Biological Exuberance: Animal Homosexuality and Natural Diversity

Saladin d’Anglure, B. (1986) “Du fœtus au chamane: la construction d‘un ‘troisième sexe’ inuit” (From Fetus to Shaman: The Construction of an Inuit “Third Sex”), especially pp. 72, 84, 86, Études/Inuit/Studies 10:25-113 (selections translated into English and reprinted in A. Mills and R. Slobodin, eds., [1994] Amerindian Rebirth: Reincarnation Belief among North American Indians and Inuit, pp. 82-106 [Toronto: University of Toronto Press]); Saladin d’Anglure, B. (1983) “Ijiqqat: voyage au pays de l‘invisible inuit (Ijiqqat: Travel to the Land of the Inuit Invisible), pp. 72, 81, Études/Inuit/Studies 7:67-83; Saladin d’Anglure, B. (1990) “Frère-lune (Taqqiq), sœur-soleil (Siqiniq), et l‘intelligence du monde (Sila): Cosmologie inuit, cosmographie arctique, et espace-temps chamanique” (Brother-Moon [Taqqiq], Sister-Sun [Siqiniq], and the Intelligence of the World [Sila]: Inuit Cosmology, Arctic Cosmography, and Shamanistic Space-Time), pp. 96-98, Études/Inuit/Studies 14:75-139; Boas, F. (1901-7) “The Eskimo of Baffin Land and Hudson Bay,” p. 509, Bulletin of the American Museum of Natural History 15:1-570.

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Saladin d’Anglure, B. (1990) “Nanook, Super-Male: The Polar Bear in the Imaginary Space and Social Time of the Inuit of the Canadian Arctic,” especially pp. 190, 193, in R. Wills, ed., Signifying Animals: Human Meaning in the Natural World, pp. 178-95 (London: Unwin Hyman).

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Balzer, “Sacred Genders in Siberia,” pp. 169-74.

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Fienup-Riordan, A. (1994) Boundaries and Passages: Rule and Ritual in Yup‘ik Eskimo Oral Tradition, pp. 114, 139, 274-79, 293, 297-98, 307-12, 320, 345-50 (Norman: University of Oklahoma Press); Kaplan, S. A. (1984) “Note,” in E. S. Burch Jr., ed., The Central Yup’ik Eskimos, supplementary issue of Études/Inuit/Studies 8:2; Morrow, P. (1984) “It Is Time for Drumming: A Summary of Recent Research on Yup‘ik Ceremonialism,” pp. 119, 138, in E. S. Burch Jr., ed., The Central Yup’ik Eskimos, supplementary issue of Études/Inuit/Studies 8:113-40; Fienup-Riordan, A. (1996) The Living Tradition of Yup‘ik Masks: Agayuliyararput (Our Way of Making Prayer), pp. 39, 63, 87-88, 92, 98, 100, 176 (Seattle: University of Washington Press); Chaussonnet, V. (1988) “Needles and Animals: Women’s Magic,” p. 216, in Fitzhugh and Crowell, Crossroads of Continents, pp. 209-26. Among the Cumberland Sound Inuit of eastern Canada, the spirit-guardian and mother of sea mammals, Sedna, has an attendant named Qailertetang who is also represented during ceremonies by a man dressed in a woman’s costume (Boas, “The Eskimo of Baffin Land and Hudson Bay,” pp. 139-40).

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Bogoras, The Chukchee, pp. 79, 84; Diachenko, V. (1994) “The Horse in Yakut Shamanism,” pp. 268-69, in Seaman and Day, Ancient Traditions, pp. 265-71.

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On handedness/laterality in various animals, see Marino, L., and J. Stowe (1997) “Lateralized Behavior in Two Captive Bottlenose Dolphins (Tursiops truncatus),” Zoo Biology 16:173-77; Marino, L., and J. Stowe (1997) “Lateralized Behavior in a Captive Beluga Whale (Delphinapterus leucas),” Aquatic Mammals 23:101-3; McGrew, W. C., and L. F. Marchant (1996) “On Which Side of the Apes? Ethological Study of Laterality of Hand Use,” in W. C. McGrew, L. E Marchant, and T. Nishida, eds., Great Ape Societies, pp. 255-72 (Cambridge: Cambridge University Press); Clapham, P. J., E. Leimkuhler, B. K. Gray, and D. K. Mattila (1995) “Do Humpback Whales Exhibit Lateralized Behavior?” Animal Behavior 50:73-82; Morgan, M. J. (1992) “On the Evolutionary Origin of Right-Handedness,” Current Biology 2:15-17; MacNeilage, P. F., M. G. Studdert-Kennedy, and B. Lindblom (1987) “Primate Handedness Reconsidered,” Behavioral and Brain Sciences 10:247-303; Rogers, L. J. (1980) “Lateralization in the Avian Brain,” Bird Behavior 2:1-12; Cole, J. (1955) “Paw Preference in Cats Related to Hand Preference in Animals and Man,” Journal of Comparative and Physiological Psychology 48:337-45; Friedman, H., and M. Davis (1938) “‘Left Handedness’ in Parrots,” Auk 55:478-80.

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