markmar
Silver Member
- Oct 17, 2012
- 4,120
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Of course legitimate . Like in the cases when Dons were allowed to be buried in the missions .
JESSE CAPEN ; What lead him to his search area?
- Thread starter 393stroker
- Start date
Of course legitimate . Like in the cases when Dons were allowed to be buried in the missions .
wrmickel1
Bronze Member
Well Hal
Put up a address and put me down for $100.00 I'll help ya out with your project I,m sure there will be others too.
Wrmickel1
Hal Croves
Silver Member
- Sep 25, 2010
- 2,659
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It is a strange thing to have to think about theft.
Perhaps the plaque should be placed at the recovery site, by members of SAR.
They train in the Superstitions and for those of you who want to contribute $$$, why don't you donate to that organization.
Those funds could be used to finance a training hike/mission to the site.
The plaque could be left there, by SAR, nowhere specific, and while few will ever see it, it seems like a solution to the theft thing.
Know one else would need to know where the plaque was placed, exactly, only that a plaque was left with a few inspirational words.
Perhaps the signature that was found is enough for the public.
Just a thought.
Perhaps the plaque should be placed at the recovery site, by members of SAR.
They train in the Superstitions and for those of you who want to contribute $$$, why don't you donate to that organization.
Those funds could be used to finance a training hike/mission to the site.
The plaque could be left there, by SAR, nowhere specific, and while few will ever see it, it seems like a solution to the theft thing.
Know one else would need to know where the plaque was placed, exactly, only that a plaque was left with a few inspirational words.
Perhaps the signature that was found is enough for the public.
Just a thought.
pippinwhitepaws
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Reading thru some newer posts, I noticed questions about Jesse's pack and how it wasn't found with his body. The pack was an older lumbar pack. It was like an oversized fanny pack ( I posted a picture somewhere in this thread). His camera which was outside of the pack in a mesh pocket was damaged but not totaly smashed and the contents in the pack weren't damaged. The buckle probably popped on inpact(but that is just my speculation). If I recall there wasn't any damage to the buckle itself.
As far a a memorial goes, if it gets approved, I would help with the placement.
What lead him to his search area? Great question...the answer however is also a question.
As far a a memorial goes, if it gets approved, I would help with the placement.
What lead him to his search area? Great question...the answer however is also a question.
Hal Croves
Silver Member
- Sep 25, 2010
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Right now it seems like the choice might come down to the local level... This from the government council in Washington. So, that will be the last step in my effort to get permission. I must say that everyone that I have spoken to has been interested and helpful. Almost there.
One thing.... I need to document/credit the source of the Navaho prayer that we are using.
Here is a more complete version.
In beauty I walk
With beauty before me I walk
With beauty behind me I walk
With beauty above me I walk
With beauty around me I walk
It has become beauty again
Hózhóogo naasháa doo
ShitsijĂ’ hĂłzhĂłogo naasháa doo
Shikéédéé hózhóogo naasháa doo
Shideigi hózhóogo naasháa doo
T’áá altso shinaagóó hózhóogo naasháa doo
HĂłzhĂł náhásdlĂĂ’
HĂłzhĂł náhásdlĂĂ’
HĂłzhĂł náhásdlĂĂ’
HĂłzhĂł náhásdlĂĂ’
Today I will walk out, today everything negative will leave me
I will be as I was before, I will have a cool breeze over my body.
I will have a light body, I will be happy forever, nothing will hinder me.
I walk with beauty before me. I walk with beauty behind me.
I walk with beauty below me. I walk with beauty above me.
I walk with beauty around me. My words will be beautiful.
In beauty all day long may I walk.
Through the returning seasons, may I walk.
On the trail marked with pollen may I walk.
With dew about my feet, may I walk.
With beauty before me may I walk.
With beauty behind me may I walk.
With beauty below me may I walk.
With beauty above me may I walk.
With beauty all around me may I walk.
In old age wandering on a trail of beauty, lively, may I walk.
In old age wandering on a trail of beauty, living again, may I walk.
My words will be beautiful…
One thing.... I need to document/credit the source of the Navaho prayer that we are using.
Here is a more complete version.
In beauty I walk
With beauty before me I walk
With beauty behind me I walk
With beauty above me I walk
With beauty around me I walk
It has become beauty again
Hózhóogo naasháa doo
ShitsijĂ’ hĂłzhĂłogo naasháa doo
Shikéédéé hózhóogo naasháa doo
Shideigi hózhóogo naasháa doo
T’áá altso shinaagóó hózhóogo naasháa doo
HĂłzhĂł náhásdlĂĂ’
HĂłzhĂł náhásdlĂĂ’
HĂłzhĂł náhásdlĂĂ’
HĂłzhĂł náhásdlĂĂ’
Today I will walk out, today everything negative will leave me
I will be as I was before, I will have a cool breeze over my body.
I will have a light body, I will be happy forever, nothing will hinder me.
I walk with beauty before me. I walk with beauty behind me.
I walk with beauty below me. I walk with beauty above me.
I walk with beauty around me. My words will be beautiful.
In beauty all day long may I walk.
Through the returning seasons, may I walk.
On the trail marked with pollen may I walk.
With dew about my feet, may I walk.
With beauty before me may I walk.
With beauty behind me may I walk.
With beauty below me may I walk.
With beauty above me may I walk.
With beauty all around me may I walk.
In old age wandering on a trail of beauty, lively, may I walk.
In old age wandering on a trail of beauty, living again, may I walk.
My words will be beautiful…
Last edited:
cactusjumper
Gold Member
Hal,
Like many Native American prayers, there is no known author. The authors are older than memory.
The prayer you are quoting is well known and is part of a nine day ritual known as the "Night Chant". It is recited on the second day of the nine.
I believe the above is correct but would advise that you begin your research here:
The Navajo Nation
P.O. Box 9000, Window Rock, AZ 86515
Telephone: (928) 871-6000
Good Luck,
Joe
Last edited:
Hal Croves
Silver Member
- Sep 25, 2010
- 2,659
- 2,695
Thank you. I only have one shot at the inscription and want it to be 100% correct.
If approved I am still left struggling with the material. Stainless steel seems to be the most resistant to weather... But black granite seem appropriate. It is the weight that concerns me. 25 pounds vs less than 5.
If approved I am still left struggling with the material. Stainless steel seems to be the most resistant to weather... But black granite seem appropriate. It is the weight that concerns me. 25 pounds vs less than 5.
cactusjumper
Gold Member
Hal,
This should probably be in another topic, but your thread seems to flow into it:
[h=2]Legend of the Night Chant[/h]
Medicine men are believed to be powerful not only in curing disease of body and mind, but also in preventing disease by their ceremonies. These are referred to as "medicine ceremonies," but they are really "ritualistic prayers," of their tradition.
There are many of these ceremonies, each of them having many ritual prayers. Some of the ceremonies last only a day. Some last four days, each with its own sand paintings, as they are usually called today. The principal ceremonies last nine consecutive days and nights. Each of these is based on a story or legend.
The Dine (Navajo) consider the Kieje Hatal (Night Chant) one of the most important chants. It is based on this legend.
Long, long ago, three brothers lived among their people, who are known as the Dine or Dinneh, meaning "people." The oldest brother was rich. The second was a wayward, roving gambler. The youngest was a growing boy. Their only sister was married and lived with her husband a little distance from her brothers.
The second brother often took property belonging to his brothers and then went to distant corners of the earth to gamble. Upon his return, he never failed to relate a story about the wonders he had seen and the Holy People who had revealed many interesting things to him. His brothers never believed him. They called him Bith Ahatini, "The Dreamer."
One day they wished to go hunting, but did not want The Dreamer to go with them. Without telling him, they asked their brother- in-law to accompany them. Near the end of their fourth day away from home, The Dreamer suddenly realized that he had been tricked. Immediately he started in search of the hunters. He hoped to meet them and to help them carry their game--and also to be rewarded by a pelt or two.
He travelled far, but he had not seen them when the sun passed behind the hills in the distance. Near him was a deep, rock- walled canyon, from the depths of which came the sound of many voices. The Dreamer walked to its edge and peered over. Back and forth, from one side to the other, flew countless crows. They passed in and out of holes in opposite walls.
When darkness had covered everything, The Dreamer heard a human voice call from below in loud tones, "They say! They say! They say!"
From the far side came the answer: "Yes, yes! What's the matter now?
"Two people were killed today," the voice replied.
"Who were they? Who were they?"
The first voice answered, "Ana-hail-ihi, killed at sunrise; and Igak-izhi, killed at dusk, by the People of the Earth. They went in search of meat, and hunters shot arrows into them. We are sorry, but they were told to be careful and did not heed. It is too late to help them now; let us go on with the chant."
In the darkness, The Dreamer had become very frightened, but he stayed to listen and to watch. Muffled strains of song came from deep recesses in each canyon wall--the gods are singing! And just within the openings, visible in the glow of a fire, many dancers are performing in unison as they kept time with rattles.
Throughout the night, firelight flickered from wall to wall. and singing and dancing continued. At daylight, the dancers departed, and The Dreamer began again his search for the hunters.
After a short time, he reached his brothers. They are resting from their journey with heavy packs of game.
"Here comes The Dreamer," said his older brother. "I will wager that he has something marvellous to tell us!"
The Dreamer was greeted first by his brother-in-law. "You must have slept near here last night, for you are too far from home to have travelled this distance since daylight."
"I slept near a canyon that is surely holy," replied The Dreamer. "Many people had gathered to dance, the gods sang, and--"
"There! I told you that he'd have some lie to tell," interrupted the oldest brother. He picked up his pack and started on.
"Go ahead," urged the brother-in-law. "Tell me the rest."
The younger brother, also not believing, took up his pack and walked on. As the brother-in-law looked interested, The Dreamer related all that he had seen and heard. "You or my brothers must have killed the people they spoke about," said The Dreamer, as he ended the story.
"Oh, no! It was none of us," his brother-in-law protested. "We have killed no people. Yesterday morning one of us shot a crow and last night we killed a magpie. But there was no harm done."
"I fear there was," said The Dreamer. "They are hunters like you, in search of meat for the Holy People. At the time, they were disguised as birds," The Dreamer explained.
Then the two men overtook the others, the youngest brother asked his brother-in-law, "Did you hear a fine story?"
"It was not a lie," he retorted. "We killed a crow and a magpie yesterday, and the Holy People talked about it in the canyon last night. Look! Here come four mountain sheep. Hurry!" he said to The Dreamer. "Hurry and head them off!"
They had reached the canyon where strange voices had been heard. Four sheep, along large boulders, were carefully threading their way out of the canyon. As the three hunters dropped back, The Dreamer ran ahead and hid himself near the top of the trail.
As the sheep approached, he drew his bow and aimed for the leader's heart. But his fingers would not release their grip upon the arrow, and the sheep passed unharmed. He scrambled up over the rim of the canyon and ran to get ahead of them again. But when the sheep were passing him, the bowstring would not leave his fingers. A third effort to kill them failed, and a fourth effort failed.
He cursed himself and the sheep, but suddenly became quiet. Whom did he see but four gods, the four who had transformed themselves into sheep!
The man in the lead ran up to him and dropped his balil--a rectangular, four-piece, folding wand--over The Dreamer as he sat. Then the man in the lead uttered a peculiar cry. Immediately three other gods appeared behind him. All wore masks.
"Whence came you?" The Dreamer asked them.
"From Kinni-nikai," the Leader replied.
"Whither are you going?"
"To Taegyil, to hold another chant four days from now. Won't you come along?"
"No, I couldn't travel so far in four days."
But after a little persuasion, The Dreamer agreed to go. He was told to disrobe. While he was obeying the order, the Leader breathed upon him, and his raiment became the same as that of the four gods. Then all took four steps eastward, changed into sheep, and bounded away along the canyon's rim.
The hunters in hiding became restless because The Dreamer did not return. So they ventured out to where they could see the trail on which they had last seen him. No one was in sight. One of them went to the rock where The Dreamer first hid near the sheep. He followed the tracks from hiding place to hiding place until he reached the fourth and last one.
There he found his brother's clothes, with his bow and arrows upon them. He traced the four human footsteps to the east and found that they merged into the trail of five mountain sheep. The oldest brother cried in his remorse. He had always treated The Dreamer with scorn, but he now realized that he had been wrong.
The gods and The Dreamer, transformed into mountain sheep, travelled very far during their four days' journey. On the fourth day they came to a large hogan, which is an earth-covered lodge of the Dine (Navajo). Inside are numerous Holy People, both gods and men.
When The Dreamer entered the hogan with his four holy companions, a complaint at once arose from those inside a complaint about an earthly odour. The Leader of the five who had just arrived took The Dreamer outside and had him washed with yucca-root suds.
Inside the hogan stood four large jewel posts, upon which the gods hung their masks. The eastern post was of white shell, the southern of turquoise, the western of abalone, and the northern of jet. Two jewel pipes lay beside a god sitting on the western side of the hogan. He filled both pipes with tobacco and lighted them, passing one to his right and one to his left.
All in the hogan smoked, the last to receive the pipes being two large Owls sitting on each side of the entrance at the east. Each smoker drew in deep draughts of smoke and puffed them out violently. While the smoking continued, people came in from all directions.
At midnight, lightning flashed, followed by heavy thunder and rain. All were sent by Water Sprinkler, who was angered because he had not been told about the dance before it began. But a smoke with the Holy People quickly appeased him. In a short time, the chant began and lasted until morning.
Some of the gods had beautiful paintings on white deerskins, resembling those the Dine (Navajo) now make with coloured sands. These paintings they unfolded on the floor of the hogan during the successive days of the chant.
The last day of the dance was well attended, with people coming from all directions. Throughout the performance, The Dreamer paid careful attention to all the songs, prayers, paintings, and dance movements. He studied closely every sacred apparatus used in the dance--its form, its color, its size. When the chant was over, he had learned all the details of the ceremony--of Kieje Hatal, the "Night Chant."
The gods permitted him to return to his people long enough to perform the chant with his younger brother and to conduct it for people afflicted with illness or with wickedness. They spent nine days in its performance.
Then he returned to the gods at Taegyil, where he now lives. His younger brother taught the ceremony to his earthly brothers, the Dine (Navajo). They conduct it under the name Kieje Hatal, "Night Chant," or Yebichai Hatal, "The Chant of Paternal Gods."
_________________________________________
The above was found by typing "Night Chant" into Google's search engine.
Joe Ribaudo
This should probably be in another topic, but your thread seems to flow into it:
[h=2]Legend of the Night Chant[/h]
Medicine men are believed to be powerful not only in curing disease of body and mind, but also in preventing disease by their ceremonies. These are referred to as "medicine ceremonies," but they are really "ritualistic prayers," of their tradition.
There are many of these ceremonies, each of them having many ritual prayers. Some of the ceremonies last only a day. Some last four days, each with its own sand paintings, as they are usually called today. The principal ceremonies last nine consecutive days and nights. Each of these is based on a story or legend.
The Dine (Navajo) consider the Kieje Hatal (Night Chant) one of the most important chants. It is based on this legend.
Long, long ago, three brothers lived among their people, who are known as the Dine or Dinneh, meaning "people." The oldest brother was rich. The second was a wayward, roving gambler. The youngest was a growing boy. Their only sister was married and lived with her husband a little distance from her brothers.
The second brother often took property belonging to his brothers and then went to distant corners of the earth to gamble. Upon his return, he never failed to relate a story about the wonders he had seen and the Holy People who had revealed many interesting things to him. His brothers never believed him. They called him Bith Ahatini, "The Dreamer."
One day they wished to go hunting, but did not want The Dreamer to go with them. Without telling him, they asked their brother- in-law to accompany them. Near the end of their fourth day away from home, The Dreamer suddenly realized that he had been tricked. Immediately he started in search of the hunters. He hoped to meet them and to help them carry their game--and also to be rewarded by a pelt or two.
He travelled far, but he had not seen them when the sun passed behind the hills in the distance. Near him was a deep, rock- walled canyon, from the depths of which came the sound of many voices. The Dreamer walked to its edge and peered over. Back and forth, from one side to the other, flew countless crows. They passed in and out of holes in opposite walls.
When darkness had covered everything, The Dreamer heard a human voice call from below in loud tones, "They say! They say! They say!"
From the far side came the answer: "Yes, yes! What's the matter now?
"Two people were killed today," the voice replied.
"Who were they? Who were they?"
The first voice answered, "Ana-hail-ihi, killed at sunrise; and Igak-izhi, killed at dusk, by the People of the Earth. They went in search of meat, and hunters shot arrows into them. We are sorry, but they were told to be careful and did not heed. It is too late to help them now; let us go on with the chant."
In the darkness, The Dreamer had become very frightened, but he stayed to listen and to watch. Muffled strains of song came from deep recesses in each canyon wall--the gods are singing! And just within the openings, visible in the glow of a fire, many dancers are performing in unison as they kept time with rattles.
Throughout the night, firelight flickered from wall to wall. and singing and dancing continued. At daylight, the dancers departed, and The Dreamer began again his search for the hunters.
After a short time, he reached his brothers. They are resting from their journey with heavy packs of game.
"Here comes The Dreamer," said his older brother. "I will wager that he has something marvellous to tell us!"
The Dreamer was greeted first by his brother-in-law. "You must have slept near here last night, for you are too far from home to have travelled this distance since daylight."
"I slept near a canyon that is surely holy," replied The Dreamer. "Many people had gathered to dance, the gods sang, and--"
"There! I told you that he'd have some lie to tell," interrupted the oldest brother. He picked up his pack and started on.
"Go ahead," urged the brother-in-law. "Tell me the rest."
The younger brother, also not believing, took up his pack and walked on. As the brother-in-law looked interested, The Dreamer related all that he had seen and heard. "You or my brothers must have killed the people they spoke about," said The Dreamer, as he ended the story.
"Oh, no! It was none of us," his brother-in-law protested. "We have killed no people. Yesterday morning one of us shot a crow and last night we killed a magpie. But there was no harm done."
"I fear there was," said The Dreamer. "They are hunters like you, in search of meat for the Holy People. At the time, they were disguised as birds," The Dreamer explained.
Then the two men overtook the others, the youngest brother asked his brother-in-law, "Did you hear a fine story?"
"It was not a lie," he retorted. "We killed a crow and a magpie yesterday, and the Holy People talked about it in the canyon last night. Look! Here come four mountain sheep. Hurry!" he said to The Dreamer. "Hurry and head them off!"
They had reached the canyon where strange voices had been heard. Four sheep, along large boulders, were carefully threading their way out of the canyon. As the three hunters dropped back, The Dreamer ran ahead and hid himself near the top of the trail.
As the sheep approached, he drew his bow and aimed for the leader's heart. But his fingers would not release their grip upon the arrow, and the sheep passed unharmed. He scrambled up over the rim of the canyon and ran to get ahead of them again. But when the sheep were passing him, the bowstring would not leave his fingers. A third effort to kill them failed, and a fourth effort failed.
He cursed himself and the sheep, but suddenly became quiet. Whom did he see but four gods, the four who had transformed themselves into sheep!
The man in the lead ran up to him and dropped his balil--a rectangular, four-piece, folding wand--over The Dreamer as he sat. Then the man in the lead uttered a peculiar cry. Immediately three other gods appeared behind him. All wore masks.
"Whence came you?" The Dreamer asked them.
"From Kinni-nikai," the Leader replied.
"Whither are you going?"
"To Taegyil, to hold another chant four days from now. Won't you come along?"
"No, I couldn't travel so far in four days."
But after a little persuasion, The Dreamer agreed to go. He was told to disrobe. While he was obeying the order, the Leader breathed upon him, and his raiment became the same as that of the four gods. Then all took four steps eastward, changed into sheep, and bounded away along the canyon's rim.
The hunters in hiding became restless because The Dreamer did not return. So they ventured out to where they could see the trail on which they had last seen him. No one was in sight. One of them went to the rock where The Dreamer first hid near the sheep. He followed the tracks from hiding place to hiding place until he reached the fourth and last one.
There he found his brother's clothes, with his bow and arrows upon them. He traced the four human footsteps to the east and found that they merged into the trail of five mountain sheep. The oldest brother cried in his remorse. He had always treated The Dreamer with scorn, but he now realized that he had been wrong.
The gods and The Dreamer, transformed into mountain sheep, travelled very far during their four days' journey. On the fourth day they came to a large hogan, which is an earth-covered lodge of the Dine (Navajo). Inside are numerous Holy People, both gods and men.
When The Dreamer entered the hogan with his four holy companions, a complaint at once arose from those inside a complaint about an earthly odour. The Leader of the five who had just arrived took The Dreamer outside and had him washed with yucca-root suds.
Inside the hogan stood four large jewel posts, upon which the gods hung their masks. The eastern post was of white shell, the southern of turquoise, the western of abalone, and the northern of jet. Two jewel pipes lay beside a god sitting on the western side of the hogan. He filled both pipes with tobacco and lighted them, passing one to his right and one to his left.
All in the hogan smoked, the last to receive the pipes being two large Owls sitting on each side of the entrance at the east. Each smoker drew in deep draughts of smoke and puffed them out violently. While the smoking continued, people came in from all directions.
At midnight, lightning flashed, followed by heavy thunder and rain. All were sent by Water Sprinkler, who was angered because he had not been told about the dance before it began. But a smoke with the Holy People quickly appeased him. In a short time, the chant began and lasted until morning.
Some of the gods had beautiful paintings on white deerskins, resembling those the Dine (Navajo) now make with coloured sands. These paintings they unfolded on the floor of the hogan during the successive days of the chant.
The last day of the dance was well attended, with people coming from all directions. Throughout the performance, The Dreamer paid careful attention to all the songs, prayers, paintings, and dance movements. He studied closely every sacred apparatus used in the dance--its form, its color, its size. When the chant was over, he had learned all the details of the ceremony--of Kieje Hatal, the "Night Chant."
The gods permitted him to return to his people long enough to perform the chant with his younger brother and to conduct it for people afflicted with illness or with wickedness. They spent nine days in its performance.
Then he returned to the gods at Taegyil, where he now lives. His younger brother taught the ceremony to his earthly brothers, the Dine (Navajo). They conduct it under the name Kieje Hatal, "Night Chant," or Yebichai Hatal, "The Chant of Paternal Gods."
_________________________________________
The above was found by typing "Night Chant" into Google's search engine.
Joe Ribaudo
It was 4 years ago today that Jesse Capen fell to his death in the Superstitions. The exact date of his death was not "officially" determined but he had written his name and date on a piece of paper in a glass jar on top of Tortilla Peak, December 5, 2009. His camp was discovered blown down in a wind and rain storm December 7th with no sign of Mr. Capen. More than likely he died trying to return to his camp on the 5th which was not far from where he fell. I just returned from a few days out in the mountains and visiting the site of Capen's fall on my way back out through the Tortilla Ranch. I left a small memorial there in his memory.
Goldmine
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Hi Goldmine, and welcome to TreasureNet. I thank you for doing that.
roadrunner
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Nice work Golodmine, and welcome also.
Oroblanco
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Ditto - welcome Goldmine, and thank you for your act of respect.
Last edited:
Hal Croves
Silver Member
- Sep 25, 2010
- 2,659
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Ok.... By the book according to several attornys for the Gov.... NO plaque or monument. The only option is to dedicate a trailhead to his name... And this can not be IN the wilderness area. I will post the final email tonight, but placing a small unobtrusive plaque by the book is not going to happen.
To all those who helped with comments I apologize. I should have done the research first before proposing the idea.
To all those who helped with comments I apologize. I should have done the research first before proposing the idea.
Hal Croves
Silver Member
- Sep 25, 2010
- 2,659
- 2,695
Yes, I think that the museum might help. But a plaque to Jesse on display for "everyone" seems sideshow like. I am not comfortable with that idea.
Perhaps if it were just the prayer dedicated to no specific person.
Just to be clear... The people in gov. were all very helpful. It is the policies that we stumble over.
Perhaps if it were just the prayer dedicated to no specific person.
Just to be clear... The people in gov. were all very helpful. It is the policies that we stumble over.
Last edited:
Hal Croves
Silver Member
- Sep 25, 2010
- 2,659
- 2,695
Nice to talk with you Hal. Below are a couple of citations which explain why a Memorial or Plaque would be inappropriate.
In wilderness, facilities, installations and structures are prohibited. For the rest of the National Forest single focus use is generally discouraged and some types are prohibited, such as for monuments and memorials. There is the possibility of a small label of dedication installed on an existing feature outside of wilderness like a trailhead kiosk or a picnic table. You should talk with the local District Ranger about those possibilities.
From our Special Uses Manual – Uses which should be denied.
FSH 2709.11, section 12.21, paragraph 4
4. Will not create an exclusive or perpetual right of use or occupancy; that is, the proposed use would not in effect grant title to Federal land to an authorization holder or would not create the appearance of granting such a right. Examples of such uses that could in effect grant title, or give the appearance of granting such a right include:
a. Cemeteries, monuments, or other memorials; and
From 2320 Wilderness Management
2323.13 - Improvements and Nonconforming Facilities and Activities
Provide facilities and improvements only for protection of the wilderness resource. Document and justify conditions for providing facilities and improvements in the forest plan. Install facilities as a last resort only after trying education, other indirect management techniques, or reasonable limitations on use.
In wilderness, facilities, installations and structures are prohibited. For the rest of the National Forest single focus use is generally discouraged and some types are prohibited, such as for monuments and memorials. There is the possibility of a small label of dedication installed on an existing feature outside of wilderness like a trailhead kiosk or a picnic table. You should talk with the local District Ranger about those possibilities.
From our Special Uses Manual – Uses which should be denied.
FSH 2709.11, section 12.21, paragraph 4
4. Will not create an exclusive or perpetual right of use or occupancy; that is, the proposed use would not in effect grant title to Federal land to an authorization holder or would not create the appearance of granting such a right. Examples of such uses that could in effect grant title, or give the appearance of granting such a right include:
a. Cemeteries, monuments, or other memorials; and
From 2320 Wilderness Management
2323.13 - Improvements and Nonconforming Facilities and Activities
Provide facilities and improvements only for protection of the wilderness resource. Document and justify conditions for providing facilities and improvements in the forest plan. Install facilities as a last resort only after trying education, other indirect management techniques, or reasonable limitations on use.
pippinwhitepaws
Banned
- Jan 2, 2013
- 4,541
- 1,971
- Detector(s) used
- Whites prism III
- Primary Interest:
- Relic Hunting
just to keep this idea rolling...perhaps the place for a monument would be at the dutchman state park...or perhaps the museum...
perhaps it is time for a monument to all those dreamers who have lost their lives in that cauldron.
perhaps it is time for a monument to all those dreamers who have lost their lives in that cauldron.
This is the photo of the Summit Register entry found October 10, 2011. Denny & I left the original in the jar but when SSAR went up a week later it was gone. I believe Maricopa County took the original. On November 23, 2012, the day Bob P found the Mountain Smith waist pack, I had a printed copy of the summit register photo and we all signed the back and put it in the jar. A small tribute but not many will probably see it.
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