nation traditional religious 

leaders have identified these medicine 

faces as being needed for the practice of 

traditional Native American religions by 

present-day adherents. In the course of 

consultations with members of the 

Onondaga Nation, it was shown that any 

individual who carved a medicine face 


jlentini on DSKJ8SOYB1PROD with NOTICES
25290 Federal Register / Vol. 75, No. 88 / Friday, May 7, 2010 / Notices 

and alienated it to a third party that in 

turn donated or sold it to the Rochester 

Museum & Science Center did not have 

the authority to do so. Museum 

documentation, supported by oral 

evidence presented during consultation 

by the Onondaga Nation NAGPRA 

representatives and other 

Haudenosaunee and nonHaudenosaunee parties, indicates that 

these medicine faces are culturally 

affiliated with the Onondaga Nation, 

and are both sacred objects and objects 

of cultural patrimony. 

Officials of the Rochester Museum & 

Science Center have determined that, 

pursuant to 25 U.S.C. 3001(3)(C), the 13 

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 

Rochester Museum & Science Center 

have also determined that, pursuant to 

25 U.S.C. 3001(3)(D), the 13 cultural 

items described above have an 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 Rochester 

Museum & Science Center 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 

Onondaga Nation of New York. 

Representatives of any other Indian 

Nation or tribe that believes itself to be 

culturally affiliated with the sacred 

objects/objects of cultural patrimony 

should contact Adele DeRosa, Rochester 

Museum & Science Center, Rochester, 

NY 14607, telephone (585) 271–4552, 

ext 302, before June 7, 2010. 

Repatriation of the sacred objects/ 

objects of cultural patrimony to the 

Onondaga Nation of New York may 

proceed after that date if no additional 

claimants come forward. 

The Rochester Museum & Science 

Center is responsible for notifying the 

Onondaga Nation of New York that this 

notice has been published. 

Dated: April 27, 2010. 

David Tarler, 

Acting Manager, National NAGPRA Program. 

[FR Doc. 2010–10371 Filed 5–6–10; 8:45 am] 

BILLING CODE 4312–50–P 

DEPARTMENT OF THE INTERIOR 

National Park Service 

Notice of Intent To Repatriate Cultural 

Items: Rochester Museum & Science 

Center, Rochester, 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. 3005, of the intent 

to repatriate cultural items in the 

possession of the Rochester Museum & 

Science Center, Rochester, NY, 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. 

Between 1923 and 1966, the 

Rochester Museum & Science Center 

acquired from various sources 10 

medicine faces made by members of the 

Tonawanda Seneca Nation. 

In 1923, a large wooden medicine face 

was collected by Edward D. Putnam, 

Curator, Rochester Museum, Rochester, 

NY, on the Tonawanda Reservation. It 

was accessioned into the museum’s 

collection on August 25, 1923 (AE 383/ 

23.32.61). According to museum 

documentation, ‘‘This is a shaman’s 

mask used by the Seneca False Face 

Company in curing diseases by invoking 

the spirit of the myth creature 

represented by the face.’’ 

In 1929, the museum accessioned two 

large wooden medicine faces that were 

collected by James Skye from the 

Tonawanda Reservation (AE 1673/ 

29.270.1, made circa 1900; and AE 

1689/29.270.2, made circa 1920). 

In 1929, the museum purchased a 

large wooden medicine face with a 

medicine bag attached to it from Alvin 

Dewey, Rochester, NY (AE 2871/D 

4974/29.259.18). According to the 

catalog card by Dewey, it was ‘‘Last used 

by Chauncey Abrams of Tonawanda 

Reservation.’’ 

In 1929, a large wooden medicine face 

was purchased from Alvin Dewey, 

Rochester, NY (AE 2873/29.259.20). In 

June 1916, Mr. Dewey had purchased 

the medicine face from William S. 

Wakeman, Batavia, NY. Before selling it 

to the museum, it was lent to Arthur C. 

Parker, State Archeologist, on December 

23, 1923. At that time, it was reported 

to have been 75 years old. 

In March 1966, the museum 

purchased five large medicine faces 

from Kidd Smith that were made on the 

Tonawanda Seneca Reservation, circa 

1960. Four are identified as being 

simply wooden medicine faces (AE 

10256/66.356.1, AE 10271/66.356.3, AE 

10272/66.356.4 and AE 10273/66.356.5) 

with the fifth medicine face being made 

of basswood (AE 10257/66.356.2). 

Museum documentation, supported 

by oral evidence presented during 

consultation by Tonawanda Seneca 

Nation NAGPRA representatives, 

indicates that these medicine faces are 

culturally affiliated with the Tonawanda 

Seneca Nation. Tonawanda Seneca 

Nation traditional religious leaders have 

identified these medicine faces as being 

needed for the practice of traditional 

Native American religions by presentday adherents. During consultation, it 

was shown that individuals who carved 

a face did not have the authority to 

alienate it to a third party or sell it 

indirectly to the Rochester Museum & 

Science Center. Therefore, based on 

consultation with NAGPRA 

representatives from the Tonawanda 

Seneca Nation and other 

Haudenosaunee and nonHaudenosaunee consultants, the 

museum has determined that the 

medicine faces are both sacred objects 

and objects of cultural patrimony. 

Officials of the Rochester Museum & 

Science Center have determined that, 

pursuant to 25 U.S.C. 3001(3)(C), the 10 

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 

Rochester Museum & Science Center 

have also determined that, pursuant to 

25 U.S.C. 3001(3)(D), the 10 cultural 

items described above have an 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 Rochester 

Museum & Science Center 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 

Tonawanda Band of Seneca Indians of 

New York. 

Representatives of any other Indian 

Nation or tribe that believes itself to be 

culturally affiliated with the sacred 

objects/objects of cultural patrimony 

should contact Adele DeRosa, NAGPRA 


jlentini on DSKJ8SOYB1PROD with NOTICES