Notice of Inventory Completion: Robert S. Peabody Museum of Archaeology, Phillips Academy, Andover, MA, 73952-73954 [E8-28696]
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Federal Register / Vol. 73, No. 234 / Thursday, December 4, 2008 / Notices
Draft CCP/EA. The CCP will guide us in
managing and administering Currituck
NWR for the next 15 years. Alternative
2 is the foundation for the CCP.
The compatibility determinations for
recreational hunting, fishing, wildlife
observation, wildlife photography,
environmental education and
interpretation, and trapping of selected
furbearers for nuisance animal
management are also available in the
CCP.
Background
The National Wildlife Refuge System
Improvement Act of 1997 (16 U.S.C.
668dd–668ee) (Improvement Act),
which amended the National Wildlife
Refuge System Administration Act of
1966, requires us to develop a CCP for
each national wildlife refuge. The
purpose for developing a CCP is to
provide refuge managers with a 15-year
plan for achieving refuge purposes and
contributing toward the mission of the
National Wildlife Refuge System,
consistent with sound principles of fish
and wildlife management, conservation,
legal mandates, and our policies. In
addition to outlining broad management
direction on conserving wildlife and
their habitats, CCPs identify wildlifedependent recreational opportunities
available to the public, including
opportunities for hunting, fishing,
wildlife observation, wildlife
photography, and environmental
education and interpretation. We will
review and update the CCP at least
every 15 years in accordance with the
Improvement Act.
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Comments
Approximately 100 copies of the Draft
CCP/EA were made available for a 30day public review period as announced
in the Federal Register on February 9,
2006 (71 FR 6786). Eleven comments on
the Draft CCP/EA were received. The
Draft CCP/EA identified and evaluated
three alternatives for managing the
refuge over a 15-year period.
Selected Alternative
After considering the comments we
received and based on the professional
judgment of the planning team, we
selected Alternative 2 for
implementation. The preferred
alternative will result in moderate
program increases. All habitats on the
refuge, including water levels of the
impoundments and the vegetation, will
be managed very intensively for
migrating waterfowl. The staff will
monitor vegetation in the marshes
before and after prescribed burns and
inventory vegetation in the maritime
swamp forest. The refuge will continue
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to allow the priority public uses (e.g.,
hunting, fishing, wildlife observation,
wildlife photography, and
environmental education and
interpretation) and will have the
capacity to increase the number of
opportunities for public use.
Authority: This notice is published under
the authority of the National Wildlife Refuge
System Improvement Act of 1997, Public
Law 105–57.
Dated: September 29, 2008.
Cynthia K. Dohner,
Acting Regional Director.
[FR Doc. E8–28705 Filed 12–3–08; 8:45 am]
BILLING CODE 4310–55–P
DEPARTMENT OF THE INTERIOR
National Park Service
Notice of Inventory Completion: Robert
S. Peabody Museum of Archaeology,
Phillips Academy, Andover, MA
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 possession of the Robert S.
Peabody Museum of Archaeology,
Phillips Academy, Andover, MA. The
human remains and associated funerary
objects were removed from Montezuma
County, CO, and San Juan County, NM.
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 was made by Robert S. Peabody
Museum of Archaeology professional
staff in consultation with
representatives of the Hopi Tribe of
Arizona; Navajo Nation, Arizona, New
Mexico & Utah; Ohkay Owingeh, New
Mexico (formerly the Pueblo of San
Juan); Pueblo of Acoma, New Mexico;
Pueblo of Cochiti, New Mexico; Pueblo
of Isleta, New Mexico; Pueblo of Jemez,
New Mexico; Pueblo of Laguna, New
Mexico; Pueblo of Nambe, New Mexico;
Pueblo of Picuris, New Mexico; Pueblo
of Pojoaque, New Mexico; Pueblo of San
Felipe, New Mexico; Pueblo of San
Ildefonso, New Mexico; Pueblo of
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Sandia, New Mexico; Pueblo of Santa
Ana, New Mexico; Pueblo of Santa
Clara, New Mexico; Pueblo of Santo
Domingo, New Mexico; Pueblo of Taos,
New Mexico; Pueblo of Tesuque, New
Mexico; Pueblo of Zia, New Mexico;
Ysleta del Sur Pueblo of Texas; and
Zuni Tribe of the Zuni Reservation, New
Mexico.
In 1898, human remains representing
a minimum of one individual were
removed from ‘‘cliff house,’’ Mesa
Verde, Montezuma, CO, by Warren King
Moorehead for Robert S. Peabody. No
known individual was identified. The
one associated funerary object is the
cotton cloth in which the mummified
infant is wrapped.
‘‘Cliff house’’ may be Cliff Palace or
it may be one of several unidentifiable
structures excavated by Moorehead.
Occupation dates for Mesa Verde are
A.D. 600 to A.D. 1300. Based on
Moorehead’s description and the cotton
wrapping, the human remains fall
within these dates. The Mesa Verde area
was the center of important cultural
developments archeologically classified
as Pueblo I-III periods, during which
people established aggregated
agricultural villages with distinctive
architecture, ceramics, and ceremonial
practices.
In 1897, human remains representing
a minimum of one individual were
removed from Pueblo Bonito, Chaco
Group, San Juan County, NM, by
Warren King Moorehead for Robert S.
Peabody. No known individual was
identified. The one associated funerary
object is a reed mat.
In 1897, human remains representing
a minimum of two individuals were
removed from Pueblo Bonito, Chaco
Group, San Juan County, NM, by
Warren King Moorehead for Robert S.
Peabody. No known individuals were
identified. No associated funerary
objects are present.
In 1897, five associated funerary
objects were removed from Pueblo
Bonito, Chaco Group, San Juan County,
NM, by Warren King Moorehead for
Robert S. Peabody. The human remains
are held by the Peabody Museum of
Archaeology and Ethnology at Harvard
University, Cambridge, MA, which is a
separate institution from the Robert S.
Peabody Museum of Archaeology. The
five associated funerary objects are one
wood mat, one feathered robe, and three
ceramic pitchers.
Pueblo Bonito is the largest and most
famous site in Chaco Canyon, and
among the most well documented of the
12 Ancestral Puebloan ‘‘great houses’’
located there. As an architectural type,
it shares with the others multiple
stories, core-and-veneer masonry
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Federal Register / Vol. 73, No. 234 / Thursday, December 4, 2008 / Notices
construction, and larger rooms and
subterranean kivas than found in
preceding periods. Pueblo Bonito’s
planned D-shaped structure was five
stories high along its back wall and may
have had 800 rooms. It was built in
three major episodes beginning around
A.D. 919 and ending about A.D. 1140.
At its peak in the late 10th century as
many as 600 rooms may have been in
use.
In 1897, human remains representing
a minimum of one individual were
removed from a ‘‘Graveyard’’ near
Chaco Group, San Juan County, NM, by
Warren King Moorehead for Robert S.
Peabody. No known individual was
identified. No associated funerary
objects are present.
This site is a small ‘‘cemetery’’ about
a mile from Pueblo Bonito.
Archeological evidence indicates that
Puebloan people were in Chaco Canyon
since at least the Basketmaker period
(circa A.D. 1). A survey of the Chaco
area has identified what archeologists
refer to as Pueblo I sites that date from
A.D. 700 to 900. Pueblo Bonito was built
and occupied during later Pueblo II and
III, a period of time lasting from
approximately A.D. 900 to 1200.
Robert S. Peabody’s collection became
the basis for the Robert S. Peabody
Museum of Archaeology at its founding
in 1901. Peabody hired Moorehead to
excavate Chaco Canyon and Mesa
Verde. The items Moorehead collected
were added to Peabody’s already
existing collection. The oral tradition
evidence describes dynamic population
movements from Mesa Verde around
A.D. 1300. It also describes migration
and trade routes at the time of
occupation. The archeological literature
refers to this widespread cultural
tradition as ‘‘Anasazi,’’ ‘‘Ancestral
Puebloan,’’ or ‘‘Ancient Puebloan.’’
After approximately A.D. 1300, climatic
changes evidently caused the
populations to leave the Four Corners
region, and resettle in Pueblos along the
Rio Grande and in the Pueblos of
Acoma, Zuni, and Hopi. Pueblo oral
tradition places Chaco Canyon,
including Pueblo Bonito, on migration
routes. Songs and stories include Chaco
as a place of occupation, trade, and
migration. Based on scientific evidence,
the establishment of trading networks
with neighboring areas during the
preliminary stages of Pueblo II at Pueblo
Bonito is indicated by decorated
ceramics from sources to the south and
corrugated utility wares that originated
to the west (Cordell 1979:149). These
relationships expanded during Pueblo
III and resulted in a cultural florescence
typified by the construction of great
kivas, a system of trails and roads
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connecting the site to a network of
others, and a complex irrigation system.
Diagnostic ceramics in the museum’s
Moorehead collection are Pueblo II and
III types tentatively identified as Red
Mesa Black-on-white (A.D. 875–1000),
Gallup Black-on-white (A.D. 1000–
1100), Chaco Black-on-white (A.D.
1075–1130), and Mesa Verde Black-onwhite (A.D. 1140–1225).
After about A.D. 1200, the entire
Chaco area, including Pueblo Bonito,
went into a decline that roughly
corresponds to population growth
occurring in regions to the east and
south. Continuities in architecture,
ceramics, agricultural practices, foodprocessing technology, and rituals from
Chaco Canyon’s prehistoric settlements
to the present-day Pueblos and Hopi
Tribe bolster claims of cultural
affiliation by these communities.
Anthropological research corroborated
during consultation indicates that many
Puebloan peoples have additional bases
for claiming cultural affiliation with the
ancient residents of Chaco Canyon due
to clan migrations, intermarriage, and
the regrouping of communities over
time.
Navajo Nation oral history, which
includes stories, songs and prayers,
supports a relationship with Mesa Verde
and Chaco Canyon, but there is not a
preponderance of evidence to support a
relationship of shared group identity to
the human remains described in this
notice.
Based on oral history, architecture,
archeological, anthropological,
consultation evidence, and scientific
evidence, a relationship of shared group
identity can be reasonably traced
between the human remains from Mesa
Verde, Pueblo Bonito, and the
‘‘Graveyard’’ near Chaco group and the
Hopi Tribe of Arizona; Ohkay Owingeh,
New Mexico; Pueblo of Acoma, New
Mexico; Pueblo of Cochiti, New Mexico;
Pueblo of Isleta, New Mexico; Pueblo of
Jemez, New Mexico; Pueblo of Laguna,
New Mexico; Pueblo of Nambe, New
Mexico; Pueblo of Picuris, New Mexico;
Pueblo of Pojoaque, New Mexico;
Pueblo of San Felipe, New Mexico;
Pueblo of San Ildefonso, New Mexico;
Pueblo of Sandia, New Mexico; Pueblo
of Santa Ana, New Mexico; Pueblo of
Santa Clara, New Mexico; Pueblo of
Santo Domingo, New Mexico; Pueblo of
Taos, New Mexico; Pueblo of Tesuque,
New Mexico; Pueblo of Zia, New
Mexico; Ysleta del Sur Pueblo of Texas;
and Zuni Tribe of the Zuni Reservation,
New Mexico.
Officials of the Robert S. Peabody
Museum of Archaeology have
determined that, pursuant to 25 U.S.C.
3001 (9–10), the human remains
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described above represent the physical
remains of five individuals of Native
American ancestry. Officials of the
Robert S. Peabody Museum of
Archaeology also have determined that,
pursuant to 25 U.S.C. 3001 (3)(A), the
seven 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 Robert S. Peabody
Museum of Archaeology 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 Hopi
Tribe of Arizona; Ohkay Owingeh, New
Mexico; Pueblo of Acoma, New Mexico;
Pueblo of Cochiti, New Mexico; Pueblo
of Isleta, New Mexico; Pueblo of Jemez,
New Mexico; Pueblo of Laguna, New
Mexico; Pueblo of Nambe, New Mexico;
Pueblo of Picuris, New Mexico; Pueblo
of Pojoaque, New Mexico; Pueblo of San
Felipe, New Mexico; Pueblo of San
Ildefonso, New Mexico; Pueblo of
Sandia, New Mexico; Pueblo of Santa
Ana, New Mexico; Pueblo of Santa
Clara, New Mexico; Pueblo of Santo
Domingo, New Mexico; Pueblo of Taos,
New Mexico; Pueblo of Tesuque, New
Mexico; Pueblo of Zia, New Mexico;
Ysleta del Sur Pueblo of Texas; and
Zuni Tribe of the Zuni Reservation, New
Mexico.
Representatives of any other Indian
tribe that believes itself to be culturally
affiliated with the human remains and
associated funerary objects should
contact Malinda Blustain, Director,
Robert S. Peabody Museum of
Archaeology, Phillips Academy, 175
Main Street, Andover, MA 01810,
telephone (978) 749–4493, before
January 5, 2009. Repatriation of the
human remains and associated funerary
objects to the Hopi Tribe of Arizona;
Ohkay Owingeh, New Mexico; Pueblo of
Acoma, New Mexico; Pueblo of Cochiti,
New Mexico; Pueblo of Isleta, New
Mexico; Pueblo of Jemez, New Mexico;
Pueblo of Laguna, New Mexico; Pueblo
of Nambe, New Mexico; Pueblo of
Picuris, New Mexico; Pueblo of
Pojoaque, New Mexico; Pueblo of San
Felipe, New Mexico; Pueblo of San
Ildefonso, New Mexico; Pueblo of
Sandia, New Mexico; Pueblo of Santa
Ana, New Mexico; Pueblo of Santa
Clara, New Mexico; Pueblo of Santo
Domingo, New Mexico; Pueblo of Taos,
New Mexico; Pueblo of Tesuque, New
Mexico; Pueblo of Zia, New Mexico;
Ysleta del Sur Pueblo of Texas; and
Zuni Tribe of the Zuni Reservation, New
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Federal Register / Vol. 73, No. 234 / Thursday, December 4, 2008 / Notices
Mexico may proceed after that date if no
additional claimants come forward.
The Robert S. Peabody Museum of
Archaeology is responsible for notifying
the Hopi Tribe of Arizona; Navajo
Nation, Arizona, New Mexico & Utah;
Ohkay Owingeh, New Mexico; Pueblo of
Acoma, New Mexico; Pueblo of Cochiti,
New Mexico; Pueblo of Isleta, New
Mexico; Pueblo of Jemez, New Mexico;
Pueblo of Laguna, New Mexico; Pueblo
of Nambe, New Mexico; Pueblo of
Picuris, New Mexico; Pueblo of
Pojoaque, New Mexico; Pueblo of San
Felipe, New Mexico; Pueblo of San
Ildefonso, New Mexico; Pueblo of
Sandia, New Mexico; Pueblo of Santa
Ana, New Mexico; Pueblo of Santa
Clara, New Mexico; Pueblo of Santo
Domingo, New Mexico; Pueblo of Taos,
New Mexico; Pueblo of Tesuque, New
Mexico; Pueblo of Zia, New Mexico;
Ysleta del Sur Pueblo of Texas; and
Zuni Tribe of the Zuni Reservation, New
Mexico that this notice has been
published.
Dated: November 6, 2008
Sherry Hutt.
Manager, National NAGPRA Program.
[FR Doc. E8–28696 Filed 12–3–08; 8:45 am]
BILLING CODE 4312–50–S
DEPARTMENT OF THE INTERIOR
National Park Service
Notice of Inventory Completion:
Michigan Department of Natural
Resources, Mackinac State Historic
Parks, Mackinaw City, MI
National Park Service, Interior.
Notice.
AGENCY:
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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 possession of Michigan
Department of Natural Resources,
Mackinac State Historic Parks,
Mackinaw City, MI. The human remains
and associated funerary objects were
removed from Emmet and Mackinac
Counties, 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 and
associated funerary objects. The
National Park Service is not responsible
for the determinations in this notice.
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A detailed assessment of the human
remains was made by the Mackinac
State Historic Parks professional staff in
consultation with representatives from
the Bay Mills Indian Community,
Michigan; Grand Traverse Bay Band of
Ottawa and Chippewa Indians,
Michigan; Little Traverse Bay Band of
Odawa, Michigan; Sault Ste. Marie
Tribe of Chippewa Indians of Michigan;
and the Michigan Anishnaabek Cultural
Preservation and Repatriation Alliance
(MACPRA), a non-Federally recognized
Indian group.
In 1966, human remains representing
a minimum of one individual were
excavated from Fort Michilimackinac,
Mackinaw City in Emmet County, MI,
by Dr. Lyle Stone, archeologist, during
excavations to locate Fort
Michilimackinac. The human remains
were placed into the parks’ collection at
that time (Accn. ι MS2.3438). No known
individual was identified. No associated
funerary objects are present.
In 1973, human remains representing
a minimum of one individual were
excavated from the Fort
Michilimackinac suburbs, Mackinaw
City in Emmet County, MI, by W.L.
Minnerly, archeologist, during
excavations in preparation for
construction done by the state park. The
human remains were placed into the
parks’collection at that time (Accn. ι
F.533). No known individual was
identified. The 15 associated funerary
objects are 12 white seed beads, 2 glass
French trade beads, and 1 kaolin
pipestem fragment.
In 1981, human remains representing
a minimum of five individuals were
recovered from Arch Rock on Mackinac
Island in Mackinac County, MI, by a
park visitor who notified the state park.
Dr. Roger Grange, archeologist,
investigated and determined that the
location was a Native American rockshelter burial. The human remains were
placed into the parks’ collection at that
time. No known individuals were
identified. No associated funerary
objects are present.
In 1994, human remains representing
a minimum of one individual were
excavated at the Island House Hotel on
Mackinac Island in Mackinac County,
MI, by Richard Clute, contractual
archeologist, during excavations to
construct a hotel pool. The human
remains were transferred to the park and
were placed into the collection. No
known individual was identified. No
associated funerary objects are present.
The area of Emmet and Mackinac
Counties, encompassing the Straits of
Mackinac, are situated at the top of
Michigan’s lower peninsula (Emmet
County) and lower southeast corner of
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Michigan’s upper peninsula (Mackinac
County). Within the boundaries of
Mackinac County, Mackinac Island is
situated in northern Lake Huron. This
area has a long established history of
Native American occupation before
European encroachment in the early
17th century. The Anishnaabek, which
is comprised of the Odawa/Ottawa,
Ojibwe/Chippewa and Potawatomi,
have long called this area home.
Officials of the Mackinac State Historic
Parks have reasonably determined that
the individuals described above from
Emmet and Mackinac Counties are
Native American, however, officials of
the Mackinac State Historic Parks have
determined that the evidence is
insufficient to determine cultural
affiliation to any present-day Indian
tribe.
Officials of the Mackinac State
Historic Parks have determined that,
pursuant to 25 U.S.C. 3001 (9–10), the
human remains described above
represent the physical remains of eight
individuals of Native American
ancestry. Officials of the Mackinac State
Historic Parks also have determined
that, pursuant to 25 U.S.C. 3001 (3)(A),
the 15 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 Mackinac State Historic
Parks have determined that, pursuant to
25 U.S.C. 3001 (2), a relationship of
shared group identity cannot be
reasonably traced between the Native
American human remains and
associated funerary objects and any
present-day Indian tribe.
The Native American Graves
Protection and Repatriation Review
Committee (Review Committee) is
responsible for recommending specific
actions for disposition of culturally
unidentifiable human remains. In May
2008, Mackinac State Historic Parks
requested that the Review Committee
recommend disposition of eight
culturally unidentifiable human
remains to the Bay Mills Indian
Community, Michigan; Little Traverse
Bay Band of Odawa, Michigan; and
Sault Ste. Marie Tribe of Chippewa
Indians of Michigan, as the aboriginal
occupants of the lands encompassing
the present-day Emmet and Mackinac
Counties, MI.
The Review Committee considered
the proposal at its May 15–16, 2008
meeting and recommended disposition
of the human remains to the Bay Mills
Indian Community, Michigan; Little
Traverse Bay Band of Odawa, Michigan;
and Sault Ste. Marie Tribe of Chippewa
Indians of Michigan. A July 18, 2008
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]]>Agencies
[Federal Register Volume 73, Number 234 (Thursday, December 4, 2008)]
[Notices]
[Pages 73952-73954]
From the Federal Register Online via the Government Printing Office [www.gpo.gov]
[FR Doc No: E8-28696]
-----------------------------------------------------------------------
DEPARTMENT OF THE INTERIOR
National Park Service
Notice of Inventory Completion: Robert S. Peabody Museum of
Archaeology, Phillips Academy, Andover, 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. 3003, of the
completion of an inventory of human remains and associated funerary
objects in the possession of the Robert S. Peabody Museum of
Archaeology, Phillips Academy, Andover, MA. The human remains and
associated funerary objects were removed from Montezuma County, CO, and
San Juan County, NM.
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 was made by Robert S.
Peabody Museum of Archaeology professional staff in consultation with
representatives of the Hopi Tribe of Arizona; Navajo Nation, Arizona,
New Mexico & Utah; Ohkay Owingeh, New Mexico (formerly the Pueblo of
San Juan); Pueblo of Acoma, New Mexico; Pueblo of Cochiti, New Mexico;
Pueblo of Isleta, New Mexico; Pueblo of Jemez, New Mexico; Pueblo of
Laguna, New Mexico; Pueblo of Nambe, New Mexico; Pueblo of Picuris, New
Mexico; Pueblo of Pojoaque, New Mexico; Pueblo of San Felipe, New
Mexico; Pueblo of San Ildefonso, New Mexico; Pueblo of Sandia, New
Mexico; Pueblo of Santa Ana, New Mexico; Pueblo of Santa Clara, New
Mexico; Pueblo of Santo Domingo, New Mexico; Pueblo of Taos, New
Mexico; Pueblo of Tesuque, New Mexico; Pueblo of Zia, New Mexico;
Ysleta del Sur Pueblo of Texas; and Zuni Tribe of the Zuni Reservation,
New Mexico.
In 1898, human remains representing a minimum of one individual
were removed from ``cliff house,'' Mesa Verde, Montezuma, CO, by Warren
King Moorehead for Robert S. Peabody. No known individual was
identified. The one associated funerary object is the cotton cloth in
which the mummified infant is wrapped.
``Cliff house'' may be Cliff Palace or it may be one of several
unidentifiable structures excavated by Moorehead. Occupation dates for
Mesa Verde are A.D. 600 to A.D. 1300. Based on Moorehead's description
and the cotton wrapping, the human remains fall within these dates. The
Mesa Verde area was the center of important cultural developments
archeologically classified as Pueblo I-III periods, during which people
established aggregated agricultural villages with distinctive
architecture, ceramics, and ceremonial practices.
In 1897, human remains representing a minimum of one individual
were removed from Pueblo Bonito, Chaco Group, San Juan County, NM, by
Warren King Moorehead for Robert S. Peabody. No known individual was
identified. The one associated funerary object is a reed mat.
In 1897, human remains representing a minimum of two individuals
were removed from Pueblo Bonito, Chaco Group, San Juan County, NM, by
Warren King Moorehead for Robert S. Peabody. No known individuals were
identified. No associated funerary objects are present.
In 1897, five associated funerary objects were removed from Pueblo
Bonito, Chaco Group, San Juan County, NM, by Warren King Moorehead for
Robert S. Peabody. The human remains are held by the Peabody Museum of
Archaeology and Ethnology at Harvard University, Cambridge, MA, which
is a separate institution from the Robert S. Peabody Museum of
Archaeology. The five associated funerary objects are one wood mat, one
feathered robe, and three ceramic pitchers.
Pueblo Bonito is the largest and most famous site in Chaco Canyon,
and among the most well documented of the 12 Ancestral Puebloan ``great
houses'' located there. As an architectural type, it shares with the
others multiple stories, core-and-veneer masonry
[[Page 73953]]
construction, and larger rooms and subterranean kivas than found in
preceding periods. Pueblo Bonito's planned D-shaped structure was five
stories high along its back wall and may have had 800 rooms. It was
built in three major episodes beginning around A.D. 919 and ending
about A.D. 1140. At its peak in the late 10th century as many as 600
rooms may have been in use.
In 1897, human remains representing a minimum of one individual
were removed from a ``Graveyard'' near Chaco Group, San Juan County,
NM, by Warren King Moorehead for Robert S. Peabody. No known individual
was identified. No associated funerary objects are present.
This site is a small ``cemetery'' about a mile from Pueblo Bonito.
Archeological evidence indicates that Puebloan people were in Chaco
Canyon since at least the Basketmaker period (circa A.D. 1). A survey
of the Chaco area has identified what archeologists refer to as Pueblo
I sites that date from A.D. 700 to 900. Pueblo Bonito was built and
occupied during later Pueblo II and III, a period of time lasting from
approximately A.D. 900 to 1200.
Robert S. Peabody's collection became the basis for the Robert S.
Peabody Museum of Archaeology at its founding in 1901. Peabody hired
Moorehead to excavate Chaco Canyon and Mesa Verde. The items Moorehead
collected were added to Peabody's already existing collection. The oral
tradition evidence describes dynamic population movements from Mesa
Verde around A.D. 1300. It also describes migration and trade routes at
the time of occupation. The archeological literature refers to this
widespread cultural tradition as ``Anasazi,'' ``Ancestral Puebloan,''
or ``Ancient Puebloan.'' After approximately A.D. 1300, climatic
changes evidently caused the populations to leave the Four Corners
region, and resettle in Pueblos along the Rio Grande and in the Pueblos
of Acoma, Zuni, and Hopi. Pueblo oral tradition places Chaco Canyon,
including Pueblo Bonito, on migration routes. Songs and stories include
Chaco as a place of occupation, trade, and migration. Based on
scientific evidence, the establishment of trading networks with
neighboring areas during the preliminary stages of Pueblo II at Pueblo
Bonito is indicated by decorated ceramics from sources to the south and
corrugated utility wares that originated to the west (Cordell
1979:149). These relationships expanded during Pueblo III and resulted
in a cultural florescence typified by the construction of great kivas,
a system of trails and roads connecting the site to a network of
others, and a complex irrigation system. Diagnostic ceramics in the
museum's Moorehead collection are Pueblo II and III types tentatively
identified as Red Mesa Black-on-white (A.D. 875-1000), Gallup Black-on-
white (A.D. 1000-1100), Chaco Black-on-white (A.D. 1075-1130), and Mesa
Verde Black-on-white (A.D. 1140-1225).
After about A.D. 1200, the entire Chaco area, including Pueblo
Bonito, went into a decline that roughly corresponds to population
growth occurring in regions to the east and south. Continuities in
architecture, ceramics, agricultural practices, food-processing
technology, and rituals from Chaco Canyon's prehistoric settlements to
the present-day Pueblos and Hopi Tribe bolster claims of cultural
affiliation by these communities. Anthropological research corroborated
during consultation indicates that many Puebloan peoples have
additional bases for claiming cultural affiliation with the ancient
residents of Chaco Canyon due to clan migrations, intermarriage, and
the regrouping of communities over time.
Navajo Nation oral history, which includes stories, songs and
prayers, supports a relationship with Mesa Verde and Chaco Canyon, but
there is not a preponderance of evidence to support a relationship of
shared group identity to the human remains described in this notice.
Based on oral history, architecture, archeological,
anthropological, consultation evidence, and scientific evidence, a
relationship of shared group identity can be reasonably traced between
the human remains from Mesa Verde, Pueblo Bonito, and the ``Graveyard''
near Chaco group and the Hopi Tribe of Arizona; Ohkay Owingeh, New
Mexico; Pueblo of Acoma, New Mexico; Pueblo of Cochiti, New Mexico;
Pueblo of Isleta, New Mexico; Pueblo of Jemez, New Mexico; Pueblo of
Laguna, New Mexico; Pueblo of Nambe, New Mexico; Pueblo of Picuris, New
Mexico; Pueblo of Pojoaque, New Mexico; Pueblo of San Felipe, New
Mexico; Pueblo of San Ildefonso, New Mexico; Pueblo of Sandia, New
Mexico; Pueblo of Santa Ana, New Mexico; Pueblo of Santa Clara, New
Mexico; Pueblo of Santo Domingo, New Mexico; Pueblo of Taos, New
Mexico; Pueblo of Tesuque, New Mexico; Pueblo of Zia, New Mexico;
Ysleta del Sur Pueblo of Texas; and Zuni Tribe of the Zuni Reservation,
New Mexico.
Officials of the Robert S. Peabody Museum of Archaeology have
determined that, pursuant to 25 U.S.C. 3001 (9-10), the human remains
described above represent the physical remains of five individuals of
Native American ancestry. Officials of the Robert S. Peabody Museum of
Archaeology also have determined that, pursuant to 25 U.S.C. 3001
(3)(A), the seven 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 Robert S. Peabody Museum of Archaeology 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 Hopi Tribe of Arizona; Ohkay Owingeh,
New Mexico; Pueblo of Acoma, New Mexico; Pueblo of Cochiti, New Mexico;
Pueblo of Isleta, New Mexico; Pueblo of Jemez, New Mexico; Pueblo of
Laguna, New Mexico; Pueblo of Nambe, New Mexico; Pueblo of Picuris, New
Mexico; Pueblo of Pojoaque, New Mexico; Pueblo of San Felipe, New
Mexico; Pueblo of San Ildefonso, New Mexico; Pueblo of Sandia, New
Mexico; Pueblo of Santa Ana, New Mexico; Pueblo of Santa Clara, New
Mexico; Pueblo of Santo Domingo, New Mexico; Pueblo of Taos, New
Mexico; Pueblo of Tesuque, New Mexico; Pueblo of Zia, New Mexico;
Ysleta del Sur Pueblo of Texas; and Zuni Tribe of the Zuni Reservation,
New Mexico.
Representatives of any other Indian tribe that believes itself to
be culturally affiliated with the human remains and associated funerary
objects should contact Malinda Blustain, Director, Robert S. Peabody
Museum of Archaeology, Phillips Academy, 175 Main Street, Andover, MA
01810, telephone (978) 749-4493, before January 5, 2009. Repatriation
of the human remains and associated funerary objects to the Hopi Tribe
of Arizona; Ohkay Owingeh, New Mexico; Pueblo of Acoma, New Mexico;
Pueblo of Cochiti, New Mexico; Pueblo of Isleta, New Mexico; Pueblo of
Jemez, New Mexico; Pueblo of Laguna, New Mexico; Pueblo of Nambe, New
Mexico; Pueblo of Picuris, New Mexico; Pueblo of Pojoaque, New Mexico;
Pueblo of San Felipe, New Mexico; Pueblo of San Ildefonso, New Mexico;
Pueblo of Sandia, New Mexico; Pueblo of Santa Ana, New Mexico; Pueblo
of Santa Clara, New Mexico; Pueblo of Santo Domingo, New Mexico; Pueblo
of Taos, New Mexico; Pueblo of Tesuque, New Mexico; Pueblo of Zia, New
Mexico; Ysleta del Sur Pueblo of Texas; and Zuni Tribe of the Zuni
Reservation, New
[[Page 73954]]
Mexico may proceed after that date if no additional claimants come
forward.
The Robert S. Peabody Museum of Archaeology is responsible for
notifying the Hopi Tribe of Arizona; Navajo Nation, Arizona, New Mexico
& Utah; Ohkay Owingeh, New Mexico; Pueblo of Acoma, New Mexico; Pueblo
of Cochiti, New Mexico; Pueblo of Isleta, New Mexico; Pueblo of Jemez,
New Mexico; Pueblo of Laguna, New Mexico; Pueblo of Nambe, New Mexico;
Pueblo of Picuris, New Mexico; Pueblo of Pojoaque, New Mexico; Pueblo
of San Felipe, New Mexico; Pueblo of San Ildefonso, New Mexico; Pueblo
of Sandia, New Mexico; Pueblo of Santa Ana, New Mexico; Pueblo of Santa
Clara, New Mexico; Pueblo of Santo Domingo, New Mexico; Pueblo of Taos,
New Mexico; Pueblo of Tesuque, New Mexico; Pueblo of Zia, New Mexico;
Ysleta del Sur Pueblo of Texas; and Zuni Tribe of the Zuni Reservation,
New Mexico that this notice has been published.
Dated: November 6, 2008
Sherry Hutt.
Manager, National NAGPRA Program.
[FR Doc. E8-28696 Filed 12-3-08; 8:45 am]
BILLING CODE 4312-50-S
