diff --git a/thesis/00. Bibliography.md b/thesis/00. Bibliography.md new file mode 100644 index 0000000..886c243 --- /dev/null +++ b/thesis/00. Bibliography.md @@ -0,0 +1,5 @@ +# Bibliography + +- Benjamin, W. (2008) The Work of Art in the Age of Mechanical Reproduction. 01 edition. Translated by J. A. Underwood. London: Penguin. +- ‘Φύλο, φόβος και δημόσιος λόγος - Βαβυλωνία | Πολιτικό Περιοδικό’ (2012) Βαβυλωνία, 25 February. Available at: https://www.babylonia.gr/2012/02/25/filo-fovos-ke-dimosios-logos/ (Accessed: 26 November 2018). +- radio in chiasme diff --git a/thesis/1. The Roots of Collective Voice.md b/thesis/1. The Roots of Collective Voice.md index 83fbcca..53685b8 100644 --- a/thesis/1. The Roots of Collective Voice.md +++ b/thesis/1. The Roots of Collective Voice.md @@ -4,7 +4,12 @@ _The voice is a medium for collective practice- orality and literacy_ Decision making through the dialogue (check my reader on orality) need for presence -_The importance of voice in the creation of an agonistic arena of communication. The engagement of the body and the audience. + +Deliberating communicative processes through the voice/ activating communal activities. “This new orality has striking resemblances to the old in its participatory mystique, its fostering of a communal sense, its concentration on the present moment, and even its use of formulas (...) But it is essentially a more deliberate and self-conscious orality, based permanently on the use of writing and print, which are essential for the manufacture and operation of the equipment and for its use as well” (Ong. pg.13). + + +## The importance of voice in the creation of an agonistic arena of communication. The engagement of the body and the audience +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 or state. In the occupy movements 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). _"point A: the importance of voice and body in the public"_ public dynamics diff --git a/thesis/3. Multiplication Vis a Vis Amplification.md b/thesis/3. Multiplication Vis a Vis Amplification.md index e88f83c..3c40eee 100644 --- a/thesis/3. Multiplication Vis a Vis Amplification.md +++ b/thesis/3. Multiplication Vis a Vis Amplification.md @@ -1,33 +1,51 @@ # Multiplication Vis a Vis Amplification Become techy with your body -examples of multiplication -- Benjamin, W. (2008) The Work of Art in the Age of Mechanical Reproduction. 01 edition. Translated by J. A. Underwood. London: Penguin. -‘Φύλο, φόβος και δημόσιος λόγος - Βαβυλωνία | Πολιτικό Περιοδικό’ (2012) Βαβυλωνία, 25 February. Available at: https://www.babylonia.gr/2012/02/25/filo-fovos-ke-dimosios-logos/ (Accessed: 26 November 2018). +Collective voice affords the amplification and multiplication either with the aid of technology or embodied practices. -Sth that is visible and can be heard is reality and can create power (Kanaveli) -_The collective voice vis a vis multiplication and amplification_ -ways of amplification +## The mediation of voice through multiplication +*Examples of multiplication* +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 power. 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. This brings the conversation to the Speaker's Corner, "the home of free speech, where anyone can get on their soapbox and make their voice heard" (Coomes, 2015). This practice was very crucial in Occupy Movement [1](#myfootnote1). Anyone could be a speaker and be heard by the people surrounding her/him. In the Occupy Wall Street, amplified sound devices, like microphone and megaphone, were not permitted in the city and the crowd could bot listen clearly to the speaker [1](#myfootnote2). 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 used the 'human microphone', as they call it. This means that the crowd would repeat the words of the speaker for the benefit of those located in the rear. There the voice played an important role in the spreading of the speech to the farest points of the public space. "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 space of today. Even though many new technologies exist the public space seems to exist in a more primitive face to face communication and bodily expression under the context of public assemblies. -Deliberating communicative processes through the voice/ activating communal activities. “This new orality has striking resemblances to the old in its participatory mystique, its fostering of a communal sense, its concentration on the present moment, and even its use of formulas (...) But it is essentially a more deliberate and self-conscious orality, based permanently on the use of writing and print, which are essential for the manufacture and operation of the equipment and for its use as well” (Ong. pg.13). +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 are able to spread the words and make them viral in internet. This process is also a way to archive and make public bottom-up initiatives in public spaces. At the same time there is a temporarity 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 traces online as many as possible. As it can be seen from the Youtube videos of the Occupy Movements the crowd is using a lot of different media technologies, like their smartphones, to record or stream the words of the public speakers. -_second orality_ -The ‘secondary orality’. “At the same time, with telephone, radio, television and various kinds of sound tape, electronic technology has brought us into the age of 'secondary orality'.” (Ong, pg.13) +*The female collective voice (thrinos)?* + +### Decentralized approach +Amplification through multitude (decentralized) -radio in chiasme -# Parallel or multiple presences in other places. “Radio and television have brought major political figures as public speakers to a larger public than was ever possible before modern electronic developments. Thus in a sense orality has come into its own more than ever before.” (Ong, pg. 135). Describing further with examples of media [radio, telephone, Skype, voice messages] that spread the voice in private or public spheres. Being here now and elsewhere. "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 mediation of voice through amplification +According to Hanna Arendt the speech becomes possible with the existence of a group of people (public assemblies) and it is a civilized way to respond to violence. Suffragettes' speech-making workshops was a way to provide women with tools “with which to take their concerns out into the public domain” (Rose Gibbs, 2016). They focused on the voice because there is a uniqueness in it, that embodies the speaker and doesn’t apply to the abstract and bodiless universality of western thought. Even more, the voice through speech (songs, protest) connects one another in a group and at the same time keeps the individuality of the speaker. In contrast to mainstream political spheres the feminists, like anarchists, were looking for horizontal ways of communication were no voice was dominating over others. The speeches of African American women, in the first part of 19th century, were very intense as they were tolerating a lot of violence because of their gender and nationality. The brave speech of Sojourner Truth, "Ain't I a Woman?" was one of the first speech acts of women in public of that time. She made that speech after gaining her freedom and she became well-known anti-slavery speaker. +![alt text](speech-making-workshop.jpg) -_the access to technology and the relationship of amateur and expert -_"point A: the importance of voice and body in the public"_ -human microphone +### Radio amplification +the access to technology and the relationship of amateur and expert -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 or state. In the occupy movements 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 symbolises 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). What I find interesting is that those people because of their multilayered relation to technology are able to spread the words and make them viral in internet. This process is also a way to archive and make public bottom-up initiatives in public spaces. At the same time there is a temporarity 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 traces online. As it can be seen from the Youtube videos of the Occupy Movements the crowd is using a lot of media technologies, like their smartphones, to record or stream the words of the public speakers. From my point of view, the Occupy Movement revealed a lot about the relation of the media technology with the presence and resistance in public. +cars together playing the same frequency +take it to the air Detroit +max neuhaus people broadcasting different frequencies that compose a piece. -According to Hanna Arendt the speech becomes possible with the existence of a group of people (public assemblies) and it is a civilized way to respond to violence. Suffragettes' speech-making workshops was a way to provide women with tools “with which to take their concerns out into the public domain” (Rose Gibbs, 2016). They focused on the voice because there is a uniqueness in it, that embodies the speaker and doesn’t apply to the abstract and bodiless universality of western thought. Even more, the voice through speech (songs, protest) connects one another in a group and at the same time keeps the individuality of the speaker. In contrast to mainstream political spheres the feminists, like anarchists, were looking for horizontal ways of communication were no voice was dominating over others. The speeches of African American women, in the first part of 19th century, were very intense as they were tolerating a lot of violence because of their gender and nationality. The brave speech of Sojourner Truth, "Ain't I a Woman?" was one of the first speech acts of women in public of that time. She made that speech after gaining her freedom and she became well-known anti-slavery speaker. I will elaborate on that speech later. +##Conclusion +### The collective voice vis a vis multiplication and amplification +*of amplification and examples of amplification in feminist movements* +https://en.m.wikipedia.org/wiki/Amplification + +### Second orality_ +The ‘secondary orality’. “At the same time, with telephone, radio, television and various kinds of sound tape, electronic technology has brought us into the age of 'secondary orality'.” (Ong, pg.13) +Parallel or multiple presences in other places. “Radio and television have brought major political figures as public speakers to a larger public than was ever possible before modern electronic developments. Thus in a sense orality has come into its own more than ever before.” (Ong, pg. 135). Describing further with examples of media [radio, telephone, Skype, voice messages] that spread the voice in private or public spheres. Being here now and elsewhere. "Heidegger, in Being and Time and elsewhere,", "To the extent that it always relates us to the absent other, the telephone"(Telephone Book, Ronell) -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. 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. This brings the conversation to the Speaker's Corner, "the home of free speech, where anyone can get on their soapbox and make their voice heard" (Coomes, 2015). This practice was very crucial in Occupy Movement [1](#myfootnote1). Anyone could be a speaker and be heard by the people surrounding her/him. In the Occupy Wall Street, amplified sound devices, like microphone and megaphone, were not permitted in the city and the crowd could bot listen clearly to the speaker [1](#myfootnote2). 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 used the 'human microphone', as they call it. This means that the crowd would repeat the words of the speaker for the benefit of those located in the rear. There the voice played an important role in the spreading of the speech to the farest points of the public space. "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 intersting fact of the public space of today. Even though many new technologies exist the public space seems to exist in a more primitive face to face communication and bodily expression under the context of public assemblies. +#Notes +1: It is an international movement since 2011 for social and economic justice and new forms of democracy with meetings in public spaces + +2: "In NYC, a sound permit is required in order to use these devices in public, and the police may, or may not grant the permit" (NewYorkRawVideos, 2011, note) + + +# Bibliography +- Benjamin, W. (2008) The Work of Art in the Age of Mechanical Reproduction. 01 edition. Translated by J. A. Underwood. London: Penguin. +- ‘Φύλο, φόβος και δημόσιος λόγος - Βαβυλωνία | Πολιτικό Περιοδικό’ (2012) Βαβυλωνία, 25 February. Available at: https://www.babylonia.gr/2012/02/25/filo-fovos-ke-dimosios-logos/ (Accessed: 26 November 2018). +- radio in chiasme diff --git a/thesis/4. Transmitting Ugly Things.md b/thesis/4. Transmitting Ugly Things.md index d189243..432f59e 100644 --- a/thesis/4. Transmitting Ugly Things.md +++ b/thesis/4. Transmitting Ugly Things.md @@ -1,10 +1,6 @@ # Transmitting Ugly Things Related to "The monstrosity..." opening the hollow cavity -- Inside/ Media: Voices of the Absent, Antinomies of Transmission -- Rose Gibbs, Speech Matters: Violence and the Feminist Voice (2016) -- Federici, S. B. (2014) Caliban and the witch. 2., rev. ed. New York, NY: Autonomedia. -- Ernst, W. (2016) ‘Experiencing Time as Sound’, in Chronopoetics. London ; New York: Rli, pp. 99–121 (102-111). ## 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. A woman would expose her inside facts that are supposed to be private data. The dark side and fear of death, blood the female body, "By projections and leakages of all kinds- somatic, vocal, emotional, sexual- females expose or expend what should be kept in" (Carson, 1996, pg. 129). Examples of these facts would be emotions that reveal pleasure or pain either from sexual encounters from before or the birth of a child. 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 (text of Kanaveli). @@ -34,8 +30,6 @@ streaming and continuity unalterated speech of radio broadcasting and direct (Ernst, pg. 104) - non controlled speech by female bodies (like hysteria and aischrologia, ololyga) - - ## 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. @@ -46,3 +40,9 @@ 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) 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. + +# Bibliography +- Inside/ Media: Voices of the Absent, Antinomies of Transmission +- Rose Gibbs, Speech Matters: Violence and the Feminist Voice (2016) +- Federici, S. B. (2014) Caliban and the witch. 2., rev. ed. New York, NY: Autonomedia. +- Ernst, W. (2016) ‘Experiencing Time as Sound’, in Chronopoetics. London ; New York: Rli, pp. 99–121 (102-111). diff --git a/thesis/5. The Oxymoron of Democracy.md b/thesis/5. The Oxymoron of Democracy.md index 42a2b9e..686073b 100644 --- a/thesis/5. The Oxymoron of Democracy.md +++ b/thesis/5. The Oxymoron of Democracy.md @@ -2,6 +2,7 @@ Transcriptions Interviews + - 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). "Each bodies can communicate in the resonance. Resonance does not exchange information but synchronizes between bodies." ololyga @@ -17,6 +18,7 @@ our everyday experience of places" streaming media ##point B: restrictions and surveillance in european countries on public assemblies. +legal issues and restrictions of radio The use of communication technologies and social media in movements and public speeches has contributed to their preservasion and their distribution. According to Sassen (2012, p.) in movements like #occupy these technologies were intensively discussed concerning their unrealised potentials. There is a confusion between the logic of the technology designed by the engineers and the ones of the user. Facebook for example is used for spreading the word of very diverse collective events even if they have different aims and ideologies, but they focus in communicating rapidly something. She proposes to see this “electronic interactive domain” as a part of the larger ecologies beyond its technicality and redefine them more conceptually. “Radio and television have brought major political figures as public speakers to a larger public than was ever possible before modern electronic developments. Thus in a sense orality has come into its own more than ever before.” (Ong, p. 135). While a public speech can be "amplified" online, the use of any sound amplification equipment in the physical space (squares, streets) is not always permitted. That makes the public space a primitive space for oral communication. diff --git a/thesis/occupy-butler.jpg b/thesis/occupy-butler.jpg new file mode 100644 index 0000000..d78310c Binary files /dev/null and b/thesis/occupy-butler.jpg differ diff --git a/thesis/occupy-davis.jpg b/thesis/occupy-davis.jpg new file mode 100644 index 0000000..df39c36 Binary files /dev/null and b/thesis/occupy-davis.jpg differ diff --git a/thesis/speech-making-workshop.jpg b/thesis/speech-making-workshop.jpg new file mode 100644 index 0000000..574cb6f Binary files /dev/null and b/thesis/speech-making-workshop.jpg differ