Notice of Intent to Repatriate Cultural Items: Peabody Museum of Archaeology and Ethnology, Harvard University, Cambridge, MA, 70980-70981 [E6-20701]
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Federal Register / Vol. 71, No. 235 / Thursday, December 7, 2006 / Notices
individual was identified. The 11
associated funerary objects are 1
fragmented copper kettle, 2 copper sheet
fragments, 5 fragments of iron
implements, 1 container of red clay, 1
container of skin and bark, and 1 large
fragment of a woven bag.
In the Federal Register of August 14,
2003, on page 48633, paragraph
numbers 9 and 10 are corrected by
substituting the following paragraphs:
Officials of the Peabody Museum of
Archaeology and Ethnology have
determined that, pursuant to 25 U.S.C.
3001 (9–10), the human remains
described above represent the physical
remains of 238 individuals of Native
American ancestry. Officials of the
Peabody Museum of Archaeology and
Ethnology also have determined that,
pursuant to 25 U.S.C. 3001 (3)(A), the
113 objects 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. Lastly,
officials of the Peabody Museum of
Archaeology and Ethnology 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
associated funerary objects and the
Wampanoag Tribe of Gay Head
(Aquinnah) of Massachusetts, and there
is a cultural relationship between the
human remains and associated funerary
objects and the Assonet Band of the
Wampanoag Nation (a non-federally
recognized Indian group) and Mashpee
Wampanoag Indian Tribe (a nonfederally recognized Indian group).
Representatives of any other Indian
tribe that believes itself to be culturally
affiliated with the human remains and
associated funerary objects should
contact Patricia Capone, Repatriation
Coordinator, Peabody Museum of
Archaeology and Ethnology, Harvard
University, 11 Divinity Avenue,
Cambridge, MA 02138, telephone (617)
496–3702, before January 8, 2007.
Repatriation of the associated funerary
objects to the Wampanoag Repatriation
Confederation, on behalf of the
Wampanoag Tribe of Gay Head
(Aquinnah) of Massachusetts, Assonet
Band of the Wampanoag Nation (a nonfederally recognized Indian group), and
Mashpee Wampanoag Indian Tribe (a
non-federally recognized Indian group)
may proceed after that date if no
additional claimants come forward.
The Peabody Museum of Archaeology
and Ethnology is responsible for
notifying the Wampanoag Repatriation
Confederation, Wampanoag Tribe of Gay
Head (Aquinnah) of Massachusetts,
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17:29 Dec 06, 2006
Jkt 211001
Assonet Band of the Wampanoag Nation
(a non-federally recognized Indian
group), and Mashpee Wampanoag
Indian Tribe (a non-federally recognized
Indian group) that this notice has been
published.
Dated: November 9, 2006.
Sherry Hutt,
Manager, National NAGPRA Program.
[FR Doc. E6–20750 Filed 12–6–06; 8:45 am]
BILLING CODE 4312–50–S
DEPARTMENT OF THE INTERIOR
National Park Service
Notice of Intent to Repatriate Cultural
Items: Peabody Museum of
Archaeology and Ethnology, Harvard
University, Cambridge, MA
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 Peabody Museum of
Archaeology and Ethnology, Harvard
University, Cambridge, MA, that meet
the definition of ‘‘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.
The 15 cultural items are 2 woven
rush mats used in bundle ceremonies
and a war bundle or portable shrine,
which consists of 1 eagle claw, 1 scalp,
1 thong wrapping, 1 buffalo hair bag, 2
buckskin bags, 1 matting bag, 1 inner
buckskin wrapper for a sacred bird, 1
band of buckskin, 1 sacred bird, 1 pipe,
1 bladder pouch, and 1 lot of tobacco.
An assessment of the 15 cultural
items was made by Peabody Museum of
Archaeology and Ethnology staff in
consultation with representatives of the
Osage Tribe, Oklahoma.
In 1909, M.R. Harrington sold two
woven rush mats used in bundle
ceremonies to the Peabody Museum of
Archaeology and Ethnology. According
to museum documentation, Mr.
Harrington acquired the cultural items
in 1908 or 1909 from a Mrs. Red Corn
in Oklahoma. The mats are described in
museum documentation as Osage
objects.
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In 1916, Vern N. Thornburgh sold a
war bundle, also known as a portable
shrine, to the Peabody Museum of
Archaeology and Ethnology. The bundle
consists of 13 cultural items which are
1 eagle claw, 1 scalp, 1 thong wrapping,
1 buffalo hair bag, 2 buckskin bags, 1
matting bag, 1 inner buckskin wrapper
for a sacred bird, 1 band of buckskin, 1
sacred bird, 1 pipe, 1 bladder pouch,
and 1 lot of tobacco. According to
museum documentation, Mr.
Thornburgh purchased the cultural
items in 1915 or earlier from an Osage
man named Mi–da–in–ga, who most
likely belonged to the Tsi–zhu Wa–
shta–ge clan of the Tsi–zhu moiety of
the Osage tribe. Museum information
indicates that Mr. Thornburgh obtained
the cultural items in Oklahoma. The
bundle is described in museum
documentation as an Osage object.
Historical, anthropological, and
consultation evidence indicates that
bundles and their accouterments,
including mats, were specialized objects
associated with bundle ceremonies.
Objects used in bundle ceremonies,
including primary ritual objects
(bundles) and secondary ritual objects
(which might include mats) were
ceremonially made and consecrated and
were symbolically kept by a clan on
behalf of the tribe.
In correspondence to Charles C.
Willoughby, Peabody Museum of
Archaeology and Ethnology director, the
collector, Mr. Thornburgh, repeatedly
pointed out that bundles were not
owned by any individual member of the
tribe, but by the tribe itself. The
correpondence states that ‘‘these war
bundles . . . are not controlled by an
individual that you might deal with but
by the leading men of the tribe’’;‘‘this
bundle was not owned by an individual
but by the tribe, or rather controlled by
the tribe, but was kept by an individual
as a keeper for the tribe, and goes to
make up the organization of the tribe,
consisting of various clans’’; and ‘‘this
bundle . . . belongs to the Hiln ah sha
tsa – Red Eagle clan – other names are
Yellow hand – Wah–shin pe ashi
people, or Clan of people.’’ A
preponderance of the evidence thus
indicates that the named individual,
Mi–da–in–ga, was not the owner of the
war bundle, nor was he in a position to
sell it to Mr. Thornburgh. Consultation
with tribal representatives of the Osage
Tribe, Oklahoma supports the notion
that both bundles and bundle mats were
the responsibility of, and in the physical
control of, an individual caretaker but
were communally owned and existed
for the well being of the group.
It is currently unclear if the two
woven rush mats were used only for the
E:\FR\FM\07DEN1.SGM
07DEN1
sroberts on PROD1PC70 with NOTICES
Federal Register / Vol. 71, No. 235 / Thursday, December 7, 2006 / Notices
unpacking of bundles or if they were
also used as, or were intended also to be
used as, woven rush mat bags enclosing
bundles. A woven rush mat bag was one
of several necessary, consecrated, and
inalienable elements constituting a
bundle. Consultation and historic,
anthropological, and museum evidence
suggest that, even if the mats were not
themselves elements of a bundle, they
may be considered ‘‘secondary’’ ritual
objects. In addition to primary ritual
objects, such as bundles, the Osage tribe
used many types of secondary ritual
objects that were sanctified through
consecration and were associated with
primary ritual objects. The mats
reported here were specifically
associated with and used in bundle
ceremonies and, therefore, appear to fit
the category of secondary ritual objects.
Like primary ritual objects, secondary
objects were symbolically kept by a clan
on behalf of the tribe, were communally
owned, and existed for the well being of
the group.
Bundles and mats continue to play an
important, ongoing role in the spiritual
and religious identity of contemporary
Osage people. Population decline and
changing social and material conditions
(including the spread of Christianity) in
the late 19th and 20th centuries
prompted Osage individuals to modify
and reinterpret religious practices.
Consultation with Osage tribal
representatives clarifies that while
traditional Osage spiritual and religious
practices have meshed with Christian
beliefs, elements from older practices,
such as bundles and mats like the ones
reported here, continue to be used and
safeguarded by tribal members. For
example, the bundle discussed here,
which is documented as coming from
the Tsi–zhu Wa–shta–ge clan, plays an
ongoing role in the clan’s identity as
peacemakers, orators, and doctors.
Based on anthropological,
geographical, and historical
information; museum records;
consultation evidence; and expert
opinion, there is a cultural affiliation
between the Osage Tribe, Oklahoma and
the 15 cultural items. The specific
cultural attribution of the cultural items
in museum records indicates an
affiliation to the Osage people.
Futhermore, Oklahoma lies within the
traditional territory of the Osage people.
Consultation evidence and other
research supports that stylistic
characteristics of the cultural items
reported here are consistent with
traditional Osage forms. Present-day
descendants of the Osage people are
members of the Osage Tribe, Oklahoma.
Officials of the Peabody Museum of
Archaeology and Ethnology have
VerDate Aug<31>2005
17:29 Dec 06, 2006
Jkt 211001
determined that, pursuant to 25 U.S.C.
3001 (3)(D), the cultural items have
ongoing historical, traditional, and
cultural importance central to the
Native American group or culture itself,
rather than property owned by an
individual. Officials of the Peabody
Museum of Archaeology and Ethnology
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 15 objects of cultural patrimony and
the Osage Tribe, Oklahoma.
Representatives of any other Indian
tribe that believes itself to be culturally
affiliated with the objects of cultural
patrimony should contact Patricia
Capone, Repatriation Coordinator,
Peabody Museum of Archaeology and
Ethnology, Harvard University, 11
Divinity Avenue, Cambridge, MA
02138, telephone (617) 496–3702, before
January 8, 2007. Repatriation of the
objects of cultural patrimony to the
Osage Tribe, Oklahoma may proceed
after that date if no additional claimants
come forward.
The Peabody Museum of Archaeology
and Ethnology is responsible for
notifying the Osage Tribe, Oklahoma
that this notice has been published.
Dated: November 9, 2006.
Sherry Hutt,
Manager, National NAGPRA Program.
[FR Doc. E6–20701 Filed 12–6–06; 8:45 am]
BILLING CODE 4312–50–S
DEPARTMENT OF THE INTERIOR
National Park Service
Notice of Intent to Repatriate a Cultural
Item: Peabody Museum of
Archaeology and Ethnology, Harvard
University, Cambridge, MA
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 a cultural item in the
possession of the Peabody Museum of
Archaeology and Ethnology, Harvard
University, Cambridge, MA, that meets
the definition of ‘‘unassociated funerary
object’’ under 25 U.S.C. 3001. The
cultural item was removed from
Plymouth County, MA.
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
PO 00000
Frm 00036
Fmt 4703
Sfmt 4703
70981
agency that has control of the cultural
item. The National Park Service is not
responsible for the determinations in
this notice.
A detailed assessment of the
unassociated funerary object was made
by the Peabody Museum of Archaeology
and Ethnology professional staff in
consultation with representatives of the
Wampanoag Repatriation Confederation,
on behalf of the Wampanoag Tribe of
Gay Head (Aquinnah) of Massachusetts,
Assonet Band of the Wampanoag Nation
(a non-federally recognized Indian
group), and Mashpee Wampanoag
Indian Tribe (a non-federally recognized
Indian group).
In 1967, a metal pin (possibly a
shroud pin) with fragments of textile
and soil was discovered by the
Fernandez Construction Company in the
vicinity of Atkinson Drive in
Bridgewater, Plymouth County, MA,
and was donated later that same year to
the Peabody Museum of Archaeology
and Ethnology by Dr. Pierce H. Leavitt,
Plymouth County Medical Examiner.
Museum documentation indicates that
the metal pin had been recovered with
human remains from a grave. The
human remains that were originally
associated with this cultural item were
described in a Notice of Inventory
Completion in the Federal Register on
August 14, 2003, (FR Doc 03–20754,
pages 48626–48634), and have since
been transferred to the culturally
affiliated tribe. Therefore, this cultural
item is an unassociated funerary object.
This interment most likely dates to
the Historic/Contact period (post 500
B.P.). This straight pin is of European
manufacture and probably dates from
the 17th or 18th century. In a burial
context, the recovery of copper alloy
pins and pin fragments, or the presence
of discrete copper staining, suggests the
use of such pins to secure shrouds.
Coffin nails were also found with the
human remains. The use of coffins,
coffin nails, shrouds, and shroud pins is
consistent with colonial Christian
interment customs and suggests this
interment dates from the Historic
period. Dr. Dena Dincauze, formerly of
the Peabody Museum of Archaeology
and Ethnology, commented that the
graves are likely from the 18th century
and that the graves appeared to be
Christian Native American burials.
Oral tradition and historical
documentation indicate that
Bridgewater, MA, is within the
aboriginal and historic homeland of the
Wampanoag Nation. The present-day
Indian tribe and groups that are most
closely affiliated with the Wampanoag
Nation are the Wampanoag Tribe of Gay
Head (Aquinnah) of Massachusetts,
E:\FR\FM\07DEN1.SGM
07DEN1
]]>Agencies
[Federal Register Volume 71, Number 235 (Thursday, December 7, 2006)]
[Notices]
[Pages 70980-70981]
From the Federal Register Online via the Government Printing Office [www.gpo.gov]
[FR Doc No: E6-20701]
-----------------------------------------------------------------------
DEPARTMENT OF THE INTERIOR
National Park Service
Notice of Intent to Repatriate Cultural Items: Peabody Museum of
Archaeology and Ethnology, Harvard University, Cambridge, MA
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 Peabody Museum of
Archaeology and Ethnology, Harvard University, Cambridge, MA, that meet
the definition of ``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.
The 15 cultural items are 2 woven rush mats used in bundle
ceremonies and a war bundle or portable shrine, which consists of 1
eagle claw, 1 scalp, 1 thong wrapping, 1 buffalo hair bag, 2 buckskin
bags, 1 matting bag, 1 inner buckskin wrapper for a sacred bird, 1 band
of buckskin, 1 sacred bird, 1 pipe, 1 bladder pouch, and 1 lot of
tobacco.
An assessment of the 15 cultural items was made by Peabody Museum
of Archaeology and Ethnology staff in consultation with representatives
of the Osage Tribe, Oklahoma.
In 1909, M.R. Harrington sold two woven rush mats used in bundle
ceremonies to the Peabody Museum of Archaeology and Ethnology.
According to museum documentation, Mr. Harrington acquired the cultural
items in 1908 or 1909 from a Mrs. Red Corn in Oklahoma. The mats are
described in museum documentation as Osage objects.
In 1916, Vern N. Thornburgh sold a war bundle, also known as a
portable shrine, to the Peabody Museum of Archaeology and Ethnology.
The bundle consists of 13 cultural items which are 1 eagle claw, 1
scalp, 1 thong wrapping, 1 buffalo hair bag, 2 buckskin bags, 1 matting
bag, 1 inner buckskin wrapper for a sacred bird, 1 band of buckskin, 1
sacred bird, 1 pipe, 1 bladder pouch, and 1 lot of tobacco. According
to museum documentation, Mr. Thornburgh purchased the cultural items in
1915 or earlier from an Osage man named Mi-da-in-ga, who most likely
belonged to the Tsi-zhu Wa-shta-ge clan of the Tsi-zhu moiety of the
Osage tribe. Museum information indicates that Mr. Thornburgh obtained
the cultural items in Oklahoma. The bundle is described in museum
documentation as an Osage object.
Historical, anthropological, and consultation evidence indicates
that bundles and their accouterments, including mats, were specialized
objects associated with bundle ceremonies. Objects used in bundle
ceremonies, including primary ritual objects (bundles) and secondary
ritual objects (which might include mats) were ceremonially made and
consecrated and were symbolically kept by a clan on behalf of the
tribe.
In correspondence to Charles C. Willoughby, Peabody Museum of
Archaeology and Ethnology director, the collector, Mr. Thornburgh,
repeatedly pointed out that bundles were not owned by any individual
member of the tribe, but by the tribe itself. The correpondence states
that ``these war bundles . . . are not controlled by an individual that
you might deal with but by the leading men of the tribe'';``this bundle
was not owned by an individual but by the tribe, or rather controlled
by the tribe, but was kept by an individual as a keeper for the tribe,
and goes to make up the organization of the tribe, consisting of
various clans''; and ``this bundle . . . belongs to the Hiln ah sha tsa
- Red Eagle clan - other names are Yellow hand - Wah-shin pe ashi
people, or Clan of people.'' A preponderance of the evidence thus
indicates that the named individual, Mi-da-in-ga, was not the owner of
the war bundle, nor was he in a position to sell it to Mr. Thornburgh.
Consultation with tribal representatives of the Osage Tribe, Oklahoma
supports the notion that both bundles and bundle mats were the
responsibility of, and in the physical control of, an individual
caretaker but were communally owned and existed for the well being of
the group.
It is currently unclear if the two woven rush mats were used only
for the
[[Page 70981]]
unpacking of bundles or if they were also used as, or were intended
also to be used as, woven rush mat bags enclosing bundles. A woven rush
mat bag was one of several necessary, consecrated, and inalienable
elements constituting a bundle. Consultation and historic,
anthropological, and museum evidence suggest that, even if the mats
were not themselves elements of a bundle, they may be considered
``secondary'' ritual objects. In addition to primary ritual objects,
such as bundles, the Osage tribe used many types of secondary ritual
objects that were sanctified through consecration and were associated
with primary ritual objects. The mats reported here were specifically
associated with and used in bundle ceremonies and, therefore, appear to
fit the category of secondary ritual objects. Like primary ritual
objects, secondary objects were symbolically kept by a clan on behalf
of the tribe, were communally owned, and existed for the well being of
the group.
Bundles and mats continue to play an important, ongoing role in the
spiritual and religious identity of contemporary Osage people.
Population decline and changing social and material conditions
(including the spread of Christianity) in the late 19th and 20th
centuries prompted Osage individuals to modify and reinterpret
religious practices. Consultation with Osage tribal representatives
clarifies that while traditional Osage spiritual and religious
practices have meshed with Christian beliefs, elements from older
practices, such as bundles and mats like the ones reported here,
continue to be used and safeguarded by tribal members. For example, the
bundle discussed here, which is documented as coming from the Tsi-zhu
Wa-shta-ge clan, plays an ongoing role in the clan's identity as
peacemakers, orators, and doctors.
Based on anthropological, geographical, and historical information;
museum records; consultation evidence; and expert opinion, there is a
cultural affiliation between the Osage Tribe, Oklahoma and the 15
cultural items. The specific cultural attribution of the cultural items
in museum records indicates an affiliation to the Osage people.
Futhermore, Oklahoma lies within the traditional territory of the Osage
people. Consultation evidence and other research supports that
stylistic characteristics of the cultural items reported here are
consistent with traditional Osage forms. Present-day descendants of the
Osage people are members of the Osage Tribe, Oklahoma.
Officials of the Peabody Museum of Archaeology and Ethnology have
determined that, pursuant to 25 U.S.C. 3001 (3)(D), the cultural items
have ongoing historical, traditional, and cultural importance central
to the Native American group or culture itself, rather than property
owned by an individual. Officials of the Peabody Museum of Archaeology
and Ethnology 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 15 objects of cultural patrimony and the
Osage Tribe, Oklahoma.
Representatives of any other Indian tribe that believes itself to
be culturally affiliated with the objects of cultural patrimony should
contact Patricia Capone, Repatriation Coordinator, Peabody Museum of
Archaeology and Ethnology, Harvard University, 11 Divinity Avenue,
Cambridge, MA 02138, telephone (617) 496-3702, before January 8, 2007.
Repatriation of the objects of cultural patrimony to the Osage Tribe,
Oklahoma may proceed after that date if no additional claimants come
forward.
The Peabody Museum of Archaeology and Ethnology is responsible for
notifying the Osage Tribe, Oklahoma that this notice has been
published.
Dated: November 9, 2006.
Sherry Hutt,
Manager, National NAGPRA Program.
[FR Doc. E6-20701 Filed 12-6-06; 8:45 am]
BILLING CODE 4312-50-S
