Notice of Inventory Completion: University of Colorado Museum, Boulder, CO, 65144-65146 [E9-29298]
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65144
Federal Register / Vol. 74, No. 235 / Wednesday, December 9, 2009 / Notices
Reservation of California; Fort
Independence Indian Community of
Paiute Indians of the Fort Independence
Reservation, California; Fort McDermitt
Paiute and Shoshone Tribes of the Fort
McDermitt Indian Reservation, Nevada
and Oregon; Kaibab Band of Paiute
Indians of the Kaibab Indian
Reservation, Arizona; Las Vegas Tribe of
Paiute Indians of the Las Vegas Indian
Colony, Nevada; Lovelock Paiute Tribe
of the Lovelock Indian Colony, Nevada;
Moapa Band of Paiute Indians of the
Moapa River Indian Reservation,
Nevada; Northwestern Band of the
Shoshoni Nation of Utah (Washakie);
Paiute-Shoshone Indians of the Bishop
Community of the Bishop Colony,
California; Paiute-Shoshone Tribe of the
Fallon Reservation and Colony, Nevada;
Paiute-Shoshone Indians of the Lone
Pine Community of the Lone Pine
Reservation, California; Paiute Indian
Tribe of Utah; Paiute Tribes of the Duck
Valley Reservation, Nevada; Pit River
Tribe, California; Pyramid Lake Paiute
Tribe of the Pyramid Lake Reservation,
Nevada; Reno-Sparks Indian Colony,
Nevada; San Juan Southern Paiute Tribe
of Arizona; Shoshone-Bannock Tribes of
the Fort Hall Reservation of Idaho; Skull
Valley Band of Goshute Indians of Utah;
South Fork Band; Southern Ute Indian
Tribe of the Southern Ute Reservation,
Colorado; Summit Lake Paiute Tribe of
Nevada; Susanville Indian Rancheria,
California; Te-Moak Tribe of Western
Shoshone Indians of Nevada; Utu Utu
Gwaitu Paiute Tribe of the Benton
Paiute Reservation, California; Walker
River Paiute Tribe of the Walker River
Reservation, Nevada; Washoe Tribe of
Nevada and California; Yerington Paiute
Tribe of the Yerington Colony &
Campbell Ranch, Nevada; Yomba
Shoshone Tribe of the Yomba
Reservation, Nevada; the Great Basin
Inter-Tribal NAGPRA Coalition, a nonFederally recognized Indian coalition,
and the Inter-Tribal Council of Nevada,
a non-Federally recognized Indian
group, that this notice has been
published.
Dated: November 13, 2009.
David Tarler,
Acting Manager, National NAGPRA Program.
[FR Doc. E9–29300 Filed 12–8–09; 8:45 am]
WReier-Aviles on DSKGBLS3C1PROD with NOTICES
BILLING CODE 4312–50–S
DEPARTMENT OF THE INTERIOR
National Park Service
Notice of Inventory Completion:
University of Colorado Museum,
Boulder, CO
AGENCY:
National Park Service, Interior.
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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 University of
Colorado Museum, Boulder, CO. The
human remains and associated funerary
objects were removed from Graham,
Pinal, and Yavapai Counties, AZ.
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 the University of
Colorado Museum professional staff in
consultation with representatives of the
Ak Chin Indian Community of the
Maricopa (Ak Chin) Indian Reservation,
Arizona; Gila River Indian Community
of the Gila River Indian Reservation,
Arizona; Hopi Tribe of Arizona; Salt
River Pima-Maricopa Indian
Community of the Salt River
Reservation, Arizona; Tohono O’odham
Nation of Arizona; and Zuni Tribe of the
Zuni Reservation, New Mexico.
On an unknown date prior to 1961,
human remains representing a
minimum of five individuals were
removed from Pima, Graham County,
AZ, by G.W. Hoofnagle. No known
individuals were identified. The five
associated funerary objects are one
unknown brownware jar, one Maverick
Mountain black-on-red jar, one Nantack
Polychrome jar, one San Carlos red-onbrown jar, and one brownware jar with
knobby protrusions.
Burial practices, associated funerary
objects, and the geographic location
support Salado and Hohokam cultural
determinations.
On an unknown date prior to 1961,
human remains representing a
minimum of five individuals were
removed from a midden site near
Safford, Graham County, AZ, by G.W.
Hoofnagle. No known individuals were
identified. The six associated funerary
objects are one lot of bird bones, two
Maverick Mountain black-on-red jars,
one unknown red slip brownware jar,
one Gila Polychrome jar, and one San
Carlos red-on-brown jar.
Burial practices, associated funerary
objects, and the geographic location
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support Salado and Hohokam cultural
determinations.
On an unknown date prior to 1980,
human remains representing a
minimum of two individuals were
removed from Burial Site 140, in the
Gila-Salt area near Phoenix, Maricopa
County, AZ, by an unknown individual.
At one point, they were part of the
Charles Petrat Collection. In February
1980, Asa Maxson donated them to the
museum. No known individuals were
identified. The two associated funerary
objects are a Sacaton red-on-buff jar and
an unknown brownware jar.
Burial practices, associated funerary
objects, and the geographic location
support Salado and Hohokam cultural
determinations.
On an unknown date, human remains
representing a minimum of two
individuals were removed from Los
Robles Wash, Pinal County, AZ, by an
unknown individual. No known
individuals were identified. The five
associated funerary objects are one lot of
undecorated buffware pottery sherds,
one lot of lithics, one lot of non-human
mammal bone and tooth fragments, and
two lots of animal bone.
Burial practices, associated funerary
objects, and the geographic location
support Hohokam cultural
determination. Los Robles Wash
Archaeological District is comprised of
Hohokam-Salado sites on the National
Register of Historic Places.
In 1953, human remains representing
a minimum of one individual were
removed from four miles south of
Toltec, Pinal County, AZ, by Mr. J.
Whitman of Phoenix, AZ. In 1953,
Herbert W. Dick, Trinidad State Junior
College, Trinidad, CO, obtained them
and negotiated a trade with the
museum. No known individual was
identified. The one associated funerary
object is a Santa Cruz red-on-buff jar.
Burial practices, the associated
funerary object, and the geographic
location support Hohokam cultural
determination.
On an unknown date prior to 1967,
human remains representing a
minimum of one individual were
removed from near Florence, Pinal
County, AZ, by Edward H. Eiberger. No
known individual was identified. The
associated funerary object is one lot of
non-human bone fragments.
Burial practices and the geographic
location support Hohokam cultural
determination.
On an unknown date prior to 1980,
human remains representing a
minimum of one individual were
removed from Maxson site 125, Verde
River Ruin, north of Phoenix, Yavapai
County, AZ, by an unknown individual.
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Federal Register / Vol. 74, No. 235 / Wednesday, December 9, 2009 / Notices
In 1980, the human remains were
donated to the museum by Asa Maxson.
In February 2008, they were found in
the museum. No known individual was
identified. No associated funerary
objects are present.
The geographic location of removal
supports Hohokam cultural
determination.
A relationship of shared group
identity can be reasonably traced
between the Hohokam culture, which
dates from about A.D. 300 to A.D. 1450,
and the Ak Chin Indian Community of
the Maricopa (Ak Chin) Indian
Reservation, Arizona; Gila River Indian
Community of the Gila River Indian
Reservation, Arizona; Salt River PimaMaricopa Indian Community of the Salt
River Reservation, Arizona; and Tohono
O’odham Nation of Arizona. These four
Indian tribes are one cultural group
known as the O’odham
(anthropologically known as the Pima
and Papago). The Piipaash
(anthropologically known as the
Maricopa) are a separate and distinct
culture that is present in two of the four
tribes. The four tribes are separated by
political boundaries designated through
the adoption/assignment of reservations
by the Federal Government, and not by
any cultural differences.
The O’odham people commonly refer
to ancestors as ‘‘the Huhugam.’’ The
term ‘‘Huhugam‘‘ refers to all of the
ancestors from the first of the O’odham
people to walk the earth to those who
have perished during modern times.
The term ‘‘Hohokam’’ is an English
adaptation of the word Huhugam, and
has become known in the larger society
as an archeological culture. The term
Huhugam is often mistaken for the word
Hohokam, although the terms do not
have the same meaning and are not
interchangeable. The four Federallyrecognized O’odham Indian tribes claim
cultural affiliation to the Hohokam
archeological cultures, as well as to all
others present in their aboriginal claims
area during the prehistory of what is
now known as Arizona and Mexico.
These affiliations include several other
archeological cultures, including (but
not limited to) the Archaic, PaleoIndian, Salado, Patayan, and Sinagua.
A written report, ‘‘The Four Southern
Tribes and the Hohokam of the Phoenix
Basin,’’ provided to the museum by the
Salt River Pima-Maricopa Indian
Community, provides a preponderance
of evidence for a relationship of shared
group identity between the Hohokam
culture and the present-day O’odham.
The evidence in the report is
archeological, linguistic, oral tradition,
ethnographical, kinship, and biological.
Linguistic evidence indicates that all the
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O’odham speak different dialects of the
same Uto-Aztecan language. O’odham
communities were historically recorded
as living in the Gila River area by Jesuit
missionaries in 1687. In the 1700s,
when written records about the
O’odham began, they occupied at least
seven Rancherias. At the time of
European contact, the O’odham, who
occupied land previously inhabited by
the Hohokam, mirrored the Hohokam in
many ways. The Hohokam were desert
agriculturalists who developed an
elaborate system of irrigation canals to
irrigate their crops. At European
contact, it was documented that the
O’odham were also desert agriculturalist
who utilized irrigation canals and
rivers. Based on scientific evidence,
scholars view the complex irrigation
systems of the O’odham and the
Hohokam as evidence for a cultural
continuity between the two that
involved the ability to control mass
labor in order to construct and maintain
these canals. The Hohokam had a
distinct settlement pattern that
consisted of small farmsteads scattered
throughout the landscape. The O’odham
practiced this same type of settlement
pattern. There was general architecture
through the Hohokam Period to the
historic O’odham Period that exhibited
a trend from quadrangular to round
structures through time.
A relationship of shared group
identity can also reasonably be traced
between the Hohokam and the Hopi
Tribe and Zuni Tribe. Based on
O’odham oral tradition, some of the
people occupying the Hohokam area
migrated north and joined the Zuni and
Hopi (‘‘The Four Southern Tribes and
the Hohokam of the Phoenix Basin’’).
The ‘‘Zuni Policy Statement
Regarding the Protection and Treatment
of Human Remains and Associated
Funerary Objects,’’ (November 1992),
which was sent to museums in the
1990s, states that Zuni is culturally
affiliated to earlier groups, including
Hohokam and Salado. On July 11, 1995,
Zuni Tribe issued a Statement of
Cultural Affiliation with Prehistoric and
Historic Cultures. In the statement, the
Zuni Tribe stated that it has a
relationship of shared group identity
with Hohokam and Salado culture based
on oral teachings and traditions,
ethnohistoric documentation, historic
documentation, archeological
documentation, and other evidence.
Zuni Tribe oral tradition supports a
relationship of shared group identity
between the Zuni and the Hohokam and
Salado. The Phoenix Basin is a part of
the Zuni migration histories, as
Medicine societies and Kiva groups
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65145
have migration histories that place them
in the Phoenix Basin.
Resolution H–70–94 signed on May
23, 1994, by the Hopi Tribal Council
declares formal cultural affinity and
affiliation with the Hohokam and
Salado cultural groups. According to
‘‘Yep Hisat Hoopoq’yaqam Yeesiwa
(Hopi Ancestors Were Once Here): Hopi
Cultural Affiliation with the Ancient
Hohokam of Southern Arizona,’’ a
report by T.J. Ferguson, Leigh J.
Kuwanwisiwma, Micah Loma’omvaya,
Patrick Lyons, Greg Schachner, and
Laurie Webster, the Hopi people trace
their historical relationship with
ancestral Hoopoq’yaqam groups that
resided in the Hohokam area using
traditional history and geography,
kinship, archeological materials, and
on-going religious and cultural
practices. This information is embedded
in the navoti (traditional knowledge)
and wiimi (religious practices and
esoteric rites) that the Hopi inherited
from their ancestors. Corroborating
evidence of a historical relationship
with the Hohokam comes from
ethnographic and archeological studies.
Ceramic iconography, ritual artifacts,
and textiles constitute distinct patterns
of material culture manufacture and
distribution that link Hohokam and
Hopi groups.
According to oral tradition, Hopi clan
migration supports a shared group
identity with Hohokam and Salado.
Modern-day ritual pilgrimage practices
support the oral tradition. According to
the notes of archeologist Harold S.
Colton, a Hopi shrine is located near the
mountain peaks in the vicinity of
Phoenix. Cremation was practiced by at
least one clan that migrated from the
south to present-day Hopi.
Linguistically, Hopi is related to the
four southern Arizona tribes.
Architectural evidence also supports a
shared group identity. San Pedro, near
Safford, has Hopi style kivas. Hopi kivas
are rectangular in shape. The evolution
of kivas happened when people came to
Hopi. According to oral tradition, the
era of the round kiva was over and the
square kiva meant the migration was at
an end.
Officials of the University of Colorado
Museum have determined that,
pursuant to 25 U.S.C. 3001 (9–10), the
human remains described above
represent the physical remains of 17
individuals of Native American
ancestry. Officials of the University of
Colorado Museum also have determined
that, pursuant to 25 U.S.C. 3001 (3)(A),
the 20 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
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Federal Register / Vol. 74, No. 235 / Wednesday, December 9, 2009 / Notices
WReier-Aviles on DSKGBLS3C1PROD with NOTICES
the death rite or ceremony. Lastly,
officials of the University of Colorado
Museum 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
Ak Chin Indian Community of the
Maricopa (Ak Chin) Indian Reservation,
Arizona; Gila River Indian Community
of the Gila River Indian Reservation,
Arizona; Hopi Tribe of Arizona; Salt
River Pima-Maricopa Indian
Community of the Salt River
Reservation, Arizona; Tohono O’odham
Nation of Arizona; 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 Steve Lekson, Curator of
Anthropology, University of Colorado
Museum, Henderson Building, Campus
Box 218, Boulder, CO 80309-0218,
telephone (303) 492-6671, before
January 8, 2010. Repatriation of the
human remains and associated funerary
objects to the Ak Chin Indian
Community of the Maricopa (Ak Chin)
Indian Reservation, Arizona; Gila River
Indian Community of the Gila River
Indian Reservation, Arizona; Salt River
Pima-Maricopa Indian Community of
the Salt River Reservation, Arizona;
Tohono O’odham Nation of Arizona;
Hopi Tribe of Arizona; and Zuni Tribe
of the Zuni Reservation, New Mexico
may proceed after that date if no
additional claimants come forward.
The University of Colorado Museum
is responsible for notifying the Ak Chin
Indian Community of the Maricopa (Ak
Chin) Indian Reservation, Arizona; Gila
River Indian Community of the Gila
River Indian Reservation, Arizona; Hopi
Tribe of Arizona; Salt River PimaMaricopa Indian Community of the Salt
River Reservation, Arizona; Tohono
O’odham Nation of Arizona; and Zuni
Tribe of the Zuni Reservation, New
Mexico that this notice has been
published.
Dated: October 29, 2009.
Richard C. Waldbauer,
Acting Manager, National NAGPRA Program.
[FR Doc. E9–29298 Filed 12–08–09; 8:45 am]
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DEPARTMENT OF THE INTERIOR
National Park Service
Notice of Inventory Completion:
Southwest Museum of the American
Indian at the Autry National Center of
the American West, Los Angeles, 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 in the control of the Southwest
Museum of the American Indian at the
Autry National Center of the American
West, Los Angeles, CA. The human
remains were removed from Clark
County, NV.
This notice is published as part of the
National Park Service’s administrative
responsibilities under NAGPRA, 25
U.S.C. 3003 (d)(3). The determinations
in this notice are the sole responsibility
of the museum, institution, or Federal
agency that has control of the Native
American human remains. The National
Park Service is not responsible for the
determinations in this notice.
A detailed assessment of the human
remains was made by the Southwest
Museum of the American Indian at the
Autry National Center of the American
West professional staff in consultation
with representatives of the PaiuteShoshone Tribe of the Fallon
Reservation and Colony, Nevada,
representing the Great Basin Inter-Tribal
NAGPRA Coalition, a non-Federally
recognized Indian coalition, consisting
of the Inter-Tribal Council of Nevada, a
non-Federally recognized Indian group,
and the following Federally-recognized
Indian tribes: Battle Mountain Shoshone
Tribe (Constituent band of the Te-Moak
Tribe of Western Shoshone Indians of
Nevada); Bridgeport Paiute Indian
Colony of California; Duckwater
Shoshone Tribe of the Duckwater
Reservation, Nevada; Ely Shoshone
Tribe of Nevada; Las Vegas Tribe of
Paiute Indians of the Las Vegas Indian
Colony, Nevada; Lovelock Paiute Tribe
of the Lovelock Indian Colony, Nevada;
Moapa Band of Paiutes of the Moapa
River Indian Reservation, Nevada;
Paiute-Shoshone Indians of the Bishop
Community of the Bishop Colony,
California; Paiute-Shoshone Tribe of the
Fallon Reservation and Colony, Nevada;
Reno-Sparks Indian Colony, Nevada;
Shoshone-Paiute Tribes of the Duck
Valley Reservation, Nevada; South Fork
Band (Constituent band of the Te-Moak
Tribe of Western Shoshone Indians of
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Nevada); Susanville Indian Rancheria,
California; Te-Moak Tribe of Western
Shoshone Indians of Nevada; Washoe
Tribe of Nevada and California; and
Yomba Shoshone Tribe of the Yomba
Reservation, Nevada.
At an unknown time, human remains
representing a minimum of one
individual were removed from a cave
near the Moapa reservation, in Clark
County, NV. On May 23, 1939, Charles
E. Cornelius donated the human
remains to the Southwest Museum. No
known individual was identified. No
associated funerary objects are present.
The burial location in a cave suggests
the human remains are Native
American. Museum officials date the
human remains from at least the 19th
century. Literature infers that since the
19th century, Southern Paiute burial
practices changed from cremation to
burials in caves or crevasses as a result
of colonization. Both current literature
and consultation with the Great Basin
Inter-Tribal NAGPRA Coalition indicate
that Paiutes have used caves for burials.
Museum officials reasonably believe
that the proximity of the burial near the
Moapa reservation indicates the human
remains are culturally affiliated with the
Moapa Band of Paiutes of the Moapa
River Indian Reservation, Nevada. This
band has continually inhabited the
Moapa Valley since at least the 19th
century. Pursuant to Resolution No. 7–
001, the Moapa Band of Paiutes of the
Moapa River Indian Reservation,
Nevada is a member of the Great Basin
Inter-Tribal NAGPRA Coalition and
agrees to have the Paiute-Shoshone
Tribe of the Fallon Reservation and
Colony, Nevada represent their
NAGPRA claims and repatriate these
human remains on their behalf.
Officials of the Southwest Museum of
the American Indian at the Autry
National Center of the American West
have determined that, pursuant to 25
U.S.C. 3001 (9–10), the human remains
described above represent the physical
remains of one individual of Native
American ancestry. Officials of the
Southwest Museum of the American
Indian at the Autry National Center of
the American West 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
Moapa Band of Paiute Indians of the
Moapa River Indian Reservation,
Nevada.
Representatives of any other Indian
tribe that believes itself to be culturally
affiliated with the human remains
˜
should contact LaLena Lewark, Senior
NAGPRA Coordinator, Southwest
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]]>Agencies
[Federal Register Volume 74, Number 235 (Wednesday, December 9, 2009)]
[Notices]
[Pages 65144-65146]
From the Federal Register Online via the Government Printing Office [www.gpo.gov]
[FR Doc No: E9-29298]
-----------------------------------------------------------------------
DEPARTMENT OF THE INTERIOR
National Park Service
Notice of Inventory Completion: University of Colorado Museum,
Boulder, CO
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 University of Colorado Museum,
Boulder, CO. The human remains and associated funerary objects were
removed from Graham, Pinal, and Yavapai Counties, AZ.
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 the
University of Colorado Museum professional staff in consultation with
representatives of the Ak Chin Indian Community of the Maricopa (Ak
Chin) Indian Reservation, Arizona; Gila River Indian Community of the
Gila River Indian Reservation, Arizona; Hopi Tribe of Arizona; Salt
River Pima-Maricopa Indian Community of the Salt River Reservation,
Arizona; Tohono O'odham Nation of Arizona; and Zuni Tribe of the Zuni
Reservation, New Mexico.
On an unknown date prior to 1961, human remains representing a
minimum of five individuals were removed from Pima, Graham County, AZ,
by G.W. Hoofnagle. No known individuals were identified. The five
associated funerary objects are one unknown brownware jar, one Maverick
Mountain black-on-red jar, one Nantack Polychrome jar, one San Carlos
red-on-brown jar, and one brownware jar with knobby protrusions.
Burial practices, associated funerary objects, and the geographic
location support Salado and Hohokam cultural determinations.
On an unknown date prior to 1961, human remains representing a
minimum of five individuals were removed from a midden site near
Safford, Graham County, AZ, by G.W. Hoofnagle. No known individuals
were identified. The six associated funerary objects are one lot of
bird bones, two Maverick Mountain black-on-red jars, one unknown red
slip brownware jar, one Gila Polychrome jar, and one San Carlos red-on-
brown jar.
Burial practices, associated funerary objects, and the geographic
location support Salado and Hohokam cultural determinations.
On an unknown date prior to 1980, human remains representing a
minimum of two individuals were removed from Burial Site 140, in the
Gila-Salt area near Phoenix, Maricopa County, AZ, by an unknown
individual. At one point, they were part of the Charles Petrat
Collection. In February 1980, Asa Maxson donated them to the museum. No
known individuals were identified. The two associated funerary objects
are a Sacaton red-on-buff jar and an unknown brownware jar.
Burial practices, associated funerary objects, and the geographic
location support Salado and Hohokam cultural determinations.
On an unknown date, human remains representing a minimum of two
individuals were removed from Los Robles Wash, Pinal County, AZ, by an
unknown individual. No known individuals were identified. The five
associated funerary objects are one lot of undecorated buffware pottery
sherds, one lot of lithics, one lot of non-human mammal bone and tooth
fragments, and two lots of animal bone.
Burial practices, associated funerary objects, and the geographic
location support Hohokam cultural determination. Los Robles Wash
Archaeological District is comprised of Hohokam-Salado sites on the
National Register of Historic Places.
In 1953, human remains representing a minimum of one individual
were removed from four miles south of Toltec, Pinal County, AZ, by Mr.
J. Whitman of Phoenix, AZ. In 1953, Herbert W. Dick, Trinidad State
Junior College, Trinidad, CO, obtained them and negotiated a trade with
the museum. No known individual was identified. The one associated
funerary object is a Santa Cruz red-on-buff jar.
Burial practices, the associated funerary object, and the
geographic location support Hohokam cultural determination.
On an unknown date prior to 1967, human remains representing a
minimum of one individual were removed from near Florence, Pinal
County, AZ, by Edward H. Eiberger. No known individual was identified.
The associated funerary object is one lot of non-human bone fragments.
Burial practices and the geographic location support Hohokam
cultural determination.
On an unknown date prior to 1980, human remains representing a
minimum of one individual were removed from Maxson site 125, Verde
River Ruin, north of Phoenix, Yavapai County, AZ, by an unknown
individual.
[[Page 65145]]
In 1980, the human remains were donated to the museum by Asa Maxson. In
February 2008, they were found in the museum. No known individual was
identified. No associated funerary objects are present.
The geographic location of removal supports Hohokam cultural
determination.
A relationship of shared group identity can be reasonably traced
between the Hohokam culture, which dates from about A.D. 300 to A.D.
1450, and the Ak Chin Indian Community of the Maricopa (Ak Chin) Indian
Reservation, Arizona; Gila River Indian Community of the Gila River
Indian Reservation, Arizona; Salt River Pima-Maricopa Indian Community
of the Salt River Reservation, Arizona; and Tohono O'odham Nation of
Arizona. These four Indian tribes are one cultural group known as the
O'odham (anthropologically known as the Pima and Papago). The Piipaash
(anthropologically known as the Maricopa) are a separate and distinct
culture that is present in two of the four tribes. The four tribes are
separated by political boundaries designated through the adoption/
assignment of reservations by the Federal Government, and not by any
cultural differences.
The O'odham people commonly refer to ancestors as ``the Huhugam.''
The term ``Huhugam`` refers to all of the ancestors from the first of
the O'odham people to walk the earth to those who have perished during
modern times. The term ``Hohokam'' is an English adaptation of the word
Huhugam, and has become known in the larger society as an archeological
culture. The term Huhugam is often mistaken for the word Hohokam,
although the terms do not have the same meaning and are not
interchangeable. The four Federally-recognized O'odham Indian tribes
claim cultural affiliation to the Hohokam archeological cultures, as
well as to all others present in their aboriginal claims area during
the prehistory of what is now known as Arizona and Mexico. These
affiliations include several other archeological cultures, including
(but not limited to) the Archaic, Paleo-Indian, Salado, Patayan, and
Sinagua.
A written report, ``The Four Southern Tribes and the Hohokam of the
Phoenix Basin,'' provided to the museum by the Salt River Pima-Maricopa
Indian Community, provides a preponderance of evidence for a
relationship of shared group identity between the Hohokam culture and
the present-day O'odham. The evidence in the report is archeological,
linguistic, oral tradition, ethnographical, kinship, and biological.
Linguistic evidence indicates that all the O'odham speak different
dialects of the same Uto-Aztecan language. O'odham communities were
historically recorded as living in the Gila River area by Jesuit
missionaries in 1687. In the 1700s, when written records about the
O'odham began, they occupied at least seven Rancherias. At the time of
European contact, the O'odham, who occupied land previously inhabited
by the Hohokam, mirrored the Hohokam in many ways. The Hohokam were
desert agriculturalists who developed an elaborate system of irrigation
canals to irrigate their crops. At European contact, it was documented
that the O'odham were also desert agriculturalist who utilized
irrigation canals and rivers. Based on scientific evidence, scholars
view the complex irrigation systems of the O'odham and the Hohokam as
evidence for a cultural continuity between the two that involved the
ability to control mass labor in order to construct and maintain these
canals. The Hohokam had a distinct settlement pattern that consisted of
small farmsteads scattered throughout the landscape. The O'odham
practiced this same type of settlement pattern. There was general
architecture through the Hohokam Period to the historic O'odham Period
that exhibited a trend from quadrangular to round structures through
time.
A relationship of shared group identity can also reasonably be
traced between the Hohokam and the Hopi Tribe and Zuni Tribe. Based on
O'odham oral tradition, some of the people occupying the Hohokam area
migrated north and joined the Zuni and Hopi (``The Four Southern Tribes
and the Hohokam of the Phoenix Basin'').
The ``Zuni Policy Statement Regarding the Protection and Treatment
of Human Remains and Associated Funerary Objects,'' (November 1992),
which was sent to museums in the 1990s, states that Zuni is culturally
affiliated to earlier groups, including Hohokam and Salado. On July 11,
1995, Zuni Tribe issued a Statement of Cultural Affiliation with
Prehistoric and Historic Cultures. In the statement, the Zuni Tribe
stated that it has a relationship of shared group identity with Hohokam
and Salado culture based on oral teachings and traditions,
ethnohistoric documentation, historic documentation, archeological
documentation, and other evidence. Zuni Tribe oral tradition supports a
relationship of shared group identity between the Zuni and the Hohokam
and Salado. The Phoenix Basin is a part of the Zuni migration
histories, as Medicine societies and Kiva groups have migration
histories that place them in the Phoenix Basin.
Resolution H-70-94 signed on May 23, 1994, by the Hopi Tribal
Council declares formal cultural affinity and affiliation with the
Hohokam and Salado cultural groups. According to ``Yep Hisat
Hoopoq'yaqam Yeesiwa (Hopi Ancestors Were Once Here): Hopi Cultural
Affiliation with the Ancient Hohokam of Southern Arizona,'' a report by
T.J. Ferguson, Leigh J. Kuwanwisiwma, Micah Loma'omvaya, Patrick Lyons,
Greg Schachner, and Laurie Webster, the Hopi people trace their
historical relationship with ancestral Hoopoq'yaqam groups that resided
in the Hohokam area using traditional history and geography, kinship,
archeological materials, and on-going religious and cultural practices.
This information is embedded in the navoti (traditional knowledge) and
wiimi (religious practices and esoteric rites) that the Hopi inherited
from their ancestors. Corroborating evidence of a historical
relationship with the Hohokam comes from ethnographic and archeological
studies. Ceramic iconography, ritual artifacts, and textiles constitute
distinct patterns of material culture manufacture and distribution that
link Hohokam and Hopi groups.
According to oral tradition, Hopi clan migration supports a shared
group identity with Hohokam and Salado. Modern-day ritual pilgrimage
practices support the oral tradition. According to the notes of
archeologist Harold S. Colton, a Hopi shrine is located near the
mountain peaks in the vicinity of Phoenix. Cremation was practiced by
at least one clan that migrated from the south to present-day Hopi.
Linguistically, Hopi is related to the four southern Arizona tribes.
Architectural evidence also supports a shared group identity. San
Pedro, near Safford, has Hopi style kivas. Hopi kivas are rectangular
in shape. The evolution of kivas happened when people came to Hopi.
According to oral tradition, the era of the round kiva was over and the
square kiva meant the migration was at an end.
Officials of the University of Colorado Museum have determined
that, pursuant to 25 U.S.C. 3001 (9-10), the human remains described
above represent the physical remains of 17 individuals of Native
American ancestry. Officials of the University of Colorado Museum also
have determined that, pursuant to 25 U.S.C. 3001 (3)(A), the 20 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
[[Page 65146]]
the death rite or ceremony. Lastly, officials of the University of
Colorado Museum 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 Ak Chin Indian Community of the Maricopa (Ak
Chin) Indian Reservation, Arizona; Gila River Indian Community of the
Gila River Indian Reservation, Arizona; Hopi Tribe of Arizona; Salt
River Pima-Maricopa Indian Community of the Salt River Reservation,
Arizona; Tohono O'odham Nation of Arizona; 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 Steve Lekson, Curator of Anthropology,
University of Colorado Museum, Henderson Building, Campus Box 218,
Boulder, CO 80309-0218, telephone (303) 492-6671, before January 8,
2010. Repatriation of the human remains and associated funerary objects
to the Ak Chin Indian Community of the Maricopa (Ak Chin) Indian
Reservation, Arizona; Gila River Indian Community of the Gila River
Indian Reservation, Arizona; Salt River Pima-Maricopa Indian Community
of the Salt River Reservation, Arizona; Tohono O'odham Nation of
Arizona; Hopi Tribe of Arizona; and Zuni Tribe of the Zuni Reservation,
New Mexico may proceed after that date if no additional claimants come
forward.
The University of Colorado Museum is responsible for notifying the
Ak Chin Indian Community of the Maricopa (Ak Chin) Indian Reservation,
Arizona; Gila River Indian Community of the Gila River Indian
Reservation, Arizona; Hopi Tribe of Arizona; Salt River Pima-Maricopa
Indian Community of the Salt River Reservation, Arizona; Tohono O'odham
Nation of Arizona; and Zuni Tribe of the Zuni Reservation, New Mexico
that this notice has been published.
Dated: October 29, 2009.
Richard C. Waldbauer,
Acting Manager, National NAGPRA Program.
[FR Doc. E9-29298 Filed 12-08-09; 8:45 am]
BILLING CODE 4312-50-S
