Crosby (1997). Time. (The Measure of Reality.)

“For generations the town clock was the one complicated machine that hundreds of thousands saw every day, heard over and over again every day and night. It taught them that invisible, inaudible, seamless time was composed of quanta. It, like money, taught them quantification.” (p 85)

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Franklin (2004). Chapter 10 (The Real World Of Technology).

“While the pool of information available to the students may increase, the pool of available understanding may not. This has considerable consequences for social [page break] cohesion and peace and deserves careful attention.” (p 171-172)

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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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Clarke (2017). Grounding care practices in theory: Exploring the potential for the ethics of care to provide theoretical justification for patient-centered care.

“… 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)

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Rymhs (2016). Appropriating Guilt: Reconciliation in an Indigenous Canadian Context. (Learn, Teach, Challenge: Approaching Indigenous Literatures.)

“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)

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Goulet & Goulet (2014). Weetutoskemitowin, Working Together: Social Systems. (Teaching Each Other: Nehinuw Concepts and Indigenous Pedagogies.)

“The use of Indigenous language, patterns of communication, and incorporation of Indigenous knowledge and values in the class created a sense of familiarity and belonging, so that students would be open to learning.” (p 122)

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Goulet & Goulet (2014). Weechihitowin, Helping and Supporting Relationships: The Foundation. (Teaching Each Other: Nehinuw Concepts and Indigenous Pedagogies.)

“Trust was also related to setting and enforcing clear expectations and boundaries for performance and behaviour. Students needed to trust that a teacher would be firm in dealing with inappropriate behaviour, impose fair consequences, and follow up.” (p 110)

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Brumble (1998). Vine Deloria, Jr., Creationism, and Ethnic Pseudoscience.

“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)

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Gurevich (1976). Time as a problem of cultural history.

“In the Middle Ages, the Church was mistress of social time. … The population was informed of the passage of time by the church bells summoning them to matins, mass, vespers and so on. … The total control exercised over social time led to the subjugation of man to the ruling social and ideological system. Time for the individual was not his own individual time, it belonged not to him, but to a higher, dominating force.” (p 239)

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