In Ancient Greece, there was a mystification around the high-pitched voice that was connected with the evil. The human nature, as defined by the patriarchy, differs from the other animals' nature on the ability on articulating the sound and creating the ‘logos’ (speech). In the primitive stage of consciousness "the brain was ‘bicameral’, with the right hemisphere producing uncontrollable ‘voices’ attributed to the gods which the left hemisphere processed into speech" (Ong, 2002, pg. 30). It was since the figure of Odysseus has been appeared that these voices didn't matter any more and the self-conscious mind got established. Through 'logos' humans can develop dialogue and democratic processes of communication and decision making. All the other forms of expression are wild and not rational, including sign language [example?] and the 'hysterical' exposures of women [more detail on describing why the noise is annoying]. Aristotle and his contemporaries believed that the vocal sound is based on the physiognomy, the genitals, of a person and that is why men speak in a low pitch. The high-pitched utterance of women, called 'ololyga', which was a ritual practice dedicated to important events of the life, like the birth of a child or the death of a person, was considered as a 'pollution' to the civic space. They were annoying sounds. If they were expressed in public they would create chaos and craziness. In mythology, when Odysseus awakens in the island of Phaiakia, he is "surrounded by the shrieking of women (...) and goes one to wonder what sort of savages or super-natural beings can be making such a racket". These women were Nausica and her girlfriends that are described by Homer as "wild girls who roam the mountains in attendance upon Artemis" (Carson, 1996, pg. 125). Similarly Alkaios, an archaic poet that had been expelled from the city, where public assemblies were taken place, was disgust by the presence of women’s voices talking 'nonsense'. In the ancient world women were excluded in the margin, the dark and formless space were speech and thus politics were absent. This disorderly loud female noise was related to a non civilized wild space and a political incorrect sound. It seems like these 'uncontrollable voices' of the primitive human got related to some modes of addressing that were reminders for the past condition of the human brain, judging it as bad influence.<br>
In Ancient Greece, there was a superstition that associated high-pitched voices with evil. Human nature, as defined by the patriarchy, differs from the other animals' nature on the ability to articulate with sound and create ‘logos’ (speech). In the primitive stage of consciousness, "the brain was ‘bicameral’, with the right hemisphere producing uncontrollable ‘voices’ attributed to the gods which the left hemisphere processed into speech" (Ong, 2002, pg. 30). It was after the figure of Odysseus appeared that these voices didn't matter any more and the self-conscious mind was established. Through 'logos', humans can develop dialogue and democratic processes of communication and decision- making. All the other forms of expression are wild and thereforeirrational, including sign language [example?] and the 'hysterical' exposures of women [more detail on describing why the noise is annoying]. Aristotle and his contemporaries believed that vocal sounds were based on physiognomy, particularly the genitals of a person, and that is why men speak at a low pitch. The high-pitched utterance of women, called 'ololyga', which was a ritual practice dedicated to important events of the life, like the birth of a child or the death of a person, was considered a 'pollution' of civic space. If expressed in public, they would create chaos and provoke madness. In mythology, when Odysseus awakens on the island of Phaiakia, he is "surrounded by the shrieking of women (...) and goes one to wonder what sort of savages or super-natural beings can be making such a racket". These women were Nausica and her girlfriends, described by Homer as "wild girls who roam the mountains in attendance upon Artemis" (Carson, 1996, pg. 125). Similarly Alkaios, an ancient poet that had been expelled from the city, where public assemblies took place, was disgusted by the presence of women’s voices talking 'nonsense'. In the ancient world, women were excluded, and so occupied the margins of society, the dark and formless space where speech and thus politics, were absent. This disorderly, loud female noise was related to an uncivilized, wild space and sound deemed politically incorrect. It seems like these primitive 'uncontrollable voices' became related to some modes of address that were reminders of the past condition of the human brain, judging it as having a malignant influence.<br>
Today women in public life worry if their voice is too light or high to deserve respect. Thus radio producers and politicians, like Margaret Thatcher, are trained to learn how to speak in public, deepen their voice and being taken seriously as a male speaker would do. Carson (1996, pg. 120) observes that the female voice in public is related to madness, witchery, bestiality, disorder, death and chaos. An thus has to stay hidden from sight.<br>
Today women in public life worry if their voices is too light or high to command respect. Thus radio producers and politicians, like Margaret Thatcher, are trained to learn how to speak in public, to deepen their voice and being taken seriously as a male speaker would do [interesting side note - "vocal fry" is a vocal effect whereby a woman's voice deepens slightly, criticised by many older men as "ugly" - https://www.theguardian.com/commentisfree/2015/jul/24/vocal-fry-strong-female-voice deep voice bigger size of bodies---vocal fry mimic male deep voice? https://www.youtube.com/watch?v=s_LmC-ynqGM]. Carson (1996, pg. 120) observes that the female voice in public is related to madness, witchery, bestiality, disorder, death and chaos. And thus has to stay hidden from sight.<br>
These are some words used to describe how the female voice sounds like since ancient times according to the text of Carson:
Here I go on to list, from the text of Carson, how, since ancient times the female voice has been described;
>high-pitched, loud shouting, having too much smile in it, decapitated hen, heartchilling groan, garg, horrendous, howling dogs, being tortured in hell, deadly, incredible babbling, fearsome hullabaloo, she shrieks obscenities, haunting garrulity, monstrous, prodigious noise level, otherwordly echo, making such a racket, a loud roaring noise, disorderly and uncontrolled outflow of sound, shrieking, wailing, sobbing, shrill lament, loud laughter, screams of pain or of pleasure, eruptions of raw emotion, groan, barbarous excesses, female outpourings, bad sound, craziness, non-rational, weeping, emotional display, oral disorder, disturbing, abnormal, "hysteria", "Not public property", exposing her inside facts, private data, permits direct continuity between inside and outside, female ejaculation, "saying ugly things", objectionable, pollution, remarkable
>:(...)high-pitched (...) loud shouting, having too much smile in it, decapitated hen, heartchilling groan, garg, horrendous, howling dogs, being tortured in hell, deadly, incredible babbling, fearsome hullabaloo, she shrieks obscenities, haunting garrulity, monstrous, prodigious noise level, otherwordly echo, making such a racket, a loud roaring noise, disorderly and uncontrolled outflow of sound, shrieking, wailing, sobbing, shrill lament, loud laughter, screams of pain or of pleasure, eruptions of raw emotion, groan, barbarous excesses, female outpourings, bad sound, craziness, non-rational, weeping, emotional display, oral disorder, disturbing, abnormal, "hysteria", "Not public property", exposing her inside facts, private data, permits direct continuity between inside and outside, female ejaculation, "saying ugly things", objectionable, pollution, remarkable
## Mechanisms of marginalization
## Mechanisms of marginalization
The mechanisms of marginalization of these specific modes of addressing are based on control and filtering. One example is the repetitive action of self-control that comes from the ancient tactic of controlling the emotional exposure of one's self. Carson (1996, pg. 126) says that patriarchal thinking on emotional and ethical matters is related to ‘sophrosyne’, self- control of the body. A man is feminized when he leaves his emotions come out of his mouth and so he has to control himself and his body. "Females blurt out a direct translation of what should be formulated indirectly" (Carson, 1996, pg. 129). It was believed that the masculine deep voice, by default, indicates self- control. So the doctors of archaic periods would suggest exercises of oration to men to cure the damage of the daily use of loud and high-pitched voice. This means that they would practice public speech so to learn how to filter their insides when they come outside. In addition to that the low-pitched voice would be the right one to use in public assemblies so to be taken seriously.<br>
The mechanisms of marginalization of these specific modes of address are based on control and filtering. One example is the repetitive action of self-control that comes from the ancient tactic of controlling emotional exposure of one's own. Carson (1996, pg. 126) says that patriarchal thinking on emotional and ethical matters is related to ‘sophrosyne’, or self- control of the body. A man is feminized when he lets his emotions come out, and so he has to control his body, and subsequently himself. "Females blurt out a direct translation of what should be formulated indirectly" (Carson, 1996, pg. 129). It was believed that the masculine deep voice, by default, indicates self- control. So the doctors of archaic periods would suggest exercises of oration to men to cure the damage inflicted by repeated use of a loud, high-pitched voice. This means that they would practice public speech so to learn how to filter their inner emotions when they were externalized. In addition to that, so as to be taken seriously, a low-pitched voice would be the right one to use in public assemblies.<br>
The female version of this term was perceived more as a way for men to silence women when they get loud or scream of pain or pleasure. Because they weren't able to control themselves by nature that was related to all the other animals and the primitive human stage. Silencing of women, the female ‘sophrosyne’, had been an object of legislative arrangements in the ancient world. Women didn’t have the license to express their ‘noise’ in specific places and events and there was a also a restriction over the duration, the content and the choreography of their rituals in funerals so that they wouldn’t create chaos and craziness. So, women’s public utterance restricted in cultural institutions expressing nothing more than a self- fulfilled prophecy. But there was a form of curing the women and city from this. These unpleasant tendencies of them had to stay hidden from the men’s view because were annoying, non-human and disorderly. But in Dionysian festivals the task of one selected woman would be to discharge the unspeakable things on behalf of the city, that was called ‘aischrologia’ leading to ‘katharsis’, which means the 'clearance' of the soul. She was free to express all these weird noises but only then and for the shake of the society. ‘Aischrologia’ (pg.132-133) seems similar to the therapeutic practice of hypnosis by Freud, who was aspiring this ancient idea, on hysterical women. Their emotions, the unspeakable things, were polluting their inside and ‘talking cure’ or otherwise ‘katharsis’ would help them. 'Talking cure' of Freud was about channeling these negative emotions through politically appropriated containers, through 'speech'. [The silencing of women has to do also with the interruption of their voice when they express an argument in a dialogue and men are participating in it (Interview Cristina?).]
The female version of this practice was perceived more as a way for men to silence women when they were loud or screamed from pain or pleasure. Because they weren't able to control themselves by nature, this inability was related to animals and primitive human behaviors. Silencing of women, the female ‘sophrosyne’, had been an object of legislative arrangements in the ancient world. Women didn’t have the license to express their ‘noise’ in specific places and events, and there was a also a restriction over the duration, the content and the choreography of their rituals in funerals so that they wouldn’t create chaos and delirium. So, women’s public utterance restricted in cultural institutions, that were expressing self- fulfilling prophecies [example]. But there was a way to cure the women and city from this. Normally these unpleasant female tendencies had to stay hidden from the men’s view because were annoying, non-human and disorderly. But in Dionysian festivals the task of one selected woman would be to discharge the unspeakable things on behalf of the city, in a practice which was called ‘aischrologia’, that lead to ‘katharsis’, which means the 'clearance' of the soul. She was free to express all these weird noises but only then and for the benefit of society. ‘Aischrologia’ (pg.132-133) seems similar to the therapeutic practice of hypnosis on hysterical women by Freud, who aspired to resurrect this ancient idea. Their emotions, and unspeakable things, were polluting them inside, and employing a ‘talking cure’ or in other words, ‘katharsis’ would help them. Freud's 'talking cure' was concerned with channeling these negative emotions through politically appropriated containers, through 'speech'. [The silencing of women has to do also with the interruption of their voice when they express an argument in a dialogue and men are participating in it (Interview Cristina?).]
### Shut out of the public: Separation of public and private space
### Shut out of the public: Separation of public and private space
Ancient Greek thinkers had set the gender binary and its reflection in the space. According to Kevin Fox Gotham (Ελιάνα Καναβέλη, 2012), territorial restrictions, identities and meanings are negotiable, as they are defined through social interaction and controversy. Thus the space is the material of the human action and the outcome of the social interactions. The philosophical western thought, based on the ancient social structures, supports the division between private and public domain. In the public space everybody should be civilized and resolve conflicts through dialogue but the inside of private spaces is ruled by a domestic power where violence is permitted. This separation has reached to a point were men are the main operators of politics in the public space. But the division is also between politicians and citizens, natives and immigrants, experts and amateurs in rhetorics. The representations of gender and space are not immutable but they consolidate dominant realities because of their repetition. The outside space has been historically connected to the male gendered subjects. Public spaces has been turned in gender constructions that privatize men and female subjects are expressing their needs and desires through them. The social life of the latter is restricted by the housewifization and the private sphere of the house.<br>
Ancient Greek thinkers had set the gender binary and its reflection in the space. According to Kevin Fox Gotham (Ελιάνα Καναβέλη, 2012), territorial restrictions, identities and meanings are negotiable, as they are defined through social interaction and controversy. Thus, space is the material of the human action and the outcome of the social interactions. Western philosophical thought, based on ancient social structures, supports the division between the private and public domains. In public space everybody should be civilized and resolve conflicts through dialogue, but the interior of private spaces is ruled by a domestic power where violence is permitted. This separation has reached a point where men are the main political operators in public space. But the division is also between politicians and citizens, natives and immigrants, and experts and amateurs in rhetoric. Representations of gender and space are not immutable, but they consolidate dominant realities because of their repetition. Outside public spaces have been historically the main platform for male- gendered subjects. Public spaces has been turned in gender constructions that privatize men and female subjects are expressing their needs and desires through them. The social life of the latter is restricted by the 'housewifization' and the private abode of the house.<br>
The dominant notion that men are the main operators of public sphere together with the idea that women are vulnerable and weak lead to the normalization of fear of women in the outside space. Their presence in inappropriate and dangerous spaces is their responsibility. The idea that women are excluded from the public space because of the male violence doesn't mean that men are excluding women. There are complicated power relations that create that exclusion. Freedom of speech relates to the political participation and in theory everyone can have it but in practice unwritten rules and power relations define what is going to be said and from whom. The factor of fear intervenes in that. These rules construct the public sphere and restrict female subjects in expressing harmless speeches. The voices and speeches of women in public are directed to “non-listening ears” and they remain silent.
The dominant notion that men are the main operators within the public sphere, together with the idea that women are vulnerable and weak, leads to the normalization of fear of women in outside spaces. Their presence and safety in inappropriate and dangerous spaces is their responsibility. The idea that women are excluded from public space because of male violence doesn't mean that men direct exclude women. There are complicated power relations that create this exclusion. Freedom of speech relates to political participation, and in theory everyone can have it, but in practice unwritten rules and power relations define what is going to be said, and to whom. The factor of fear intervenes in that. These rules construct the public sphere and restrict female subjects in expressing harmless thoughts. The voices and speeches of women in public are directed to “non-listening ears” and they remain silent.
[example of syrian wartime radio]
[example of syrian wartime radio]
## The Roots of the Collective Voice
## The Roots of the Collective Voice
The voice is a medium for collective practice. According to Ong (2002, pg. 67), "[o]ral communication unites people in groups. Writing and reading [of literate cultures] are solitary activities that throw the psyche back on itself". Orality that is thought and verbal expression not based on writing and reading skills has still a presence in the contemporary western cultures. It has been transformed in a new orality that "has striking resemblances to the old in its participatory mystique, its fostering of a communal sense, its concentration on the present moment (...) But it is essentially a more deliberate and self-conscious orality" (Ong. pg.13). However, the rational individualistic democracy stands against this collective vocalization that includes the sounds of all the other species and marginalized genders. But mainly it is a reminder of the primitive human mode of addressing that creates alienation and feelings of fear of looking back in our nature.
The voice is a medium for collective practice. According to Ong (2002, pg. 67), "[o]ral communication unites people in groups. Writing and reading [of literate cultures] are solitary activities that throw the psyche back on itself". Orality, or thought and verbal expression which is not based on writing and reading skills, has still a presence in the contemporary western cultures. It has been transformed into a new orality that "has striking resemblances to the old in its participatory mystique, its fostering of a communal sense, its concentration on the present moment (...) But it is essentially a more deliberate and self-conscious orality" (Ong. pg.13). However, the rational individualistic democracy stands against this collective vocalization that includes the sounds of all the other species and marginalized genders. But mainly it is a reminder of a primitive human mode of address that creates alienation and feelings of fear of looking back in our nature.
## Conclusion
## Conclusion
The association of the female voice with bestiality and disorder justifies the tactic of patriarchal culture to ‘put a door’ on the female mouth since the ancient times. Different mechanisms have been developed to exclude specific forms of addressing from the public that are based on complicated power relations. Collective and female vocalizations are perceived as threat for the society and are undergoing filtration and 'normalization'.
The association of the female voice with bestiality and disorder justifies the tactic of patriarchal culture to ‘put a lid’ on the female mouth since the ancient times. Different mechanisms have been developed to exclude specific forms of address from the public that are based on complicated power relations. Collective and female vocalizations are perceived as threats for the society and are undergoing filtration and 'normalization'.
# Bibliography?
# Bibliography?
- ? Fasbinder, F. (2017) Use These 3 Vocal Techniques to Command the Room Like Margaret Thatcher and Obama, Inc.com. Available at: https://www.inc.com/fia-fasbinder/science-shows-people-respond-to-stronger-deeper-voices-how-to-train-your-voice-like-margaret-thatcher-obama.html (Accessed: 4 January 2019).
- ? Fasbinder, F. (2017) Use These 3 Vocal Techniques to Command the Room Like Margaret Thatcher and Obama, Inc.com. Available at: https://www.inc.com/fia-fasbinder/science-shows-people-respond-to-stronger-deeper-voices-how-to-train-your-voice-like-margaret-thatcher-obama.html (Accessed: 4 January 2019).
The urban space hosts several political activities like squatting, demonstrations, politics of culture and identity that are visible on the street and non dependent on massive media technologies. Since the beginning of human societies there was a need for gatherings and sharing of knowledge through verbal communication. Today the agonistic dynamics of the primitive oral thought, that have affected the development of western literate culture, have been "institutionalized by the ‘art’ of rhetoric, and by the related dialectic of Socrates and Plato, which furnished agonistic oral verbalization with a scientific base" (Ong, 2002, pg. 45). That is were speech acts are coming from.
Urban space hosts several political activities like squatting, demonstrations, politics of culture and identity that are visible on the street and non- dependent on massive media technologies. Since the beginning of human societies there has been a need for gatherings and sharing of knowledge through verbal communication. Today the agonistic dynamics of primitive oral thought, which have affected the development of western literate culture, have been "institutionalized by the ‘art’ of rhetoric, and by the related dialectic of Socrates and Plato, which furnished agonistic oral verbalization with a scientific base" (Ong, 2002, pg. 45). That is where speech acts come from.
The presence of the bodies in a speech act provides a layer of trust and safety. [text of butler on public forums]. These bodies with their voices create and inhabit the space they are part of. That way they materialize their needs. In a contemporary context public speeches are happening in both physical and digital spaces with the help of several media like internet (podcasts and live streaming) and radio (community radios). In the diverse media landscape individuals or groups can easily form and communicate speeches happening in a physical space by themselves without being dependent on a newspaper, publisher, state or other institutional power. In the Occupy Movement <sup>[1](#myfootnote1)</sup> known and unknown public speakers would spread their message to an audience by standing in a public square. This action followed the principles of the Speaker's Corner. "Speakers’ Corner symbolizes the kind of forum for debate sought for today’s post-industrial, highly mediated cities, encouraging face-to-face interaction and real-life conversation, albeit arranged by people texting each other, recorded by shooting and uploading video on YouTube, reported on twitter or documented on face book" (Speakers Corner Trust, no date). It is "the home of free speech, where anyone can get on their soapbox and make their voice heard" (Coomes, 2015). Anyone becomes a speaker in a public street or square and can be heard by passengers by. Part of the occupy events would be public speeches often by philosophers, writers, academics, resistant figures on the spot of the occupied space. The audience would may be very big and thus an amplifier was needed for the voice of the speaker to be heard to everyone. However, in the case of the Occupy Wall Street, amplified sound devices, like microphone and megaphone, were only allowed outside in the public spaces when a special permission from the municipality was given <sup>[1](#myfootnote2)</sup>. But "when the technologies above them are removed somehow, the foundational elements remain embedded and embodied in our cyborg bodies and brains" (Pages, 2011). The participants of #occupy became the 'human microphone', as they call it. This means that all together would repeat the words of the speaker for the benefit of those located in the rear. "Even given that many of the participants of #occupy are in full possession of smartphones, verbal address to the crowd from a singular source is still important" (Pages, 2011). The public space seems to exist in a more 'primitive' and embodied expression for the ones that lack platforms of representation. Saskia Sassen (2012, pg. ) observes that in the cities today a big mix of people coexist. The ones who lack power can make themselves present through face to face communication. According to her this condition reveals another type of politics and political actors, based on hybrid contexts of acting and outside of the formal system. Kanaveli (2012) says that something that is visible and can be heard is reality and can create and give power. Site specificity is also very characteristic in these cases. <br>
The presence of the bodies in a speech act provides a layer of trust and safety. [text of butler on public forums]. These bodies with their voices create and inhabit the space they are part of. In this way they materialize their needs. In a contemporary context, public speeches are happening in both physical and digital spaces with the help of several media like internet (podcasts and live streaming) and radio (community radios). In the diverse media landscape individuals or groups can easily form and communicate speeches happening in a physical space by themselves without being dependent on a newspaper, publisher, state or other institutional power. In the Occupy Movement <sup>[1](#myfootnote1)</sup>both known and unknown public speakers would spread their messages to an audience by standing in a public square. This action followed the principles of the Speaker's Corner. "Speakers’ Corner symbolizes the kind of forum for debate sought for today’s post-industrial, highly mediated cities, encouraging face-to-face interaction and real-life conversation, albeit arranged by people texting each other, recorded by shooting and uploading video on YouTube, reported on twitter or documented on face book" (Speakers Corner Trust, no date). It is "the home of free speech, where anyone can get on their soapbox and make their voice heard" (Coomes, 2015). Anyone becomes a speaker in a public street or square and can be heard by passers- by. Part of the occupy events would be public speeches, often delivered by philosophers, writers, academics, resistance figures on the site of the occupied space. The audience would often be very big and thus an amplifier was needed for the voice of the speaker to be heard by everyone. However, in the case of the Occupy Wall Street, amplified sound devices, like microphones and megaphones, were only allowed outside in public spaces when special permission from the municipality was given <sup>[1](#myfootnote2)</sup>. But "when the technologies above them are removed somehow, the foundational elements remain embedded and embodied in our cyborg bodies and brains" (Pages, 2011). The participants of #occupy became the 'human microphone', as they called it. This means that all together they would repeat the words of the speaker for the benefit of those located in the rear. "Even given that many of the participants of #occupy are in full possession of smartphones, verbal address to the crowd from a singular source is still important" (Pages, 2011). The public space seems to exist in a more 'primitive' and embodied expression for the ones that lack platforms of representation. Saskia Sassen (2012, pg. ?) observes that in the cities today a big mix of people coexist. The ones who lack power can make themselves present through face-to-face communication. According to Sassen, this condition reveals another type of politics and political actors, based on hybrid contexts of acting, outside of the formal system. Kanaveli (2012) says that something that is visible and can be heard is reality and can create and give power. Site specificity is also very characteristic in these cases. <br>
From my point of view, the Occupy Movement revealed a lot about the relation of the media technology with the presence and resistance, as an amplified process, in public. What I find interesting is that those people because of their multilayered relation to technology, like social media, are able to spread the words and make them viral in Internet. As it can be seen from the Youtube videos of the #occupy the crowd is using a lot of different media technologies, like their smartphones, to record or stream the words of the public speakers in Livestream platforms. This process was also a way to archive and make public bottom-up initiatives in public spaces in diverse networks. At the same time there is a temporariness in this action as platforms in internet are constantly changing or disappearing. So, the events and speeches are appearing in fragments of videos, transcriptions, conversations in forums. It is more like the users, protesters are leaving as many traces online as possible, fragments of resistance. The multilayered communication of the events is like an urgent and fast multiplication of them in different forms and spaces [more]. The use of all these media doesn't require any special skill and the presence of an expert is not required. So mainstream media journalists are not needed for the news to spread to a wider public. This also means that the message is not edited or altered by a big company. "With cellphones, iPads and video cameras affixed to laptops, Occupy participants showed that almost anyone could broadcast live news online. In addition, they could help build an audience for their video by inviting people to talk about what they were seeing" (Preston, 2011)<br>
From my point of view, the Occupy Movement revealed a lot about the relation of the media technology with presence and resistance, as an amplified process, in public. What I find interesting is that those people, because of their multilayered relation to technology, like social media, are able to spread words and make them disperse virally on the Internet. As it can be seen from the Youtube videos documenting #occupy, the crowd uses a lot of different media technologies, like their smartphones, to record or stream the words of the public speakers on Livestream platforms. This process was also a way to archive and make public bottom-up initiatives in public spaces in diverse networks. At the same time there is a temporariness in this action as internet platforms are constantly changing or disappearing. So, the events and speeches are appearing in fragments of videos, transcriptions, and conversations in forums. It is more likely that the users, protesters are leaving as many traces online as possible; fragments of resistance. The multilayered communication of events is manifested in their urgent and fast multiplication, in different forms and spaces [more]. The use of all these media doesn't require any special skill and the presence of an expert is not required. So, mainstream media journalists are not always needed for news to spread to a wider public. This also means that messages aren't always edited or altered by large news media companies. "With cellphones, iPads and video cameras affixed to laptops, Occupy participants showed that almost anyone could broadcast live news online. In addition, they could help build an audience for their video by inviting people to talk about what they were seeing" (Preston, 2011)<br>
Multiplication could be seen as a way of parallel and multiple presences in diverse private and public places. Internet, “[r]adio and television have brought major political figures as public speakers to a larger public than was ever possible before modern electronic developments” (Ong, pg. 135). There are two ways of multiplication in the above examples. The one is through a unified collective voice and the other one through spreading the words as a spider net. The 'human microphone' resembles the first examples of collective voices in public, which is the 'ololyga', the female collective utterance (see 'Monstrosity...'). Even though may not be a direct expression of resistance, it was an alternative temporary and informal [not specialized] mode of address that was suppressed and used only for specific occasions that were acceptable by the society at that time. The second case reminds me of the very ancient practice of gossiping [example of gossip-based algorithms/ Gossip protocol/ peer-to-peer communication]. It has a negative connotation especially when connected with women [text of Federici]. However sometimes this is more an attempt to claim and exchange knowledge when there is no platform for them that practice it. The Internet and social media have the same baton effect and even though this is misused by mainstream political voices, it also serves the voiceless [examples and images].<br>
Multiplication could be seen as a way of manifesting parallel, multiple presences in diverse private and public places. Internet, “[r]adio and television have brought major political figures as public speakers to a larger public than was ever possible before modern electronic developments” (Ong, pg. 135). There are two ways of multiplication in the above examples. The one is through a unified collective voice and the other one through spreading the words as a spider net. The 'human microphone' resembles the first examples of collective voices in public, which is the 'ololyga', the female collective utterance (see 'Monstrosity...'). Even though may not be a direct expression of resistance, it was an alternative temporary and informal [not specialized] mode of address that was suppressed and used only for specific occasions that were acceptable by the society at that time. The second case reminds me of the very ancient practice of gossiping [example of gossip-based algorithms/ Gossip protocol/ peer-to-peer communication]. It has a negative connotation especially when connected with women [text of Federici]. However sometimes this is more an attempt to claim and exchange knowledge when there is no platform for them that practice it. The Internet and social media have the same baton effect and even though this is misused by mainstream political voices, it also serves the voiceless [examples and images].<br>
## The mediation of voice through amplification
## The mediation of voice through amplification
In some occasions the amplification of the voice, as a mode of prohibition and presence, becomes possible both literally and metaphorically [definition of amplification]. This means that somebody can amplify their voice with the use of microphone so to strengthen the signal on the spot, and at the same time to make themselves loud and present so to be heard over the dominant ones. Foe example microphonic demonstrations in Greece, that are antifascist events, occupy a public square for a couple of hours using speakers, microphone or megaphone broadcasting music and speech.[Relatively nazi soundscapes with the megaphone and the van/the history back]
In some occasions the amplification of the voice, as a mode of prohibition and presence, becomes possible both literally and metaphorically [definition of amplification]. This means that somebody can amplify their voice with the use of microphone so to strengthen the signal on the spot, and at the same time to make themselves loud and present so to be heard over the dominant ones. Foe example microphonic demonstrations in Greece, that are antifascist events, occupy a public square for a couple of hours using speakers, microphone or megaphone broadcasting music and speech.[Relatively nazi soundscapes with the megaphone and the van/the history back]
# Let’s Talk About Unspeakable Things (conclusion)
# Let’s Talk About Unspeakable Things (conclusion)
ΝΟ ΝΕςΣ ΠΟΙΝΤΣ
Re-considering the speech: in ancient world it is considered to be a rational form of address. What does this mean when I talk about the female voice and speech. The feminists were re-appropriating the speech.
Re-considering the speech: in ancient world it is considered to be a rational form of address. What does this mean when I talk about the female voice and speech. The feminists were re-appropriating the speech.
collective-female vs individual empowerment in democracy
collective-female vs individual empowerment in democracy
