Biological Exuberance: Animal Homosexuality and Natural Diversity

Wilson, E. O., Diversity of Life, pp. 43, 350ff.

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Abraham, Chaos, Gaia, Eros, p. 63. For discussion of the possibility that fractal or chaotic patterns may underlie some Native American and New Guinean cultures, see Bütz, M. R., E. Duran, and B. R. Tong (1995) “Cross-Cultural Chaos,” in Robertson and Combs, Chaos Theory in Psychology and the Life Sciences, pp. 319—30; Wagner, R. (1991) “The Fractal Person,” in Godelier and Strathern, Big Men and Great Men, pp. 159-73.

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See, for example, Ehrlich, P. R. (1988) “The Loss of Diversity: Causes and Consequences,” in Wilson, Bio Diversity, pp. 21-27; Takacs, D. (1996) The Idea of Biodiversity: Philosophies of Paradise, pp. 254-70 (Baltimore and London: Johns Hopkins University Press); Wilson, On Human Nature. For a recent overview of the “spiritualization” of science, and the controversy it has engendered, see Easterbrook, G. (1997) “Science and God: A Warming Trend?” Science 277:890-93.

125

Nelson, R. (1993) “Searching for the Lost Arrow: Physical and Spiritual Ecology in the Hunter’s World,” in Kellert and Wilson, The Biophilia Hypothesis, pp. 202-28; Nabham and St. Antoine, “The Loss of Floral and Faunal Story;” Diamond, J. (1993) “New Guineans and Their Natural World,” in Kellert and Wilson, The Biophilia Hypothesis, pp. 251-71.

126

Chadwick 1983:15 (Mountain Goat); Grumbie, R. E. (1992) Ghost Bears: Exploring the Biodiversity Crisis, pp. 69-71 (Washington, D.C.: Island Press); Soulé, M. E. (1988) “Mind in the Biosphere; Mind of the Biosphere,” in Wilson, Bio Diversity pp. 465—69.

127

Goldsmith, E. (1989) “Gaia and Evolution,” in Bunyard and Goldsmith, Gaia and Evolution, p. 8; Bunyard, P. (1988) “Gaia: Its Implications for Industrialized Society,” in Bunyard and Goldsmith, Gaia: The Thesis, the Mechanisms, and the Implications, pp. 218-20.

128

LaPena, F. (1987) The World Is a Gift (San Francisco: Limestone Press); see also Theodoratus, D. J., and F. LaPena (1992) “Wintu Sacred Geography,” in L. J. Bean, ed., California Indian Shamanism, pp. 211-25 (Menlo Park, Calif: Ballena Press).

129

Littlebird, L. (1988) “Cold Water Spirit,” in Wilson, BioDiversity, pp. 476-80.

130

Miller, “People, Berdaches, and Left-Handed Bears,” pp. 278-80; Lange, C. H. (1959) Cochiti: A New Mexico Pueblo, Past and Present, pp. 135, 256 (Austin: University of Texas Press). On the kokwimu or two-spirit, see Gutierrez, R. A. (1991) When Jesus Came, the Corn Mothers Went Away: Marriage, Sexuality, and Power in New Mexico, 1500—1846, pp. 33-35 (Stanford: Stanford University Press); Parsons, E. C. (1923) “Laguna Genealogies,” p. 166, Anthropological Papers of the American Museum of Natural History 19:133—292; Parsons, E. C. (1918) “Notes on Acoma and Laguna,” pp. 181—82, American Anthropologist 20:162-86.

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Although the exact species is not named in Littlebird’s story, it is possible to identify it with a fair degree of certainty based on a number of characteristics mentioned in the story, including its appearance (it has dark gray lines running down a green back); habits (it lifts its chest up and down rhythmically while moving its throat, is a swift runner, frequents dry and dusty areas, and seeks shelter under branches of tumbleweed); and location (west-central New Mexico). Herpetologist Donald Miles has confirmed (personal communication) that this is most likely a species of Whiptail Lizard, probably the Desert Grassland Whiptail (Cnemidophorus uniparens). For parthenogenesis and homosexual copulation in this and other Whiptail Lizards, see the references for these species in the appendix.

132

Anguksuar (Richard LaFortune) (1997) “A Postcolonial Colonial Perspective on Western (Mis)Conceptions of the Cosmos and the Restoration of Indigenous Taxonomies,” p. 219, in Jacobs et al., Two-Spirit People, pp. 217-22.

133

Barlow, Evolution Extended, pp. 292—93, 298, 300.

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