“You submit to tyranny when you renounce the difference between what you want to hear and what is actually the case. This renunciation of reality can feel natural and pleasant, but the result is your demise as an individual — and thus the collapse of any political system that depends upon individualism.”
References used in presentation at Graduate Students Conference on Indigenous Knowledge and Research in Indigenous Studies, 2018.
“The case for studying endangered languages is very strong on linguistic grounds. It is often enormously strong on humanitarian grounds as well. But it would be self-serving of linguists to pretend that this is always the case. … We should always be sensitive to the concerns of the people whose language we are studying. But we should not assume that we know what is best for them.” (p 810)
“… the families’ supporters argue for the importance of valuing traditional healing practices as fundamental cultural values that ought to be preserved and respected no matter what Western medicine might favour or predict.” (p 69)
“To give just one representative example, here is the short explanation given on the University of Manitoba’s ‘Frequently Asked Questions page about their Office 365 email deployment. The question: ‘is my email subject to US government laws? The answer: ‘Yes. However, the move to Office 365 results in no appreciable difference to what currently exists with our email. US and Canadian laws regarding email are very similar in nature.63. In making such claims, we noticed that the authors of PIAs and University ‘FAQ’ documents were drawing on conclusions also reached by some privacy commissioners and asserted by some privacy experts and product vendors. As we have found in our research, this argument is deeply flawed.64 Canadian jurisdiction offers significantly better privacy protection to Canadians and residents than US jurisdiction does, for example.” (p 19)
“Guilt, in effect, becomes a dissolute concept, swept into colonial history, attributed to past government policies, or directed at faceless institutions rather than being individually or personally owned. At times bypassing the attribution of responsibility altogether, the process of reconciliation overlooks the logic that asking for forgiveness does not imply the granting of it. The success always implied by the act of reconciliation dissolves the wronged subject’s agency as the public, the government, and its institutions forgive themselves.” (p 327)
“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 do want to point out that Deloria, the creationists, and the melanin scholars differ importantly from scientists. Deloria et al. are fundamentally antirational — even as they try to wrap the mantle of science about their beliefs.” (p 341)