Thursday, October 31, 2013

Game Tickets (Backwards Rider)

1. Ticket Audience # etnssc8934536
2. Ticket Player     # sdlfnw3458934u6
Look out for your ticket number on the back of the brochure when you make interest known to purchase a ticket for the Backwards Rider Reality Game Show.
The smudge stick order will come automatically with a  and printed version of the game board and guideline to be picked up or delivered upon request. An online version of game information session may also be obtained.

Thursday, October 24, 2013

Saige Community

GOP leader to Obama: ‘I cannot even stand to look at you' Cheap

Rider "Anyone saying this on record to a man in office in a time like this moment in history is nothing but a cheat shot at President's characteristics and mere surprise punch to the head" Accusers put your self in the shoes of the President now"

Published time: October 23, 2013 19:29

US President Barack Obama (AFP Photo / Saul Loeb)
US President Barack Obama (AFP Photo / Saul Loeb)
How high were tensions during the White House’s attempted negotiations with House Republicans amid the recent government shutdown? According to one eyewitness, at least one leading lawmaker lashed out at President Barack Obama.
Sen. Dick Durbin (D-Illinois) admitted on his Facebook page over the weekend that one meeting in particular between Congressional leaders and the president got ugly after an influential Republican opened-up about how he really feels about the president.
In a ‘negotiation’ meeting with the president, one GOP House Leader told the president: ‘I cannot even stand to look at you,’” Durbin recalled with his social media account on Saturday.
Many Republicans searching for something to say in defense of the disastrous shutdown strategy will say President Obama just doesn't try hard enough to communicate with Republicans,” wrote Durbin.
What are the chances of an honest conversation with someone who has just said something so disrespectful?” the long-time lawmaker and Senate majority whip added online.
Although Durbin was cautious enough not to out one of his congressional colleagues, reporters are speculating that the “GOP House Leader” referenced by the senator is likely Rep. John Boehner (R-Ohio) — the top-ranking member of his chamber and speaker of the House, who spoke on behalf of his party time and time again throughout the course of the two-week-long shutdown that only recently ended.
On Tuesday morning, the website The Hill reported that an aide to Speaker Boehner said he had “no idea what [Durbin’s] talking about.” The following afternoon, Boehner spokesman Michael Steel said, “The speaker certainly didn’t say that, and does not recall anyone else doing so.”

Tuesday, October 22, 2013

Hitachi Develops a New RFID with Embedded Antenna

September 2, 2003
Hitachi Develops a New RFID with Embedded Antenna µ-Chip
--Makes Possible Wireless Links that Work Using Nothing More Than a 0.4mm X 0.4mm Chip, One of the World's Smallest ICs--
A New RFID with Embedded Antenna MU-Chip
Tokyo, September 2, 2003-Hitachi, Ltd. (TSE: 6501) today announced that it has developed a new version of its RFID µ-Chip embedding an antenna. When using Hitachi's original µ-Chip, one of the world's smallest RFID ICs measuring only 0.4mm X 0.4mm, an external antenna must be attached to the chip to allow external devices to read the 128-bit ID number stored in its ROM (Read-Only-Memory). This newly developed version, however, features an internal antenna, enabling chips to employ the energy of incoming electrical waves to wirelessly transmit its ID number to a reader. The 0.4mm X 0.4mm chip can thus operate entirely on its own, making it possible to use µ-Chip as RFID IC tags without the need to attach external devices. This breakthrough opens the door to using µ-Chips as RFID IC tags in extremely minute and precise applications that had been impractical until now. For example, the new µ-Chip can be easily embedded in bank notes, gift certificates, documents and whole paper media etc.

The µ-Chip, announced by Hitachi in July 2001, is one of the world's smallest IC chips at 0.4mm X 0.4mm. The chip data is recorded in read-only memory during the semiconductor production process, and therefore cannot be rewritten, thus guaranteeing its authenticity. Applications of the µ-Chip include a system for managing the SCM materials on sites, and entrance tickets for Expo 2005 Aichi Japan which opens on March 25, 2005.

The primary features of this revolutionary µ-Chip are as follows.
(1) A RFID IC chip measuring only 0.4mm X 0.4mm with built-in antenna
Despite its extremely small size, this µ-Chip has a built-in antenna to permit contactless communications (at very close proximity) with other devices without using an external antenna.
(2) No need for special manufacturing equipment
The antenna is formed using bump-metalization technology (used to create the electrical contacts of an IC), a process already widely used by semiconductor manufacturers, thus eliminating any need for specialized equipment.
(3) Complete compatibility with conventional µ-Chip
With ID numbers and support systems that are fully compatible with those of existing µ-Chip, the new chip is fully compatible with all systems that use current µ-Chip technology.

Hitachi plans to develop numerous markets for this chip that take full advantage of its outstanding features. Embedding the chip in securities, identification and other valuable documents such as vouchers offers a highly sophisticated means of preventing counterfeiting. Another high-potential application is agricultural products, where the chips can help ensure the safety of food by providing traceability of ingredients. Additionally, the chips can be embedded in business forms to automate logistics systems and many other business processes.

About Hitachi, Ltd.
Hitachi, Ltd. (NYSE: HIT), headquartered in Tokyo, Japan, is a leading global electronics company, with approximately 340,000 employees worldwide. Fiscal 2002 (ended March 31, 2003) consolidated sales totaled 8,191.7 billion yen ($68.3 billion). The company offers a wide range of systems, products and services in market sectors, including information systems, electronic devices, power and industrial systems, consumer products, materials and financial services. For more information on Hitachi, please visit the company's Web site at
Information contained in this news release is current as of the date of the press announcement, but may be subject to change without prior notice.

Winkta Cosmology: A Call For Letters from the Aboriginal Community

Dear Editor,

In response to a culturally perceived need within the Inter-Tribal Pan-Aboriginal communities of the Northern Western Hemisphere I am issuing a call for letters‚ addressing the modern Winkta and their emerging position within the tribal circle.
Upon compilation, the anticipated variety of authorship and traditions contained there-within will serve as an anthological guide for those employing the traditional truths of our nations in navigating an increasingly difficult walk upon Maka Inga with Wakan Tanka.
Following the initial physical genocide resulting from the European invasion, there emerged, in some, a pseudo-scientific posture of naive curiosity in and towards the vanquished.
Employing a necessarily biased scientific investigation methodology anthropologists observed public behaviors and relationships amongst tribal members and formulated sociological truths‚ based upon these one–dimensional impressions. These uninformed and ill-conceived conclusions eventually formed the scholarly basis for the Berdache phenomenon.
Codification by outsiders of the Berdache‚ effectively perverted a sacred tribal institution to a set of inter relational behaviors. Worse, these behaviors were embued by the European observers with religio-political prejudices. As these same European persons and institutions exercised an often lethal control over what was emerging as the system of education available to Aboriginal Americans, some assimilated their bigotry at the expense of ancient Tribal Theology.
The Two Spirited tribal member became an object of embarrassment and ridicule by the assimilated members of the tribe, and to themselves. The once sacred position in the circle between the men and the women was actively forced from the tribal culture to appease the European standard. The Winkta was forced to choose a life of insincerity, (actualizing only part of their nature), a life of ostracization, (publicly actualizing their full nature), or a life of isolation, (privately actualizing their full nature).
The Civil Rights movement of the 1960s, and most specifically the Stonewall Revolution of 1969, empowered Winktas to reclaim their identities and traditional positions.
But just as the Black Power movement revealed to African-Americans that they are not simply transplanted Africans but a uniquely original ethnicity on the continent, so too Winktas discovered that the gay-lesbian-transgendered-bisexual movement did not fully address their Two Spirited nature.

Ours is a God given reality lived fully from a masculine and feminine standpoint simultaneously. Sadly, we have not had the advantage of tribal Elders, or appropriate texts, to guide us in our development as embodiers of a truth gifted by the Creator. It is then for us to help ourselves and guide each other by sharing our lived experiences and revelations through prayerful reflections upon them.
Like other traditional societal threads in the fabric of the tribe we as Winktas maintain an orderly system of time-space relationship; a cosmology. We co-exist simultaneously in the Holy Presence of the Creator and the developing presence of the created.
The definition of our existence is in duality’s; masculine/feminine, sacred/secular, (and for many of us add multi-cultural and multi-racial). Assimilation, ignorance, and fear has degenerated the once sacred Winkta to the not infrequent butt of homophobic PowWow jokes.
For the sake of our people, and our-selves, we must move to rectify this. The Elder’s predictions concerning 2012 not withstanding, Tunkasheila invites us to this.

I am then asking for papers illustrating the lived experiences of Winktas; from the mundane every day walking a Red path that navigates through difficult at best, hostile at worst, realities to the appropriate sharing of prayer and ritual practices. It is my goal to provide emerging Two Spirits with the guidance that has been here-to-fore lacking in our culture, and to provide a resource to re-educate and rectify the biases of the past.
Your contributions remain your property. If selected for inclusion in the anthology your authorship will be admonished and you will receive an appropriate percentage of the royalties. Please post all submissions to me at the following e-mail address:
Joe Russell III, FCT
Angshe B’Neshe Tienna (Arapaho) This email address is being protected from spambots. You need JavaScript enabled to view it. \

The Two-Spirit Tradition

The Two-Spirit Tradition - Androgyne Online
(In many tribes, a shaman would consult the tribe's two-spirit for advice in spiritual ..... Dakota Sioux : koskalaka* (male) and koskalaka winyan* or winkta* or ...
Articles | Muxe | News | Books | Movies | Links | Internet Mailing Lists | Tribal Names || Hijras

Click here for the source page of this picture.
The Zuni supernatural two-spirit, Ko'lhamana (ko-, supernatural + lhamana, other-gendered)

The two-spirit (formerly called berdache) was a sort of Native American transgender person who wore the clothing of the "opposite" sex. Two-spirits were highly regarded and respected as artisans, craftspeople, child rearers, couples counselors and tribal arbiters, and yet, one of the reasons they got respect was out of fear, because two-spirits were considered to be touched by the spirits and considered to have powers on the order of a shaman. (In many tribes, a shaman would consult the tribe's two-spirit for advice in spiritual matters!)

It has been determined that there were male two-spirits in more than 150 different Native American tribes, but there were female two-spirits, as well. two-spirits were considered to be a "third gender," and female two-spirits were considered to be a "fourth gender" (similar to the way in which both male and female homosexuals are considered to be gay, while females are also considered to be lesbian).

Due to their perceived spiritual gifts and physical strength, male two-spirits were considered to be "super-women" and as such were often prized as mates. A warrior's strength was seen as being augmented if he counted among his wives one or more two-spirits.

The term berdache has had a checkered past etymologically, and had various negative connotations, so, in 1991, it was replaced with the word two-spirit by a group of Native American anthropologists. The new term has become politicized somewhat, so that the word is now used to describe gay, lesbian, bisexual, and transgender Native Americans, and yet it is preferable in much the same way as the term intersex has replaced the word hermaphrodite. That said, few two-spirits were intersex, although a great many were androgyne, meaning they had the gender identity of both a man and a woman -- or neither.

Berdache had always been a slippery and hard-to-pin-down term for non-Native Americans, and the term two-spirit may well prove to be equally difficult to grasp, for some. And yet, for some groups, the new term has been a spiritual wake-up call. Quite a few non-Native American gays, androgynes and other genderqueers in the United States have taken to the term and its tradition as a way to connect with themselves, their spirits and their adopted homeland. The term's significance has not been lost on Native American youth, either, as there is now a renewed interest in the tradition.

Traditionally, "real" two-spirits have been intersex (formerly referred to as hermaphrodites), a trait they share with the hijras of continental India, who consider "real" hijras to be intersex. In this paradigm, intersex people are "automatically" two-spirited and "automatically" hijras because they comprise the cores of both masculinity and femininity physically as well as psychologically. In seeming corroboration, two-spirits and hijras have both been said to describe themselves as "not man, not woman," and this brings to mind the self-conception of androgynes, who can be said to be the psychological counterpart to intersex people. Originally, the term androgyne was synonymous with hermaphrodite, and referred specifically to physical traits, not to gender identity.

Why are two-spirits and hijras considered to have more in common with transsexuals than androgynes? That may because of current cultural markers and may reflect modern thinking more than traditional context. The very nature of third genderedness is rejected by many layers of culture; it is easier to reduce two-spirits and hijras to a man/woman binary where an androgynous gender identity is not an option. Hence two-spirits and hijras are said to be transsexual, not androgyne, because that keeps things nice and tidy, making them "men" and "women" -- which they are not.

Articles | return to top [ NOTE: Back around 2002, there was a web page called theBungalow | Two Spirit Issues: The Third Gender in Native American Culture and Spirituality at but the web page became defunct, and since it was not archived by the internet archive, it has vanished from the web. If anyone reading this has a copy of this lengthy (approximately 20 screens long) article on their hard drive, please forward it to me so I can create a page for it and put it back online. Thank you. ]
Muxe (Zapotec third gender people in the Isthmus of Tehuantepec, on the Pacific coast of Oaxaca, Mexico) | return to top
News | return to top

Aboriginal News Group
Aboriginal Press News Service
Books | return to top
Movies | return to top

Blossoms of Fire (2000)

350 x 500 enlargement
Muxes: Authentic, Intrepid
Seekers of Danger (2005)

361 x 500 enlargement

Two Spirits (2009)

372 x 517 enlargement

Links | return to top
Internet Mailing Lists | return to top
  • LGBT & Two Spirit Native Americans [an MSN Community based in France]
  • two-spirit: "This forum is to provide historical info on two spirits, the opportunity for contemporary twin spirits to get in touch with each other and a discussion on the role that these people will have in our future society."
  • twospirit: "This list is open to Native/aboriginal people, however it is not an education forum for Non-Native people wanting to learn about Native peoples."
Other | return to top
The Internet Archive has created 
The Wayback Machine, a search engine which makes it possible to access otherwise offline, unhosted web pages.  
Enter a defunct URL and try it for yourself!
Surf the Web as it was. Enter the URL of a defunct web page below.

Otherwise, open The Wayback Machine in a new window.
Native American Tribes' Words to Describe Their Two-Spirits | return to top
(for a more thorough listing, visit this offline 2006 page via the Internet Archive:
Transwiki:Two-Spirit, formerly located at NOTE: An asterisk (*) after a term denotes information gleaned from the various pages linked to "A Dictionary of Words for Masculine Women" by Gary Bowen, and is not to be taken as factually as the other terms listed below since Gary is not a Native American nor an archeologist, anthropologist or ethnologist.
Acoma :
 mujerado ("womaned") or qo-qoy-mo ("effeminate person") or kokwina ("men-women")
Aleut :
 achnucek [shupan, according to Sabine Lang] (male)
Anishnawbe :
 ougokweniini (male)
Arapaho :
 haxu'xan (male)
Assiniboine :
 win'yan inkwenu'ze winktan (male)
Atsugewi :
 yaawa (male) and brumaiwi* (female)
Bella Coola :
 sx'ints (male)
 Aki-Skassi (male) and Aki kwan ("woman-man") or sakwo'mapi akikiwan* (female)
[Note: Blackfeet is not the same tribe as Lakota (Blackfoot)]
Cheyenne :
 hee-man-eh or he'emen (male) and hetaneman (female)
Chukchi (Alaskan
Bering Straight) :
 yirka-la ul
Cocopa :
 elha (male) and warhameh* [warrhameh, according to Sabine Lang] (female)
Coeur d'Alène :
 st'amia ("hermaphrodite")
Crow :
 boté [bate, according to Sabine Lang] (male)
Dakota (Santee) :
 winkta (male)
Dakota Sioux :
 koskalaka* (male) and koskalaka winyan* or winkta* or winkte winyan* (female)
Eskimo (Chugach) :
 aranu'tiq (male)
(St. Lawrence) :
 anasik (male) and uktasik (female)
Flathead :
 ma'kali or me'mi or tcin-mamalks ("dress as a woman") (male) and ntalha* (female)
Fox :
 i-coo-coo-a (male)
Hawai'ian :
 Mähü or mahu [also in Polynesia and Tahiti; cf Fa'afafine]
Hidatsa :
 miati ("to be impelled against one's will to act the woman") or biatti
Hotcâk :
 dedjángtcowinga ("blue lake woman") (male)
Hopi :
 hova (male) [na'dle ("being transformed") (male), and nadle (female), re Sabine Lang]
Huchnom :
 iwap kuti
Illinois :
 ikoueta (male) and chelxodelean(e)* or ickoue ne koussa* (female)
Isleta :
Juaneño :
Kaniagmiut :
 shupan [?]
Keres :
 kokwimu (male)
Klamath :
 tw!inna'ek (male and female)
Kodiak :
Kutenai :
 tupatke'tek ("to imitate a woman") (male) and titqattek* (female)
Laguna :
 mujerado (man-woman [?]) or kokwimu or kokwe'ma (male)
Lakota (Blackfoot) :
 wintke [derived from "winyanktehca"] ("two-souls-person" or "to be as a woman") (male);
[Note: Lakota (Blackfoot) is not the same tribe as Blackfeet]
Lakota (Ogala) :
 winkte (male) and winkte winyan* (female)
Lassik :
 murfidai ("hermaphrodite") (male)
Luiseño :
 cuit or cuut
Maidu :
 suku (male and female)
Mandan :
 mihdacke [mihdäckä ("mih-hä" means "woman"), according to Sabine Lang] (male)
Maricopa :
 ilyaxi' (impolite) or yesa'an (polite; "barren man or woman") (male) and kwiraxame'* (female)
Miami :
 waupeengwoatar ("the white face") (male)
Miwok :
 osabu ("osa" means "woman") (male)
Mohave :
 alyha: (male) and hwame: or hwami (female)
Navajo :
 nadle ("being transformed") or nadleeh or nádleehí (male and female);
dilbaa’ or nadleeh <family name> baa* (female)
Nomlaki :
 walusa ("hermaphrodite") or tohket ("boy who goes around the women all the time")
Ojibwa :
 agokwa ("man-woman" or "split testicles") (male) and okitcitakwe* (female)
Omaha :
 mexoga or mixu'ga ("instructed by the moon") or minquga ("hermaphrodite") (male)
Oto :
 mixo'ge (male)
Paiute, Northern :
 Tübas or t'üBáse or moyo'ne or tüBázanàna (polite) Düba's ("sterile person") (male);
Düba's or Moroni noho Tüvasa (female)
Paiute, Southern :
 Tüwasawuts or maipots or onobakö or töwahawöts or Maai'pots (male)
Patwin :
 Panaro bobum pi ("he has two (sexes)") (male)
Piegan :
 ake'skassi ("acts like a woman") (male);
ninauposkitzipspe* ("manly-hearted woman," "female 'berdache'") (female)
Pima :
 wiik'ovat ("like a girl") (male)
Plains Cree:
 a:yahkwew or a-yahkwew (male)
Pomo, Northern :
 das ("da" means "woman") (male)
Pomo, Southern :
 t!un (male)
Ponca :
 misu'ga or morphodite ("hermaphrodite") (male)
Potawatomi :
 m'netokwe ("manito" plus a female suffix) (male)
Quinault :
 keknatsa'nxwixw ("part woman") (male)
Salinan :
 joyas (Spanish for "gem" or "jewel") (male)
Sanpoil :
 sinta'xlau'wam* (female)
Sauk :
 i-coo-coo-a (male)
Shasta :
 gitukuwaki (male)
Shoshone :
 tennewyppe or tená-wipeh (male)
Shoshoni :
 tainna wa'ippe* (male) and sungwe* or taikwahni wa'ippe* or waippu* (female)
Shoshoni (Bannock) :
 tuva'sa ("vasap" means "dry") (male)
Shoshoni (Gosiute) :
 tuvasa (male)
Shoshoni (Lemhi) :
 tübasa ("sterile") or tenanduakia ("tenap" means "man") (male);
Tübasa tenanduakia waip:ü sunwe ("woman half" [?]) (female)
Shoshoni (Nevada) :
 tuyayap or tubasa'a ("half man, half woman")
or tangwu waip ("man-woman") or waip: sinwa ("half woman") (male);
nüwüdüka ("female hunter") or tangowaip or tangowaipü ("female") (female)
(Promontory Point) :
 tubasa waip ("waip" means "woman") (male)
Sioux :
 winkte (male) [cf Dakota Sioux]
Tewa :
 kwidó or kweedó or kwidõ (male) and senp'aa* (female)
Tiwa :
 lhunide (male)
Tlingit :
 gatxan ("coward") (male)
Tübatulabal :
 huiy (male)
Ute :
 tozusuhzooch (male)
Ute (Southern):
 tuwasawits or tuwasawuts (male)
Wailaki :
 clele (male)
Winnebago :
 shiánge ("eunuch" or "unmanly man") (male);
dedjángtcowinga ("blue lake woman") (male)
Wishram :
 ikte'laskait (male)
Yana :
 lo'ya (male)
Yokuts (Kocheyali) :
 tonoo'tcim ("undertaker") (male)
Yokuts (Michahai) :
 tono'cim (male)
Yokuts (Paleuyami) :
 tono'cim (male)
Yokuts (Tachi) :
 tonochim or lokowitnono (male)
Yokuts (Wakasachi) :
 tai'yap (male)
Yokuts (Yaudanchi) :
 tongochim (male)
Yuki :
 i-wa-musp ("man-woman") or iwap-naip ("man-girl") or iwop-naiip ("men-girls") (male);
musp-iwap naip* (female)
Yuma :
 elaxa (male) and kwe'rhame* or kurami* (female)
Yurok :
 wegern (male)
Zapotec :
 muxe, muxhe, muxé [pronounced moo-SHAY], or ira’ muxe (male)
Zuni :
 lhamana (male and female) and ko'thlama (male) and katsotse (female)
? :
 aranaruaq (male) and angut-n-guaq (female)
? :
 keknatsa'nxwix (male) and tawkxwa'nsix (female)
? :
 osha'pu (male)

If you're reading this and know of any other tribes' names for two-spirits, please contact Stephe Feldman at <> so that these terms can be added to the list above. Also, please contact Stephe if you find any errors in spelling, tribal attributions, or correspondence between name and sex.

There is an online map with male and female two-spirits' names plotted on it, but which tribes used which terms is indicated by location, not tribe. Hence, the question marks on the last five entries above.


two-spirit - Wiktionary
70+ items - English[edit]. Etymology 1[edit]. two+spirit. Adjective[edit].
Male-bodied: Ayagígux' ("man transformed into a woman
Mescalero. Male-bodied: Ńdé?isdzan ("man-woman

Definition from Wiktionary, the free dictionary
Jump to: navigation, search


Etymology 1[edit]



two-spirit (not comparable)
  1. (theology) pertaining to the doctrine of dualism in the so-called "Treatise on the Two Spirits" in the Qumran scrolls (IQS IV 5, 6)  [quotations ▼]
    • 1957, The Harvard Divinity School bulletin, Harvard University Press, page 133
      Paul's grasp of the Spirit as the sign of the erupting messianic age is at odds with the two-spirit thought of Qumran which never became incompatible with law observance.

Etymology 2[edit]

two+spirit. A replacement for berdache advocated since the early 1990s.[1]


Wikipedia has an article on:

two-spirit (plural two-spirits)
  1. a berdache, a person with "third gender" identity among Native Americans.
  2. a gender category comprising "two-spirit" individuals


  1. ^ 'In recent years, efforts have been made to replace berdache with "two-spirit." In 1993, a group of anthropologists and natives issued guidelines that formalized these preferences. "Berdache," they argued, is a term "that has its origins in Western thought and languages." Scholars were urged to discard it, inserting "[sic]" following its appearance in quoted texts. In its place they were encouraged to use tribally specific terms for multiple genders or the term "two-spirit." This attempt at rebranding recalls the shifts from homosexual to gay to queer to GLBT. As the noted scholar Will Roscoe observed, "[u]nfortunately, these guidelines create as many problems as they solve, beginning with a mischaracterization of the history and meaning of the word ‘berdache.’ As a Persian term, its origins are Eastern not Western. Nor is it a derogatory term, except to the extent that all terms for nonmarital sexuality in European societies carried a measure of condemnation. It was rarely used with the force of ‘faggot,’ but more often as a euphemism with the sense of ‘lover’ or ‘boyfriend.’ Its history, in this regard, is akin to that of ‘gay,’ ‘black,’ and ‘Chicano’—terms that also lost negative connotations over time."' Wayne R. Dynes, Homolexis Glossary (2008).[1]
  2. ^ after modern Northern Cheyenne orthography. See Cheyenne Dictionary by Fisher, Leman, Pine, Sanchez.
  • Bullough, Vern L. & Bonnie. (1993). Crossdressing, Sex, and Gender. Philadelphia, PA: University of Pennsylvania Press
  • Cameron, Michelle. (2005). Two-spirited Aboriginal people: Continuing cultural appropriation by non-Aboriginal society. Canadian Women Studies, 24 (2/3), 123-127.
  • Jacobs, Sue-Ellen; Wesley Thomas, and Sabine Lang (Eds.). (1997). Two-spirit people: Native American gender identity, sexuality, and spirituality. Urbana: University of Illinois Press. ISBN 0-252-02344-7, ISBN 0-252-06645-6.