Franklin (2004). Chapter 6. (The Real World of Technology.)

“… if somebody robs a store, it’s a crime and the state is all set and ready to nab the criminal. But if somebody steals from the commons and from the future, it’s seen as entrepreneurial activity and the state cheers and gives them tax concessions rather than arresting them.” (p 123)

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Mander (1991). Fantasy And Reality. (In the absence of the sacred.)

“Living constantly inside an environment of our own invention, reacting solely to things we ourselves have created, we are essentially living _inside our own minds_. Where evolution was once an interactive process between human beings and a natural, unmediated world, evolution is now an interaction between human beings and our own artifacts.” (p 32)

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Mander (1991). Growing Up With Technology. (In the absence of the sacred.)

“By our silence we gave our tacit approval. … The parameters of the discussion, even the parameters of thought, were predefined by corporate, governmental, and scientific institutions.” (p 23)

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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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Snyder (2017). On Tyranny: Twenty Lessons from the Twentieth Century.

“You submit to tyranny when you renounce the difference between what you want to hear and what is actually the case. This renunciation of reality can feel natural and pleasant, but the result is your demise as an individual — and thus the collapse of any political system that depends upon individualism.”

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Franklin (2004). Chapter 4 (The Real World Of Technology).

“Many technological systems, when examined for context and overall design, are basically anti-people. … When students are seen as not sufficiently competent, it is likely to be computers that the school purchases rather than extra teacher’s time and extra human help. And when security agencies in this country feel that Canadian citizens harbour thoughts and might contemplate actions that the state doesn’t like, they don’t invite these citizens to discuss their grievances or alternate thoughts openly and on a basis of equality. Instead, telephones are tapped or files are assembled by purely technological means.” (p 71-72)

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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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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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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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