Kemper (2016). Cultural Hybridity, Resilience and the Communication of Contemporary Cherokee Culture through Mobile Technologies. (Indigenous People and Mobile Technologies.)

“Since adaptability is inevitable, the original culture makes the best of things, as we will see in the example of the Cherokee and mobile technologies.” (p 243)

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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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Franklin (2004). Chapter 2 (The Real World Of Technology).

“We should reflect on the possibility that technology that produces pseudorealities of ephemeral images and eliminates reciprocity also diminishes the sense of common humanity. … Where there is no reciprocity, there is no need for listening. There is then no need to understand or accommodate.” (p 45)

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Lanchester (2017). You Are the Product.

“In the open air, fake news can be debated and exposed; on Facebook, if you aren’t a member of the community being served the lies, you’re quite likely never to know that they are in circulation. It’s crucial to this that Facebook has no financial interest in telling the truth. No company better exemplifies the internet-age dictum that if the product is free, you are the product. … If your only interest is in connecting people, why would you care about falsehoods? They might even be better than the truth, since they are quicker to identify the like-minded.” (¶14)

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Beaton, Burnard, Linden, & O’Donnell (2016). Keewaytinook Mobile: An Indigenous Community-Owned Mobile Phone Service in Northern Canada.

“… OCAP is an Indigenous response to the role of knowledge production in challenging colonial relations. … First, Indigenous communities must retain access and possession of the capacity and resources to effectively manage the content, traffic and services on their local network. Second, Indigenous communities have a right to own and control the local broadband network in their communities in order to support the flow of information and services (Kakekaspan et al. 2014).” (p 111)

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Bennett (2008). The Strategies.

“For the privacy advocate, the politics of information is more difficult. It relies upon argumentation about potential consequences. It often involves extrapolations from the experiences of similar surveillance systems in other times and places. Increasingly it involves considerable technical expertise, and sophisticated understandings of the operation of complex public and private organizations.” (p 98)

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Kinasevych (2017). Culture in the Balance: Risks and Rewards of Technology in Indigenous Language Learning.

Kinasevych, O. (2017, May). Culture in the Balance: Risks and Rewards of Technology in Indigenous Language Learning. Presented at the Congress of the Humanities and Social Sciences 2017 & 2017 Conference of the Canadian Society for the Study of Education (CSSE), Toronto.   References Abele, F., & Stasiulis, D. (1989). Canada as a “White Settler … Read more

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International Telecommunication Union. (2017). The activation of radio broadcasting receivers in smart/mobile telephones and tablets.

“… citizens of the world would benefit if manufacturers of mobile telephones, tablets, and similar devices as well as associated service providers would include and activate a broadcast radio tuner functionality in their products …”

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