Notice of Inventory Completion: The University of Maine, Hudson Museum, Orono, ME, 56469-56471 [2011-23293]
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Federal Register / Vol. 76, No. 177 / Tuesday, September 13, 2011 / Notices
date if no additional claimants come
forward.
The Maxwell Museum of
Anthropology, University of New
Mexico is responsible for notifying the
Pueblo of Jemez, New Mexico, that this
notice has been published.
Dated: September 7, 2011.
Sherry Hutt,
Manager, National NAGPRA Program.
[FR Doc. 2011–23290 Filed 9–12–11; 8:45 am]
BILLING CODE 4312–50–P
DEPARTMENT OF THE INTERIOR
National Park Service
[2253–665]
Notice of Inventory Completion: The
University of Maine, Hudson Museum,
Orono, ME
National Park Service, Interior.
Notice.
AGENCY:
ACTION:
The University of Maine,
Hudson Museum has completed an
inventory of human remains and an
associated funerary object, in
consultation with the appropriate
Indian tribes, and has determined that
there is a cultural affiliation between the
human remains and associated funerary
object and present-day Indian tribes.
Representatives of any Indian tribe that
believes itself to be culturally affiliated
with the human remains and associated
funerary object may contact The
University of Maine, Hudson Museum.
Repatriation of the human remains and
associated funerary object to the Indian
tribes stated below may occur if no
additional claimants come forward.
DATES: Representatives of any Indian
tribe that believes it has a cultural
affiliation with the human remains and
associated funerary object should
contact The University of Maine,
Hudson Museum at the address below
by October 13, 2011.
ADDRESSES: Susan M. Smith, Registrar,
Hudson Museum, The University of
Maine, 5746 Collins Center for the Arts,
Orono, ME 04469–5746, telephone (207)
581–1902.
SUPPLEMENTARY INFORMATION: 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 Maine, Hudson Museum,
Orono, ME. The human remains and
associated funerary object were removed
from Coolidge, Pinal County, AZ.
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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.
Consultation
A detailed assessment of the human
remains was made by The University of
Maine, Hudson Museum professional
staff and a forensic anthropologist in
consultation with representatives of the
Gila River Indian Community of the Gila
River Indian Reservation, Arizona (on
behalf of themselves and the Ak Chin
Indian Community of the Maricopa
(Ak Chin) Indian Reservation, Arizona;
Salt River Pima-Maricopa Indian
Community of the Salt River
Reservation, Arizona; and Tohono
O’odham Nation of Arizona); and the
Hopi Tribe of Arizona. The Zuni Tribe
of the Zuni Reservation, New Mexico,
was also contacted, but did not consult
on the human remains described in this
notice.
History and description of the remains
Sometime during 1929 to 1937,
human remains representing a
minimum of one individual were
removed from the grounds of the VahKi-Inn, Coolidge, Pinal County, AZ.
Subsequently, the human remains came
into the possession of Mr. Walter C.
Smith who built and owned the inn
from 1929 to 1940. In 1937, Mr. and
Mrs. William C. Wells of Orono, ME,
acquired the human remains from
Mr. Smith. Sometime before 1994, Mr.
and Mrs. Wells donated the human
remains to the museum (HM1291.1). No
known individual was identified. The
one associated funerary object is a
ceramic burial vessel (HM1291.2).
The human remains are a cremation.
Burial practices, the associated funerary
object, and geographical location,
support a Hohokam cultural
determination. This burial has been
identified as being associated with the
Hohokam Casa Grande Ruins Complex
and is Preclassic (A.D. 800–1100).
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-
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56469
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 Pee Posh
(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,’’ given
to the Hudson Museum by the Gila
River Indian Community, provides a
preponderance of evidence—
archeological, linguistic, oral tradition,
ethnographical, kinship, and
biological—for a relationship of shared
group identity between the Hohokam
culture and the present-day O’odham.
Linguistic evidence indicates that all
of 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
agriculturalists who utilized irrigation
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Federal Register / Vol. 76, No. 177 / Tuesday, September 13, 2011 / Notices
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. In addition,
archeological and historical evidence
shows that runoff farming was very
common throughout the Southwest for
over a millennium, until the early 20th
century (Cordell, 1984). It was practiced
by farmers of all the Pueblos and their
ancestors as well as the Tohono
O’odham and other tribes, including the
Hopi and Zuni. Therefore, a relationship
of shared group identity can also
reasonably be traced between the
Hohokam, and the Hopi and Zuni tribes.
According to Jesse Walter Fewkes,
American anthropologist and
archeologist, O’odham oral tradition
tells us that some of the people
occupying the Hohokam area migrated
northward and later built pueblos in the
Little Colorado Valley. The descendants
of these people in due course joined the
Hopi and Zuni people, with whom,
according to legends, they still live.
These migrations occurred in
prehistoric times, and vague legends
still survive among both Zuni and Hopi
regarding the life of some of their clans
in the south. These migration legends
are supported by archeological
evidence.
According to the Tumacacori National
Historical Park, the Hopi Tribe of
Arizona considers all of Arizona to be
within traditional Hopi lands, or within
those areas where Hopi clans migrated
in the past. Some of the Hopi accounts
promote the viewpoint of those who left
for the northern pueblos (Courlander
1982, Fewkes 1920, Nequatewa 1936).
There are very strong parallels between
the O’odham and Hopi stories of this
period in late prehistory, including not
just the role of a great water serpent and
a flood, but also the sacrifice of children
in the flood, commemorated among the
O’odham as the Children’s Shrine near
Santa Rosa. 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
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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 who
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 traditional knowledge, 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 that 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 territory.
Architectural evidence also supports a
shared group identity. Hopi style kivas
have been found near Safford, in the
southeast corner of Arizona. Similar
underground rooms are found among
ruins in the Southwest, signifying ritual
or cultural use by the ancient peoples of
the region, including the Ancient
Pueblo People and the Hohokam. Kivas
first appeared about A.D. 750; these
rooms are generally believed to have
been used for religious and other
communal purposes. Today, the Hopi
and other descendants still use kivas for
ceremonial, religious and other special
purposes.
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 the Zuni people are
culturally affiliated to earlier groups,
including Hohokam and Salado. On July
11, 1995, the Zuni Tribe issued a
‘‘Statement of Cultural Affiliation With
Prehistoric and Historic Cultures.’’ In
the statement, the Zuni Tribe declared
that it has a relationship of shared group
identity with Hohokam and Salado
culture based on oral teachings and
traditions, ethno historic
documentation, historic documentation,
archeological documentation, and other
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evidence. Zuni 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. Medicine
societies and Kiva groups have
migration histories that place them in
the Phoenix Basin. Archeological
evidence suggests that the structure of
religious organization among the Classic
Period Hohokam may have been similar
to the directional priesthoods of the
historic O’odham and also of the people
of the Zuni Tribe (Teague 1984b).
In addition, results of a study
comparing more than 60 genetic
markers show a relatively close
relationship between modern O’odham
and the Zuni Tribe (Cavalli-Sforza 1994;
The Four Southern Tribes and the
Hohokam of the Phoenix Basin).
Determinations Made by The University
of Maine, Hudson Museum
Officials of The University of Maine,
Hudson Museum have determined that:
• Pursuant to 25 U.S.C. 3001(9), the
human remains described above
represent the physical remains of one
individual of Native American ancestry.
• 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.
• 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 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 the Zuni Tribe
of the Zuni Reservation, New Mexico
(hereinafter referred to as ‘‘The Tribes’’).
Additional Requestors and Disposition
Representatives of any other Indian
tribe that believes itself to be culturally
affiliated with the human remains and
associated funerary object should
contact Susan M. Smith, Registrar,
Hudson Museum, The University of
Maine, 5746 Collins Center for the Arts,
Orono, ME 04469–5746, telephone (207)
581–1902, before October 13, 2011.
Repatriation of the human remains and
associated funerary object to The Tribes
may proceed after that date if no
additional claimants come forward.
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Federal Register / Vol. 76, No. 177 / Tuesday, September 13, 2011 / Notices
The Hudson Museum is responsible
for notifying The Tribes that this notice
has been published.
information from public review, we
cannot guarantee that we will be able to
do so.
Dated: September 7, 2011.
Sherry Hutt,
Manager, National NAGPRA Program.
Dated: August 15, 2011.
Sheridan Steele,
Superintendent, Acadia National Park.
[FR Doc. 2011–23293 Filed 9–12–11; 8:45 am]
[FR Doc. 2011–23361 Filed 9–12–11; 8:45 am]
BILLING CODE 4312–50–P
BILLING CODE 4310–2N–P
DEPARTMENT OF INTERIOR
DEPARTMENT OF THE INTERIOR
National Park Service
National Park Service
[1700–SZM]
[NPS–JHCBLAC–0829–8304; ACCOUNT #:
1715–685]
Notice of October 3, 2011, Meeting for
Acadia National Park Advisory
Commission
National Park Service, Interior.
Meeting notice.
AGENCY:
ACTION:
This notice sets the date of
October 3, 2011, meeting of the Acadia
National Park Advisory Commission.
DATES: The public meeting of the
Advisory Commission will be held on
Monday, October 3, 2011, at 1 p.m.
(Eastern).
Location: The meeting will be held at
the Schoodic Research and Education
Center, Acadia National Park, Winter
Harbor, Maine 04693.
Agenda: The October 3, 2011,
Commission meeting will consist of the
following:
1. Committee reports:
—Land Conservation
—Park Use
—Science and Education
—Historic
2. Old Business
3. Superintendent’s Report
4. Chairman’s Report
5. Public Comments
FOR FURTHER INFORMATION CONTACT:
Further information concerning this
meeting may be obtained from the
Superintendent, Acadia National Park,
P.O. Box 177, Bar Harbor, Maine 04609,
telephone (207) 288–3338.
SUPPLEMENTARY INFORMATION: The
meeting is open to the public. Interested
persons may make oral/written
presentations to the Commission or file
written statements. Such requests
should be made to the Superintendent
at least seven days prior to the meeting.
Before including your address, phone
number, e-mail address, or other
personal identifying information in your
comment, you should be aware that
your entire comment—including your
personal identifying information—may
be made publicly available at any time.
While you can ask us in your comment
to withhold your personal identifying
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SUMMARY:
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Meeting of the John H. Chafee
Blackstone River Valley National
Heritage Corridor Commission
National Heritage Corridor
Commission, John H. Chafee Blackstone
River Valley, National Park Service,
Department of the Interior.
ACTION: Notice.
AGENCY:
Notice is hereby given in
accordance with the Federal Advisory
Committee Act, 5 U.S.C. Appendix, that
the John H. Chafee Blackstone River
Valley National Heritage Corridor
Commission will conduct a meeting on
September 30, 2011. Members of the
public may attend the meeting in person
in The Museum of Work and Culture,
Market Square, 42 South Main Street,
Woonsocket, RI 02895.
During this meeting the Commission
will convene for the following reasons:
1. Approval of Minutes.
2. Chairman’s Report.
3. Executive Director’s Report.
4. Financial Budget.
5. Public Input.
The Commission was established
pursuant to Public Law 99–647. The
purpose of the Commission is to assist
federal, state and local authorities in the
development and implementation of an
integrated resource management plan
for those lands and waters within the
Corridor.
SUMMARY:
The Commission meeting will be
held on September 30, 2011 from 9 a.m.
to 12 p.m., Easter Daylight Time,
inclusive.
Location: The Commission meeting
will be conducted at the Museum of
Work and Culture, Market Square, 42
South Main Street, Woonsocket, RI
02895. Telephone (401) 769–9675.
FOR FURTHER INFORMATION CONTACT: For
information concerning the John H.
Chafee Blackstone River Valley National
Heritage Corridor Commission or to
request to address the Commission,
contact Jan H. Reitsma, Executive
Director, John H. Chafee Blackstone
DATES:
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56471
River Valley National Heritage Corridor
Commission, One Depot Square,
Woonsocket, RI 02895. Tel.: (401) 762–
0250. E-mail: Jan_reitsma@nps.gov.
SUPPLEMENTARY INFORMATION: The
Commission meeting will be open to the
public. Space and facilities to
accommodate the public are limited and
attendees will be accommodated on a
first-come basis. It is anticipated that
about thirty people will be able to
attend the session in addition to the
Commission members. Opportunities
for oral comment will be limited to no
more than 3 minutes per speaker and no
more than 15 minutes in total. The
Board’s Chairman will determine how
time for oral comments will be allotted.
Anyone may file with the Commission
a written statement concerning matters
to be discussed. Such requests should
be made prior to the meeting. Before
including your address, telephone
number, e-mail address, or other
personal identifying information in your
comment, you should be aware that
your entire comment—including your
personal identifying information—may
be made publicly available at any time.
While you can ask us in your comment
to withhold your personal identifying
information from public review, we
cannot guarantee that we will be able to
do so.
Draft minutes of the meeting will be
available for public inspection about 12
weeks after the meeting in the John H.
Chafee Blackstone River Valley National
Heritage Corridor Commission Office at
One Depot Square, Woonsocket, RI
02895.
Dated: September 6, 2011.
Jan H. Reitsma,
Executive Director, BRVNHCC.
[FR Doc. 2011–23374 Filed 9–12–11; 8:45 am]
BILLING CODE 4310–RK–P
DEPARTMENT OF JUSTICE
Membership of the Senior Executive
Service Standing Performance Review
Boards
Department of Justice.
Notice of Department of
Justice’s standing members of the Senior
Executive Service Performance Review
Boards.
AGENCY:
ACTION:
Pursuant to the requirements
of 5 U.S.C. 4314(c)(4), the Department of
Justice announces the membership of its
2011 Senior Executive Service (SES)
Standing Performance Review Boards
(PRBs). The purpose of a PRB is to
provide fair and impartial review of SES
performance appraisals, bonus
SUMMARY:
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]]>Agencies
[Federal Register Volume 76, Number 177 (Tuesday, September 13, 2011)]
[Notices]
[Pages 56469-56471]
From the Federal Register Online via the Government Printing Office [www.gpo.gov]
[FR Doc No: 2011-23293]
-----------------------------------------------------------------------
DEPARTMENT OF THE INTERIOR
National Park Service
[2253-665]
Notice of Inventory Completion: The University of Maine, Hudson
Museum, Orono, ME
AGENCY: National Park Service, Interior.
ACTION: Notice.
-----------------------------------------------------------------------
SUMMARY: The University of Maine, Hudson Museum has completed an
inventory of human remains and an associated funerary object, in
consultation with the appropriate Indian tribes, and has determined
that there is a cultural affiliation between the human remains and
associated funerary object and present-day Indian tribes.
Representatives of any Indian tribe that believes itself to be
culturally affiliated with the human remains and associated funerary
object may contact The University of Maine, Hudson Museum. Repatriation
of the human remains and associated funerary object to the Indian
tribes stated below may occur if no additional claimants come forward.
DATES: Representatives of any Indian tribe that believes it has a
cultural affiliation with the human remains and associated funerary
object should contact The University of Maine, Hudson Museum at the
address below by October 13, 2011.
ADDRESSES: Susan M. Smith, Registrar, Hudson Museum, The University of
Maine, 5746 Collins Center for the Arts, Orono, ME 04469-5746,
telephone (207) 581-1902.
SUPPLEMENTARY INFORMATION: 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
Maine, Hudson Museum, Orono, ME. The human remains and associated
funerary object were removed from Coolidge, Pinal County, 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.
Consultation
A detailed assessment of the human remains was made by The
University of Maine, Hudson Museum professional staff and a forensic
anthropologist in consultation with representatives of the Gila River
Indian Community of the Gila River Indian Reservation, Arizona (on
behalf of themselves and the Ak Chin Indian Community of the Maricopa
(Ak Chin) Indian Reservation, Arizona; Salt River Pima-Maricopa Indian
Community of the Salt River Reservation, Arizona; and Tohono O'odham
Nation of Arizona); and the Hopi Tribe of Arizona. The Zuni Tribe of
the Zuni Reservation, New Mexico, was also contacted, but did not
consult on the human remains described in this notice.
History and description of the remains
Sometime during 1929 to 1937, human remains representing a minimum
of one individual were removed from the grounds of the Vah-Ki-Inn,
Coolidge, Pinal County, AZ. Subsequently, the human remains came into
the possession of Mr. Walter C. Smith who built and owned the inn from
1929 to 1940. In 1937, Mr. and Mrs. William C. Wells of Orono, ME,
acquired the human remains from Mr. Smith. Sometime before 1994, Mr.
and Mrs. Wells donated the human remains to the museum (HM1291.1). No
known individual was identified. The one associated funerary object is
a ceramic burial vessel (HM1291.2).
The human remains are a cremation. Burial practices, the associated
funerary object, and geographical location, support a Hohokam cultural
determination. This burial has been identified as being associated with
the Hohokam Casa Grande Ruins Complex and is Preclassic (A.D. 800-
1100).
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 Pee Posh
(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,'' given to the Hudson Museum by the
Gila River Indian Community, provides a preponderance of evidence--
archeological, linguistic, oral tradition, ethnographical, kinship, and
biological--for a relationship of shared group identity between the
Hohokam culture and the present-day O'odham.
Linguistic evidence indicates that all of 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 agriculturalists who
utilized irrigation
[[Page 56470]]
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.
In addition, archeological and historical evidence shows that runoff
farming was very common throughout the Southwest for over a millennium,
until the early 20th century (Cordell, 1984). It was practiced by
farmers of all the Pueblos and their ancestors as well as the Tohono
O'odham and other tribes, including the Hopi and Zuni. Therefore, a
relationship of shared group identity can also reasonably be traced
between the Hohokam, and the Hopi and Zuni tribes.
According to Jesse Walter Fewkes, American anthropologist and
archeologist, O'odham oral tradition tells us that some of the people
occupying the Hohokam area migrated northward and later built pueblos
in the Little Colorado Valley. The descendants of these people in due
course joined the Hopi and Zuni people, with whom, according to
legends, they still live. These migrations occurred in prehistoric
times, and vague legends still survive among both Zuni and Hopi
regarding the life of some of their clans in the south. These migration
legends are supported by archeological evidence.
According to the Tumacacori National Historical Park, the Hopi
Tribe of Arizona considers all of Arizona to be within traditional Hopi
lands, or within those areas where Hopi clans migrated in the past.
Some of the Hopi accounts promote the viewpoint of those who left for
the northern pueblos (Courlander 1982, Fewkes 1920, Nequatewa 1936).
There are very strong parallels between the O'odham and Hopi stories of
this period in late prehistory, including not just the role of a great
water serpent and a flood, but also the sacrifice of children in the
flood, commemorated among the O'odham as the Children's Shrine near
Santa Rosa. 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 who 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 traditional knowledge, 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 that 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
territory.
Architectural evidence also supports a shared group identity. Hopi
style kivas have been found near Safford, in the southeast corner of
Arizona. Similar underground rooms are found among ruins in the
Southwest, signifying ritual or cultural use by the ancient peoples of
the region, including the Ancient Pueblo People and the Hohokam. Kivas
first appeared about A.D. 750; these rooms are generally believed to
have been used for religious and other communal purposes. Today, the
Hopi and other descendants still use kivas for ceremonial, religious
and other special purposes.
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 the Zuni people are
culturally affiliated to earlier groups, including Hohokam and Salado.
On July 11, 1995, the Zuni Tribe issued a ``Statement of Cultural
Affiliation With Prehistoric and Historic Cultures.'' In the statement,
the Zuni Tribe declared that it has a relationship of shared group
identity with Hohokam and Salado culture based on oral teachings and
traditions, ethno historic documentation, historic documentation,
archeological documentation, and other evidence. Zuni 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. Medicine societies and Kiva groups have migration
histories that place them in the Phoenix Basin. Archeological evidence
suggests that the structure of religious organization among the Classic
Period Hohokam may have been similar to the directional priesthoods of
the historic O'odham and also of the people of the Zuni Tribe (Teague
1984b).
In addition, results of a study comparing more than 60 genetic
markers show a relatively close relationship between modern O'odham and
the Zuni Tribe (Cavalli-Sforza 1994; The Four Southern Tribes and the
Hohokam of the Phoenix Basin).
Determinations Made by The University of Maine, Hudson Museum
Officials of The University of Maine, Hudson Museum have determined
that:
Pursuant to 25 U.S.C. 3001(9), the human remains described
above represent the physical remains of one individual of Native
American ancestry.
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.
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 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 the Zuni Tribe of the Zuni Reservation, New Mexico
(hereinafter referred to as ``The Tribes'').
Additional Requestors and Disposition
Representatives of any other Indian tribe that believes itself to
be culturally affiliated with the human remains and associated funerary
object should contact Susan M. Smith, Registrar, Hudson Museum, The
University of Maine, 5746 Collins Center for the Arts, Orono, ME 04469-
5746, telephone (207) 581-1902, before October 13, 2011. Repatriation
of the human remains and associated funerary object to The Tribes may
proceed after that date if no additional claimants come forward.
[[Page 56471]]
The Hudson Museum is responsible for notifying The Tribes that this
notice has been published.
Dated: September 7, 2011.
Sherry Hutt,
Manager, National NAGPRA Program.
[FR Doc. 2011-23293 Filed 9-12-11; 8:45 am]
BILLING CODE 4312-50-P
