Taylor (1983). In defense of biocentrism.

“A rational human being will then take that attitude because it is seen to be the only justified or suitable one to take toward such creatures. The attitude is a uniquely human attitude in the sense that only humans are capable of having it, but it is not an anthropocentric attitude.” (p 241)

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King (1963). Letter From A Birmingham Jail.

“I have almost reached the regrettable conclusion that the Negro’s great stumbling block in his stride toward freedom is not the White Citizen’s Counciler or the Ku Klux Klanner, but the white moderate, who is more devoted to ‘order’ than to justice; who prefers a negative peace which is the absence of tension to a positive peace which is the presence of justice; who constantly says: ‘I agree with you in the goal you seek, but I cannot agree with your methods of direct action’; who paternalistically believes he can set the timetable for another man’s freedom; who lives by a mythical concept of time and who constantly advises the Negro to wait for a ‘more convenient season.'” (¶23, p 9-10)

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Sinclair (2017). Indigenous nationhood can save the world. Here’s how.

“In political events we take time as Anishinaabeg to greet everyone and make sure we know where everyone is from, who they represent and how, and how their responsibilities have brought them to this place.” (¶17)

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Jesdanun & Liedtke (2017). What the CIA WikiLeaks Dump Tells Us: Encryption Works.

“… any given internet message gets split into a multitude of tiny ‘packets,’ each of which traces its own unpredictable route across the network to its destination.” (¶5)

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

“Every single one of us, Indigenous and non-Indigenous alike, has been fed a series of lies, half-truths, and fantasies intended to create a cohesive national identity. What is most startling about this is that a great many people are aware of the errors and omissions present in our system of education and in our public discourse, yet there has not been a national attempt to rectify this.” (p 120)

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Harari (2018). The myth of freedom.

“Propaganda and manipulation are nothing new, of course. But whereas in the past they worked like carpet bombing, now they are becoming precision-guided munitions. … In recent years some of the smartest people in the world have worked on hacking the human brain in order to make you click on ads and sell you stuff. Now these methods are being used to sell you politicians and ideologies, too.” (¶16)

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Pacey (1983). Chapter 6 – Women and Wider Values. (The Culture of Technology.)

“The irony is that where agricultural development is planned by governments, this is usually with the aim of directing more farm produce into the market economy. Such policies result in a degree of economic growth, but achieve this by encouraging male farmers with their cash crops — [page break] groundnuts, coffee, cotton — while usually offering no support at all to the female farmers who grow their families’ food.” (p 99-100)

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UNESCO. (2003). Language Vitality and Endangerment.

“Strategies for such linguistic activism must be tailored to the particular sociolinguistic situation, which generally is one of three types: Language Revival … Language Fortification … Language Maintenance …” (p 15)

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Hitchens (2008). Chapter Four: A Note on Health, to Which Religion Can Be Hazardous. (god is not Great: How religion poisons everything.)

“The attitude of religion to medicine, like the attitude of religion to [page break] science, is always necessarily problematic and very often necessarily hostile. A modern believer can say and even believe that his faith is quite compatible with science and medicine, but the awkward fact will always be that both things have a tendency to break religion’s monopoly, and have often been fiercely resisted for that reason.” (p 46-47)

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United Nations Economic and Social Council. (2018). Action plan for organizing the 2019 International Year of Indigenous Languages.

“Indigenous languages also represent complex systems of knowledge developed and accumulated over thousands of years. Local languages are indeed a kind of cultural treasure; they are repositories of diversity and key resources for both understanding the environment and utilizing it to the best advantage of local populations, as well as of humanity as a whole. They foster and promote local cultural specificities, customs and values which have endured for thousands of years.” (p 2-3)

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