Beardsley (1973). The American Scientist as Social Activist: Franz Boas, Burt G. Wilder, and the Cause of Racial Justice, 1900-1915.

“Eventually, of course, American science became an active force for racial egalitarianism, but allegedly the shift began only in the late 1920s, reaching its peak in the 1930s, when Nazi brutalities against European Jewry made the inherent dangers of racism more clear. In sum, American scientists were Johnny-come-latelies in advocating racial justice for Negroes.” (p 50)

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Hale (1998). On endangered languages and the importance of linguistic diversity.

“The fact is, an enormous body of cultural and intellectual wealth was lost irretrievably in the course of the European colonization of the New World and the South. It was lost utterly and without being noticed, primarily because it was mental wealth, appreciable only through the language which was lost with it.” (p 193)

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Hall (1984). Experiencing Time. (The dance of life: The other dimension of time.)

“This principle is illustrated by the way in which we have taken our own biological clocks, moved them outside ourselves, and then treated the extensions as though they represented the only reality. … Because of extension transference, the schedule is the reality and people and their needs are not considered.” (p 131)

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Hall (1984). The French, the Germans, and the Americans. (The dance of life: The other dimension of time.)

“The most basic of culture patterns are acquired in the home, and begin with the baby’s synchronizing his or her movements with the mother’s voice. Language and our relations with others build on that basic foundation of rhythm. … When the child enters school, however, the culture comes on full force. Schools instruct us how to make the system work and communicate that we are forever in the hands of administrators. Bells tell everyone when they must begin learning and when to stop.” (p 108-109)

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Hall (1984). The East and The West. (The dance of life: The other dimension of time.)

“M. Matsumoto, the Japanese author, interpreter, and translator, states that the Japanese act from three centers: mind, heart, and hara (‘gut’ or ‘belly’). Because of the highly situational character of Japanese culture, it is important to know which of these three may dominate a given situation. Mind is for business, heart is for home and friends, while hara is what one strives for in all things. … The heart you can depend on; the mind is always changing. It takes hara to integrate the two.” (p 102)

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Russell (2009). The Functions Of A Teacher. (Unpopular Essays.)

“In our more highly organised world we face a new problem. Something called education is given to everybody, usually by the State, but sometimes by the Churches. The teacher has thus become, in the vast majority of cases, a civil servant obliged to carry out the behests of men who have not his learning, who have no experience of dealing with the young, and whose only attitude towards education is that of the propagandist.” (p 110)

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Goulet & Goulet (2014). Weechiseechigemitowin, Strategic Alliances: Connection to the Content. (Teaching Each Other: Nehinuw Concepts and Indigenous Pedagogies.)

“Having a personal relationship with students meant the teachers were aware of the characteristics and interests of their students and were able to use these to connect students to the curriculum.” (p 167)

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Franklin (2004). Chapter 3 (The Real World Of Technology.)

“One of the reasons I emphasize the link between public policies related to the provision of infrastructures and the spread of technology is the following: Rarely are there public discussions about the merits or problems of adopting a particular technology. … Regardless of who might own railways or transmission lines, radio [page break] … frequencies or satellites, the public sphere provides the space, the permission, the regulation, and the finances for much of the research. It is the public sphere that grants the ‘right of way.’ It seems to be high time that we, as citizens, become concerned about the granting of such technological rights of way.” (p 64-65)

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Lucy (2015). Sapir-Whorf Hypothesis. (International Encyclopedia of the Social & Behavioral Sciences.)

“The Sapir-Whorf hypothesis, also known as the linguistic relativity hypothesis, refers to the proposal that the particular language one speaks influences the way one thinks about reality.” (p 903)

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