Notice of Intent to Repatriate Cultural Items: American Museum of Natural History, New York, NY, 73258-73260 [05-23869]
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Federal Register / Vol. 70, No. 236 / Friday, December 9, 2005 / Notices
authorized operations to remove the
cause of a ‘‘material’’ breach?
• Issue: The Act states that a TERA
should provide a process for ensuring
that the public is informed of and has
an opportunity to comment on the
environmental impact of the proposed
action.
Question: What should be the
required key elements of a TERA public
review process including, but not
limited to, format, timing, and
frequency?
• Issue: The Act states that a TERA
should provide a process for ensuring
that responses to relevant and
substantive public comments are
provided before tribal approval of the
lease, business agreement, or right-ofway.
Question: How should tribes fulfill
this requirement?
We encourage you to pay particular
attention to these questions as you
consider submitting comments on the
regulatory framework for energy
development in tribal lands.
Executive Order 13175 requires the
Federal Government to consult with
tribal officials in the development of
Federal policies that have substantial
direct effects on one or more Indian
tribes. We chose the meeting locations
to allow for increased participation by
tribal officials. In addition, we will send
out letters to tribal officials advising
them of and encouraging them to
participate in the meetings.
Meetings are open to the public,
without advance registration, from 8
a.m. to 12 p.m. DOI staff will be
available starting at 1 p.m. to meet with
tribal representatives for government-togovernment information exchange.
If you wish to speak during a public
session you must sign up to do so upon
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follow the sign-up sheet. Public
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If you are unable to attend these
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comments, please send written
comments by regular mail to Attention:
Section 503 Rulemaking, Office of
Indian Energy and Economic
Development, 1849 C St., NW., Mail
Stop 2749, Washington, DC, 20240 or by
e-mail to IEED@bia.edu.
Dated: December 6, 2005.
Michael D. Olsen,
Acting Principal Deputy Assistant Secretary
for Indian Affairs.
[FR Doc. 05–23913 Filed 12–8–05; 8:45 am]
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DEPARTMENT OF THE INTERIOR
National Park Service
Notice of Intent to Repatriate Cultural
Items: American Museum of Natural
History, New York, NY
National Park Service, Interior.
Notice.
AGENCY:
ACTION:
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 American Museum of
Natural History, New York, NY, 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 museum that has control of the
cultural items. The National Park
Service is not responsible for the
determinations in this notice.
The 56 cultural items are 2 baskets, 2
carvings, 12 charms, 2 crowns, 3 wands,
1 pair of earrings, 2 hair pins, 6
headdresses, 5 headdress ornaments, 6
masks, 1 pipe, 6 rattles, 1 walrus ivory,
3 whale’s teeth, 1 wooden box with top,
1 bundle of twigs, 1 bone knife, and 1
ceremonial hat. All of the cultural items
were collected by Lieutenant George
Thornton Emmons.
In the following list, the origin,
collection, and acquisition information
is derived from museum records.
The first basket, which came from an
old grave house of a doctor of the
‘‘Hoonah kow,’’ is made from plant
fibers and measures 12 x 3 x 11 cm. The
second basket, which came from the
grave house of a shaman of ‘‘Gau-dacan, Hoonah-kow,’’ is made of spruce
wood, is oblong in shape, exhibits a
geometric pattern, and measures 14 x 7
x 3 cm.
The first carving, which came from an
old grave house of a doctor of the
‘‘Hoonah-kow’’ on an island off the west
coast of Chichagoff Island, near Portlock
Harbor, AK, is made of ivory. Although
the carving is unfinished, it was
intended to represent a bear and would
have been attached to a dance robe
when completed. The second carving,
which came from an old dilapidated
shaman’s grave in ‘‘Hooniah,’’ is made
of stone and depicts an eagle sitting up.
The first three charms came from an
old grave house of a shaman of the ‘‘Karqwan-ton’’ of the ‘‘Hoonah-kow’’ on an
island in Cross Sound, AK. The charms
are made of bone and they are carved to
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represent a land otter’s spirit, a bear’s
spirit, and a land otter’s spirit
respectively. The fourth charm came
from an old grave house of a doctor near
‘‘Thlu-hug-gu,’’ is made of bone and
depicts a salt water worm. The fifth
charm is a peccary tusk that came from
a doctor’s grave house which stood on
an island off the west coast of
Chichagoff Island, near Portlock Harbor,
AK. The sixth charm is made of bone
and came from the grave house of a
doctor of the ‘‘Hoonah kow’’ on Icy
Straits, AK; although unfinished, it is
shaped like a cross. The seventh charm
came from the grave house of a deceased
doctor of the ‘‘Hoonah-kow’’ at ‘‘Gan-ardar-kan.’’ This charm is a piece of
unadorned green stone that was worn
suspended around the neck and may
have served as a scratcher. The eighth
charm is made of either bone or ivory
and came from the grave house of a
shaman of the ‘‘Hoon-ah’’ tribe near
‘‘Gan-na-kan.’’ This charm depicts a
figure surrounded by devil fish. The
remaining four charms were removed
from an old moose skin dancing robe
from an old shaman’s grave house at
‘‘Hooniah.’’ The grave house was placed
on a rocky eminence, one quarter mile
from the village. The ninth charm is
made of ivory and consists of five
figures. The largest of the five figures
represents a bear and the smallest
depicts a land otter while three heads
represent witches. The tenth charm is
made of ivory and is carved to represent
an eagle’s spirit. The eleventh charm is
made of bone and depicts a whale eating
a man; a bear’s head is carved into the
whale’s fin and a crow’s head is carved
into its tail. The twelfth charm is carved
from ivory and depicts a witch that has
been bound.
The first crown is made of ten carved
mountain goat horns that are attached to
a piece of sinew. Lieutenant Emmons
acquired the crown from a practicing
doctor of the ‘‘Ky-yatso-hit-ton’’ (Iron
House) who had obtained it from his
ancestor, a doctor, who was buried at
‘‘Ar-son-ku, Hoonah kow.’’ The second
crown came from an old grave house
near ‘‘Gau-da-can’’ of the ‘‘Hoonahkow’’ and is made of nine mountain
goat horns that are carved to represent
devil fish that are attached to a piece of
sinew.
The three dance wands are made of
wood. The first wand came from an old
shaman’s grave house on an island in
the Icy Straits and is carved to represent
a land otter with a protruding tongue
that forms a spear blade on one end. The
opposite end is carved to represent a
sand hill crane while the two sides
represent devil fish. The second and
third wands were found in an old grave
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Federal Register / Vol. 70, No. 236 / Friday, December 9, 2005 / Notices
house of a doctor of the ‘‘Hoonah kow’’
at ‘‘Kook-noo-oa.’’ The second wand is
inlaid with abalone and is carved to
represent a land otter; the sides are cut
and painted to represent a star fish with
two dog salmon on one side and two
salmon and an old copper on the other.
The third wand is carved and
ornamented to represent a sculpin.
The earrings were removed from a
doctor’s grave house that stood on an
island off the west coast of Chichigoff
Island, near Portlock Harbor, AK, and
are made of sea lion teeth that have been
carved to represent a black fish.
The first hair pin had been the
property of a doctor from Hoonah and
had come from a grave house on a rocky
bluff at the entrance of Port Frederick,
AK. It consists of two pieces of bone or
ivory which are attached with sinew.
The second hair pin is made of ivory
and came from Cross Sound, AK, where
it had been placed in the hair of a
deceased doctor when he was prepared
for final disposition.
The first three headdresses were
found among a doctor’s articles of
practice that had been placed in an old
grave house near ‘‘Gau-da-can, Hoonah
kow.’’ The first headdress is made of
swan down, eagle feathers, ermine skin,
brown bear fur, and includes a wooden
spirit guard that sits between two
wooden horns. The second headdress is
made of swan down, eagle tail feathers,
and includes a small mask of a Tlingit
spirit guard that represents a man who
had been killed in a fight. The third
headdress is made of red cedar bark that
has been twisted into rope. The
remaining three headdresses came from
a Hoonah shaman’s grave house that
was placed on a rocky bluff at the
entrance of Port Frederick, AK. The
fourth headdress is made of either swan
or eagle down, eagle feathers, and
includes an eagle spirit mask that is
painted green, red, and black. The fifth
headdress is made of eagle down and
eagle feathers, and includes a hawk
spirit mask that is painted blue, red, and
black. The sixth headdress is made of
eagle down and eagle feathers and
includes a bear spirit mask that is
painted red, green, and black.
The five headdress ornaments are
carved of wood. The first ornament was
the property of a former doctor from
Hoonah and came from a grave house on
a rocky bluff at the entrance of Port
Frederick, AK. This ornament depicts a
Tlingit man and above him, a salmon
that is painted red, black, and blue. The
remaining four headdress ornaments
were found in a carved wooden box
partially hidden under the decayed logs
of a Hoonah shaman’s grave house on
Icy Straits, AK, not far from ‘‘Gan-da-
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kan.’’ The second headdress ornament
depicts the head of a hair seal that is
painted black, blue, and red and is
adorned with operculum and human
hair. The third headdress ornament
represents the head of a fox that is
painted black, red, and blue. The fourth
headdress ornament depicts the head of
a mosquito that has been painted black
and red and ornamented with human
hair. The fifth ornament represents the
face of an owl.
The first mask is carved from wood
and came from an old grave house from
‘‘Gau-da-can, Hoonah-kow.’’ It
represents a hawk spirit and is painted
red, blue, and black. The second mask
has been carved from a whale vertebra
to depict a raven that is ornamented
with copper, operculum teeth, and
human hair. This mask came from the
grave house of a doctor on an island in
Cross Sound, AK. The third mask is
made from wood and came from an old
shaman’s grave, ‘‘Hooniah.’’ It depicts
the face of a ‘‘Stick Indian’’ shaman; a
wolf has been carved into the forehead
of the shaman and the face of the
shaman is surrounded by six land otters,
three on each side. Lieutenant Emmons
acquired the remaining three masks
from an ‘‘old Kar-qwan-ton’’ of the
‘‘Hoonah-kow’’ who said that they had
been the property of a deceased Hoonah
doctor of his family and had been
removed from his grave house. The
fourth, fifth, and sixth masks are carved
from bone and represent a Tlingit
doctor, the spirits of a dead Tlingit, and
the spirit of a dead doctor with ‘‘yake
mask over forehead’’ respectively.
The pipe comes from an old
dilapidated grave house, ‘‘Hooniah,’’
and is a made of slate. The pipe’s bowl
is carved to represent the head of a
doctor ornamented with a crown or
headdress.
The six rattles are carved from wood.
The first was the property of an old
‘‘Hoonah kow’’ doctor and was taken
from a grave near ‘‘Gau-da-can.’’ This
rattle represents the sun. It is painted
red and ornamented with operculi,
which represent the sun’s rays. The
second and third rattles were the
property of a former doctor from
Hoonah and came from a grave house on
a rocky bluff at the entrance of Port
Frederick, AK. The second rattle is
painted red and black and carved to
represent an oyster catcher; the back
side is carved to represent a sleeping
witch spirit. The third rattle is painted
blue, red, and black and is also carved
to represent an oyster catcher; the back
side of the rattle depicts a figure that
represents a bound witch. Near the
handle is a figure that represents a wolf
spirit with a protruding tongue while
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the underside is carved to depict a
hawk. The fourth and fifth rattles came
from an old shaman’s grave, ‘‘Hooniah.’’
The fourth rattle is carved to represent
an oyster catcher with an ivory bill; the
backside consists of two figures that
represent bound witches in the mouths
of two wolves. The underside is carved
to represent an owl. The fifth rattle is
carved to represent the sun. The sixth
rattle came from the grave house of a
dead doctor of the ‘‘Kar-qwan-ton’’
family of the ‘‘Hoonah kow’’ and is
painted red and black and is shaped to
represent the new moon.
The first whale’s tooth is cut along
one side, while the second consists of a
section of a whale’s tooth, and the third
whale’s tooth does not appear to have
been modified. The section of walrus
ivory is partially carved. The whale’s
teeth and walrus ivory came from an old
grave house of a doctor of the ‘‘Hoonahkow’’ on one of the Porpoise Islands, Icy
Straits, AK. The first and second
whale’s teeth were found together,
while the unmodified tooth and the
ivory were found individually.
The wooden box came from an old
‘‘Tuck-tam-ton’’ shaman’s grave. The
box, which also includes a top,
measures 60 x 40 x 28 cm and is carved
to represent a mythical sea spirit.
The bundle of twigs encloses an owl’s
tongue and is wrapped in plant fiber.
Lieutenant Emmons acquired the
bundle of twigs from a practicing doctor
of the ‘‘Ky-yatso-hit-ton’’ (Iron House)
who had removed the bundle from the
grave house of a doctor, his ancestor,
who was buried at ‘‘Ar-son-ku.’’
The knife is made of bone,
ornamented with copper and has a
handle that is carved to represent a bear.
Lieutenant Emmons acquired the knife
from an ‘‘old Kar-qwan-ton’’ of the
‘‘Hoonah kow’’ who claimed that it had
been the property of a deceased Hoonah
doctor of his family and had been
removed from a grave house.
The ceremonial hat is made of spruce
wood and is flat and oblong in shape.
Colored grasses are woven into the hat
to create geometric patterns and two
dogs. Attached to the bottom border of
the hat is a cloth tie. The hat comes
from the grave house of a deceased
doctor of the ‘‘Hoonah-kow’’ near ‘‘Ganden-kan.’’
At an unknown date, Lieutenant
Emmons acquired the pipe, the eagle
carving, the ivory charm with five
figures, the ivory eagle spirit charm, the
whale eating a man charm, the ivory
charm that represents a bound witch,
the oyster catcher rattle with an ivory
bill, the wooden painted sun rattle, and
the ‘‘Stick Indian’’ shaman mask. In
1888, the American Museum of Natural
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Federal Register / Vol. 70, No. 236 / Friday, December 9, 2005 / Notices
History purchased the nine cultural
items from Lieutenant Emmons and
accessioned them into its collection that
same year.
At an unknown date, Lieutenant
Emmons acquired the 2 baskets, the
unfinished bear carving, the 2 land otter
spirit charms, the bear spirit charm, the
salt water worm charm, the peccary tusk
charm, the cross-shaped charm, one of
the crowns, 3 dance wands, 5 masks
(hawk spirit, vertebra of whale, Tlingit
doctor, spirit of a dead Tlingit, and dead
doctor with mask over forehead), the
bone knife, the earrings, the 2 hair pins,
the 6 headdresses, 1 salmon headdress
ornament, the sun rattle with operculi,
the oyster catcher-rattle with the dead
man in the bill of a crane, the oyster
catcher rattle with the sleeping witch
spirit, the oyster catcher rattle with the
witch that has been bound, the new
moon rattle, the walrus ivory, the three
whale’s teeth, the bundle of twigs, the
wooden box, and the spruce wood hat.
In 1894, the American Museum of
Natural History purchased the 41
cultural items from Lieutenant Emmons
and accessioned them into its collection
that same year.
At an unknown date, Lieutenant
Emmons acquired the hair seal, fox,
mosquito, and owl headdress ornaments
and the green stone charm or scratcher.
In 1896, the American Museum of
Natural History purchased the five
cultural items from Lieutenant Emmons
and accessioned them into its collection
that same year.
At an unknown date, Lieutenant
Emmons acquired the charm that
depicts a figure surrounded by devil
fish. In 1897, the American Museum of
Natural History purchased this cultural
item from Lieutenant Emmons and
accessioned it into its collection that
same year.
The cultural affiliation of the 56
cultural items is Hoonah Tlingit as
indicated through museum records and
consultation with representatives of the
Hoonah Indian Association. Museum
records variously identify the cultural
items as having been the property of
individuals who are from Hoonah or
Hooniah or who belonged to the
Hoonah-kow and/or variously indicate
that the items came from shamans’ grave
houses located within the traditional
territory of the Hoonah Tlingit.
Officials of the American Museum of
Natural History have determined that,
pursuant to 25 U.S.C. 3001 (3) (B), the
56 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
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evidence, to have been removed from a
specific burial site of a Native American
individual. Officials of the American
Museum of Natural History 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
unassociated funerary objects and the
Hoonah Indian Association.
The American Museum of Natural
History have determined that the
museum has right of possession for 10
cultural items, which are the bundle of
twigs, the crown of horns with carvings
that depict devil fish, the three bone
masks, the bone knife, the new moon
rattle, the unmodified whale’s tooth, the
whale’s tooth section, and the spruce
wood hat, but have decided to waive
that right.
Representatives of any other Indian
tribe that believes itself to be culturally
affiliated with the 56 unassociated
funerary objects should contact Nell
Murphy, Director of Cultural Resources,
American Museum of Natural History,
Central Park West at 79th Street, New
York, NY 10024, telephone (212) 769–
5837, before January 9, 2006.
Repatriation of the unassociated
funerary objects to the Hoonah Indian
Association may proceed after that date
if no additional claimants come
forward.
The American Museum of Natural
History is responsible for notifying the
Central Council Tlingit and Haida
Indian Tribes of Alaska, Hoonah Indian
Association, Huna Totem Corporation,
and Sealaska Heritage Foundation that
this notice has been published.
Dated: October 11, 2005
Sherry Hutt,
Manager, National NAGPRA Program.
[FR Doc. 05–23869 Filed 12–8–05; 8:45 am]
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DEPARTMENT OF THE INTERIOR
National Park Service
Notice of Inventory Completion: U.S.
Department of Defense, Naval Air
Weapons Station, China Lake, CA, and
Maturango Museum, Ridgecrest, CA
National Park Service, Interior.
Notice.
AGENCY:
ACTION:
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 and associated funerary objects
in the control of the U.S. Department of
Defense, Naval Air Weapons Station
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(NAWS), China Lake, CA, and in the
physical custody of the Maturango
Museum, Ridgecrest, CA. The human
remains and funerary objects were
removed from NAWS sites in the Coso
Mountains, Inyo County, CA.
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 and
associated funerary objects. The
National Park Service is not responsible
for the determinations in this notice.
A detailed assessment of the human
remains and funerary objects was made
by the NAWS professional staff in
consultation with representatives of the
Big Pine Band of Owens Valley Paiute
Shoshone Indians of the Big Pine
Reservation, California; Bridgeport
Paiute Indian Colony of California;
Death Valley Timbi-Sha Shoshone Band
of California; Fort Independence Indian
Community of Paiute Indians of the Fort
Independence Reservation, California;
Kern River Valley Indian Community (a
non-federally recognized Indian group);
Paiute-Shoshone Indians of the Bishop
Community of the Bishop Colony,
California; and Paiute-Shoshone Indians
of the Lone Pine Community of the Lone
Pine Reservation, California.
In 1967, human remains representing
a minimum of one individual were
removed from Ray Cave (CA-INY–444),
Inyo County, CA, by excavators under
the direction of Mr. R.J. Fitzwater and
Dr. Charles Rozaire. No known
individual was identified. No associated
funerary objects are present.
Site occupation was prehistoric and
historic, from 2,000 B.C. to A.D. 650, as
determined by radiocarbon tests of
buried charcoal, obsidian hydration
dating, and analysis of diagnostic
artifacts. The consulting archeologist
was unable to determine cultural
affiliation archeologically; however, the
NAWS archeological staff has
determined the human remains to be
Panamint Shoshone, ancestors of the
present-day Timbi-sha Shoshone, based
on ethnography and on the probable
prehistoric distribution of Numic
languages in the Southwestern Great
Basin.
Between 1967 and 1969, human
remains representing a minimum of ten
individuals were removed from
Chapman Caves I and II (CA-INY–1534A
and B), Inyo County, CA, by excavators
under the direction of Dr. Tim
Hillebrand. No known individuals were
identified. The 3,238 associated
funerary objects are 16 arrow shafts, 1
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]]>Agencies
[Federal Register Volume 70, Number 236 (Friday, December 9, 2005)]
[Notices]
[Pages 73258-73260]
From the Federal Register Online via the Government Printing Office [www.gpo.gov]
[FR Doc No: 05-23869]
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DEPARTMENT OF THE INTERIOR
National Park Service
Notice of Intent to Repatriate Cultural Items: American Museum of
Natural History, 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. 3005, of the intent
to repatriate cultural items in the possession of the American Museum
of Natural History, New York, NY, 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
museum that has control of the cultural items. The National Park
Service is not responsible for the determinations in this notice.
The 56 cultural items are 2 baskets, 2 carvings, 12 charms, 2
crowns, 3 wands, 1 pair of earrings, 2 hair pins, 6 headdresses, 5
headdress ornaments, 6 masks, 1 pipe, 6 rattles, 1 walrus ivory, 3
whale's teeth, 1 wooden box with top, 1 bundle of twigs, 1 bone knife,
and 1 ceremonial hat. All of the cultural items were collected by
Lieutenant George Thornton Emmons.
In the following list, the origin, collection, and acquisition
information is derived from museum records.
The first basket, which came from an old grave house of a doctor of
the ``Hoonah kow,'' is made from plant fibers and measures 12 x 3 x 11
cm. The second basket, which came from the grave house of a shaman of
``Gau-da-can, Hoonah-kow,'' is made of spruce wood, is oblong in shape,
exhibits a geometric pattern, and measures 14 x 7 x 3 cm.
The first carving, which came from an old grave house of a doctor
of the ``Hoonah-kow'' on an island off the west coast of Chichagoff
Island, near Portlock Harbor, AK, is made of ivory. Although the
carving is unfinished, it was intended to represent a bear and would
have been attached to a dance robe when completed. The second carving,
which came from an old dilapidated shaman's grave in ``Hooniah,'' is
made of stone and depicts an eagle sitting up.
The first three charms came from an old grave house of a shaman of
the ``Kar-qwan-ton'' of the ``Hoonah-kow'' on an island in Cross Sound,
AK. The charms are made of bone and they are carved to represent a land
otter's spirit, a bear's spirit, and a land otter's spirit
respectively. The fourth charm came from an old grave house of a doctor
near ``Thlu-hug-gu,'' is made of bone and depicts a salt water worm.
The fifth charm is a peccary tusk that came from a doctor's grave house
which stood on an island off the west coast of Chichagoff Island, near
Portlock Harbor, AK. The sixth charm is made of bone and came from the
grave house of a doctor of the ``Hoonah kow'' on Icy Straits, AK;
although unfinished, it is shaped like a cross. The seventh charm came
from the grave house of a deceased doctor of the ``Hoonah-kow'' at
``Gan-ar-dar-kan.'' This charm is a piece of unadorned green stone that
was worn suspended around the neck and may have served as a scratcher.
The eighth charm is made of either bone or ivory and came from the
grave house of a shaman of the ``Hoon-ah'' tribe near ``Gan-na-kan.''
This charm depicts a figure surrounded by devil fish. The remaining
four charms were removed from an old moose skin dancing robe from an
old shaman's grave house at ``Hooniah.'' The grave house was placed on
a rocky eminence, one quarter mile from the village. The ninth charm is
made of ivory and consists of five figures. The largest of the five
figures represents a bear and the smallest depicts a land otter while
three heads represent witches. The tenth charm is made of ivory and is
carved to represent an eagle's spirit. The eleventh charm is made of
bone and depicts a whale eating a man; a bear's head is carved into the
whale's fin and a crow's head is carved into its tail. The twelfth
charm is carved from ivory and depicts a witch that has been bound.
The first crown is made of ten carved mountain goat horns that are
attached to a piece of sinew. Lieutenant Emmons acquired the crown from
a practicing doctor of the ``Ky-yatso-hit-ton'' (Iron House) who had
obtained it from his ancestor, a doctor, who was buried at ``Ar-son-ku,
Hoonah kow.'' The second crown came from an old grave house near ``Gau-
da-can'' of the ``Hoonah-kow'' and is made of nine mountain goat horns
that are carved to represent devil fish that are attached to a piece of
sinew.
The three dance wands are made of wood. The first wand came from an
old shaman's grave house on an island in the Icy Straits and is carved
to represent a land otter with a protruding tongue that forms a spear
blade on one end. The opposite end is carved to represent a sand hill
crane while the two sides represent devil fish. The second and third
wands were found in an old grave
[[Page 73259]]
house of a doctor of the ``Hoonah kow'' at ``Kook-noo-oa.'' The second
wand is inlaid with abalone and is carved to represent a land otter;
the sides are cut and painted to represent a star fish with two dog
salmon on one side and two salmon and an old copper on the other. The
third wand is carved and ornamented to represent a sculpin.
The earrings were removed from a doctor's grave house that stood on
an island off the west coast of Chichigoff Island, near Portlock
Harbor, AK, and are made of sea lion teeth that have been carved to
represent a black fish.
The first hair pin had been the property of a doctor from Hoonah
and had come from a grave house on a rocky bluff at the entrance of
Port Frederick, AK. It consists of two pieces of bone or ivory which
are attached with sinew. The second hair pin is made of ivory and came
from Cross Sound, AK, where it had been placed in the hair of a
deceased doctor when he was prepared for final disposition.
The first three headdresses were found among a doctor's articles of
practice that had been placed in an old grave house near ``Gau-da-can,
Hoonah kow.'' The first headdress is made of swan down, eagle feathers,
ermine skin, brown bear fur, and includes a wooden spirit guard that
sits between two wooden horns. The second headdress is made of swan
down, eagle tail feathers, and includes a small mask of a Tlingit
spirit guard that represents a man who had been killed in a fight. The
third headdress is made of red cedar bark that has been twisted into
rope. The remaining three headdresses came from a Hoonah shaman's grave
house that was placed on a rocky bluff at the entrance of Port
Frederick, AK. The fourth headdress is made of either swan or eagle
down, eagle feathers, and includes an eagle spirit mask that is painted
green, red, and black. The fifth headdress is made of eagle down and
eagle feathers, and includes a hawk spirit mask that is painted blue,
red, and black. The sixth headdress is made of eagle down and eagle
feathers and includes a bear spirit mask that is painted red, green,
and black.
The five headdress ornaments are carved of wood. The first ornament
was the property of a former doctor from Hoonah and came from a grave
house on a rocky bluff at the entrance of Port Frederick, AK. This
ornament depicts a Tlingit man and above him, a salmon that is painted
red, black, and blue. The remaining four headdress ornaments were found
in a carved wooden box partially hidden under the decayed logs of a
Hoonah shaman's grave house on Icy Straits, AK, not far from ``Gan-da-
kan.'' The second headdress ornament depicts the head of a hair seal
that is painted black, blue, and red and is adorned with operculum and
human hair. The third headdress ornament represents the head of a fox
that is painted black, red, and blue. The fourth headdress ornament
depicts the head of a mosquito that has been painted black and red and
ornamented with human hair. The fifth ornament represents the face of
an owl.
The first mask is carved from wood and came from an old grave house
from ``Gau-da-can, Hoonah-kow.'' It represents a hawk spirit and is
painted red, blue, and black. The second mask has been carved from a
whale vertebra to depict a raven that is ornamented with copper,
operculum teeth, and human hair. This mask came from the grave house of
a doctor on an island in Cross Sound, AK. The third mask is made from
wood and came from an old shaman's grave, ``Hooniah.'' It depicts the
face of a ``Stick Indian'' shaman; a wolf has been carved into the
forehead of the shaman and the face of the shaman is surrounded by six
land otters, three on each side. Lieutenant Emmons acquired the
remaining three masks from an ``old Kar-qwan-ton'' of the ``Hoonah-
kow'' who said that they had been the property of a deceased Hoonah
doctor of his family and had been removed from his grave house. The
fourth, fifth, and sixth masks are carved from bone and represent a
Tlingit doctor, the spirits of a dead Tlingit, and the spirit of a dead
doctor with ``yake mask over forehead'' respectively.
The pipe comes from an old dilapidated grave house, ``Hooniah,''
and is a made of slate. The pipe's bowl is carved to represent the head
of a doctor ornamented with a crown or headdress.
The six rattles are carved from wood. The first was the property of
an old ``Hoonah kow'' doctor and was taken from a grave near ``Gau-da-
can.'' This rattle represents the sun. It is painted red and ornamented
with operculi, which represent the sun's rays. The second and third
rattles were the property of a former doctor from Hoonah and came from
a grave house on a rocky bluff at the entrance of Port Frederick, AK.
The second rattle is painted red and black and carved to represent an
oyster catcher; the back side is carved to represent a sleeping witch
spirit. The third rattle is painted blue, red, and black and is also
carved to represent an oyster catcher; the back side of the rattle
depicts a figure that represents a bound witch. Near the handle is a
figure that represents a wolf spirit with a protruding tongue while the
underside is carved to depict a hawk. The fourth and fifth rattles came
from an old shaman's grave, ``Hooniah.'' The fourth rattle is carved to
represent an oyster catcher with an ivory bill; the backside consists
of two figures that represent bound witches in the mouths of two
wolves. The underside is carved to represent an owl. The fifth rattle
is carved to represent the sun. The sixth rattle came from the grave
house of a dead doctor of the ``Kar-qwan-ton'' family of the ``Hoonah
kow'' and is painted red and black and is shaped to represent the new
moon.
The first whale's tooth is cut along one side, while the second
consists of a section of a whale's tooth, and the third whale's tooth
does not appear to have been modified. The section of walrus ivory is
partially carved. The whale's teeth and walrus ivory came from an old
grave house of a doctor of the ``Hoonah-kow'' on one of the Porpoise
Islands, Icy Straits, AK. The first and second whale's teeth were found
together, while the unmodified tooth and the ivory were found
individually.
The wooden box came from an old ``Tuck-tam-ton'' shaman's grave.
The box, which also includes a top, measures 60 x 40 x 28 cm and is
carved to represent a mythical sea spirit.
The bundle of twigs encloses an owl's tongue and is wrapped in
plant fiber. Lieutenant Emmons acquired the bundle of twigs from a
practicing doctor of the ``Ky-yatso-hit-ton'' (Iron House) who had
removed the bundle from the grave house of a doctor, his ancestor, who
was buried at ``Ar-son-ku.''
The knife is made of bone, ornamented with copper and has a handle
that is carved to represent a bear. Lieutenant Emmons acquired the
knife from an ``old Kar-qwan-ton'' of the ``Hoonah kow'' who claimed
that it had been the property of a deceased Hoonah doctor of his family
and had been removed from a grave house.
The ceremonial hat is made of spruce wood and is flat and oblong in
shape. Colored grasses are woven into the hat to create geometric
patterns and two dogs. Attached to the bottom border of the hat is a
cloth tie. The hat comes from the grave house of a deceased doctor of
the ``Hoonah-kow'' near ``Gan-den-kan.''
At an unknown date, Lieutenant Emmons acquired the pipe, the eagle
carving, the ivory charm with five figures, the ivory eagle spirit
charm, the whale eating a man charm, the ivory charm that represents a
bound witch, the oyster catcher rattle with an ivory bill, the wooden
painted sun rattle, and the ``Stick Indian'' shaman mask. In 1888, the
American Museum of Natural
[[Page 73260]]
History purchased the nine cultural items from Lieutenant Emmons and
accessioned them into its collection that same year.
At an unknown date, Lieutenant Emmons acquired the 2 baskets, the
unfinished bear carving, the 2 land otter spirit charms, the bear
spirit charm, the salt water worm charm, the peccary tusk charm, the
cross-shaped charm, one of the crowns, 3 dance wands, 5 masks (hawk
spirit, vertebra of whale, Tlingit doctor, spirit of a dead Tlingit,
and dead doctor with mask over forehead), the bone knife, the earrings,
the 2 hair pins, the 6 headdresses, 1 salmon headdress ornament, the
sun rattle with operculi, the oyster catcher-rattle with the dead man
in the bill of a crane, the oyster catcher rattle with the sleeping
witch spirit, the oyster catcher rattle with the witch that has been
bound, the new moon rattle, the walrus ivory, the three whale's teeth,
the bundle of twigs, the wooden box, and the spruce wood hat. In 1894,
the American Museum of Natural History purchased the 41 cultural items
from Lieutenant Emmons and accessioned them into its collection that
same year.
At an unknown date, Lieutenant Emmons acquired the hair seal, fox,
mosquito, and owl headdress ornaments and the green stone charm or
scratcher. In 1896, the American Museum of Natural History purchased
the five cultural items from Lieutenant Emmons and accessioned them
into its collection that same year.
At an unknown date, Lieutenant Emmons acquired the charm that
depicts a figure surrounded by devil fish. In 1897, the American Museum
of Natural History purchased this cultural item from Lieutenant Emmons
and accessioned it into its collection that same year.
The cultural affiliation of the 56 cultural items is Hoonah Tlingit
as indicated through museum records and consultation with
representatives of the Hoonah Indian Association. Museum records
variously identify the cultural items as having been the property of
individuals who are from Hoonah or Hooniah or who belonged to the
Hoonah-kow and/or variously indicate that the items came from shamans'
grave houses located within the traditional territory of the Hoonah
Tlingit.
Officials of the American Museum of Natural History have determined
that, pursuant to 25 U.S.C. 3001 (3) (B), the 56 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. Officials of the American Museum of Natural
History 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 unassociated funerary objects and the Hoonah Indian
Association.
The American Museum of Natural History have determined that the
museum has right of possession for 10 cultural items, which are the
bundle of twigs, the crown of horns with carvings that depict devil
fish, the three bone masks, the bone knife, the new moon rattle, the
unmodified whale's tooth, the whale's tooth section, and the spruce
wood hat, but have decided to waive that right.
Representatives of any other Indian tribe that believes itself to
be culturally affiliated with the 56 unassociated funerary objects
should contact Nell Murphy, Director of Cultural Resources, American
Museum of Natural History, Central Park West at 79th Street, New York,
NY 10024, telephone (212) 769-5837, before January 9, 2006.
Repatriation of the unassociated funerary objects to the Hoonah Indian
Association may proceed after that date if no additional claimants come
forward.
The American Museum of Natural History is responsible for notifying
the Central Council Tlingit and Haida Indian Tribes of Alaska, Hoonah
Indian Association, Huna Totem Corporation, and Sealaska Heritage
Foundation that this notice has been published.
Dated: October 11, 2005
Sherry Hutt,
Manager, National NAGPRA Program.
[FR Doc. 05-23869 Filed 12-8-05; 8:45 am]
BILLING CODE 4312-50-S
