Federal Register / Vol. 71, No. 21 / Wednesday, February 1, 2006 / Notices 5363

Lower Sioux Indian Community in the Minnesota; Prairie Island Indian Santee Sioux Tribe of South Dakota; State of Minnesota; Oglala Sioux Tribe Community in the State of Minnesota; Lower Brule Sioux Tribe of the Lower of the Pine Ridge Reservation, South Santee Sioux Nation, Nebraska; Brule Reservation, South Dakota; Lower Dakota; Prairie Island Indian Shakopee Mdewakanton Sioux Sioux Indian Community in the State of Community in the State of Minnesota; Community of Minnesota; Sisseton- Minnesota; Oglala Sioux Tribe of the Rosebud Sioux Tribe of the Rosebud Wahpeton Oyate of the Lake Traverse Pine Ridge Reservation, South Dakota; Indian Reservation, South Dakota; Reservation, South Dakota; Spirit Lake Prairie Island Indian Community in the Santee Sioux Nation, Nebraska; Tribe, North Dakota; and Upper Sioux State of Minnesota; Rosebud Sioux Shakopee Mdewakanton Sioux Community, Minnesota. Tribe of the Rosebud Indian Community of Minnesota; Sisseton- Officials of the University of Reservation, South Dakota; Santee Sioux Wahpeton Oyate of the Lake Traverse Pennsylvania Museum of Archaeology Nation, Nebraska; Shakopee Reservation, South Dakota; Spirit Lake and Anthropology have determined Mdewakanton Sioux Community of Tribe, North Dakota; Standing Rock that, pursuant to 25 U.S.C. 3001 (9–10), Minnesota; Sisseton-Wahpeton Oyate of Sioux Tribe of North & South Dakota; the human remains described above the Lake Traverse Reservation, South Upper Sioux Community, Minnesota; represent the physical remains of one Dakota; Spirit Lake Tribe, North Dakota; and Yankton Sioux Tribe of South individual of Native American ancestry. Standing Rock Sioux Tribe of North & Dakota. Officials of the University of South Dakota; Upper Sioux Community, At an unknown date, human remains Pennsylvania Museum of Archaeology Minnesota; and Yankton Sioux Tribe of representing a minimum of one and Anthropology also have determined South Dakota that this notice has been individual were removed from an that, pursuant to 25 U.S.C. 3001 (2), published. unknown site in Wisconsin (UPMι L– there is a relationship of shared group 606–0605), by Dr. William C. Poole. At identity that can be reasonably traced Dated: January 11, 2006. an unknown date, probably between between the Native American human Sherry Hutt, 1830 and 1839, Dr. Poole sent the remains and the Flandreau Santee Sioux Manager, National NAGPRA Program. remains to Dr. Samuel George Morton, Tribe of South Dakota; Lower Sioux [FR Doc. E6–1291 Filed 1–31–06; 8:45 am] President of the Academy of Natural Indian Community in the State of BILLING CODE 4312–50–S Sciences in Philadelphia as a Minnesota; Prairie Island Indian contribution to his collection of human Community in the State of Minnesota; crania. No known individual was Santee Sioux Nation, Nebraska; DEPARTMENT OF THE INTERIOR identified. No associated funerary Shakopee Mdewakanton Sioux objects are present. Community of Minnesota; Sisseton- National Park Service From about 1830, the Academy of Wahpeton Oyate of the Lake Traverse Notice of Intent to Repatriate a Cultural Natural Sciences in Philadelphia Reservation, South Dakota; Spirit Lake Item: Denver Museum of Nature & provided storage space for much of Dr. Tribe, North Dakota; and Upper Sioux Science, Denver, CO Morton’s collection, including the Community, Minnesota. human remains, until his death in 1852. Representatives of any other Indian AGENCY: National Park Service, Interior. In 1853, the collection was purchased tribe that believes itself to be culturally ACTION: Notice. from Dr. Morton’s estate and formally affiliated with the human remains presented to the Academy of Natural should contact Dr. Richard M. Notice is here given in accordance Sciences in Philadelphia. In 1966, Dr. Leventhal, The Williams Director, with the Native American Graves Morton’s collection, including the University of Pennsylvania Museum of Protection and Repatriation Act human remains, were loaned to the Archaeology and Anthropology, 3260 (NAGPRA), 25 U.S.C. 3005, of the intent University of Pennsylvania Museum of South Street, Philadelphia, PA 19104– to repatriate a cultural item in the Archaeology and Anthropology until 6324, telephone (215) 898–4050, before possession of the Denver Museum of 1997, when the collection was formally March 3, 2006. Repatriation of the Nature & Science, Denver, CO, which gifted to the museum. human remains to the Flandreau Santee meets the definitions of ‘‘sacred object’’ The human remains have been Sioux Tribe of South Dakota; Lower and ‘‘object of cultural patrimony’’ identified as Native American based on Sioux Indian Community in the State of under 25 U.S.C. 3001. the specific cultural and geographic Minnesota; Prairie Island Indian This notice is published as part of the attribution in the museum records. Community in the State of Minnesota; National Park Service’s administrative Collector’s records, museum Santee Sioux Nation, Nebraska; responsibilities under NAGPRA, 25 documentation, and published sources Shakopee Mdewakanton Sioux U.S.C. 3003 (d)(3). The determinations (Morton 1839, 1840, and 1849; Meigs Community of Minnesota; Sisseton- in this notice are the sole responsibility 1857) identify the human remains as Wahpeton Oyate of the Lake Traverse of the museum, institution, or Federal those of a female ‘‘Dacota’’ Sioux Reservation, South Dakota; Spirit Lake agency that has control of the cultural warrior of Wisconsin and date them to Tribe, North Dakota; and Upper Sioux items. The National Park Service in not the Historic period, probably to the Community, Minnesota may proceed responsible for the determinations in early 19th century. Scholarly after that date if no additional claimants this notice. publications indicate that Wisconsin come forward. The cultural item is a beaded button was an area settled by the Dakota groups The University of Pennsylvania blanket called ‘‘Killerwhale Jumping during the early 19th century. The Museum of Archaeology and Over the Reef Robe’’ (A.C. 11517). The Dakota are the eastern group of the Anthropology is responsible for garment in Tlingit language and usage is Sioux, and comprised of the Sisseton, notifying the Assiniboine and Sioux called a ‘‘robe,’’ and translated as a the Wahpeton, and the Santee, who in Tribes of the Fort Peck Indian ‘‘button blanket’’ in English, and the turn are composed of the Wahpekute Reservation, Montana; Cheyenne River two terms are used interchangeably to and Mdewakanton. Dakota descendants Sioux Tribe of the Cheyenne River describe the cultural item. are members of the Flandreau Santee Reservation, South Dakota; Crow Creek According to notes, an unknown Sioux Tribe of South Dakota; Lower Sioux Tribe of the Crow Creek woman at an unknown date made the Sioux Indian Community in the State of Reservation, South Dakota; Flandreau robe in honor of the supernatural event

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depicted, for Gus’kooskaan, who had it the Killerwhale, in particular, the DEPARTMENT OF THE INTERIOR until his death around 1880. From Killerwhale Jumping Over the Reef. It Gus’kooskaan, the robe was passed to bonds clan members in a kinship and National Park Service Gusht’eiheen, who had it at his death spiritual relationship to Killerwhale, around 1908. The robe was then passed particularly to this Killerwhale event, Notice of Intent to Repatriate Cultural to Daanaawu, Archie Bell, and then and to their ancestors who paid for the Items: Denver Museum of Nature & finally to Xaalgen, Annie Jacobs in 1942. crest. The object is required for the Science, Denver, CO In 1974, Annie Jacobs and Mark Jacobs, ceremonial rites conducted to renew AGENCY: National Park Service, Interior. Sr., sold the robe to Michael R. Johnson, and ensure the spiritual harmony of the ACTION: Notice. a collector and art dealer in Seattle, WA. Tlingit people. The robe is not owned In 1975, Mrs. Mary W. A. Crane by a single individual, instead there are Notice is here given in accordance purchased the robe from Mr. Johnson designated caretakers of the robe, and it with the Native American Graves and gifted it to the Denver Museum of belongs to the clan as a whole, and Protection and Repatriation Act Natural History (now the Denver therefore it could not have been (NAGPRA), 25 U.S.C. 3005, of the intent Museum of Nature & Science) to alienated by a single individual. to repatriate cultural items that are in enhance the Crane American Indian Officials of the Denver Museum of the possession of the Denver Museum of Collection’s Northwest Coast materials. Nature & Science, Denver, CO, which The museum accessioned the robe into Nature & Science have determined that, pursuant to 25 U.S.C. 3001 (3)(C), the meets the definitions of ‘‘sacred object’’ the collection later that same year. and ‘‘objects of cultural patrimony’’ The male or female one-piece button blanket is a specific ceremonial under 25 U.S.C. 3001. rectangular garment is worn as a robe object needed by traditional Native This notice is published as part of the draped around the shoulders over other American religious leaders for the National Park Service’s administrative clothing, with the continuous border at practice of traditional Native American responsibilities under NAGPRA, 25 the top, the design centered on the back, religions by their present-day adherents. U.S.C. 3003 (d)(3). The determinations and the bordered opening falling down Officials of the Denver Museum of in this notice are the sole responsibility the wearer’s chest to the legs. The robe Nature & Science have also determined of the museum, institution, or Federal is made of black woolen cloth with a that, pursuant to 25 U.S.C. 3001 (3)(D), agency that has control of the cultural broad red woolen cloth top and side the button blanket has ongoing items. The National Park Service is not borders outlined on the inside with historical, traditional, or cultural three rows of sewn-on pearl buttons. importance central to the Native responsible for the determinations in The button-and-bead design on the American group or culture itself, rather this notice. robe’s dark woolen cloth depicts the than property owned by an individual. The ten cultural items are two Dilzini Killerwhale clan ancestor jumping over Officials of the Denver Museum of Gaan kilts, one of colored hide with a reef in Chatham Strait near the Nature & Science also have determined tinklers and bells and the other of seafront of Angoon, AK. It is centered that, pursuant to 25 U.S.C. 3001 (2), colored, beaded canvas (AC.4422 and with a large outlined design of a dorsal- there is a relationship of shared group A.C.8087F); two feathered caps, one finned whale, in-filled with ribcage and identity which can be reasonably traced made by Abner Kahn of hide with crouched human figures, which curves between the sacred object/object of attached eagle and turkey feathers and over a humanoid face and floral motifs. cultural patrimony and the Central the other made of buckskin with red The design is worked in white seed Council of the Tlingit & Haida Indian cloth inlay, brass studs, and beads bead lane embroidery, a few yellow and Tribes. (AC.7620 and AC.10177); one man’s cap of painted hide, beaded with shell and purple bead outlines, large and small Representatives of any other Indian pearl buttons along the spine, and feather attachments (AC.4777); one tribe that believes itself to be culturally Dilzini Gaan mask of black cloth appliqued red cloth features outlined in affiliated with the sacred object/object beads. surmounted by a wooden crown of eight of cultural patrimony should contact Dr. fingers and a central rayed cross, Edward K. Thomas, President of the Steven Holen, Head of the Anthropology Central Council Tlingit & Haida Indian painted white with red and blue designs Department, Denver Museum of Nature Tribes of Alaska, provided detailed (AC.7592); one pair of Dilzini Gaan & Science, 2001 Colorado Boulevard, written and photographic boots of colored hide (AC.8087D and Denver, CO 80205, telephone (303) 370– documentation of the robe’s history as AC.8087E); one Dilzini Gaan leg band 8261, before March 3, 2006. Repatriation early as 1910 and its significance and with tinklers and bells (AC.8087J); and of the sacred object/object of cultural ownership by the Dakl’aweidi clan. Mr. one Dilzini Gaan concha belt of patrimony to the Central Council of the Thomas explained the clan’s right to a commerial leather with round silver Tlingit & Haida Indian Tribes on behalf particular killerwhale crest and clarified conchas and attached beaded bag with of the Dakl’aweidi Clan of the several crucial matters of crest tinklers (AC.8087G). Killerwhale House, Angoon, AK, may ownership and use, and the function of Museum records show the items were designated caretakers of clan property. proceed after that date if no additional purchased by Mary W.A. Crane and Ms. Lydia George, a representative of claimants come forward. Frances V. Crane of The Crane the Dakl’aweidi clan, of Killerwhale The Denver Museum of Nature & Foundation from The Fred Harvey House, Angoon, AK, spoke of the story Science is responsible for notifying the Company, Rex Arrowsmith, House of associated with the robe during a Central Council of the Tlingit & Haida Six Directions, Forestdale Trading Post, consultation and repatriation at the Indian Tribes that this notice has been and Taos Bookstore in New Mexico and museum in June 1997. published. Arizona from 1959 to 1966. In 1968, the The cultural item is both a sacred Dated: December 30, 2005 cultural items were donated by The object needed by traditional Native Crane Foundation to the Denver Alaskan leaders and an object of Sherry Hutt, Museum of Natural History (now cultural patrimony. In depicting the Manager, National NAGPRA Program. Denver Museum of Nature & Science). clan crest, the Keet or Killerwhale, the [FR Doc. E6–1275 Filed 1–31–06; 8:45 am] The cultural items are cataloged as robe embodies the Keet Yelk or Spirit of BILLING CODE 4312–50–S North American Indian ethnographic

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