@ -69,7 +69,7 @@ At some occasions, the amplification of the voice, as a mode of prohibition and
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Suffragette speech-making workshops were a way to provide women with tools “with which to take their concerns out into the public domain” (Rose Gibbs, 2016), or in other words to amplify their voices in public. In 1912, Sylvia Pankhurst and The East London Federation of Suffragettes would organize these workshops in private spaces, to encourage women to practice speech and feel comfortable with it before they spoke in public. They would read speeches out loud to other women. Like Suffragettes, women, even today, struggle with lack of confidence, when appearing in public. Back then, feminist Margaret Wynne Nevinson, "once wrote she felt a 'dizzy sickness of terror' the first time she stood up to speak publicly" (Cochrane, 2013). Some of them would feel anxious because of male eyes looking at them intensively. This emphasis on speech was an extension of a non-violent political philosophy of early feminism. They focused on the voice because there is a uniqueness in it, that embodies the speaker when entering a dialogue. It is an approach that rejects the abstract and bodiless universal identity of one's person that has been developed by Western thought. By such an identity, I mean that one person is represented as a universal entity that shares the same characteristics and problems with all the people. So, this person can be represented by somebody else by proxy, such as a politician or family member, in a conversation concerning her/his own body. But from a feminist perspective, each individual is unique and carries personal and situated problems and principles, so they are the only one that can represent themselves. Even more, the voice through speech- that can take the form of songs passing from one to the other or the collective voice of protesting- links one another and at the same time keeps the individuality of the speaker. In contrast to mainstream political spheres, feminists, like anarchists, looked for horizontal ways of communication where no voice dominated over others (Gibbs, 2016). Listening and waiting for everyone to speak, even the most timid, is a basic element of these kind of practices. To be able to listen and include somebody in a conversation requires constant practice. I realized that after starting working with voice and sound. Listening and patiently keeping notes is one of the most important methods in my approach. I listen myself sounds and voices of the places I am intervening in and I ask/invite other people, mostly people related to that area, to listen carefully as well. This practice can reveal/unfold many unexpected narratives from a place or a person.\
Suffragette speech-making workshops were a way to provide women with tools “with which to take their concerns out into the public domain” (Rose Gibbs, 2016), or in other words to amplify their voices in public. In 1912, Sylvia Pankhurst and The East London Federation of Suffragettes would organize these workshops in private spaces, to encourage women to practice speech and feel comfortable with it before they spoke in public. They would read speeches out loud to other women. Like Suffragettes, women, even today, struggle with lack of confidence, when appearing in public. Back then, feminist Margaret Wynne Nevinson, "once wrote she felt a 'dizzy sickness of terror' the first time she stood up to speak publicly" (Cochrane, 2013). Some of them would feel anxious because of male eyes looking at them intensively. This emphasis on speech was an extension of a non-violent political philosophy of early feminism. They focused on the voice because there is a uniqueness in it, that embodies the speaker when entering a dialogue. It is an approach that rejects the abstract and bodiless universal identity of one's person that has been developed by Western thought. By such an identity, I mean that one person is represented as a universal entity that shares the same characteristics and problems with all the people. So, this person can be represented by somebody else by proxy, such as a politician or family member, in a conversation concerning her/his own body. But from a feminist perspective, each individual is unique and carries personal and situated problems and principles, so they are the only one that can represent themselves. Even more, the voice through speech- that can take the form of songs passing from one to the other or the collective voice of protesting- links one another and at the same time keeps the individuality of the speaker. In contrast to mainstream political spheres, feminists, like anarchists, looked for horizontal ways of communication where no voice dominated over others (Gibbs, 2016). Listening and waiting for everyone to speak, even the most timid, is a basic element of these kind of practices. To be able to listen and include somebody in a conversation requires constant practice. I realized that after starting working with voice and sound. Listening and patiently keeping notes is one of the most important methods in my approach. I listen sounds and voices of the places I am intervening in and I ask/invite other people, mostly people related to that area, to listen carefully as well, before judging or making a statement. This practice can reveal/unfold many unexpected narratives from a place or a person and helps me to be patient when approaching an area, avoiding to put my own stamp.\
