Notice of Intent to Repatriate Cultural Items: U.S. Department of the Interior, National Park Service, Grand Teton National Park, Moose, WY, 14460-14461 [2010-6562]
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14460
Federal Register / Vol. 75, No. 57 / Thursday, March 25, 2010 / Notices
Indian Tribes that this notice has been
published.
Dated: March 8, 2010
Sherry Hutt,
Manager, National NAGPRA Program.
[FR Doc. 2010–6573 Filed 3–24–10; 8:45 am]
BILLING CODE 4312–50–S
DEPARTMENT OF THE INTERIOR
National Park Service
Notice of Intent to Repatriate Cultural
Items: U.S. Department of the Interior,
National Park Service, Grand Teton
National Park, Moose, WY
National Park Service, Interior.
Notice.
AGENCY:
mstockstill on DSKH9S0YB1PROD with NOTICES
ACTION:
Notice is here given in accordance
with the Native American Graves
Protection and Repatriation Act
(NAGPRA), 25 U.S.C. 3005, of the intent
to repatriate cultural items in the
possession of the U.S. Department of the
Interior, National Park Service, Grand
Teton National Park, WY, that meet the
definition of ‘‘sacred objects’’ under 25
U.S.C. 3001.
This notice is published as part of the
National Park Service’s administrative
responsibilities under NAGPRA, 25
U.S.C. 3003 (d)(3). The determinations
in this notice are the sole responsibility
of the superintendent, Grand Teton
National Park.
The two cultural items are one pipe
stem and one pipe bowl. The pipe stem
is made of wood and is carved in a
spiral shape. The T-shaped bowl is
made of diorite and is inlaid with lead
at the top of the bowl and at the square
section where it fits the stem. The two
cultural items are part of the David T.
Vernon Collection, comprising 1,429
items of Native American art and
artifacts representing more than 200
North American tribes. The objects in
the collection were purchased by David
T. Vernon from native people and
collectors during the 1920s–1950s. On
December 13, 1976, Laurance S.
Rockefeller donated the David T.
Vernon Collection to Grand Teton
National Park.
Museum records state that the two
cultural items were obtained from
Kickapoo Indians. Representatives of
the Kickapoo Tribe of Indians of the
Kickapoo Reservation in Kansas have
identified these two cultural items as
‘‘sacred objects’’ that are integral to the
practice of the traditional Drum
Religion.
Officials of Grand Teton National Park
have determined that, pursuant to 25
U.S.C. 3001 (3)(C), the two cultural
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items described above are specific
ceremonial objects needed by traditional
Native American religious leaders for
the practice of traditional Native
American religions by their present-day
adherents. Officials of Grand Teton
National Park 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 sacred objects and the
Kickapoo Tribe of Indians of the
Kickapoo Reservation in Kansas.
Representatives of any other Indian
tribe that believes itself to be culturally
affiliated with the sacred objects should
contact Mary Gibson Scott,
Superintendent, Grand Teton National
Park, P.O. Drawer 170, Moose, WY
83012, telephone (307) 739–3410, before
April 26, 2010. Repatriation of the
sacred objects to the Kickapoo Tribe of
Indians of the Kickapoo Reservation in
Kansas may proceed after that date if no
additional claimants come forward.
Grand Teton National Park is
responsible for notifying the Kickapoo
Traditional Tribe of Texas, Kickapoo
Tribe of Indians of the Kickapoo
Reservation in Kansas, and Kickapoo
Tribe of Oklahoma that this notice has
been published.
Dated: February 22, 2010
Sherry Hutt,
Manager, National NAGPRA Program.
[FR Doc. 2010–6563 Filed 3–24–10; 8:45 am]
BILLING CODE 4312–50–S
DEPARTMENT OF THE INTERIOR
National Park Service
Notice of Intent to Repatriate Cultural
Items: U.S. Department of the Interior,
National Park Service, Grand Teton
National Park, Moose, WY
National Park Service, Interior.
Notice.
AGENCY:
ACTION:
Notice is here given in accordance
with the Native American Graves
Protection and Repatriation Act
(NAGPRA), 25 U.S.C. 3005, of the intent
to repatriate three cultural items in the
possession of the U.S. Department of the
Interior, National Park Service, Grand
Teton National Park, WY, that meet the
definition of ‘‘sacred objects’’ under 25
U.S.C. 3001.
This notice is published as part of the
National Park Service’s administrative
responsibilities under NAGPRA, 25
U.S.C. 3003 (d)(3). The determinations
in this notice are the sole responsibility
of the superintendent, Grand Teton
National Park.
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The three cultural items are two
medicine masks and one turtle rattle.
The two masks are carved from wood,
painted, and have white horsehair
attached. The rattle is made from a
turtle shell. Its handle is made from the
head and neck of the turtle, which are
braced with wooden splints and
wrapped with leather. The three
cultural items are part of the David T.
Vernon Collection, comprising 1,429
items of Native American art and
artifacts representing more than 200
North American tribes. The objects in
the collection were purchased by David
T. Vernon from native people and
collectors during the 1920s–1950s. On
December 13, 1976, Laurance S.
Rockefeller donated the David T.
Vernon Collection to Grand Teton
National Park.
Museum records state that the three
cultural items were made by Seneca
Indians and purchased in New York
between 1920 and 1930. Records also
indicate that both masks and the rattle
are from the Cattaraugus area and
identify the maker of one mask as Roger
Lay and the maker of the rattle as Joe
Hemlock. Tribal representatives of the
Seneca Nation of New York have
identified these three cultural items as
‘‘sacred objects’’ coming from the
Cattaraugus Reservation. The three
items are clearly identifiable as part of
the Seneca ‘‘False Face Society.’’
Medicine masks, also called ‘‘false
faces’’, are sacred objects which belong
to a society which still functions at the
Newtown Longhouse on the Cattaraugus
territory of the Seneca Nation of New
York. Turtle rattles are the instrument of
the medicine masks; both are used for
the benefit of the people in traditional
ceremonial practices. Descendents of
the makers - Roger Lay and Joe Hemlock
- reside on the Cattaraugas Reservation
of the Seneca Nation of New York.
Officials of Grand Teton National Park
have determined that, pursuant to 25
U.S.C. 3001 (3)(C), the three cultural
items described above are specific
ceremonial objects needed by traditional
Native American religious leaders for
the practice of traditional Native
American religions by their present-day
adherents. Officials of Grand Teton
National Park 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 sacred objects and the
Seneca Nation of New York.
Representatives of any other Indian
tribe that believes itself to be culturally
affiliated with the sacred objects should
contact Mary Gibson Scott,
Superintendent, Grand Teton National
Park, P.O. Drawer 170, Moose, WY
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Federal Register / Vol. 75, No. 57 / Thursday, March 25, 2010 / Notices
83012, telephone (307) 739- 3410, before
April 26, 2010. Repatriation of the
sacred objects to the Seneca Nation of
New York may proceed after that date
if no additional claimants come
forward.
Grand Teton National Park is
responsible for notifying the Seneca
Nation of New York, Seneca-Cayuga
Tribe of Oklahoma, and Tonawanda
Band of Seneca Indians of New York
that this notice has been published.
Dated: February 22, 2010
Sherry Hutt,
Manager, National NAGPRA Program.
[FR Doc. 2010–6562 Filed 3–24–10; 8:45 am]
BILLING CODE 4312–50–S
DEPARTMENT OF THE INTERIOR
National Park Service
Notice of Inventory Completion:
University of Oregon Museum of
Natural and Cultural History/Oregon
State Museum of Anthropology,
Eugene, OR
National Park Service, Interior.
Notice.
AGENCY:
mstockstill on DSKH9S0YB1PROD with NOTICES
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 an associated funerary
object in the possession of the
University of Oregon Museum of
Natural and Cultural History/Oregon
State Museum of Anthropology, Eugene,
OR. The human remains and associated
funerary object were removed from the
Columbia River area.
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 object. 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
Oregon Museum of Natural and Cultural
History/Oregon State Museum of
Anthropology professional staff in
consultation with representatives of the
Confederated Tribes of the Chehalis
Reservation, Washington; Confederated
Tribes of the Colville Reservation,
Washington; Confederated Tribes of the
Grand Ronde Community of Oregon;
Confederated Tribes of the Umatilla
Indian Reservation, Oregon;
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Confederated Tribes of the Warm
Springs Reservation of Oregon;
Confederated Tribes and Bands of the
Yakama Nation, Washington; Kalispel
Indian Community of the Kalispel
Reservation, Washington; Nez Perce
Tribe, Idaho; Shoalwater Bay Tribe of
the Shoalwater Bay Indian Reservation,
Washington; and Spokane Tribe of the
Spokane Reservation, Washington.
At an unknown date, human remains
representing a minimum of four
individuals were removed from the
Columbia River area. In 1941, the
human remains were donated to the
museum by a private party. No known
individuals were identified. The one
associated funerary object is a strand of
cordage.
Skeletal evidence from two
individuals indicates they are Native
American. The remaining human
remains are too fragmentary for
identification, but are reasonably
believed to be Native American based
upon their association with the other
individuals. Museum documentation is
limited, and records only the general
provenience, ‘‘Columbia River area.’’
Given the origin of most human remains
curated by the University of Oregon
Museum of Natural and Cultural
History/Oregon State Museum of
Anthropology, it is likely that these are
from the Columbia River in or near the
state of Oregon, but this cannot be
ascertained.
The Columbia River area has been
occupied by many tribes. The tribes
traveled to gather resources and to trade.
The descendants of the tribes from the
Columbia River area are members of the
Confederated Tribes of the Chehalis
Reservation, Washington; Confederated
Tribes of the Colville Reservation,
Washington; Confederated Tribes of the
Grand Ronde Community of Oregon;
Confederated Tribes of the Umatilla
Indian Reservation, Oregon;
Confederated Tribes of the Warm
Springs Reservation of Oregon;
Confederated Tribes and Bands of the
Yakama Nation, Washington; Kalispel
Indian Community of the Kalispel
Reservation, Washington; Nez Perce
Tribe, Idaho; Shoalwater Bay Tribe of
the Shoalwater Bay Indian Reservation,
Washington; and Spokane Tribe of the
Spokane Reservation, Washington.
Officials of the University of Oregon
Museum of Natural and Cultural
History/Oregon State Museum of
Anthropology have determined that,
pursuant to 25 U.S.C. 3001 (9–10), the
human remains described above
represent the physical remains of four
individuals of Native American
ancestry. Officials of the University of
Oregon Museum of Natural and Cultural
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14461
History/Oregon State Museum of
Anthropology have also determined
that, pursuant to 25 U.S.C. 3001 (3)(A),
the one object described above is
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 University of Oregon of
Natural and Cultural History/Oregon
State Museum of Anthropology have
also 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 object and the
Confederated Tribes of the Chehalis
Reservation, Washington; Confederated
Tribes of the Colville Reservation,
Washington; Confederated Tribes of the
Grand Ronde Community of Oregon;
Confederated Tribes of the Umatilla
Indian Reservation, Oregon;
Confederated Tribes of the Warm
Springs Reservation of Oregon;
Confederated Tribes and Bands of the
Yakama Nation, Washington; Kalispel
Indian Community of the Kalispel
Reservation, Washington; Nez Perce
Tribe, Idaho; Shoalwater Bay Tribe of
the Shoalwater Bay Indian Reservation,
Washington; and/or Spokane Tribe of
the Spokane Reservation, Washington.
Representatives of any other Indian
tribe that believes itself to be culturally
affiliated with the human remains and
associated funerary object should
contact Dr. Pamela Endzweig, Director
of Collections, University of Oregon
Museum of Natural and Cultural
History/Oregon State Museum of
Anthropology, 1224 University of
Oregon, Eugene, OR 97403–1224,
telephone (541) 346–5120, before April
26, 2010. Repatriation of the human
remains and associated funerary object
to the Confederated Tribes of the
Chehalis Reservation, Washington;
Confederated Tribes of the Colville
Reservation, Washington; Confederated
Tribes of the Grand Ronde Community
of Oregon; Confederated Tribes of the
Umatilla Indian Reservation, Oregon;
Confederated Tribes of the Warm
Springs Reservation of Oregon;
Confederated Tribes and Bands of the
Yakama Nation, Washington; Kalispel
Indian Community of the Kalispel
Reservation, Washington; Nez Perce
Tribe, Idaho; Shoalwater Bay Tribe of
the Shoalwater Bay Indian Reservation,
Washington; and/or Spokane Tribe of
the Spokane Reservation, Washington
may proceed after that date if no
additional claimants come forward.
The Oregon State Museum of
Anthropology is responsible for
notifying the Confederated Tribes of the
E:\FR\FM\25MRN1.SGM
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]]>Agencies
[Federal Register Volume 75, Number 57 (Thursday, March 25, 2010)]
[Notices]
[Pages 14460-14461]
From the Federal Register Online via the Government Printing Office [www.gpo.gov]
[FR Doc No: 2010-6562]
-----------------------------------------------------------------------
DEPARTMENT OF THE INTERIOR
National Park Service
Notice of Intent to Repatriate Cultural Items: U.S. Department of
the Interior, National Park Service, Grand Teton National Park, Moose,
WY
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 three cultural items in the possession of the U.S.
Department of the Interior, National Park Service, Grand Teton National
Park, WY, that meet the definition of ``sacred objects'' under 25
U.S.C. 3001.
This notice is published as part of the National Park Service's
administrative responsibilities under NAGPRA, 25 U.S.C. 3003 (d)(3).
The determinations in this notice are the sole responsibility of the
superintendent, Grand Teton National Park.
The three cultural items are two medicine masks and one turtle
rattle. The two masks are carved from wood, painted, and have white
horsehair attached. The rattle is made from a turtle shell. Its handle
is made from the head and neck of the turtle, which are braced with
wooden splints and wrapped with leather. The three cultural items are
part of the David T. Vernon Collection, comprising 1,429 items of
Native American art and artifacts representing more than 200 North
American tribes. The objects in the collection were purchased by David
T. Vernon from native people and collectors during the 1920s-1950s. On
December 13, 1976, Laurance S. Rockefeller donated the David T. Vernon
Collection to Grand Teton National Park.
Museum records state that the three cultural items were made by
Seneca Indians and purchased in New York between 1920 and 1930. Records
also indicate that both masks and the rattle are from the Cattaraugus
area and identify the maker of one mask as Roger Lay and the maker of
the rattle as Joe Hemlock. Tribal representatives of the Seneca Nation
of New York have identified these three cultural items as ``sacred
objects'' coming from the Cattaraugus Reservation. The three items are
clearly identifiable as part of the Seneca ``False Face Society.''
Medicine masks, also called ``false faces'', are sacred objects which
belong to a society which still functions at the Newtown Longhouse on
the Cattaraugus territory of the Seneca Nation of New York. Turtle
rattles are the instrument of the medicine masks; both are used for the
benefit of the people in traditional ceremonial practices. Descendents
of the makers - Roger Lay and Joe Hemlock - reside on the Cattaraugas
Reservation of the Seneca Nation of New York.
Officials of Grand Teton National Park have determined that,
pursuant to 25 U.S.C. 3001 (3)(C), the three cultural items described
above are specific ceremonial objects needed by traditional Native
American religious leaders for the practice of traditional Native
American religions by their present-day adherents. Officials of Grand
Teton National Park 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 sacred objects and the Seneca Nation of
New York.
Representatives of any other Indian tribe that believes itself to
be culturally affiliated with the sacred objects should contact Mary
Gibson Scott, Superintendent, Grand Teton National Park, P.O. Drawer
170, Moose, WY
[[Page 14461]]
83012, telephone (307) 739- 3410, before April 26, 2010. Repatriation
of the sacred objects to the Seneca Nation of New York may proceed
after that date if no additional claimants come forward.
Grand Teton National Park is responsible for notifying the Seneca
Nation of New York, Seneca-Cayuga Tribe of Oklahoma, and Tonawanda Band
of Seneca Indians of New York that this notice has been published.
Dated: February 22, 2010
Sherry Hutt,
Manager, National NAGPRA Program.
[FR Doc. 2010-6562 Filed 3-24-10; 8:45 am]
BILLING CODE 4312-50-S
