“Thus, as more and more of daily life in the real world of technology is conducted via prescriptive technologies, the logic of technology begins to overpower and displace other types of social logic, such as the logic of compassion or the logic of obligation, the logic of ecological survival or the logic of linkages into nature.” (p 92)
References used in presentation at Graduate Students Conference on Indigenous Knowledge and Research in Indigenous Studies, 2018.
“Many technological systems, when examined for context and overall design, are basically anti-people. … When students are seen as not sufficiently competent, it is likely to be computers that the school purchases rather than extra teacher’s time and extra human help. And when security agencies in this country feel that Canadian citizens harbour thoughts and might contemplate actions that the state doesn’t like, they don’t invite these citizens to discuss their grievances or alternate thoughts openly and on a basis of equality. Instead, telephones are tapped or files are assembled by purely technological means.” (p 71-72)
“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)
“What I realized is that if we look at one individual’s life in isolation, it is very tempting to come to the conclusion that one’s particular actions lead to whatever happens next. But if we look at the society as a whole or look across generations, we can see that people with very similar backgrounds can take similar actions and end up with vastly different results.” (¶38)
“I soon learned that I was dealing with at least four different time systems: Hopi time, Navajo time, government bureaucratic time, and the time used by the other white men (mostly Indian traders) who lived on the reservation. There was also Eastern tourist time, banker’s time (when notes were due), and many other variations of the white man’s time system.” (p 29)