The last years my ongoing concern lies on the presence of the marginalized female voice in public. During my previous studies I gradually realized how my gendered body had been silenced or marginalized since my early childhood through slight gestures from male figures or institutional powers that were obfuscating the situation. Observing, as well, female members of my family, female teachers, workers and immigrant neighbors of my early age environment I found out different types of marginalization and silencing. Examples would be women working at home or the background of a company, taking care of everything in the family and leaving behind their own desires, men interrupting them when articulating arguments in a political/formal dialogue, underestimating their knowledge. The mediation of their voices and the way they were becoming present, active participants and visible in public spaces and spheres became one of my main interests. My past projects reflected and responded to that concern. I worked with voice and sound that as forms of art are underestimated in the context of the western visual culture. They are forms connected to irrational attitudes and oral non western cultures[?]. Feminists include and embrace voice in their practices because there is a uniqueness in it that embodies the speakers and their personal stories.<br>
The sound of voices reveals hidden suppressed aspects and subjects of the society. *The sound has to do invisibility, telepresence and marginal [text about proposal at Belfast]*. In my project *Sound Acts in Victoria Square* I inserted the recorded sounds of women’s voices into existing conversations at a public square in Athens that was male dominated. First, I realized and recorded actions of conversations, within two months, with women I met in the square, as well as archived and ordered the collected material. Then I planned and realized the in-situ broadcasting of the collected sound material and the direction of the new relations and conversations with the public for one day in June 2015. Their voices came from a past time of the same place, when they were physically present. At another time only their words were present and 'participated' in conversations in the square. From my description of the project: "The broadcasted female voices were abruptly intervening into the existing conversations in the specific places, giving the impression of an non-invited 'absent' guest" (Diakrousi, 2015, pg. ). The women were represented by mediated distant voices. My ongoing research after that lead me to the public forums and public speeches and the technologies that facilitate them.<br>
This thesis is a series of 5 essays which relate to the female and collective voice and its mediation. They address the voice as a feminist tool for communicating and an object of presence and inhabiting space. Historically, some modes of addressing have been marginalized and shut out of the public domain (see *the monstrosity of female voice*). The separation between private and public space has played an important role in that. The collective voice represents the marginalized voice of a patriarchal society. The female voice is part of it. The texts deal particularly with the voice as a medium for collective practices (see *the monstrosity...*). This collective vocalization affords the amplification and multiplication either with the aid of technology or embodied practices (see *Multiplication vis a vis amplification*) that refuses the dominant ways of establishing presence and dialogue. In the patriarchal democracy there is a fear of ugly forms of address which are connected to the female body _ blood, birth, death, mourning &c_ and other dark aspects and passions that are perceived as threat for the society. These are forms of vocalization that are excluded public discourse which centers on “self-control” and “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 self-control and filtration. 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” and thus to exclude (see *Let’s talk about unspeakable things*).
Research question:
How voice occupies space and reveals dark aspects that can be anything else than harmful for the establishment of a democratic society.
How voice occupies space and reveals dark aspects that (its mediation) can be anything else than harmful for the establishment of a democratic society.
# Introduction
The last years my ongoing concern lies on the presence of the female voice in public. During my previous studies I gradually realized how my gendered body had been silenced or marginalized through slight gestures from male figures or institutional powers that were obfuscating this situation. Observing, as well, female members of my family, female teachers, workers and immigrant neighbors of my early age environment I found out different types of marginalization and silencing. Examples would be women working at home or the background of a company, taking care of everything in the family and leaving behind their own desires, men interrupting them when articulating arguments in a political/formal dialogue, underestimating their knowledge. The mediation of their voices and the way they were becoming present, active participants and visible in public spaces and spheres became one of my main interests. My past projects reflected and responded to that concern. I worked with voice and sound that as forms of art are underestimated in the context of the western visual culture. They are forms connected to irrational attitudes and primary oral cultures. Feminists include and embrace voice in their practices because there is a uniqueness in it that embodies the speakers and their personal stories. The sound of voices reveals hidden suppressed aspects and subjects of the society. Because of its temporariness, non-linearity, invisibility and borderless character *long sounds text* sound can exist and transit in multiple dimensions of spaces at the same time, creating bonds between them. Oral cultures of all times, that are based on vocal expression, differ from the literate cultures in that they embrace the collective sharing of knowledge. More specifically they create "personality structures that in certain ways are more communal and externalized, and less introspective than those common among literates. Oral communication unites people in groups. Writing and reading are solitary activities that throw the psyche back on itself" (Ong, 2002, pg. 67). <br>
In one of my related projects, *Sound Acts in Victoria Square* I 'inserted' the recorded sounds of women’s voices into existing conversations at a public square in Athens that was male dominated. First, I realized and recorded actions of conversations, within two months, with women I met in the square, as well as archived and ordered the collected material. Then I planned and realized the in-situ broadcasting of the collected sound material and the direction of the new relations and conversations with the public for one day in June 2015. Their voices came from a past time of the same place, when they were physically present. At another time only their words were present and 'participated' in conversations in the square. From my description of the project: "The broadcasted female voices were abruptly intervening into the existing conversations in the specific places, giving the impression of an non-invited 'absent' guest" (Diakrousi, 2015, pg. ). The women were represented by mediated distant voices.<br>
But together with this concern I was also dealing with the separation of amateur and expert when I was approaching telecommunication networks and technologies with the intention of learning to build them and use them. This separation goes together with the gender exclusion. I quickly found out that this is not only my problem. In the example of an activist collective called Prometheus volunteers expressed similar concerns in the barnraising of a radio station:
>"The radio activists presented the work of soldering a transmitter, tuning an antenna, and producing a news program or governing a radio station to be accessible to all. Nevertheless, they were conscious of patterned gaps in their organization and volunteer base: men were more likely than women to know how to build electronics, to be excited by tinkering, and to have the know-how to teach neophytes.This troubled the activists"(Dunbar-Hester, pg. 53-54).
My ongoing research after that lead me to the public forums and public speeches and the technologies that facilitate them, always with a more feminist perspective. <br>
This thesis is a series of 5 essays which relate to the female and collective voice and its mediation. They address the voice as a feminist tool for communicating and an object of presence and inhabiting space. Historically, some modes of addressing have been marginalized and shut out of the public domain (see *the monstrosity of female voice*). The separation between private and public space has played an important role in that as it reflects and it is related to the gender separation. The collective voice is marginalized under the realm of the patriarchal individualistic society. The female voice is part of it. The texts deal particularly with the voice as a medium for collective practices (see *the monstrosity...*). This collective vocalization affords the amplification and multiplication either with the aid of technology or embodied practices (see *Multiplication vis a vis amplification*) that refuses the dominant ways of establishing presence and dialogue. In the patriarchal democracy there is a fear of ugly forms of address which are connected to the female body- blood, birth, death, mourning &c- and other dark aspects and passions that are perceived as threat for the society. These are forms of vocalization that are excluded public discourse which centers on “self-control” and “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 self-control and filtration. 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” and thus to exclude (see *Let’s talk about unspeakable things*).
- Kogawa, T. (2008) ‘Radio in the Chiasme’, in Elisabeth Zimmermann et al. (eds) Re-Inventing Radio. Aspects of radio as art. Frankfurt am Main: Revolver, pp. 407–409.
- Lilja, M. (2017) ‘Dangerous bodies, matter and emotions: public assemblies and embodied resistance’, Journal of Political Power, 10(3), pp. 342–352. doi: 10.1080/2158379X.2017.1382176.
- Ong, W. J. (2002) Orality and Literacy. 2 edition. London: Routledge.
- Panopoulos, P. (no date) ‘Μέσα: Φωνές των απόντων, αντινομίες της αναμετάδοσης(Inside/ Media: Voices of the Absent, Antinomies of Transmission) (Φωνές/ Fonés, 2016)’.
- 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).
- Schafer, R. Murray (1993). The soundscape: Our sonic environment and the tuning of the world.
Rochester: Destiny Books
- Rose Gibbs (2016) Speech Matters: Violence and the Feminist Voice, Institute of Contemporary Arts. Available at: https://archive.ica.art/bulletin/speech-matters-violence-and-feminist-voice (Accessed: 3 December 2018).
- 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).
**Orality** is thought and verbal expression in societies where the technologies of literacy and writing are unfamiliar to most of the population
**Past/Present Voice**
@ -25,7 +29,8 @@
**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...)
**Streaming Media**
**Streaming Media** A real-time process. Delivery systems inherently streaming (e.g. radio, television, streaming apps/hot media) or inherently non-streaming (e.g. books, video cassettes, audio CDs/cold media). Live streaming is the delivery of Internet content in real-time, as events happen, much as live television broadcasts its contents over the airwaves via a television signal. Live internet streaming requires a form of source media (e.g. a video camera, an audio interface, screen capture software), an encoder to digitize the content, a media publisher, and a content delivery network to distribute and deliver the content. Live streaming does not need to be recorded at the origination point, although it frequently is.
There are challenges with streaming content on the Internet. If the user does not have enough bandwidth in their Internet connection, they may experience stops, lags or slow buffering in the content and some users may not be able to stream certain content due to not having compatible computer or software systems.
**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.
Marginalized people are mediating things that are unacceptable for 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 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, birth, 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*.<br>
One ugly form of address in Ancient Greece was an utterance, a high-pitched cry, called ‘ololyga’ and it was a ritual practice of women (more in 'Monstrosity...'). This is still valid in countries like Greece or Middle East and it is related to mourning. In their rituals women were also talking offensive bad things under the context of 'aischrologia'; a woman would freely discharge the unspeakable things on behalf of the city. 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. Female is associated with the bad things of the collective memory. Gossiping is a another form of address that reveals secrets that should have stayed hidden. It is an alternative way of communication existing in the private domains and 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; Plutarch tells a story about how a secret is spread fast by women creating chaos and ruins, in contrast to men that are keeping themselves from revealing it (Carson, 1996, pg. 130).<br>
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 unfair economical and political structure of the society 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. Their suppression may lead to repressed pain, fanaticism and totalitarianism.
Marginalized people are vocalizing things that are unacceptable for 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 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, birth, the female body. This direct continuity and linkage between the inside and outside has been a threat for the human nature and society as it was not filtrated through the rational toll of human, the 'speech'. A human nature that is defined by the dominant norms. 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*. There is a connection of sound and voice with externalizing our inside facts. One of the principal characteristics of sound is its unique relationship to ineteriority. According to Ong (2002, pg. 69) "[t]his relationship is important because of the interiority of human consciousness and of human communication itself".<br>
One ugly form of addressing in Ancient Greece was an utterance, a high-pitched cry, called ‘ololyga’ and it was a ritual practice of women (more in 'Monstrosity...'). This is still valid in countries like Greece or Middle East and it is related to mourning. In their rituals women were also talking offensive bad things under the context of 'aischrologia'; a process in which a woman would freely discharge the unspeakable things on behalf of the city. 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. Female is associated with the bad things of the collective memory. Gossiping is a another form of address that reveals secrets that should have stayed hidden. It is an alternative way of communication existing in the private domains and 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 Ancient Greece this form was annoying; Plutarch tells a story about how a secret is spread fast by women creating chaos and ruins, in contrast to men that are keeping themselves from revealing it (Carson, 1996, pg. 130).<br>
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, respectively, talk collectively about the unfair economical and political structure of the society 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 with their voices. 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. Their suppression may lead to repressed pain, fanaticism and totalitarianism.
## Streaming media in relation to female continuity
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 and 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, like Livestream, Ustream and Youtube stream, was a way for the protesters to be heard in public fast and broadcast their own news online ("Multiplication..."). Thus, experts or official media platforms could not 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) more from his text* have similarities with the non controlled direct expression of the female bodies in public (like hysteria and aischrologia, ololyga). "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!)(Preston, 2011)
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 and 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, like Livestream, Ustream and Youtube stream, was a way for the protesters to be heard in public fast and broadcast their own news online ("Multiplication..."). Thus, experts or official media platforms could not filter their speech and alter the message before they spread it online. The companies providing online streaming wouldn't agree with the action and message of the #occupy and thus they would publicly differentiate themselves from them. "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"(Preston, 2011). Similarly radio streaming has been a way for activists, protesters to share their own news *example of wartime radio*. *This unaltered and direct speech of (radio/streaming) broadcasting (Ernst, 2016, pg. 104) more from his text* have similarities with the non controlled direct expression of the female bodies in public (like hysteria and aischrologia, ololyga). There is a fear of continuity related to the message that comes out unedited from the inside of the human container and their channels. My assumption comes to introduce an 'embodied streaming' that relates the medium with the human body based on the need a message to be articulated and passed/distributed on to others.
*Streaming online depends on protocols that can stream directly or indirectly
filter with TCP*
*"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.*
*Explaining the structure of streaming in relation to the structure of female continuity in the beginning of the paragraph: Streaming online depends on protocols that can stream directly or indirectly filter with TCP*
### 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 and no time for thinking about future utopias and realities but what is happening now. It gives space to the conflicts to happen naturally. 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.*chronopoetics*
*Hot media* 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 while being in the flow. It is like the 'agonistic' model of democracy of Chantal Mouffe in which there is not an external power that filters it and no time for thinking about future utopias and realities but what is happening now. It gives space to the conflicts to happen naturally. 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.*chronopoetics* The democracy of agonism accepts all the ideas, thoughts and concerns on the table. *Through a healthy conflict...*
## Conclusion
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 wanted to highlight 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. 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). Focusing more on the media that allow/facilitate this process to happen can open possibilities and alternatives 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 wanted to highlight 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. These ugly things may subvert, also, the formal society. I think that the acceptance of continuity and direct mediation can facilitate more democratic processes. 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). Focusing more on the media that allow/facilitate this process to happen can open possibilities and alternatives of democratic processes. The embodied streaming suggests a resistance....
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). 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, was left outside of the city, where public assemblies were taken place, and 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, a political incorrect sound. 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. A very recent example of how men were annoyed by women's voices is the abhorrence that Ernest Hemingway had for the voice of Gerdrude Stein [his words]. He would judge her for her big physical size and her monstrous voice that could not be tolerated.[Carson talks about his feelings for being in the margin, feelings of alienation]. 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 ["The Oxymoron..." individual vs collective democracy].[too much carson]
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 established the self-conscious mind. 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, was left outside of the city, where public assemblies were taken place, and 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, 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>
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. A very recent example of how men were annoyed by women's voices is the abhorrence that Ernest Hemingway had for the voice of Gerdrude Stein [his words]. He would judge her for her big physical size and her monstrous voice that could not be tolerated.[Carson talks about his feelings for being in the margin, feelings of alienation]. 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 ["The Oxymoron..." individual vs collective democracy].*too much carson*
These are some words used to describe how the female sounds like voice since ancient times according to the text of Carson:
>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 [from Carson's text]
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. The presence of the bodies provides a layer of trust and safety. [History of public speech/public sphere, public forums/orality and butler]. These bodies with their voices create and inhabit the space they are part of. They materialize/visualize 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 or state or men. 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).
The Speaker's Corner, for example, 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. 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). 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 in these cases. <br>
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. Primitive cultures were based on the verbal communication for sharing knowledge. 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.
The presence of the bodies provides a layer of trust and safety. [History of public speech/public sphere, public forums/ butler]. These bodies with their voices create and inhabit the space they are part of. They materialize/visualize 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 or state or men. 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). 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. 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). 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 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>
@ -47,6 +44,8 @@ Radio pirates/amateurs and antennas. Reaching the invisible other or being that
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)
"oxymoron of democracy" technologies and nations that filter the unspeakable
*"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.* (Preston)
"Each bodies can communicate in the resonance. Resonance does not exchange information but synchronizes between bodies." ololyga
