You remember Endnotes

Categories are inherently flawed. Their existence is dependent on a boundary that keeps moving and a border that is porous.

         Elias Canetti, Crowds and Power, translated by Carol Stewart. New York: The 

         Viking Press 1962.

The parameters of identity and belonging are a construction.

         Francis B Nyamnjoh, “Incompleteness: Frontier Africa and the Currency of   

         Conviviality” in Journal of Asian and African Studies Volume 52, Issue 3, April 

         23, 2015.

Map of indigenous, occupied and unceded land.

        Native Land Digital https://native-land.ca/

The dominator model, the pursuit of external power, frames all relationships as power struggles.

        bell hooks, The Will to Change: Men, Masculinity, and Love. New York: Atria 

        Books, 2003. 

A weed is "a plant in the wrong place" or a “plant growing where it is unwanted.” Also, the term weed is applied to any plant that grows or reproduces aggressively, or is invasive outside its native habitat.

        Jules Janick, Horticultural Science. San Francisco: W.H. Freeman, 1979. 

        Jack R. Harlan and J. M. J. deWet, “Some thoughts about weeds.” Economic 

        botany Vol. 19, No. 1, 1965. 

A third of birds in North America have gone extinct since the 1970s.

        The U.S. Committee of the North American Bird Conservation Initiative, The 

        State of the BirdsReport 2025, 2025 edition

Doctors began to define sex by the body (ovaries, genitals etc.) and sex became medicalized relatively recently in human history.

         Alice Domurat Dreger, "Hermaphrodites and the Medical Invention of Sex." 

         Harvard University Press, 1998.

         Jessica Cale (Host). (Oct. 12, 2022). Episode 2.7. The Invention of Gender with 

         Dr. Sandra Eder, Dirty Sexy History Podcast.

“The key to farming is alteration of the gene pool of exploited resources, which botanists and zoologists normally call ‘domestication.” page 44

          Ian Morris, Foragers, Farmers, and Fossil Fuels: How Human Values Evolve. 

          Princeton and Oxford: Princeton University Press, 2014. 

Humans started to domesticate plants unwittingly. Seeds survive digestion, and end up in the toilet area. Plants grow from these seeds. Humans observed this, and started planting. 

          Jared Diamond, Guns Germs and Steel. New York and London: W.W. Norton and 

          Company, 1999. 

Wheat is much different than its wild ancestors.

          Shanjida Rahman, et.al, “Current Progress in Understanding and Recovering 

          the Wheat Genes Lost in Evolution and Domestication.” International Journal of

          Molecular Sciences, Aug 14, 2020.

European colonization separated humans’ connection to the land.

          Jessica Hernandez PhD, Fresh Banana Leaves: Healing Indigenous 

          Landscapes Through Indigenous Science Huichin, unceded Ohlone land aka 

          Berkeley California: North Atlantic, 2022. 

          Robin Wall Kimmerer, Braiding Sweetgrass: Indigenous Wisdom, Scientific 

          Knowledge and the Teachings of Plants Minneapolis: Milkweed Editions, 2013. 

          David Graeber and David Wengrow, The Dawn of Everything: A New History of 

          Humanity New York: Farrar, Straus and Giroux, 2021. 

“New species of plants and animals were introduced to the colonies to facilitate development and to 'strengthen' indigenous species. One effect of this system of redistribution was the interference caused by new species to the ecologies of their new environments and the eventual extinction of several species of bird and animal life.” page 65

          Linda Tuhiwai Smith, Decolonizing Methodologies: Research and Indigenous     

          Peoples London, New York, Dublin: Zed Books, 1999. 

History of European colonialism and whiteness. 

          Ibram X Kendi, Stamped from the Beginning: The Definitive History of Racist 

          Ideas in America New York: Bold Type Books, 2017. 

          Jamila Osman, “What Is Colonialism? A History of Violence, Control and 

          Exploitation” Teen Vogue, October 11, 2020.

          Nell Irvin Painter, The History of White People New York: W.W. Norton & 

          Co, 2010. 

The people called “Minoans”.

          Arthur Evans, "Minoan Civilization at the Palace of Knossos" London: Monthly 

          Review. 1901. 

          Arthur Evans, “The Palace of Minos: a comparative account of the successive 

          stages of the early Cretan civilization as illustrated by the discoveries at 

          Knossos” (Band 1): The Neolithic and Early and Middle Minoan Ages London: 

          MacMillan and Co, 1921. 

I listen to the objects themselves, for a more nuanced and accurate understanding of their culture, rather than my own filtered perspective.

          Donna Haraway, “Situated Knowledges: The Science Question in Feminism 

          and the Privilege of Partial Perspective” Feminist Studies, Feminist Studies, Inc. 

          Vol. 14, No. 3, 1988.

          Alan Peatfield, “Ritual and Religion in Neolithic Crete?”, Decoding Neolithic 

          Atlantic and Mediterranean Island Ritual Nash, G. and Townsend, A. (eds.), London: 

          Oxbow, 2016. 

Natural beings have expansive sex categories.

          Joan Roughgarden, Evolution’s Rainbow: Diversity, Gender, and Sexuality in 

          Nature and People Los Angeles: University of California, 2009. 

          Lucy Cooke, Bitch: On the Female of the Species New York: Basic Books, 2022. 

          Cat Baklarz, “California Marine Creatures That Change Sex, Cross-Dress, and 

          Defy Gender Norms” Age of Awareness, Medium, Jun 15, 2022.

There was a huge change in the final Neolithic period, 3600-3000 BCE. Contact with other cultures increased, population bloomed including an influx of people from elsewhere, social structures became stratified, with the elite, and ceremony became institutionalized. 

          Krzystof Nowicki, “The End of the Neolithic in Crete” Art and Archeology Volume 

          6, 2002.

When the buildings were built, society changed rapidly. The connection to ritual became further institutionalized. Buildings were built that mimicked the natural structures.

          Leota Tyree, “Minoan Sacred Caves” ET AIPIA KPHTIKQN I.LTOPIKQN 

          MEAETQN, TIETIPAfMENA 0' AIE0NOYI: KPHTOAOfiKOY I:YNEAPIOY, EJ..ovvra, 

          1-6 O;ccwoQiov 2001

Trans and gender expansive people existed in prehistoric Crete.

          Senta C. German, Performance, Power and the Art of the Aegean Bronze Age 

          London: British Archaeological Reports, 2005.

          Lucy Goodison and Christine Morris “Beyond the ‘Great Mother’: the sacred 

          world of the Minoans.” The Classical Review, Volume 52 , Issue 1 , March 2002.

          Peter Ucko, Anthropomorphic Figurines of Predynastic Egypt and Neolithic 

          Crete, with Comparative Material from the Prehistoric Near East and Mainland 

          Greece. London: Andrew Szmidla, 1968. 

          Silvia Damiani Indelicato,  “Were Cretan Girls Playing at Bull-leaping?,” Cretan 

          Studies 1, 1988.

          Benjamin Alberti, “Gender and the Figurative Art of Late Bronze Age 

          Knossos”: Y. Hamilakis, Labyrinth Revisited. Rethinking ‘Minoan Archaeology’, 

          Oxford: Oxford Books 2009.

          Lewis Ferrero, “Beyond the Binary: An Archaeological Perspective on Gender 

          Identity” Archaeological Review from Cambridge, 2018.

Clay figurines were functional and interacted with. Sometimes burnt, deconstructed and reconstructed and interactive.

          Yannis Hamilakis, "Eating the dead: mortuary feasting and the politics of 

          memory in the Aegean bronze age societies", from Branigan, K. Cemetery and 

          society in the Aegean bronze age. Sheffield Academic Press, 1998.

“Waterbirds appear most often as figurines and vases. These birds inhabited both terrestrial rivers and lakes and the celestial environment, where rain originates.” page 38

          Marija Gimbutas, The Living Goddesses Berkeley: University California, 1999. 

“The iconography of the Goddess…stem from a holistic perception of the world, when nature was not classified as in modern universities, when humans were not isolated from the surrounding world, and when it was normal to feel the Goddess’s power in bird or stone, or in her eyes or breasts alone, or even in her hieroglyphs.” 

“The Bird Goddess as a whole had many functions … They are associated with life creation and regeneration.” CATEGORIES OF SYMBOLS /xxiii 

          Marija Gimbutas, The Language of the Goddess San Francisco: Harper, 1995. 

Early in the culture...the caves were a combination of things: places of secondary burial, performance and ritual, and places for us to live. We also buried our dead more than once, full of ritual. Sometimes transferring bones from grave to pots.

          Alan Peatfield, “Ritual and Religion in Neolithic Crete?” Decoding Neolithic    

          Atlantic and Mediterranean Island Ritual Nash, G. and Townsend, A. (eds.), London: 

          Oxbow, 2016. 

          Lucy Goodison, Death, Women and the Sun: Symbolism of Regeneration in 

          Early Aegean Religion London: Univ. of London, Inst. of Classical Studies, 1989. 

Ancient artworks are ritual instructions. Adopting a posture gives one that experience.    

          Felicitas Goodman, Where the Spirits Ride the Wind: Trance Journeys and 

          Other Ecstatic Experiences Bloomington: Indiana University Press, 1990. 

          Felicitas Goodman, Ecstasy, Ritual, and Alternate Reality: Religion in a 

          Pluralistic World Bloomington: Indiana University Press, 1988. 

          Christine Morris and Alan Peatfield. “Experiencing ritual: Shamanic elements 

          in Minoan” religion in Michael Wedde (ed.) "Celebrations: anthropological and 

          archaeological approaches to ancient Greek ritual". Norwegian Institute, Athens: 

          Astromeditions, 2006. 

In Minoan Crete, the earliest communal ritual was the worship around the tombs.

          Nanno Marinatos, Minoan Religion, Ritual, Image and Symbol Columbia, South 

          Carolina: University of South Carolina Press, 1993. 

Belonging and “identity out of otherness, difference, and specificity”.

          Donna Haraway, "A Cyborg Manifesto: Science, Technology, and

          Socialist-Feminism in the Late Twentieth Century," in Simians, Cyborgs and 

          Women: The Reinvention of Nature (New York; Routledge, 1991)