Notice of Inventory Completion: Utah State University/College of Eastern Utah Prehistoric Museum, Price, UT, 28068-28071 [2011-11812]
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Federal Register / Vol. 76, No. 93 / Friday, May 13, 2011 / Notices
responsible for the determinations in
this notice.
The three cultural items are one rolled
copper tube or bead and two copper
pendants. In 1900, Walter Wyman sold
the items to the Field Museum of
Natural History. The items were
accessioned into the collections of the
Field Museum of Natural History that
same year.
According to Field Museum of
Natural History records, the three items
were removed from a Columbia River
mound, Umatilla County, OR. The
rolled copper tube or bead (Field
Museum catalog number 68156)
measures 4.8 cm x 1.0 cm. One copper
pendant is oblong with a hole at one
end (Field Museum catalog number
68165) and measures 7.0 cm x 4.9 cm.
The other copper pendant (Field
Museum catalog number 68167) is
oblong with a hole at one end and
measures 7.4 cm x 2.9 cm.
The three cultural items have been
identified as Native American through
museum records, scholarly publications,
and consultation information provided
by representatives of the Confederated
Tribes of the Colville Reservation,
Washington; 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; Nez Perce
Tribe, Idaho; and the Wanapum Band, a
non-Federally recognized Indian group.
Officials of the Field Museum of
Natural History have determined,
pursuant to 25 U.S.C. 3001(3)(B), that
the three cultural items described above
are reasonably believed to have been
placed with or near individual human
remains at the time of death or later as
part of a death rite or ceremony and are
believed, by a preponderance of the
evidence, to have been removed from a
specific burial site of a Native American
individual. Officials of the Field
Museum of Natural History also have
determined, pursuant to 25 U.S.C.
3001(2), that there is a relationship of
shared group identity that can be
reasonably traced between the
unassociated funerary objects and the
Confederated Tribes of the Umatilla
Indian Reservation, Oregon.
Representatives of any other Indian
tribe that believes itself to be culturally
affiliated with the unassociated funerary
objects should contact Helen Robbins,
Repatriation Director, Field Museum of
Natural History, 1400 S. Lake Shore Dr.,
Chicago, IL 60605, telephone (312) 665–
7317, before June 13, 2011. Repatriation
of the unassociated funerary objects to
the Confederated Tribes of the Umatilla
Indian Reservation, Oregon, may
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proceed after that date if no additional
claimants come forward.
The Field Museum is responsible for
notifying the Confederated Tribes of the
Colville Reservation, Washington;
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; Nez Perce
Tribe, Idaho; and the Wanapum Band, a
non-Federally recognized Indian group,
that this notice has been published.
Dated: May 9, 2011.
Sherry Hutt,
Manager, National NAGPRA Program.
[FR Doc. 2011–11861 Filed 5–12–11; 8:45 am]
BILLING CODE 4310–50–P
DEPARTMENT OF THE INTERIOR
National Park Service
[2253–665]
Notice of Intent To Repatriate Cultural
Items: Museum of Anthropology,
University of Michigan, Ann Arbor, MI
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 intent to
repatriate cultural items in the
possession of the Museum of
Anthropology, University of Michigan,
Ann Arbor, MI, that meet the definition
of unassociated funerary objects under
25 U.S.C. 3001.
This notice is published as part of the
National Park Service’s administrative
responsibilities under NAGPRA, 25
U.S.C. 3003(d)(3). The determinations in
this notice are the sole responsibility of
the museum, institution, or Federal
agency that has control of the cultural
items. The National Park Service is not
responsible for the determinations in
this notice.
In 1924, a collection containing
human remains and a variety of
archeological materials was purchased
by the University of Michigan from Rev.
L.P. Rowland of Detroit, MI. The human
remains and many of the artifacts were
recovered from the Lake Michigan shore
area in Emmet County, MI. A substantial
portion of this collection was
determined to be culturally affiliated
with the Little Traverse Bay Bands of
Odawa Indians, Michigan, and were
repatriated after publication in the
Federal Register (62 FR 8265–8266,
February 24, 1997). Since that time, two
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additional individuals were found to
have a Native American cultural
identity with the Little Traverse Bay
Bands of Odawa Indians, Michigan.
These individuals were described in a
Notice published in the Federal
Register (74 FR 42094–42095, August
20, 2009), and subsequently repatriated.
At that time, 14 pottery sherds that were
unearthed by Rowland in the process of
disinterring these human remains from
the Wequetonsing area were not
included as funerary objects.
Archeological experts had identified the
sherds as Mackinac Ware (800–1000
A.D.), which dated the pottery at least
1,000 years older than the burials. The
age of the pottery makes the likelihood
that they were fragments of a funerary
object(s) deliberately placed with, or left
for, these individuals somewhat
doubtful. However, given that Rowland
indicated that these sherds came from
within a burial pit, and lacking the
archeological context to make a more
definitive determination, museum and
tribal consultants have since agreed that
the potsherds should accompany the
repatriated human remains described in
the August 20, 2009, Notice. As such,
these cultural items are now considered
to be unassociated funerary objects.
Representatives of any other Indian
tribe that believes itself to be culturally
affiliated with the unassociated funerary
objects should contact Carla Sinopoli,
Museum of Anthropology, University of
Michigan, Ann Arbor, MI 48109–1079,
telephone (734) 764–0485, before June
13, 2011. Repatriation of the
unassociated funerary objects to the
Little Traverse Bay Bands of Odawa
Indians, Michigan, may proceed after
that date if no additional claimants
come forward.
The Museum of Anthropology,
University of Michigan is responsible
for notifying the Little Traverse Bay
Bands of Odawa Indians, Michigan, that
this notice has been published.
Dated: May 9, 2011.
Sherry Hutt,
Manager, National NAGPRA Program.
[FR Doc. 2011–11856 Filed 5–12–11; 8:45 am]
BILLING CODE 4312–50–P
DEPARTMENT OF THE INTERIOR
[2253–665]
National Park Service
Notice of Inventory Completion: Utah
State University/College of Eastern
Utah Prehistoric Museum, Price, UT
National Park Service, Interior.
Notice.
AGENCY:
ACTION:
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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
under the control of the Utah State
University/College of Eastern Utah
Prehistoric Museum, Price, UT. The
human remains and associated funerary
objects were removed from Carbon,
Emery, Grand, and San Juan Counties,
UT.
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 Prehistoric
Museum professional staff in
consultation with representatives of the
Confederated Tribes of the Goshute
Reservation, Nevada and Utah;
Duckwater Shoshone Tribe of the
Duckwater Reservation, Nevada; Ely
Shoshone Tribe of Nevada; Hopi Tribe
of Arizona; Kaibab Band of Paiute
Indians of the Kaibab Indian
Reservation, Arizona; Kewa Pueblo,
New Mexico (formerly the Pueblo of
Santo Domingo); Moapa Band of Paiute
Indians of the Moapa River Indian
Reservation, Nevada; Navajo Nation,
Arizona, New Mexico & Utah;
Northwestern Band of Shoshoni Nation
of Utah (Washakie); Ohkay Owingeh,
New Mexico (formerly the Pueblo of San
Juan); Paiute Indian Tribe of Utah
(Cedar Band of Paiutes, Kanosh Band of
Paiutes, Koosharem Band of Paiutes,
Indian Peaks Band of Paiutes, and
Shivwits Band of Paiutes); PaiuteShoshone Tribe of the Fallon
Reservation and Colony, Nevada; Pueblo
of Acoma, New Mexico; Pueblo of
Cochiti, New Mexico; Pueblo of Jemez,
New Mexico; Pueblo of Isleta, 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 Taos,
New Mexico; Pueblo of Tesuque, New
Mexico; Pueblo of Zia, New Mexico; San
Juan Southern Paiute Tribe of Arizona;
Shoshone Tribe of the Wind River
Reservation, Wyoming; ShoshoneBannock Tribes of the Fort Hall
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Reservation of Idaho; Shoshone-Paiute
Tribes of the Duck Valley Reservation,
Nevada; Skull Valley Band of Goshute
Indians of Utah; Southern Ute Indian
Tribe of the Southern Ute Reservation,
Colorado; Te-Moak Tribe of Western
Shoshone Indians of Nevada (Four
constituent bands: Battle Mountain
Band; Elko Band; South Fork Band and
Wells Band); Ute Indian Tribe of the
Uintah & Ouray Reservation, Utah; Ute
Mountain Tribe of the Ute Mountain
Reservation, Colorado, New Mexico &
Utah; Ysleta Del Sur Pueblo of Texas;
and the Zuni Tribe of the Zuni
Reservation, New Mexico (hereinafter
referred to as ‘‘The Tribes’’).
In 1956, human remains representing
a minimum of one individual were
removed by a rancher from an
unrecorded site on his private land in
Nine Mile Canyon, Carbon County, UT.
The remains were transferred to the
Prehistoric Museum (formerly the Price
City Museum) in 1961. No known
individual was identified. The five
associated funerary objects are one lot of
sewn leather clothing, one knotted/
woven juniper bark blanket enclosing
shredded juniper bark (for padding) and
several plant remains, one lot of thick
cordage with the remains of rabbit-fur
strips, one knotted/plaited juniper bark
cradle with leather hood and willow or
sumac frame, and one woven reed-grass/
phragmites blanket with cordage ties.
In 1950, human remains representing
a minimum of one individual were
removed from an unrecorded site on
private land called ‘‘Scarps Ranch’’ near
Indian Creek, in Grand or San Juan
County, UT. The remains were
transferred to the Prehistoric Museum in
1961. No known individual was
identified. No associated funerary
objects are present.
In 1954, human remains representing
a minimum of one individual, an infant,
were removed from an unrecorded site
on private property in Nine Mile
Canyon, Carbon County, UT, by a
rancher. The remains were transferred
to the Prehistoric Museum in 1961. No
known individual was identified. The
seven associated funerary objects are an
animal skin/fur wrapped around the
infant, one bundle of grasses, maize
leaves/husks, miscellaneous plant
remains and shredded juniper bark (for
padding), one bent, knotted willow/
sumac stick cradle frame, one bundle of
sticks, and three pieces of leather (used
to strap the wrapped infant to the stick
cradle frame).
In the 1960s, human remains
representing a minimum of one
individual were removed from an
unknown and unrecorded site in the
Green River corridor, probably in Emery
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28069
County, UT. The remains were given to
the Prehistoric Museum in the 1960s.
No known individual was identified.
The three associated funerary objects are
a sewn leather moccasin/sandal
fragment, cordage, and shredded juniper
bark padding from the burial.
Around 1969 to 1971, human remains
representing a minimum of six
individuals were accidentally
discovered during the construction of
the Millsite Reservoir near Ferron, in
Emery County, UT. The remains were
transferred from the Emery County
Sheriff to the Prehistoric Museum circa
1980. No known individuals were
identified. The 23 artifacts
accompanying the transferred human
remains are 3 small basketry fragments,
2 maize cobs, 3 small pieces of cordage,
1 large twist/cache of dogbane fiber, 2
large pine cones, 1 bear claw, 1 bone
awl, 1 deer scapula, 2 complete bighorn
sheep horns, 1 debitage flake, 1 large Dshaped biface fragment, 1 small animal
bone, 1 juvenile animal long bone, 1 lot
of several small rodent bones, 1 human
coprolite, and an owl pellet.
The individuals described above
appear be associated with the
prehistoric Native American culture that
archeologists have named Fremont.
Between 1989 and 1993, human
remains representing a minimum of one
individual were removed from ‘‘Frank’s
Place,’’ site 42Cb770, reported to be
located on private land in Carbon
County, UT, by Brigham Young
University as part of a legal excavation.
The remains were transferred to and
accessioned by the Prehistoric Museum
in 1995. No known individual was
identified. Two artifacts recovered from
the burial cist were accessioned with
the burial.
Brigham Young University excavators
also reported three other artifacts from
the cist containing the burial, but were
not sure if they were funerary objects,
and did not transfer them to the
Prehistoric Museum. The associated
funerary objects are two small pieces of
chipped stone.
The remains from site 42Cb770 were
excavated by Brigham Young University
archeologists from inside a slab-lined
cist in the floor of a Fremont pithouse
located on a natural bench above the
floodplain in Nine Mile Canyon, and the
ribs from the child were transferred for
analyses. The burial has been
radiocarbon dated to circa A.D. 1150,
consistent with the Fremont culture in
Nine Mile Canyon and eastern Utah,
thus suggesting its affiliation with the
prehistoric Native American culture that
archeologists have named Fremont.
At an unknown date, possibly
between 1959 and 1983, human remains
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representing a minimum of three
individuals were removed from
unknown sites on private land along the
Green River corridor near Green River,
probably in Emery or Grand County,
UT. These remains were given to the
Prehistoric Museum by the landowner
circa 1983. No known individuals were
identified. A box of associated cultural
objects was given to the museum by the
same individual and reported to be from
the same location. One of the donated
items, a turkey-feather blanket, was
listed as a ‘‘woven burial mat,’’ and so
the transferred objects are presumed to
be associated funerary objects. The 33
associated funerary objects are 2 small
black-on-white bowls, 1 small
corrugated, partially reconstructed jar, 1
Mesa Verde black-on-white mug, 1
reconstructed Ivie Creek black-on-white
bowl, 1 reconstructed Tusayan bowl
fragment, 6 bags of potshcrds (including
mostly Fremont grayware but also many
decorated Fremont and Anasazi types),
1 tied grass hairbrush, 1 fingerprint in
mud/adobe, 1 willow or dogbane knot/
cache, 1 turkey-feather blanket, 5 lithic
tools, 1 bag of bark fragments, 1 small
turkey-feather blanket cordage fragment,
1 piece of charcoal, 5 maize cobs, 2 horn
fragments, 1 piece of calcite, and an
acorn.
These individuals described above
appear to be affiliated with either
Ancestral Pueblo/Hisatsinom/Anasazi
or Fremont prehistoric cultures.
From approximately 1972 to 1977,
following a flash flood, human remains
representing a minimum of two
individuals were removed from Comb
Wash at T37 S, R 20E, Sec 24, at or near
the intersection of Comb Wash and Arch
Canyon, in San Juan County, UT, by a
private individual. The remains were
given to the Prehistoric Museum in
1997. No known individuals were
identified. No associated funerary
objects are present.
Both of the above individuals are
Native American males, approximately
30–45 years of age. They both have
extreme dental attrition, including
caries and excessive wear into both the
enamel and dentin, suggesting an
association with the Formative period
and a diet rich in stone-ground maize.
One cranium exhibits extreme occipital/
lambdoidal flattening and is very broad,
whereas the other is narrow, gracile and
vaulted, sinodont, and possibly has
some cranial deformation though the
occipital is missing. These remains are
most likely associated with the ancient
Native American culture called
Hisatsinom or Anasazi.
Fremont archeological sites differ
from contemporary and ancient
Puebloan sites in architectural features
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and material remains, and some
Fremont artifact types are unique with
respect to other Southwestern, Rocky
Mountain or Great Basin material
cultures (e.g., Barlow 1997, 2002, 2006).
Overall, the constellation of material
traits associated with Fremont cultures
does not appear to have a modern or
ethnographic correlate among living
Native American peoples. Peoples of the
ancient Fremont culture also appear to
have been physically and genetically
distinct from Native American people
who today inhabit this region.
Morphologically, especially in cranial
characteristics, Fremont remains
generally differ from contemporary
Numic-speaking peoples, and also
usually lack the distinctive occipital
flattening that is common, and even
characteristic, of their Puebloan
counterparts. This difference is
generally attributed to cultural
differences in the types of cradleboards
or infant carriers used by prehistoric
peoples in this region.
By contrast, some Fremont
archeological sites in Utah have a strong
geographic overlap with later Numic
cultures, thus these cultures may be
coincident with the latest Fremont
occupation of this region. This may be
especially true of ethno-Historic Ute
Tribes in eastern Utah and possibly also
including some Paiute and Shoshone
bands and Tribes in other parts of the
Fremont culture region. Many areas and
some sites with prehistoric Fremont
artifacts and rock art in this region have
overlapping ethno-Historic Ute or
´
Nuche components; sometimes Ute rock
art has been painted over earlier
Fremont figures. Also Ute tipi and
wickiup sites, and some Ute game or
pony drives are found in eastern Utah.
Interpretations of DNA extracted from
Fremont remains—albeit mostly from
Fremont remains in neighboring areas
rather than eastern Utah—suggest a
possible genetic relationship between
some ancient Fremont people and some
members of the Zuni Tribe (and perhaps
other modern Puebloan peoples), but do
not suggest genetic affiliations with
modern Numic-speaking Tribes.
Morphological attributes also suggest
that Numic peoples are not descended
from Fremont peoples. It should also be
noted, however, that DNA studies
conducted on Fremont remains have
yielded varied results and
interpretations (e.g., at one time it was
suggested that some Fremont were
distinctly different from ancestral or
modern Puebloans, although today they
appear to be related), that published
comparisons do not include Hopi DNA,
and that recent analyses of the DNA of
ancient Puebloan peoples and of
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individuals from modern Pueblos
suggest that the two groups are more
closely related to each other than to
Fremont. It is not yet understood what
the DNA evidence means with respect
to ancestor-descendant relationships
with modern Puebloan peoples, or
whether this evidence indicates
intermarriage or social networks with
Hisatsinom peoples in the past. In
addition, more work is needed for a
rigorous scientific assessment of the
variability in DNA from different areas
within the larger Fremont culture
region, which was home to at least five
distinct prehistoric Fremont peoples
and cultures (e.g., the Great Salt Lake vs.
the Sevier vs. Parowan vs. Uintah vs.
the San Rafael), and which may reflect
concomitant diversity in language,
socio-political networks, and possibly
genetic affiliation. Nevertheless, it
appears that the closest living relatives
of ancient Fremont peoples and cultures
are likely to be found among modern
Pueblo peoples.
It should also be noted that in some
areas of eastern Utah, archeological sites
sometimes include cultural traits from
both ancient Fremont and Hisatsinom/
Anasazi/Ancestral Puebloan
archeological ‘‘cultures.’’ Although the
precise nature of the relationship is
unclear, archeological evidence from
sites in this area, and genetic evidence
from Fremont remains, Hisatsinom
remains, and modern Puebloan people,
indicate that people from these ancient
cultures were involved in social and
economic relationships, and may share
some common ancestors and/or
descendants. In fact, in this part of
eastern Utah artifacts from both cultures
often are found at the same sites. It is
common to find some Hisatsinom
pottery on Fremont sites in Carbon and
Emery Counties, particularly sites that
postdate A.D. 1000. Often, varieties of
pottery from the Tusayan region are
found suggesting increasing economic
and/or social networks with Hisatsinom
neighbors circa A.D. 1050–1270. In
addition, a few human burials from this
area, although associated with Fremont
sites, exhibit characteristics that suggest
Puebloan affiliation or ancestry. In
summary, although the Fremont culture
of the San Rafael region likely
originated from the indigenous Archaic
culture of the San Rafael, there is
increasing archeological evidence that
those ancient people likely had social
links to contemporary prehistoric
Hisatsinom/Anasazi peoples.
It should also be noted that Hopi
Elders have consulted with the
Prehistoric Museum about a Hopi
cultural/oral tradition that some
Fremont people may be ancestral to
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several of the northern Hopi Clans, and
a belief that some Fremont people
joined with Hopi in the Ancestral
Tutsqua homeland relatively late in the
Prehistoric period, and became part of
the Hopi. Hopi elders have also
identified similarities between some
rock art images in this region and
modern Hopi symbols and cultural
traditions. These similarities suggest
possible movements of ancestral Hopi,
and may correlate with Hopi oral
traditions about clans completing sacred
migrations during the Formative period
prior to settling on the Hopi mesas, and/
or pilgrimage of some Hopi to ancestral
sites in the Fremont region during the
late Prehistoric or early ethno-Historic
periods.
With respect to prehistoric
Hisatsinom/Anasazi human remains,
there appears to be cultural continuity
between ancient and modern Puebloan
cultures in the American Southwest,
with a high degree of overlap in both
genetic affiliations and archeological
attributes, including some artifacts and
architectural features. There is
increasing evidence from DNA studies
supporting genetic relationships
between some prehistoric Hisatsinom or
Anasazi individuals and modern Zuni,
and perhaps other Puebloan peoples.
There is also accumulating evidence
´
that some Navajo or Dine may share
some material traits with Pueblo
cultures, and may have ties to some
ancient Puebloan peoples, but it is not
reasonable to assume cultural affiliation
´
with the Navajo or Dine at this time, as
the latter apparently did not arrive in
the Southwest until several hundred
years after the deposition of these
human remains.
Officials of the Prehistoric Museum
have determined, pursuant to 25 U.S.C.
3001(9), that the human remains
described above represent the physical
remains of 16 individuals of Native
American ancestry. Officials of the
Prehistoric Museum have also
determined, pursuant to 25 U.S.C.
3001(3)(A), that the 73 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
Prehistoric Museum have determined,
pursuant to 25 U.S.C. 3001(2), that 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 Hopi Tribe of Arizona; Kewa
Pueblo, New Mexico; Ohkay Owingeh,
New Mexico; Pueblo of Acoma, New
Mexico; Pueblo of Cochiti, New Mexico;
Pueblo of Jemez, New Mexico; Pueblo of
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Isleta, 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
Taos, New Mexico; Pueblo of Tesuque,
New Mexico; Pueblo of Zia, New
Mexico; Ysleta Del Sur Pueblo of Texas;
and the 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/
or associated funerary objects should
contact K. Renee Barlow, USU/CEU
Prehistoric Museum, 150 East Main St.,
Price, UT 84501, telephone (435) 613–
5290, before June 13, 2011. Repatriation
of the human remains and associated
funerary objects to the Hopi Tribe of
Arizona; Kewa Pueblo, New Mexico;
Ohkay Owingeh, New Mexico; Pueblo of
Acoma, New Mexico; Pueblo of Cochiti,
New Mexico; Pueblo of Jemez, New
Mexico; Pueblo of Isleta, 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 Taos,
New Mexico; Pueblo of Tesuque, New
Mexico; Pueblo of Zia, New Mexico;
Ysleta Del Sur Pueblo of Texas; and the
Zuni Tribe of the Zuni Reservation, New
Mexico, may proceed after that date if
no additional claimants come forward.
The Prehistoric Museum is
responsible for notifying The Tribes that
this notice has been published.
Dated: May 9, 2011.
Sherry Hutt,
Manager, National NAGPRA Program.
[FR Doc. 2011–11812 Filed 5–12–11; 8:45 am]
BILLING CODE 4312–50–P
DEPARTMENT OF THE INTERIOR
National Park Service
[2253–665]
Notice of Inventory Completion:
Colorado Historical Society (History
Colorado), Denver, CO
National Park Service, Interior.
Notice.
AGENCY:
ACTION:
Notice is here given in accordance
with the Native American Graves
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28071
Protection and Repatriation Act
(NAGPRA), 25 U.S.C. 3003, of the
completion of an inventory of human
remains in the possession and control of
the Colorado Historical Society (History
Colorado), Denver, CO. The human
remains were removed from Canyon de
Chelly, 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. The National
Park Service is not responsible for the
determinations in this notice.
A detailed assessment of the human
remains was made by the Colorado
Historical Society (History Colorado)
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
Ildefonso, New Mexico; Pueblo of Santa
Ana, New Mexico; Pueblo of Santa
Clara, 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. The Pueblo of San Felipe, New
Mexico; Pueblo of Sandia, New Mexico;
and Pueblo of Santo Domingo, New
Mexico, were contacted for consultation
purposes, but did not attend the
consultation meetings.
In 1903, human remains representing
a minimum of two individuals were
removed from ‘‘Massacre Cave,’’ in
Canyon de Chelly, AZ. The remains
were removed from the cave by collector
Charles M. Schenck while on a ‘‘tour’’ of
Canyon de Chelly led by Charles L. Day,
who operated a nearby trading post.
They were donated to the Colorado
Historical Society sometime between
1903 and 1932 (catalog numbers
78.98.47 and UHR.1). No known
individuals were identified. No
associated funerary objects are present.
‘‘Massacre Cave’’ is a site where an
historically documented massacre of at
least 90 Navajo men, women, and
children took place in 1805, perpetrated
by the Spanish military and led by
Antonio Narbona. Victims were
reportedly left on the surface of the
cave. While ‘‘Massacre Cave’’ also has a
documented subsurface Basketmaker II/
E:\FR\FM\13MYN1.SGM
13MYN1
]]>Agencies
[Federal Register Volume 76, Number 93 (Friday, May 13, 2011)]
[Notices]
[Pages 28068-28071]
From the Federal Register Online via the Government Printing Office [www.gpo.gov]
[FR Doc No: 2011-11812]
-----------------------------------------------------------------------
DEPARTMENT OF THE INTERIOR
[2253-665]
National Park Service
Notice of Inventory Completion: Utah State University/College of
Eastern Utah Prehistoric Museum, Price, UT
AGENCY: National Park Service, Interior.
ACTION: Notice.
-----------------------------------------------------------------------
[[Page 28069]]
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 under the control of the Utah State University/College of
Eastern Utah Prehistoric Museum, Price, UT. The human remains and
associated funerary objects were removed from Carbon, Emery, Grand, and
San Juan Counties, UT.
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
Prehistoric Museum professional staff in consultation with
representatives of the Confederated Tribes of the Goshute Reservation,
Nevada and Utah; Duckwater Shoshone Tribe of the Duckwater Reservation,
Nevada; Ely Shoshone Tribe of Nevada; Hopi Tribe of Arizona; Kaibab
Band of Paiute Indians of the Kaibab Indian Reservation, Arizona; Kewa
Pueblo, New Mexico (formerly the Pueblo of Santo Domingo); Moapa Band
of Paiute Indians of the Moapa River Indian Reservation, Nevada; Navajo
Nation, Arizona, New Mexico & Utah; Northwestern Band of Shoshoni
Nation of Utah (Washakie); Ohkay Owingeh, New Mexico (formerly the
Pueblo of San Juan); Paiute Indian Tribe of Utah (Cedar Band of
Paiutes, Kanosh Band of Paiutes, Koosharem Band of Paiutes, Indian
Peaks Band of Paiutes, and Shivwits Band of Paiutes); Paiute-Shoshone
Tribe of the Fallon Reservation and Colony, Nevada; Pueblo of Acoma,
New Mexico; Pueblo of Cochiti, New Mexico; Pueblo of Jemez, New Mexico;
Pueblo of Isleta, 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 Taos, New Mexico;
Pueblo of Tesuque, New Mexico; Pueblo of Zia, New Mexico; San Juan
Southern Paiute Tribe of Arizona; Shoshone Tribe of the Wind River
Reservation, Wyoming; Shoshone-Bannock Tribes of the Fort Hall
Reservation of Idaho; Shoshone-Paiute Tribes of the Duck Valley
Reservation, Nevada; Skull Valley Band of Goshute Indians of Utah;
Southern Ute Indian Tribe of the Southern Ute Reservation, Colorado;
Te-Moak Tribe of Western Shoshone Indians of Nevada (Four constituent
bands: Battle Mountain Band; Elko Band; South Fork Band and Wells
Band); Ute Indian Tribe of the Uintah & Ouray Reservation, Utah; Ute
Mountain Tribe of the Ute Mountain Reservation, Colorado, New Mexico &
Utah; Ysleta Del Sur Pueblo of Texas; and the Zuni Tribe of the Zuni
Reservation, New Mexico (hereinafter referred to as ``The Tribes'').
In 1956, human remains representing a minimum of one individual
were removed by a rancher from an unrecorded site on his private land
in Nine Mile Canyon, Carbon County, UT. The remains were transferred to
the Prehistoric Museum (formerly the Price City Museum) in 1961. No
known individual was identified. The five associated funerary objects
are one lot of sewn leather clothing, one knotted/woven juniper bark
blanket enclosing shredded juniper bark (for padding) and several plant
remains, one lot of thick cordage with the remains of rabbit-fur
strips, one knotted/plaited juniper bark cradle with leather hood and
willow or sumac frame, and one woven reed-grass/phragmites blanket with
cordage ties.
In 1950, human remains representing a minimum of one individual
were removed from an unrecorded site on private land called ``Scarps
Ranch'' near Indian Creek, in Grand or San Juan County, UT. The remains
were transferred to the Prehistoric Museum in 1961. No known individual
was identified. No associated funerary objects are present.
In 1954, human remains representing a minimum of one individual, an
infant, were removed from an unrecorded site on private property in
Nine Mile Canyon, Carbon County, UT, by a rancher. The remains were
transferred to the Prehistoric Museum in 1961. No known individual was
identified. The seven associated funerary objects are an animal skin/
fur wrapped around the infant, one bundle of grasses, maize leaves/
husks, miscellaneous plant remains and shredded juniper bark (for
padding), one bent, knotted willow/sumac stick cradle frame, one bundle
of sticks, and three pieces of leather (used to strap the wrapped
infant to the stick cradle frame).
In the 1960s, human remains representing a minimum of one
individual were removed from an unknown and unrecorded site in the
Green River corridor, probably in Emery County, UT. The remains were
given to the Prehistoric Museum in the 1960s. No known individual was
identified. The three associated funerary objects are a sewn leather
moccasin/sandal fragment, cordage, and shredded juniper bark padding
from the burial.
Around 1969 to 1971, human remains representing a minimum of six
individuals were accidentally discovered during the construction of the
Millsite Reservoir near Ferron, in Emery County, UT. The remains were
transferred from the Emery County Sheriff to the Prehistoric Museum
circa 1980. No known individuals were identified. The 23 artifacts
accompanying the transferred human remains are 3 small basketry
fragments, 2 maize cobs, 3 small pieces of cordage, 1 large twist/cache
of dogbane fiber, 2 large pine cones, 1 bear claw, 1 bone awl, 1 deer
scapula, 2 complete bighorn sheep horns, 1 debitage flake, 1 large D-
shaped biface fragment, 1 small animal bone, 1 juvenile animal long
bone, 1 lot of several small rodent bones, 1 human coprolite, and an
owl pellet.
The individuals described above appear be associated with the
prehistoric Native American culture that archeologists have named
Fremont.
Between 1989 and 1993, human remains representing a minimum of one
individual were removed from ``Frank's Place,'' site 42Cb770, reported
to be located on private land in Carbon County, UT, by Brigham Young
University as part of a legal excavation. The remains were transferred
to and accessioned by the Prehistoric Museum in 1995. No known
individual was identified. Two artifacts recovered from the burial cist
were accessioned with the burial.
Brigham Young University excavators also reported three other
artifacts from the cist containing the burial, but were not sure if
they were funerary objects, and did not transfer them to the
Prehistoric Museum. The associated funerary objects are two small
pieces of chipped stone.
The remains from site 42Cb770 were excavated by Brigham Young
University archeologists from inside a slab-lined cist in the floor of
a Fremont pithouse located on a natural bench above the floodplain in
Nine Mile Canyon, and the ribs from the child were transferred for
analyses. The burial has been radiocarbon dated to circa A.D. 1150,
consistent with the Fremont culture in Nine Mile Canyon and eastern
Utah, thus suggesting its affiliation with the prehistoric Native
American culture that archeologists have named Fremont.
At an unknown date, possibly between 1959 and 1983, human remains
[[Page 28070]]
representing a minimum of three individuals were removed from unknown
sites on private land along the Green River corridor near Green River,
probably in Emery or Grand County, UT. These remains were given to the
Prehistoric Museum by the landowner circa 1983. No known individuals
were identified. A box of associated cultural objects was given to the
museum by the same individual and reported to be from the same
location. One of the donated items, a turkey-feather blanket, was
listed as a ``woven burial mat,'' and so the transferred objects are
presumed to be associated funerary objects. The 33 associated funerary
objects are 2 small black-on-white bowls, 1 small corrugated, partially
reconstructed jar, 1 Mesa Verde black-on-white mug, 1 reconstructed
Ivie Creek black-on-white bowl, 1 reconstructed Tusayan bowl fragment,
6 bags of potshcrds (including mostly Fremont grayware but also many
decorated Fremont and Anasazi types), 1 tied grass hairbrush, 1
fingerprint in mud/adobe, 1 willow or dogbane knot/cache, 1 turkey-
feather blanket, 5 lithic tools, 1 bag of bark fragments, 1 small
turkey-feather blanket cordage fragment, 1 piece of charcoal, 5 maize
cobs, 2 horn fragments, 1 piece of calcite, and an acorn.
These individuals described above appear to be affiliated with
either Ancestral Pueblo/Hisatsinom/Anasazi or Fremont prehistoric
cultures.
From approximately 1972 to 1977, following a flash flood, human
remains representing a minimum of two individuals were removed from
Comb Wash at T37 S, R 20E, Sec 24, at or near the intersection of Comb
Wash and Arch Canyon, in San Juan County, UT, by a private individual.
The remains were given to the Prehistoric Museum in 1997. No known
individuals were identified. No associated funerary objects are
present.
Both of the above individuals are Native American males,
approximately 30-45 years of age. They both have extreme dental
attrition, including caries and excessive wear into both the enamel and
dentin, suggesting an association with the Formative period and a diet
rich in stone-ground maize. One cranium exhibits extreme occipital/
lambdoidal flattening and is very broad, whereas the other is narrow,
gracile and vaulted, sinodont, and possibly has some cranial
deformation though the occipital is missing. These remains are most
likely associated with the ancient Native American culture called
Hisatsinom or Anasazi.
Fremont archeological sites differ from contemporary and ancient
Puebloan sites in architectural features and material remains, and some
Fremont artifact types are unique with respect to other Southwestern,
Rocky Mountain or Great Basin material cultures (e.g., Barlow 1997,
2002, 2006). Overall, the constellation of material traits associated
with Fremont cultures does not appear to have a modern or ethnographic
correlate among living Native American peoples. Peoples of the ancient
Fremont culture also appear to have been physically and genetically
distinct from Native American people who today inhabit this region.
Morphologically, especially in cranial characteristics, Fremont remains
generally differ from contemporary Numic-speaking peoples, and also
usually lack the distinctive occipital flattening that is common, and
even characteristic, of their Puebloan counterparts. This difference is
generally attributed to cultural differences in the types of
cradleboards or infant carriers used by prehistoric peoples in this
region.
By contrast, some Fremont archeological sites in Utah have a strong
geographic overlap with later Numic cultures, thus these cultures may
be coincident with the latest Fremont occupation of this region. This
may be especially true of ethno-Historic Ute Tribes in eastern Utah and
possibly also including some Paiute and Shoshone bands and Tribes in
other parts of the Fremont culture region. Many areas and some sites
with prehistoric Fremont artifacts and rock art in this region have
overlapping ethno-Historic Ute or Nuch[eacute] components; sometimes
Ute rock art has been painted over earlier Fremont figures. Also Ute
tipi and wickiup sites, and some Ute game or pony drives are found in
eastern Utah.
Interpretations of DNA extracted from Fremont remains--albeit
mostly from Fremont remains in neighboring areas rather than eastern
Utah--suggest a possible genetic relationship between some ancient
Fremont people and some members of the Zuni Tribe (and perhaps other
modern Puebloan peoples), but do not suggest genetic affiliations with
modern Numic-speaking Tribes. Morphological attributes also suggest
that Numic peoples are not descended from Fremont peoples. It should
also be noted, however, that DNA studies conducted on Fremont remains
have yielded varied results and interpretations (e.g., at one time it
was suggested that some Fremont were distinctly different from
ancestral or modern Puebloans, although today they appear to be
related), that published comparisons do not include Hopi DNA, and that
recent analyses of the DNA of ancient Puebloan peoples and of
individuals from modern Pueblos suggest that the two groups are more
closely related to each other than to Fremont. It is not yet understood
what the DNA evidence means with respect to ancestor-descendant
relationships with modern Puebloan peoples, or whether this evidence
indicates intermarriage or social networks with Hisatsinom peoples in
the past. In addition, more work is needed for a rigorous scientific
assessment of the variability in DNA from different areas within the
larger Fremont culture region, which was home to at least five distinct
prehistoric Fremont peoples and cultures (e.g., the Great Salt Lake vs.
the Sevier vs. Parowan vs. Uintah vs. the San Rafael), and which may
reflect concomitant diversity in language, socio-political networks,
and possibly genetic affiliation. Nevertheless, it appears that the
closest living relatives of ancient Fremont peoples and cultures are
likely to be found among modern Pueblo peoples.
It should also be noted that in some areas of eastern Utah,
archeological sites sometimes include cultural traits from both ancient
Fremont and Hisatsinom/Anasazi/Ancestral Puebloan archeological
``cultures.'' Although the precise nature of the relationship is
unclear, archeological evidence from sites in this area, and genetic
evidence from Fremont remains, Hisatsinom remains, and modern Puebloan
people, indicate that people from these ancient cultures were involved
in social and economic relationships, and may share some common
ancestors and/or descendants. In fact, in this part of eastern Utah
artifacts from both cultures often are found at the same sites. It is
common to find some Hisatsinom pottery on Fremont sites in Carbon and
Emery Counties, particularly sites that postdate A.D. 1000. Often,
varieties of pottery from the Tusayan region are found suggesting
increasing economic and/or social networks with Hisatsinom neighbors
circa A.D. 1050-1270. In addition, a few human burials from this area,
although associated with Fremont sites, exhibit characteristics that
suggest Puebloan affiliation or ancestry. In summary, although the
Fremont culture of the San Rafael region likely originated from the
indigenous Archaic culture of the San Rafael, there is increasing
archeological evidence that those ancient people likely had social
links to contemporary prehistoric Hisatsinom/Anasazi peoples.
It should also be noted that Hopi Elders have consulted with the
Prehistoric Museum about a Hopi cultural/oral tradition that some
Fremont people may be ancestral to
[[Page 28071]]
several of the northern Hopi Clans, and a belief that some Fremont
people joined with Hopi in the Ancestral Tutsqua homeland relatively
late in the Prehistoric period, and became part of the Hopi. Hopi
elders have also identified similarities between some rock art images
in this region and modern Hopi symbols and cultural traditions. These
similarities suggest possible movements of ancestral Hopi, and may
correlate with Hopi oral traditions about clans completing sacred
migrations during the Formative period prior to settling on the Hopi
mesas, and/or pilgrimage of some Hopi to ancestral sites in the Fremont
region during the late Prehistoric or early ethno-Historic periods.
With respect to prehistoric Hisatsinom/Anasazi human remains, there
appears to be cultural continuity between ancient and modern Puebloan
cultures in the American Southwest, with a high degree of overlap in
both genetic affiliations and archeological attributes, including some
artifacts and architectural features. There is increasing evidence from
DNA studies supporting genetic relationships between some prehistoric
Hisatsinom or Anasazi individuals and modern Zuni, and perhaps other
Puebloan peoples. There is also accumulating evidence that some Navajo
or Din[eacute] may share some material traits with Pueblo cultures, and
may have ties to some ancient Puebloan peoples, but it is not
reasonable to assume cultural affiliation with the Navajo or
Din[eacute] at this time, as the latter apparently did not arrive in
the Southwest until several hundred years after the deposition of these
human remains.
Officials of the Prehistoric Museum have determined, pursuant to 25
U.S.C. 3001(9), that the human remains described above represent the
physical remains of 16 individuals of Native American ancestry.
Officials of the Prehistoric Museum have also determined, pursuant to
25 U.S.C. 3001(3)(A), that the 73 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 Prehistoric Museum have determined,
pursuant to 25 U.S.C. 3001(2), that 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 Hopi
Tribe of Arizona; Kewa Pueblo, New Mexico; Ohkay Owingeh, New Mexico;
Pueblo of Acoma, New Mexico; Pueblo of Cochiti, New Mexico; Pueblo of
Jemez, New Mexico; Pueblo of Isleta, 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 Taos, New Mexico; Pueblo of Tesuque, New Mexico; Pueblo of
Zia, New Mexico; Ysleta Del Sur Pueblo of Texas; and the 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/or associated
funerary objects should contact K. Renee Barlow, USU/CEU Prehistoric
Museum, 150 East Main St., Price, UT 84501, telephone (435) 613-5290,
before June 13, 2011. Repatriation of the human remains and associated
funerary objects to the Hopi Tribe of Arizona; Kewa Pueblo, New Mexico;
Ohkay Owingeh, New Mexico; Pueblo of Acoma, New Mexico; Pueblo of
Cochiti, New Mexico; Pueblo of Jemez, New Mexico; Pueblo of Isleta, 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 Taos, New Mexico; Pueblo of Tesuque, New
Mexico; Pueblo of Zia, New Mexico; Ysleta Del Sur Pueblo of Texas; and
the Zuni Tribe of the Zuni Reservation, New Mexico, may proceed after
that date if no additional claimants come forward.
The Prehistoric Museum is responsible for notifying The Tribes that
this notice has been published.
Dated: May 9, 2011.
Sherry Hutt,
Manager, National NAGPRA Program.
[FR Doc. 2011-11812 Filed 5-12-11; 8:45 am]
BILLING CODE 4312-50-P
