- Berry, D. (2011) ‘Real-Time Streams’, in The Philosophy of Software: Code and Mediation in the Digital Age. 2011 edition. Basingstoke New York: Palgrave Macmillan, pp. 142–171.
- Tetsuo, K. (no date) ‘Minima Memoranda: a note on streaming media’. Available at: http://anarchy.translocal.jp/non-japanese/minima_memoranda.html (Accessed: 12 October 2018).
- Ong, W. J. (2002) Orality and Literacy. 2 edition. London: Routledge.
- Chantal Mouffe (2013) ‘Politics and passions: the stakes of democracy (2002)’, in Martin, J. (ed.) Chantal Mouffe: Hegemony, Radical Democracy, and the Political. 1 edition. London; New York: Routledge, p. chapter11.
- Preston, J. (2011) ‘Occupy Movement Shows Potential of Live Online Video’, The New York Times, 11 December. Available at: https://www.nytimes.com/2011/12/12/business/media/occupy-movement-shows-potential-of-live-online-video.html (Accessed: 6 December 2018).
**Transmitting** is the act of passing, communicating, sending, to spread from one to another
**Amplification** to increase the strength or amount of. Especially : to make louder. A figure of speech that adds importance to increase its rhetorical effect https://en.m.wikipedia.org/wiki/Amplification
@ -9,7 +9,7 @@ high-pitched, loud shouting, having too much smile in it, decapitated hen, heart
## 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 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. 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 weid 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. Freud would cure that by channeling these negative emotions through politically appropriated containers, through 'speech'.
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. 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 weid 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. Freud would cure that by 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
Ancient Greek thinkers had set the gender binary and their separation 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.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 latter are related to house-wifi-zation and the private sphere of the house.<br>
@ -3,7 +3,7 @@ The mediation of all these marginalized modes of address (see "Monstrosity..." {
## The mediation of voice through multiplication
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. Such an example is the Speaker's Corner, "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. This was a very crucial element in the Occupy Movement <sup>[1](#myfootnote1)</sup>; 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). This is an interesting fact of the public outside physical space of today. Even though many new technologies of networking, amplification and communication emerge, the public space seems to exist in a more 'primitive' and embodied expression for the ones that lack platforms of representation. Saskia Sassen (2012, p.) 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 here. <br>
From my point of view, the Occupy Movement revealed a lot about the relation of the media technology with the presence and resistance, emerged 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, as fragments of resistance. The multilayered communication of the events is like an urgent and fast multiplication of them in different forms and spaces [more].<br>
From my point of view, the Occupy Movement revealed a lot about the relation of the media technology with the presence and resistance, emerged 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, as 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>
Multiplication could be seen as a way of parallel and multiple presences in diverse private and public places. Internet, Skype, Youtube, voice messages “[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 (see 'Monstrosity'). 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>
@ -29,6 +29,18 @@ The second project that she talks about is The Public Broadcast Cart made by Ric
*[other examples: max neuhaus people broadcasting different frequencies that compose a piece.
other radio art examples from re-inveting radio]*
*radio attempts
Radio pirates/amateurs and antennas. Reaching the invisible other or being that invisible other. Practices of establishing multiple ways of spreading the voice in different spaces. The activation of those spaces as public forums. Listening to ‘invisible’ subjectivities.
feminist futurotopias
women in technology
The mediation of the voice as detachment of the speaker. “the mediating role of all kinds of media that detach voice from its physical proprietor and enable its circulation in places and contexts in which physical bodies may not have access. (Panopoulos)
Being here now and elsewhere. A way to approach the other that will listen to us. "Heidegger, in Being and Time and elsewhere,", "To the extent that it always relates us to the absent other, the telephone"(Telephone Book, Ronell)
The technologies/media/tools/practices that relate the embodied and the distant voice enhance the presence of the person carrying it or turns against her/him.*
##Conclusion
The collective or individual concern of the ones that lack power is spread through different ways of mediation of their voice that overpass the mainstream and dominant modes. In my essay I separated the examples of amplification and multiplication but in conclusion these two terms are easily mixed together. These examples have all the condition I mentioned in the introduction in common. But they also have in common the spirit of oral cultures that are based on presence and vocal expression though they exist in a contemporary western context that differs from them. As Ong (2002, pg.13) says, “[a]t the same time, with telephone, radio, television and various kinds of sound tape, electronic technology has brought us into the age of 'secondary orality'”
These modes of addressing are perceived as ugly forms of saying things and their message seems uninteresting or bad for this formal and civilized society, that is based on the democracy of the ancient Greece. At the same time because of their ugliness, they are suppressed and accused as ugly forms. They are unfiltered, unedited messages that overpass the rational sphere of speech and so they are checked, filtered, censored before they come out. From my perspective the medium they use affects also their character. They are characterized by instant and urgent communication, liveness, "hit and run" approach (from Multiplication...). Streaming media, especially, is characterized by the distribution of unfiltered data, the sense of liveness and the continuity. In this essay I will explain how the use of streaming media and the concept of streaming in general can be related to these 'ugly' forms of mediation. How these kind of media transmits 'ugly' things, according to the rational society, that ,marginalized people need to communicate for establishing their own voice and find space for their own desires. I perceive this continuity as an important element of democratic processes.
These modes of addressing are perceived as ugly forms of saying things and their message seems uninteresting or bad and ugly for this formal and civilized society.They say/revealing/mediating things that are unacceptable by the society/ unspeakable, political incorrect, emotionally overwhelmed, disorderly.
At the same time because of their ugliness they are suppressed and accused as ugly forms. They are unfiltered, unedited messages/content that overpass the rational sphere of speech. They are too personal, too emotional, too embodied. From my perspective the medium they use and the form they take also affects that character. Most of the times those mediums are characterized by instant communication, liveness, hit and run, fast/urgent communication (from Multiplication...). Streaming is one concept example.
## What ugly things and the medium
Marginalized people are mediating things that are unacceptable by the society, unspeakable, political incorrect, emotionally overwhelmed, disorderly. They are too personal, too emotional, too embodied. Carson in her text explains how the direct mode of address of women's voices is annoying for the patriarchal society since Ancient Greece. A woman would expose her inside facts that are supposed to be private data. Examples of these facts would be emotions that reveal pleasure or pain either from sexual encounters from before or the birth of a child. "By projections and leakages of all kinds- somatic, vocal, emotional, sexual- females expose or expend what should be kept in" (Carson, 1996, pg. 129) and this reveals the fear of society for the dark side and of death, blood the female body. This direct continuity and linkage between the inside and outside was a threat for the human nature and society as it was not filtrated through the rational toll of human, the 'speech'. It has been established that our inner desires and needs have to be expressed indirectly through speech and in the case of women through their men’s speech. It is very common that women stay inside home when their men come out to the streets to protest or talk about their family concerns (Kanaveli, 2012, pg. ).
## What ugly things
Carson in her text explains how the direct mode of address of these women's voices was annoying for the patriarchal society since Ancient Greece. A woman would expose her inside facts that are supposed to be private data. Examples of these facts would be emotions that reveal pleasure or pain either from sexual encounters from before or the birth of a child. "By projections and leakages of all kinds- somatic, vocal, emotional, sexual- females expose or expend what should be kept in" (Carson, 1996, pg. 129) and this reveals the fear of society for the dark side and of death, blood the female body. This direct continuity between the inside and outside was a threat for the human nature and society as it was not filtrated through the rational toll of human, 'speech'. It has been established that our inner desires and needs have to be expressed indirectly through speech and in the case of women through their men’s speech. It is very common that women stay inside home when their men come out to the streets to protest of talk about their family concerns (text of Kanaveli).
As I described in "Monstrosity" one ugly form of address was an utterance, a high-pitched cry, called ‘ololyga’ and it was a ritual practice of women. This is a practice that is still valid in countries like Greece or Middle East. In their rituals women were also talking offensive bad things as described in "Monstrosity..." under the context of 'aischrologia'. A more recent one is 'hysteria', introduced by Freud, that expresses the psychic events within the woman's body directly to the outside of the body.*pg. 134 kaminada "untoward event"* Female is associated with the bad things of the collective memory. Gossiping is a form of address that reveals secrets that should have stayed hidden. It is an alternative way of communication hidden in the private domains that has been created in response to the exclusion of speech in public. Gossip "provides subordinated classes with a mode of communication beyond an official public culture from which they are excluded" (The Gossip, 2017, p.61). But even in the Ancient Greece this form was annoying. Alkaios describes how talkativeness annoyed him ('Monstrosity') and Plutarch describes a story about how a secret is spread fast by women creating chaos and ruins, and how men are keeping themselves from revealing it (Carson, 1996, pg. 130).
As I described in "Monstrosity" one ugly form of address was an utterance, a high-pitched cry, called ‘ololyga’ and it was a ritual practice of women. This is a practice that is still valid in countries like Greece, Middle East and Morocco?. In their rituals women were also talking offensive bad things as described in "Monstrosity..." under the context of 'aischrologia'. A more recent one is 'hysteria', introduced by Freud, that expresses the psychic events within the woman's body. Female is associated with the bad things of the collective memory.
*pg. 134 kaminada
"untoward event"*
Other ugly things are the private and hidden events of family violence. For feminists in the early 20th century the speech in public, in a group of other women sharing the same problem, was a way to externalize the personal violence and suppression of women without using violence in response. Protesters talk collectively about the bad financial structure of the states either by demonstrating or occupying. All these examples are not following the rationalist approach of the context they are part of. They express passion, vulnerabilities and unfulfilled desires. The idea that democracy is a civilized way of taking decisions and doesn't accept any form of over-emotion, overflow of expression is an illusion. An illusion that threatens the existence of democracy by creating exclusion and disregarding the importance of passions and desires. As Mouffe (2013) says, "[i]f there is anything that endangers democracy nowadays, it is precisely the rationalist approach, because it is blind to the nature of the political and denies the central role that passions play in the field of politics." Thus democratic processes should take into consideration any irrational fantasies and desires that the public express. The suppression of them may lead to pain, fanaticism, fascism.
Alternative ways of communication hidden in the private domains have been created in response to the exclusion of speech in public. Gossip, for example, "provides subordinated classes with a mode of communication beyond an official public culture from which they are excluded" (The Gossip, 2017, p.61). But even in the Ancient Greece this form was annoying. Alkaios describes how talkativeness annoyed him ('Monstrocity').
*Talkativness/ gossiping
the story of Plutarch (Carson, 1996, pg. 130)*
## Streaming media in relation to female continuity
unfiltered data:
In the ancient medical and anatomical theory women had two mouths, the upper and the lower, connected through a neck. The lips of both of them guarded the “hollow cavity” (Carson, 1996, pg. 131) and they should remain closed. Having two mouths that speak simultaneously is confusing and embarrassing and this creates ‘kakophony’. Females were expressing something directly when it should have been told indirectly. This direct continuity between the inside and the outside is repelling for the male nature that aspires the self-control that interrupts this l and dissociates the inside from the outside (Crason, 131). Unfiltered information. At this point I would like to draw parallel lines with the streaming media that has been used as a tool of direct and urgent communication for protesters like in the case of the Occupy Movement. Similarly with the continuity I described before streaming protocols/processes are delivering unedited live messages that sometimes don't agree with the mainstream current public opinion. In Occupy Wall Street for example streaming media was a way for them to be heard in public fast and broadcast their own news online ("Multiplication..."). Thus not any expert or official media platform could filter their speech and alter the message before they spread it online. This unaltered and direct speech of (radio/streaming) broadcasting (Ernst, 2016, pg. 104) have similarities with the non controlled direct expression of the female bodies (like hysteria and aischrologia, ololyga).
Other ugly things are the private and hidden events of family violence *For feminists in the early 20th century the speech in public is externalizing the personal violence and suppression of women.*.... Also protesters that reveal the not so nice structure of the state...
*what similarities?*
*Streaming online depends on protocols that can stream directly or indirectly
filter with TCP*
## Streaming media in relation to continuity/unfiltered-unedited data
In the ancient medical and anatomical theory women had two mouths, the upper and the lower, connected through a neck. The lips of both of them guarded the “hollow cavity” (Carson, 1996, pg. 131) and they should remain closed. Having two mouths that speak simultaneously is confusing and embarrassing and this creates ‘kakophony’.
*"Celebrities, politicians and organizers of events (...) soon discovered that streaming services offered by Ustream and the other leading start-up provider, Livestream, could help expand their audience online. Now, the huge amount of user-generated live video produced by the Occupy Wall Street movement has delivered what could be a watershed moment for these companies, potentially helping them gain the audience needed to become viable businesses" (Preston, 2011). But other businesses found live streaming successful after that, like Facebook, Youtube, Instagram and users distribute easily live videos from terrorist attacks or demonstrations.*
"Celebrities, politicians and organizers of events (...) soon discovered that streaming services offered by Ustream and the other leading start-up provider, Livestream, could help expand their audience online. Now, the huge amount of user-generated live video produced by the Occupy Wall Street movement has delivered what could be a watershed moment for these companies, potentially helping them gain the audience needed to become viable businesses" (Preston, 2011). But other businesses found live streaming successful after that, like Facebook, Youtube, Instagram and users distribute easily live videos from terrorist attacks or demonstrations.
*"Both Livestream and Ustream officials say they simply operate platforms and are not supporting the movements. They have made some adjustments on their platforms and provided some extra resources to accommodate Occupy movement video.
Mr. Haot removed advertising from the Occupy channels after some brands complained that they did not want their ads appearing next to streaming video of protesters."
(expert!)
passion chantal mouffe- agonistic
(Preston, 2011)*
*streaming media in relation to voice and gender
streaming-> sense of liveness
streaming and continuity
unalterated speech of radio broadcasting and direct (Ernst, pg. 104) - non controlled speech by female bodies (like hysteria and aischrologia, ololyga)
liveness:
Streaming media reflects a sense of liveness. There is no time to reflect or edit the message [Clara and pauline oliveros mediation, workshop at tender]. The audience receives the message directly from the proprietor and can see clearly who is broadcasting, what is the source, how it looks like.
filter with TCP
more techy
Continuity:
For an agonistic streaming->
streaming media in relation to voice and gender
in streaming you dont have the time to edit and reflect
but who is broadcasting, what is the source, how it looks like
you just accept
it is like the agonistic model
there is not a power that filters it (example of personal licences and creative commons/ "oxymoron of democracy" technologies and nations that filter the unspeakable )
no time for thinking about future utopias and realities but what is happening now. West Rotterdam what is happening now. Archive as a process for transmitting (storage or presence)
But this uninterrupted continuity shows us that what is important is not the last message but what is happening right at present and what practices of democracy are emerging. It is like the agonistic model of Chantal Mouffe where there is not an external power that filters it (example of personal licences and creative commons/) and no time for thinking about future utopias and realities but what is happening now.
## other essay?
*radio attempts
Radio pirates/amateurs and antennas. Reaching the invisible other or being that invisible other. Practices of establishing multiple ways of spreading the voice in different spaces. The activation of those spaces as public forums. Listening to ‘invisible’ subjectivities.
## Conclusion
"Envisaged from this perspective of what I have proposed to call 'agonistic
pluralism' , the prime task of democratic politics is not to eliminate passions or to relegate them to the private sphere in order to establish a rational consensus in the public sphere. Rather, it is to 'tame' those passions by mobilizing them towards democratic designs." in ancient greece it was the dionysian
feminist futurotopias
women in technology
The mediation of the voice as detachment of the speaker. “the mediating role of all kinds of media that detach voice from its physical proprietor and enable its circulation in places and contexts in which physical bodies may not have access. (Panopoulos)
Being here now and elsewhere. A way to approach the other that will listen to us. "Heidegger, in Being and Time and elsewhere,", "To the extent that it always relates us to the absent other, the telephone"(Telephone Book, Ronell)
The technologies/media/tools/practices that relate the embodied and the distant voice enhance the presence of the person carrying it or turns against her/him.*
I perceive this continuity as an important element of democratic processes....
# Bibliography
- Inside/ Media: Voices of the Absent, Antinomies of Transmission
# Let’s Talk About Unspeakable Things (conclusion)
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
rethinking this collective voice in the current media ecology
the practices of female voices (ololyga)-second chapter in relation to the technical familiriaty and tools of mediation that I develop further in third chapter
agonistic and art text
- ?Donna Haraway. Situated Knowledges: The Science Question in Feminism and the Privilege of Partial Perspective (1988)
@ -15,6 +15,7 @@ agonistic and art text
Transcriptions
Interviews
"oxymoron of democracy" technologies and nations that filter the unspeakable
"Each bodies can communicate in the resonance. Resonance does not exchange information but synchronizes between bodies." ololyga
_the use of media as an individualistic approach
@ -29,7 +30,9 @@ our everyday experience of places" streaming media brussels
"Returning back to radio, Kanouse refers to the state regulations imposed on radio and specifically on FRC (Federal Radio Comission) in United States that restricted access to airwaves and permitted licensed transmissions only in low frequencies, so there will be no interferences with commercial frequencies. That had as a result the creation of a “public body” in the name of a homogenous public and the radio’s monopolization by mainstream entertainment and political commentary." (Kanouse, pg. 89?)
##point B: restrictions and surveillance in european countries on public assemblies.
##point B: restrictions and surveillance in european countries on public assemblies.?
legal issues and restrictions of radio
@ -40,4 +43,4 @@ The use of communication technologies and social media in movements and public s
