Said (1994). Chapter 1 – Overlapping Territories, Intertwined Histories. (Culture and Imperialism.)

“The wonder of it is that the schooling for such relatively provincial thought and action is still prevalent, unchecked, uncritically accepted, recurringly replicated in the education of generation after generation. We are all taught to venerate our nations and admire our traditions: we are taught to pursue their interests with toughness and in disregard for other societies. A new and in my opinion appalling tribalism is fracturing societies, separating peoples, promoting greed, bloody conflict, and uninteresting assertions of minor ethnic or group particularity.” (p 20)

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Franklin (2004). Coda (The Real World Of Technology).

“One precondition for pressing for systemic changes is an understanding of the ongoing dynamics of technology and power. … For instance, over the unending din of economic rhetoric, we need to speak of what happens to people.” (p 177)

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Franklin (2004). Chapter 8 (The Real World Of Technology).

“It is well to remember that Immanuel Kant saw time and space not as external media within which people move, but as ordering devices of the human mind.” (p 149)

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Franklin (2004). Chapter 7 (The Real World Of Technology).

“… we are not dealing here merely with recasting an old task — that of sending and receiving messages — into a new technological setting. We have to deal with different and quite new social relationships that now superimpose existing ones.” (p 144)

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Chambers (2015). Language Nests as an Emergent Global Phenomenon.

“This literature review demonstrates that approaches to language nest program development and delivery are shaped by many factors such as: Indigenous language status within the community, population size, availability of fluent speakers and early childhood educators, state legislation and funding, and access to materials and resources in the target language.” (p 26)

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Everett-Green (2015). How my neighbourhood looks and sounds in Ojibway.

“In another Spreecast, about learning indigenous languages, Coast Salish teacher Khelsilem Rivers, founder of the Skwomesh Language Academy in Squamish, B.C., said he isn’t interested in language apps, CD-ROMs or anything that involves working from English translations. Fluency is impossible with ‘that English brain controlling things.’ Full immersion is the only way, he said…” (¶21)

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Vowel (2016). Culture and Identity. (Indigenous Writes: A Guide to First Nations, Métis, and Inuit issues in Canada.)

“Listening to, or reading, authentic Indigenous stories means you are accessing different cultures. Please don’t forget that. Sometimes, what you are reading simply will not make sense to you because you lack the cultural context.” (p 98)

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Kinasevych (2018). Research, Technology and Neocolonialism. [References]

References used in presentation at Graduate Students Conference on Indigenous Knowledge and Research in Indigenous Studies, 2018.

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

Enculturation. The process of learning a culture is called enculturation. The enculturation process usually progresses in stages; six-year-olds are more enculturated than three-year-olds, teenagers have almost completed the process and in many cases are under the impression that they have, which can be a source of tension between them and fully enculturated individuals.” (p 229)

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Hall (1984). Appendix II – Japanese and American Contrasts, with Special Reference to the MA. (The dance of life: The other dimension of time.)

“The closest one can come to understanding Japanese time is to approach via the route of MA. MA is time-space. … in the West we pay particular attention to the arrangement of objects, and in Japan it is the arrangement of the spaces — the intervals, MA — that are attended. In speech this means that it is the silences between words that also carry meaning and are significant.” (p 208)

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