Hall (1984). How Many Kinds of Time? (The dance of life: The other dimension of time.)

“In my approach, behavior comes first and words follow. Looking at what people actually do (in contrast to what they write and say when theorizing) one quickly discovers a wide discrepancy between time as it is lived and time as it is considered.” (p 13)

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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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Smith (2012). Research through Imperial Eyes. (Decolonizing Methodologies: Research and Indigenous Peoples.)

“… colonized peoples share a language of colonization, share knowledge about their colonizers, and, in terms of a political project, share the same struggle for decolonization. It also means that colonizers, too, share a language and knowledge of colonization.” (p 62)

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Kinasevych (2016). Time To Learn: Doing Away With Deadlines In Post-Secondary Education.

The assessment of learning was merged with time limits, “a compromise for the sake of administrative efficiency” (Wesman, 1949, p. 51). Deadline performance became a proxy for actual learning, thereby diminishing learner autonomy, motivation, and creativity (Deci & Ryan, 2012).

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