Women Scientists From The United States

"The most exciting thing about historical GIS is often the "eureka" moment when someone sees data mapped for the first time."

"Whether one works with texts, historical maps, or any other kind of source, cultivating a spatial and visual imagination makes it easier to recognize the place-based information and spatial relationships embedded in historical evidence."

"Cartographic expertise allows you to communicate geographic information clearly with maps. Amateur-looking maps can undermine your audience's ability to understand important information and weaken the presentation of a professional data investigation."

"When choosing map colors, you should not be overly concerned about which colors your audience likes. Everyone has an opinion about color aesthetics, and members of your audience undoubtedly have differing opinions based on their own preferences. There has been a substantial amount of loosely structured research on color preferences. Regardless of context, it seems that most people like blue and do not like yellow, but that is an overly simplistic guideline for multicolor contexts. People also like maps with many colors, so focus your attention on presenting your data clearly and not worry about whether you have picked everyone's favorite colors."

"The old saw that history is the study of when, geography the study of where, has some truth to it, at least as the two fields have been taught at most colleges and universities in North America."

"Using GIS intelligently requires a grounding in geographical knowledge. Applying the technology to history requires knowing how to contextualize and interpret historical sources."

"The form of information in GIS can seem quite alien to humanists upon first encounter."

"The first thing I tell students is that geography is the field that has the most intellectual freedom of any part of the academy. To me the beautiful part about geography is that you have no excuse for ever being bored. Every week, when you go into colloquium, you’re hearing about something totally different and outside of the normal academic arena that you’re used to, and I love that about geography."

"I think that it’s very helpful that I was 30 when I started my PhD. I took time to do other things between high school and college, and college and my masters, and masters and my PhD. So it meant that when my initial committee said no, I thought, "Well, you’re not the boss of me. I’m here for my own intellectual path, and I’m going to figure out how to do what I want to do." I don’t think I would have had the confidence to do that at age 21—speaking just about myself at 21."

"Menstruation is a wild process that should captivate and delight. It offers up so many lessons in terms of how we understand bodily autonomy, sexual selection, even tissue engineering. It is strange, then, that instead of being something so fundamental to science education as Mendel's peas or dinosaur bones or the planets of our solar system, it gets at best a brief mention in health class."

"A study in Taiwan found that, despite education programs on menstruation at school, the boys in the sample had a significantly worse attitude toward menstruation than the girls. ... An older study from the United States showed that men tended to think the majority of menstrual symptoms occurred during the menstrual phase, whereas women reported that they occurred during the premenstrual phase. Men also tended to think periods were more emotionally debilitating but less physically bothersome than women. ..."

"The study of ovarian and endometrial functioning creates the opportunity to test questions regarding a trade-off that characterizes human pregnancy: close maternal-fetal contact to improve resource transmission, yet higher vulnerabilities to pathologies related to energetics and inflammation such as and choriodecidual inflammatory syndrome."

"... as an adolescent ... from the world around me, I learned that must I hide all signs that I menstruated or face deep, crushing shame."

"Any serious attempt to define and to classify forms of consciousness will act as a "red flag" waved in the face of many critics. The effort to define accurately and to classify in any detail is bound, they will urge, to result in a conservative clinging to conclusions once reached and in a love of schedules and schemes for their own sake. The system maker, they will insist, is likely to subordinate the facts to his classification and to cut down the truth to the measure of his framework."

"Psychology has most often been defined as science of consciousness, but this definition does not go far enough. For consciousness does not occur impersonally. Consciousness, on the contrary, always is a somebody-being-conscious. There is never perception without a somebody who perceives, and there never is thinking unless some one thinks. And this somebody is not an isolated self but a self which is affected from without and which expresses itself in its behavior. In view of these facts psychology is more exactly defined as science of the self in relation to, or conscious of, its environment."

"All psychologists would agree to define their subject, at least in an introductory way, as the science of consciousness. But this definition is not enlightening unless its terms are thoroughly understood, and we must at once, therefore, proceed to discuss the nature of a science."

"The phenomenon of dreaming has rarely been discussed or investigated in a thorough and in an experimental manner; of description, of theory, of discussion, of poetic analogy and illustration there has been no end; of accurate observation almost nothing. ... The most scientific books—those of and of —have been wholly or chiefly the result of the observations of abnormal subjects and in the interest, more or less distinctly, of pathology. The fullest discussion of the subject—the works of Radestock and of Spitta—are largely compilations of the recorded dreams of other people."

"Roman doctors did not have the same perception of germs as that in the modern West, and there is no recorded evidence of them having purposely sterilized their medical instruments. Medical historians and anthropologists have shown that there are differences in the way that medical objects have been handled in other periods and places that do not conform to modern concepts of hygiene. For example, it may be more important to bless a surgical instrument rather than clean it in order for it to be considered effective. The Roman writer Lucian also gives us the impression that some doctors did not clean or care for their tools as we might expect, when he says that he would rather have a doctor with a rusty knife than a charlatan with a gold one (Adversus Indoctum 29). Thus, archaeologists are warned that they should take care not to apply their own common-sense perceptions onto past activities."

"How were the philosophies of medical treatment and social rules regarding the ill manifested in the building design of medieval ? This question does not simply instigate consideration into how Islamic hospitals were constructed, but seeks to explore what social rules and understandings of diseases, the ill and treatment can be detected from the buildings themselves by examining them within their environmental, social and philosophical context. The scholarly focus on the architecture and archaeology of hospitals from this era has concentrated on describing architectural details, which are frequently devoid of interpretations related to concepts of healing, beliefs about the body, illness and hygiene prevalent at the time of their construction and use. Yet, it has been shown in more general archaeological and anthropological studies of space that people's relationships to structures are imbued with cultural rules regarding their use, design and flow of movement."

"Although the term 'prehistory' simply indicates a period without evidence for written documents, a hierarchy was created when the subject of archaeology was in its developmental stages in the eighteenth and nineteenth centuries. During this period, societies with writing were deemed to have more scholarly importance and relevance than those without a written language (Schnapp 1996). In certain respects, this division is still maintained, though there is, it is hoped, a growing awareness that societies without writing in both the past and present have rich traditions of oral histories and complex social rules. Groups without a written record should not be thought of as primitive and, therefore, less worthy of investigation ( 2007: 8)."

"The idea of reciprocity, of recognizing that we humans do have gifts that we can give in return for all that has been given to us, is I think a really generative and creative way to be a human in the world. And some of our oldest teachings are saying that what does it mean to be an educated person? It means that you know what your gift is and how to give it, on behalf of the land and of the people, just like every single species has its own gift."

"a lot of the problems that we face in terms of sustainability and environment lie at the juncture of nature and culture. So we can’t just rely on a single way of knowing that explicitly excludes values and ethics. That’s not going to move us forward."

"“Laws are a reflection of social movements,” she says. “Laws are a reflection of our values. So our work has to be to not necessarily use the existing laws, but to promote a growth in values of justice. That’s where I really see storytelling and art playing that role, to help move consciousness in a way that these legal structures of rights of nature makes perfect sense. I dream of a day where people say: ‘Well, duh, of course! Of course those trees have standing.’” (The Guardian, 2020)"

""I just have to have faith that when we change how we think, we suddenly change how we act and how those around us act, and that’s how the world changes. It’s by changing hearts and changing minds. And it’s contagious." (The Guardian, 2020)"

"I think that’s really important to recognize, that for most of human history, I think, the evidence suggests that we have lived well and in balance with the living world. And it’s, to my way of thinking, almost an eyeblink of time in human history that we have had a truly adversarial relationship with nature."

"we can’t have an awareness of the beauty of the world without also a tremendous awareness of the wounds; that we see the old-growth forest, and we also see the clear cut. We see the beautiful mountain, and we see it torn open for mountaintop removal. So one of the things that I continue to learn about and need to learn more about is the transformation of love to grief to even stronger love, and the interplay of love and grief that we feel for the world. And how to harness the power of those related impulses is something that I have had to learn."

"We tend to shy away from that grief,” she explains. “But I think that that’s the role of art: to help us into grief, and through grief, for each other, for our values, for the living world. You know, I think about grief as a measure of our love, that grief compels us to do something, to love more.” (The Guardian, 2020)"

"what is the story that that being might share with us, if we knew how to listen as well as we know how to see?"

"science asks us to learn about organisms, traditional knowledge asks us to learn from them."

"I think we need to re-member these ancient ways of living that are already there and reimagine ourselves in them. (Orion Magazine, 2021)"

"Robin Wall Kimmerer writes about the natural world from a place of such abundant passion that one can never quite see the world the same way after having seen it through her eyes."

"Most people don’t really see plants or understand plants or what they give us...People can’t understand the world as a gift unless someone shows them how it’s a gift.” (The Guardian, 2020)"

"when you know the plants, you just feel more at home wherever you go (2015)"

"the language of “it,” which distances, disrespects, and objectifies, I can’t help but think is at the root of a worldview that allows us to exploit nature."

"the English language is a language of objectification of the living world, right? When we see that beautiful moon, we say “it” is shining; those swallows, “it” is chittering as “it” flies overhead. In English, we “it” the living world, whereas in Potawatomi that’s not possible. We use the same grammar for each other as we do for our plant and animal relatives. (Orion Magazine, 2021)"

"One of the difficulties of moving in the scientific world is that when we name something, often with a scientific name, this name becomes almost an end to inquiry. We sort of say, Well, we know it now. We’re able to systematize it and put a Latin binomial on it, so it’s ours. We know what we need to know. But that is only in looking, of course, at the morphology of the organism, at the way that it looks. It ignores all of its relationships. It’s such a mechanical, wooden representation of what a plant really is. And we reduce them tremendously, if we just think about them as physical elements of the ecosystem."

"that kind of deep attention that we pay as children is something that I cherish, that I think we all can cherish and reclaim, because attention is that doorway to gratitude, the doorway to wonder, the doorway to reciprocity. And it worries me greatly that today’s children can recognize 100 corporate logos and fewer than 10 plants."

"There is an ancient conversation going on between mosses and rocks, poetry to be sure. About light and shadow and the drift of continents."

"Behind her, on the wooden bookshelves, are birch bark baskets and sewn boxes, mukluks, and books by the environmentalist Winona LaDuke and Leslie Marmon Silko"

"Robert Macfarlane told me he finds her work “grounding, calming, and quietly revolutionary”."

"it’s really love more than hope…We hear so much of: ‘Well, do you have hope?’ Hope for what? For me it’s about helping people fall in love with the world again. We know as people the power we have when we really recognise our love for someone or something. Hmm! – there’s nothing that’s going to stand in our way. (The Guardian, 2024)"

"Why is the world so beautiful? is a question that we all ought to be embracing."

"If grief can be a doorway to love, then let us all weep for the world we are breaking apart so we can love it back to wholeness again."

"The world is more than your thoughtless commute. We, the collateral, are your wealth, your teachers, your security, your family. Your strange hunger for ease should not mean a death sentence for the rest of Creation."

"It has been said that people of the modern world suffer a great sadness, a "species loneliness"—estrangement from the rest of Creation. We have built this isolation with our fear, with our arrogance, and with our homes brightly lit against the night."

"In the English language, if we want to speak of that sugar maple or that salamander, the only grammar that we have to do so is to call those beings an “it.” And if I called my grandmother or the person sitting across the room from me an “it,” that would be so rude, right? And we wouldn’t tolerate that for members of our own species, but we not only tolerate it, but it’s the only way we have in the English language to speak of other beings, is as “it.” In Potawatomi, the cases that we have are animate and inanimate, and it is impossible in our language to speak of other living beings as “its.”"

"Naturalists live in a world of wounds that only they can see."

"Ignorance makes it too easy to jump to conclusions about what we don't understand."

"In many indigenous ways of knowing, time is not a river, but a lake in which the past, the present, and the future exist. Creation, then, is an ongoing process and the story is not history alone—it is also prophecy."

"The story of our relationship to the earth is written more truthfully on the land than on the page. It lasts there. The land remembers what we said and what we did. Stories are among our most potent tools for restoring the land as well as our relationship to land. We need to unearth the old stories that live in a place and begin to create new ones, for we are storymakers, not just storytellers. All stories are connected, new ones woven from the threads of the old."