@ -88,22 +88,21 @@ Qustumize your own streaming/digital space
*Questions
What medium represents you? And how you do it?
*
What medium represents you? And how you do it?*
## Refs
_Mohammed Malique. Bodega hni. Mijn stad is Mijn hart https://www.vpro.nl/programmas/tegenlicht/kijk/afleveringen/2018-2019/mijn-stad-is-mijn-hart.html
- Mohammed Malique. Bodega hni. Mijn stad is Mijn hart https://www.vpro.nl/programmas/tegenlicht/kijk/afleveringen/2018-2019/mijn-stad-is-mijn-hart.html
_Nazi soundscapes. Birdsall
- Nazi soundscapes. Birdsall
_Amplification of female voice women in Red writing articles in Wikipedia https://en.wikipedia.org/wiki/Women_in_Red
- Amplification of female voice women in Red writing articles in Wikipedia https://en.wikipedia.org/wiki/Women_in_Red
"media activists who are increasingly becoming cosmopolitan and detached from local communities and struggles." leeszaal
Media theorist Geert Lovink is apparently missing out on what is happening here amongst other places when he writes: "The Social Media Question: Where are the Alternatives?" poking at a broadly defined "geek class" and applying the term elitism to it. I have never met him and i believe he's well known.
_Queering damage
- Queering damage
## Diary notes
@ -112,7 +111,8 @@ Future: leaving the social sphere and the self, after the practice has been clea
## Bibliography
- Carson, A. (1996) ‘The Gender of Sound’, in Glass, Irony and God. First Edition edition. New York: New Directions, pp. 119–142.
- Barad, K. (2018) ‘Troubling time/s and ecologies of nothingness: re-turning, re-membering, and facing the incalculable’, new formations: a journal of culture/theory/politics, 92(1), pp. 56–86.
- Beard, M. (2017) Women & Power: A Manifesto. 1 edition. New York: Liveright.
- 667: Wartime Radio (2019) This American Life. Available at: https://www.thisamericanlife.org/667/transcript (Accessed: 5 February 2019).
The thesis is a series of 6 essays which relate to the voice and its mediation. The texts deals particularly with the voice as a medium for collective practices (see *The roots of collective voice*). Historically, some voices and modes of addressing have been marginalized and shut out of the public domain (see *the monstrosity of female voice*); collective voice affords the amplification and multiplication either with the aid of technology or embodied practices (see *Multiplication vis a vis amplification*); there is a fear of ugly forms of address which are connected to the female body _ blood, birth, death, mourning &c. These are forms of vocalization which are excluded public discourse which centers on “self-control”, “reason”. Such things are creating noise and disorder and "have to be kept" silent according to the patriarchal norms (see *transmittingugly things*). There are technologies for such things, the men are taught to disport themselves in particular ways and they are taught to teach the women to be silent. In the current era we see how technologies serve to filter forms of collective voices; again this aims to reduce “noise” (see *oxymoron of democracy*). Practices of resistance (see *Let’s talk about unspeakable things*)
The thesis is a series of 5 essays which relate to the voice and its mediation. They address the voice as a feminist tool for communicating and an object of inhabiting space. The texts deal particularly with the voice as a medium for collective practices (see *The roots of collective voice*). Historically, some voices and modes of addressing have been marginalized and shut out of the public domain (see *the monstrosity of female voice*); collective voice affords the amplification and multiplication either with the aid of technology or embodied practices (see *Multiplication vis a vis amplification*); there is a fear of ugly forms of address which are connected to the female body _ blood, birth, death, mourning &c. These are forms of vocalization which are excluded public discourse which centers on “self-control”, “reason”. Such things are creating noise and disorder and "have to be kept" silent according to the patriarchal norms. But alternative mediums and forms of communication have been developed against that (see *transmittingugly things*). There are technologies for such things, the men are taught to disport themselves in particular ways and they are taught to teach the women to be silent. In the current era we see how technologies serve to filter forms of collective voices; again this aims to reduce “noise” (see *Let’s talk about unspeakable things*).
*This thesis comprisesseries of small 6 essays that will be reconfigured in the thesis : “ the monstrosity…”. All these essays have in common the separation between private and public; gender separation; the individual and collective insofar as they relate to the voice and how the voice is mediated from the past times to today*
*My thesis is about a timeline from ancient Greece to today. How the ancient structure of the terms of public and private separation....*
*My thesis is about a timeline from ancient Greece to today. How the ancient structure of the terms of public and private separation....*
**Speech** is the rational human way of expressing personal stories, opinions. It is what differs human from animals according to the patriarchal principles on human nature (Carson...)
**Absent Voice**
**Public Speech** is the ability to talk in public about individual or collective concerns
**Agonism** Agonism (from Greek ἀγών agon, "struggle") is a political theory that emphasizes the potentially positive aspects of certain (but not all) forms of political conflict. It accepts a permanent place for such conflict, but seeks to show how people might accept and channel this positively. For this reason, agonists are especially concerned with debates about democracy. The tradition is also referred to as agonistic pluralism.
**Public Space** is the space that hosts collective decision making activities, democratic processes and freedom of speech. Though many contemporary public spaces are controlled spaces that exclude many modes of address. Big corporations and states are defining the public space and it is more a space of consuming and public access instead of a free space for expression. This space refers to either physical or digital (Sassen...). There is a big separation between private and public spaces that has been established since the ancient philosophy.
**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
**Democracy**
**Invididual/Collective**
**Female Voice** high-pitched, loud shouting, having too much smile in it, decapitated hen, heartchilling groan, garg, horrendous, howling dogs, being tortured in hell, deadly, ...........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 (from Carson)
**Individual empowerment**
**Democracy**
**Agonistic Pluralism **
**Invididual/Collective**
**Transmitting** is the act of passing, communicating, sending, to spread from one to another
**Mediated Voice**
**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
**Orality** is thought and verbal expression in societies where the technologies of literacy and writing are unfamiliar to most of the population
**Streaming** refers to the process of delivering, it is a steady current of a fluid, a technique for transferring data so that it can be processed as a steady and continuous stream.
**Past/Present Voice**
**Streaming Media**
**Public Space** is the space that hosts collective decision making activities, democratic processes and freedom of speech. Though many contemporary public spaces are controlled spaces that exclude many modes of address. Big corporations and states are defining the public space and it is more a space of consuming and public access instead of a free space for expression. This space refers to either physical or digital (Sassen...). There is a big separation between private and public spaces that has been established since the ancient philosophy.
**Voice** is the vocal sound that comes from the inside of the body and articulates speech
**Public Speech** is the ability to talk in public about individual or collective concerns
**Mediated Voice**
**Speech** is the rational human way of expressing personal stories, opinions. It is what differs human from animals according to the patriarchal principles on human nature (Carson...)
**Female Voice** high-pitched, loud shouting, having too much smile in it, decapitated hen, heartchilling groan, garg, horrendous, howling dogs, being tortured in hell, deadly, ...........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 (from Carson)
**Streaming Media**
**Past/Present Voice**
**Streaming** refers to the process of delivering, it is a steady current of a fluid, a technique for transferring data so that it can be processed as a steady and continuous stream.
**Absent Voice**
**Transmitting** is the act of passing, communicating, sending, to spread from one to another
**Orality** is thought and verbal expression in societies where the technologies of literacy and writing are unfamiliar to most of the population
**Voice** is the vocal sound that comes from the inside of the body and articulates speech
@ -15,9 +15,12 @@ The female version of this term was perceived more as a way for men to silence w
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>
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.
*example of syrian wartime radio*
## 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.
# 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).
- my text on sound acts in victoria
- 667: Wartime Radio (2019) This American Life. Available at: https://www.thisamericanlife.org/667/transcript (Accessed: 5 February 2019).
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.
The marginalized modes of address share concerns that seem uninteresting or bad for the Western formal and civilized society, that supports a democracy rooting in the Ancient Greek politics. Because of their ugliness, they are suppressed and accused as ugly forms, then filtered and censored before they been expressed in public. They share unfiltered, unedited messages that overpass the rational sphere of speech. From my perspective the medium used by these modes reflects their character. They are based on instant and urgent communication, liveness, "hit and run" approach (from Multiplication...). Today streaming media is used constantly by protesters or citizens for broadcasting news by themselves that are not censored by the government. Streaming media is characterized by the distribution of unfiltered data, the sense of liveness and the continuity (direct distribution) of the message. 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 think that the acceptance of continuity and direct mediation can facilitate more democratic processes.
## 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. ).
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 death, blood, darkness, 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. )*example*.
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 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 tells 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).
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.
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 public spaces. 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 that doesn't accept any form of over-emotion or overflow of expression, is nothing more than an illusion. An illusion that threatens the existence of democracy by creating exclusion and disregarding the importance of passions and desires in politics. 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 suppressed pain, fanaticism and fascism.
## 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).
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 had to 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 which interrupts this continuity and dissociates the inside from the outside (Crason, 1996, pg. 131). They 'transmit' 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 the protesters 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 in public (like hysteria and aischrologia, ololyga).
*what similarities?*
@ -25,20 +24,17 @@ Mr. Haot removed advertising from the Occupy channels after some brands complain
(Preston, 2011)*
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.
### For an agonistic streaming
*streaming media in relation to voice and gender*
This uninterrupted continuity shows us that what is important is not the last message but what is happening right now at present and what practices of democracy are emerging. It is like the 'agonistic' model of democracy of Chantal Mouffe in which 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. It gives space to the conflicts to happen naturally.
Continuity:
For an agonistic streaming->
streaming media in relation to voice and gender
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.
Streaming media reflects a sense of liveness and presence. 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.
## 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
The ugly forms of address are pushed away because they reveal the hidden dark side of a 'democratic' society. The allowance of them can become crucial for the democracy we want to be part of. As "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" (Mouffe, 2013). Focus more on the media that allow/facilitate this process to happen can open possibilities and alternatives of democratic processes.
*in ancient greece it was the dionysian*
I perceive this continuity as an important element of democratic processes....
# Bibliography
- Inside/ Media: Voices of the Absent, Antinomies of Transmission
