@ -4,4 +4,4 @@ This thesis comprisesseries of small 6 essays that will be reconfigured in the
Series of 6 essays which relate to the voice and its mediation. 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 marginalised and shut out of the public domain (see the monstrosity of female voices); collective voice affords the amplification and multiplication (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 vocalisation which are excluded public discourse which centres on “self-control”, “reason”, such things have to be kept silent (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 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*)
- 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.
- ?Donna Haraway. Situated Knowledges: The Science Question in Feminism and the Privilege of Partial Perspective (1988)
- ‘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).
- ? 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
- 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.
_What modes: The perception of female voice in Ancient Greece and its validation today/media_
_short intro on Carsons ololyga, high-pitched_
Historically, some voices and modes of addressing have been marginalized and shut out of the public domain. The exclusion of them has been established since the age of Ancient Greece. At that moment there was a mystification around the high-pitched voice that was connected with the evil. According to the patriarchal ideal human is rational and the 'speech' is its main way of addressing. Any other form of expression is wild and non-human. Aristotle 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 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 a "pollution" to the civic space. If they were expressed in public they would create chaos and craziness. In mythology
Gerdrude Stein, for example, was judged for her big physical size and her montrous voice that could not be tolerated by the male writers like Ernest Hemingway.
pg.128
Examples of mystification: sirens, caliban and the witch
Carson (1996, pg. 120) observes that the female voice in public is related to madness, witchery, bestiality, disorder and chaos. An thus has to stay hidden from sight.===>
_Shut out of the public: Separation of public and private space-- gender separation/violence- The connection of voice with the binary of private and public_
This disorderly loud female noise was related to a non civilized wild space.
The philosophical western thought, based on Greek philosophers, 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. For feminists the speech in public is externalizing the personal violence and suppression of women. 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. Alternative ways of communication hidden in the private domains have been created in response to that. Gossip, for example, "provides subordinated classes with a mode of communication beyond an official public culture from which they are excluded" (The Gossip, 2017, p.61). It is more an attempt to claim and exchange knowledge when there is no platform for them.
todays separation: my research on victoria square
The mechanisms of marginalization:
_Silence_
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 those times.
_the rational use of speech as an opposition to the annoying voice
The collective voice vis a vis multiplication and amplification
- Benjamin, W. (2008) The Work of Art in the Age of Mechanical Reproduction. 01 edition. Translated by J. A. Underwood. London: Penguin.
_The collective voice vis a vis multiplication and amplification_
ways of amplification
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).
_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)
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 access to technology and the relationship of amateur and expert
_"point A: the importance of voice and body in the public"_
human microphone
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.
- Inside/ Media: Voices of the Absent, Antinomies of Transmission
Self-control and silence
the dark side and fear of death, blood the female body
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.
radio attempts
Radio pirates/amateurs and antennas. Reaching the invisible other or being that invisible other. Practices of establishing multiple ways of spreading the voice in different spaces. The activation of those spaces as public forums. Listening to ‘invisible’ subjectivities.
feminist futurotopias
women in technology
# The mediation of the voice as detachment of the speaker. “the mediating role of all kinds of media that detach voice from its physical proprietor and enable its circulation in places and contexts in which physical bodies may not have access. (Panopoulos)
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.
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 <sup>[1](#myfootnote1)</sup>. 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 <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 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.
- 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
_the use of media as an individualistic approach
_individual empowerment
streaming media ecologies
silencing censorship_
"Point A: live streaming as a rabid and urgent communication of public moments"
"Mobile technologies and networks change
our everyday experience of places" streaming media
##point B: restrictions and surveillance in european countries on public assemblies.
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.
"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.
rethinking this collective voice in the current media ecology
the practices of female voices (ololyga)-second chapter in relation to the technical familiriaty and tools of mediation that I develop further in third chapter
In this chapter I will elaborate on the right on public speech and media practice of transcribing and live streaming that facilitate it. Since the beginning of the human culture the auditory experiences were important for communication and sharing of knowledge. The sound of voice has a strong impact on the people and the spaces where is projected. It is very related to sharing and participating on present time. Speech-making workshops and public assemblies are some examples of the use of voice in public for resistance or empower of the voiceless. Today even though our communication is mediated the need for the embodied voice in public is still important. But how the media technologies influence that?
#essay 1- voice in public
The freedom of speech in public is a common right among most of the democratized countries. Though social, cultural and political restrictions are clamming up groups of people. One example is strategies of the state on surveil citizens through cameras and police when organising public assemblies or public speeches. Also, social hierarchies that excludes women from the public spheres and the division between private and public sectors allow the domination of specific voices. There is an urgency for use of voice and speech as important mediums of presence and resistance. We can see that in the occupy movements and the demonstrations against measures of austerity. Today our voices are mostly mediated through different communication platforms and our presence is not always necessary but these technologies are fascilitating a public speech to be spread and being present in the public.
##point A: the importance of voice and body in the public
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.
The philosophical western thought, based on Greek philosophers, 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. For feminists the speech in public is externalizing the personal violence and suppression of women. 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. Alternative ways of communication hidden in the private domains have been created in response to that. Gossip, for example, "provides subordinated classes with a mode of communication beyond an official public culture from which they are excluded" (The Gossip, 2017, p.61). It is more an attempt to claim and exchange knowledge when there is no platform for them.
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 <sup>[1](#myfootnote1)</sup>. 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 <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 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.
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 <sup>[1](#myfootnote1)</sup>. 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 <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 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.
##point B: restrictions and surveillance in european countries on public assemblies.
This restriction of use of technology to the public for amplification of speech is not the only one that prevents people from creating public assemblies. It's somehow controversial when the citizens have to ask for the use of technology in public spaces but the states install surveillance devices in the streets and squares and gather data of them without their concent.
I looked for what is happening in the countries I have lived in or surround me and I found several restrictions regarding public assemblies. In Rotterdam, in a specific area where a market of immigrants is being held, there is a ban on public assembly: "In problem areas, the Local Ordinance (Algemene Plaatselijke Verordening) allows municipalities to proclaim a ban on public assembly. Originating from the 2000 European Football Championships held in Rotterdam, it continues to be in effect on the Afrikaandermarkt. Although previously legitimated by anti-hooliganism, it is now enforced due to anti-terrorist concerns" (Free House, no date). Besides local bans on the name of 'public good', in some cases surveillance with several technologies and devices is applied. The installation of these devices in the public space conflicts with the constitution. Examples of such technologies and practices that surveil public assemblies are the operation of CCTV cameras and the collection of personal data through videotaping and photogtaphing. In the case of UK the state use "visible, overt police surveillance tactics in the context of political assemblies" (Aston, 2017, p. 1) on a way that tresspass the privacy rights of the protesters. Similarly in Greece, the "electronic surveillance of public assemblies has been a controversial topic in the Greek public arena, particularly during the parliamentary discussion of Law 3625/2007. This Law exempted all police activities involving data processing during public assemblies from their obligation to protect the fundamental principles deriving from the rights to privacy and data protection" (Anthopoulos, 2011, p. 59).
##point B: restrictions and surveillance in european countries on public assemblies.
This restriction of use of technology to the public for amplification of speech is not the only one that prevents people from creating public assemblies. It's somehow controversial when the citizens have to ask for the use of technology in public spaces but the states install surveillance devices in the streets and squares and gather data of them without their concent.
I looked for what is happening in the countries I have lived in or surround me and I found several restrictions regarding public assemblies. In Rotterdam, in a specific area where a market of immigrants is being held, there is a ban on public assembly: "In problem areas, the Local Ordinance (Algemene Plaatselijke Verordening) allows municipalities to proclaim a ban on public assembly. Originating from the 2000 European Football Championships held in Rotterdam, it continues to be in effect on the Afrikaandermarkt. Although previously legitimated by anti-hooliganism, it is now enforced due to anti-terrorist concerns" (Free House, no date). Besides local bans on the name of 'public good', in some cases surveillance with several technologies and devices is applied. The installation of these devices in the public space conflicts with the constitution. Examples of such technologies and practices that surveil public assemblies are the operation of CCTV cameras and the collection of personal data through videotaping and photogtaphing. In the case of UK the state use "visible, overt police surveillance tactics in the context of political assemblies" (Aston, 2017, p. 1) on a way that tresspass the privacy rights of the protesters. Similarly in Greece, the "electronic surveillance of public assemblies has been a controversial topic in the Greek public arena, particularly during the parliamentary discussion of Law 3625/2007. This Law exempted all police activities involving data processing during public assemblies from their obligation to protect the fundamental principles deriving from the rights to privacy and data protection" (Anthopoulos, 2011, p. 59).
##conclusion
The constitutions allow the right for free speech and public assemblies. But surveillant tactics from the state through police, data practices and media technologies affect the presence and the development of free political spheres in public spaces. There is a contradiction between the highly tech state and the low tech citizens in public. The oral communication becomes important for resistance and presence in the cities of today. Feminists are using voice as a resistance medium and in the Occupy Movement the voice of the crowd becomes the medium that spread the message to the square.
##conclusion
The constitutions allow the right for free speech and public assemblies. But surveillant tactics from the state through police, data practices and media technologies affect the presence and the development of free political spheres in public spaces. There is a contradiction between the highly tech state and the low tech citizens in public. The oral communication becomes important for resistance and presence in the cities of today. Feminists are using voice as a resistance medium and in the Occupy Movement the voice of the crowd becomes the medium that spread the message to the square.
#essay2- public speeches with the aid of media - its potentials and 'expansion' of public spaces
#essay2- public speeches with the aid of media - its potentials and 'expansion' of public spaces
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.
##Point A: live streaming as a rabid and urgent communication of public moments
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.
"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.
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.
"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.
##Point B: Trascription as a witnessing object
The act of transcribing have been used as an evidence and archive of a public moment of a speaker.Today automated speech recognition tools are also used for transcribing speeches and conversations with the purpose to establish the distribution of the message of the speaker. What is the importance of this practice for the speaker and the public which refers to?
The act of transcribing have been used as an evidence and archive of a public moment of a speaker.Today automated speech recognition tools are also used for transcribing speeches and conversations with the purpose to establish the distribution of the message of the speaker. What is the importance of this practice for the speaker and the public which refers to?
Transcribing is a way to keep record of speeches. Sometimes these records work as evidence of a live public moment of the speaker and become points of contention. In 1851, even before the invention of sound recorders, the political speech of Sojourner Truth 'Ain't I a Woman' was transcribed by Marius Robinson (U.S. National Park Service, 2017) and published in the Anti-Slavery bugle. Twelve years later Frances Gage made another version, not accurate, with distorted parts and in a slave accent. The last trascription, that was published in the New York Indepedent and became famous, was manilulated and altered the speech of Sojourner giving another impression of it to the public. This written material was an important fact and medium of her speech and the distortion of it had effected the public opinion.
Transcribing is a way to keep record of speeches. Sometimes these records work as evidence of a live public moment of the speaker and become points of contention. In 1851, even before the invention of sound recorders, the political speech of Sojourner Truth 'Ain't I a Woman' was transcribed by Marius Robinson (U.S. National Park Service, 2017) and published in the Anti-Slavery bugle. Twelve years later Frances Gage made another version, not accurate, with distorted parts and in a slave accent. The last trascription, that was published in the New York Indepedent and became famous, was manilulated and altered the speech of Sojourner giving another impression of it to the public. This written material was an important fact and medium of her speech and the distortion of it had effected the public opinion.
Transcritpion has been being a witnessing object of interrogating the position of a political leader. Private conversation or speeches of political leaders have been leaked out to the public in the past revealing secrets of politicians to the citizens. Hacking tactics have been used as a response to that proposing ways of eavesdropping back to the powerful. Such transcriptions have leaked out to the public without the consent of them. WikiLeaks is an online database of official materials involving war, spying and corruption. In 2016 somebody released Hillary Clinton's closed-door paid speech transcripts through WikiLeaks. The transcripts became a big subject of contention and strarting a conversation between politicians during elections time. Another example comes from 70s when a dialogue of President Richard Nixon with his cancellors revealing a conspirancy leaked out to the public. Their telephones were bugged. The transcripts of their conversation are called the Watergate tapes and are "the most famous and extensive transcripts of real-speech ever published" (Pinker, 1995, p. 222). In this case the transcript was not only an evidense of the bad intentions of a political leader but also an document that shows how a speech is written down verbatim, making Nixon look like an everyday person.
Transcritpion has been being a witnessing object of interrogating the position of a political leader. Private conversation or speeches of political leaders have been leaked out to the public in the past revealing secrets of politicians to the citizens. Hacking tactics have been used as a response to that proposing ways of eavesdropping back to the powerful. Such transcriptions have leaked out to the public without the consent of them. WikiLeaks is an online database of official materials involving war, spying and corruption. In 2016 somebody released Hillary Clinton's closed-door paid speech transcripts through WikiLeaks. The transcripts became a big subject of contention and strarting a conversation between politicians during elections time. Another example comes from 70s when a dialogue of President Richard Nixon with his cancellors revealing a conspirancy leaked out to the public. Their telephones were bugged. The transcripts of their conversation are called the Watergate tapes and are "the most famous and extensive transcripts of real-speech ever published" (Pinker, 1995, p. 222). In this case the transcript was not only an evidense of the bad intentions of a political leader but also an document that shows how a speech is written down verbatim, making Nixon look like an everyday person.
In the first example a black woman who was a slave followed the antislavery and women rights movements made a speech that in that time its distribution was dependent on big names. Today the speech of the weak is more easily distributed by the public because of the variety of mediums. In a youtube video of Angela Davis giving a speech about general strike in Occupy Wall Street the auto subtitles of youtube assist the viewer to watch the speech in a more complete form. The transcription is happening from an automated engine and has the format of subtitles, which means that includes the time frames of the video. That gives another/ digital dimension to a speech held in a physical space. At the same time a version of human transcription is made and is added as a note in the youtube page. It was pasted in Pastebin a platform that provide fast documentation for plain text. The text can exist independently from the video open to everyone, having the possibility of being used in the future for any reason. This collaboration of the different formats and mediums of spreading the speech is making the message more powerful for a bottom-up approach.
@ -73,15 +38,15 @@ In the first example a black woman who was a slave followed the antislavery and
Public speeches of today are mediated with open technologies that can support bottom up practices. Companies like facebook take advantage of that need and they develop these tools further. In further essays I will elaborate on this condition and symbiotic relationship. The tools apply to the urgency and need for rapid communication of this public moment. A need for parallel presence in multiple public domains that will tresspass the mainstream mediums. Transcribing can also be a practice of resistance like live-streaming. It prioritize listening to each other while recording down the actual words. It depends on the actions of repeating and copying as a machine would do.
#Conclusion of chapter
In conclusion the voice is a powerful tool of externalizing social struggles in public and depends on the presence of others. This face to face communication in public spaces is still valid today that the communication technology is spread in every part of our life. The high technology used by the states to control the bodies in public confronts the daily technology used by the users/citizens. In further discussion that will happen in my project I will explore and nake public the potentials of this electronic domain in relation to our presence in public spaces.
In conclusion the voice is a powerful tool of externalizing social struggles in public and depends on the presence of others. This face to face communication in public spaces is still valid today that the communication technology is spread in every part of our life. The high technology used by the states to control the bodies in public confronts the daily technology used by the users/citizens. In further discussion that will happen in my project I will explore and nake public the potentials of this electronic domain in relation to our presence in public spaces.
#Notes
<aname="myfootnote1">1</a>: It is an international movement since 2011 for social and economic justice and new forms of democracy with meetings in public spaces
#Notes
<aname="myfootnote1">1</a>: It is an international movement since 2011 for social and economic justice and new forms of democracy with meetings in public spaces
<aname="myfootnote2">2</a>: "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
Aston, V. (2017) ‘State surveillance of protest and the rights to privacy and freedom of assembly: a comparison of judicial and protester perspectives’, European Journal of Law and Technology, 8(1). Available at: http://ejlt.org/article/view/548 (Accessed: 6 December 2018).
Coomes, P. (2015) ‘The home of free speech’, 15 May. Available at: https://www.bbc.com/news/in-pictures-32703071 (Accessed: 4 December 2018).
@ -103,8 +68,8 @@ Sassen, S. (2012) ‘The Shifting Meaning of the Urban Condition’, in Panos Ko
The Gossip Issue. Spring 2017 (no date) TANK Magazine. Available at: http://shop.tankmagazine.com/the-gossip-issue-spring-2017/ (Accessed: 1 November 2018).
U.S. National Park Service (2017) Sojourner Truth: Ain’t I A Woman? Available at: https://www.nps.gov/articles/sojourner-truth.htm (Accessed: 28 November 2018).
In this chapter I will elaborate on the right on public speech and media practice of transcribing and live streaming that facilitate it. Since the beginning of the human culture the auditory experiences were important for communication and sharing of knowledge. The sound of voice has a strong impact on the people and the spaces where is projected. It is very related to sharing and participating on present time. Speech-making workshops and public assemblies are some examples of the use of voice in public for resistance or empower of the voiceless. Today even though our communication is mediated the need for the embodied voice in public is still important. But how the media technologies influence that?
Body
essay 1- The freedom of speech in public is a common right among most of the democratized countries. Though social, cultural and political restrictions are clamming up groups of people. The physical presence of assemblies and speakers enables this right and the creation of political speheres in public spaces.
essay 1- The freedom of speech in public is a common right among most of the democratized countries. Though social, cultural and political restrictions are clamming up groups of people. The physical presence of assemblies and speakers enables this right and the creation of political speheres in public spaces.
point A: the importance of voice and body in the public. Movements of women. gossiping-microphonic
point B: laws and restrictions in NL and european countries publis spaces about public assemblies. The relation to surveillance and digital space. surveillance on speech in public. listening to conversations-- sneaking
conclusion eavesdropping against presence and developement in public. Cleaning the traces. Collective gatherings and manipulation of tools.
@ -134,7 +99,7 @@ conclusion eavesdropping against presence and developement in public. Cleaning t
While the speech can be "amplified" online the use of any sound equipment amplifying it in the physical space is not always permitted. "The crowd repeats--or attempts to repeat--the words of the speaker for the benefit of those located in the rear of the crowd who may have difficulty hearing what the speaker is saying. Why not use microphones, or megaphones, you say? 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).
essay2- Keep records of big or not speeches-Transcribing: from a witness tool, to training a tool. What is the importance of this parallel and hidden practice, existing in the writing cultures.
essay2- Keep records of big or not speeches-Transcribing: from a witness tool, to training a tool. What is the importance of this parallel and hidden practice, existing in the writing cultures.
Point A: Trascribing as a witnessing object [write down what will be lost in trials or moments before recording the voice/ political speeches then and today/listening and simultaneous transcribing and then re-edit. Effects and importance of those transcriptions. The content is intense political speeches
evidence1: Nixon, Sojourner Truth, political speeches today, important events written down
@ -149,7 +114,7 @@ Point B: Today's leisure: People transcribing recordings for the tool - open sou
evidence2: Youtube transcribing. [Possible subtitles in different languages/ live political events and speeches]....listening to conversations
Point C-conclusion? Transcribing as listening to each other and our own voices. contemporary approaches like reading rooms on transcription and possiblities of cultural and social applications. Possible futures [subverting the technology/errors and distortions of the tools/poetical implementations ].
Point C-conclusion? Transcribing as listening to each other and our own voices. contemporary approaches like reading rooms on transcription and possiblities of cultural and social applications. Possible futures [subverting the technology/errors and distortions of the tools/poetical implementations ].
evidence1: read-in
@ -159,8 +124,8 @@ Point C-conclusion? Transcribing as listening to each other and our own voices.
essay3: live streaming
read_me "streamed generative radio"
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, p.13)
As it can be seen from the Youtube videos of the Occupy Movements the crowd is using a lot of
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, p.13)
As it can be seen from the Youtube videos of the Occupy Movements the crowd is using a lot of
@ -172,9 +137,9 @@ De-constructing labor/ Radicalize/re-humanize these processes of a mechanical bo
essay1- point A: https://www.tandfonline.com/doi/full/10.1080/2158379X.2017.1382176
essay1- point B:
essay1- point A: https://www.tandfonline.com/doi/full/10.1080/2158379X.2017.1382176
essay1- point B:
////////////Looking for what is happening in the spaces that surround me I researched on the valid laws regarding the freedom of speech and public assemblies in Europe. https://www.amnesty.nl/content/uploads/2017/01/policing_assemblies_26022015_light.pdf?x32866. In Netherlands for example, public-assemblies-act: http://policehumanrightsresources.org/wp-content/uploads/2016/08/Public-Assemblies-Act-Netherlands-1988.pdf ///////////////////////////
@ -182,11 +147,11 @@ De-constructing labor/ Radicalize/re-humanize these processes of a mechanical bo
Eavesdropping against presence and developement in public. Cleaning the traces.
essay2: streaming/transcribing the speaker and the assemply
essay2: streaming/transcribing the speaker and the assemply
essay2-point A:The parallel speech in different spaces/ Parallel or multiple presences in other places
“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, p.13)
“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, p.13)
musicians started streaming to self-publish their work read_me "streamed generative radio"
@ -194,8 +159,8 @@ De-constructing labor/ Radicalize/re-humanize these processes of a mechanical bo
essay2-point B:transcription or to surveil/eavesdropping- google ads
bottom up transcription separation of public private
essay2
essay2
Conclusion? Transcribing as listening to each other and our own voices. Participation of all. The parallel presence in public spaces of an individual through collective processes/copy paste repeat contemporary approaches like reading rooms on transcription and possiblities of cultural and social applications. Possible futures [subverting the technology/errors and distortions of the tools/poetical implementations ]. The multiple possibilities of medium - spread and archive the message
What are the possiblities of such a parallel transcirption . The multiple faces of the speaker. An individual action becomes public open
@ -209,14 +174,11 @@ De-constructing labor/ Radicalize/re-humanize these processes of a mechanical bo
search for streaming
search for streaming
Chapter2: radio activism, tactical media establishing your own networks for spreading the words- feminist perspective in radio- engaging with the technology and stop expert amateur relation
the uergent of live streaming (radio as live streaming)
In this chapter I will talk about public speech in physical and digital spaces. Since the beginning of the human culture the auditory experiences were important for communication and sharing of knowledge. The sound of voice has a strong impact on the people and the spaces where is projected. It is very related to sharing and participating on real/present time.
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 voices*); 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 embodied voice [the sound of the voice, the physical presence of the speaker] carries many important elements of the persons that it comes from. Those qualities can’t being transferred so clearly with the visual or writing mediums. I believe that it is worthwhile to keep or being aware of these qualities even now that our communication is mostly mediated. It is worthwhile because it can propose/highlight other ways of publicness that can include the body [representing/communicating ourselves as individuals or communities in public spaces and platforms on ways that are not only driven by state or commercial intentions. In different regions people understand their [vocal] presence in public very differently. For example, small everyday gatherings of gossiping in the squares, loud microphonic demonstrations, self-organised radio podcasts in internet, bottom-up made radio stations]. “The electronic age is also an age of 'secondary orality', the orality of telephones, radio, and television, which depends on writing and print for its existence” (Ong, pg.3).
===== Background =====
@ -12,42 +11,37 @@ Public speech and the parallel presence in digital and physical spaces through t
The public space in its broader sense (online, physical) is an open platform for public speakers. Sound devices and open speech tools can be used as radical tools for spreading the message. What approaches are used by radio artists, hackers and feminists to support the speaker.
===== Structure of the text =====
The text can take the form of radio show, song, theatre play, script, python script, structure of phonetic rules (ref: "Speech for the stage"), structure of pocketsphinx (tool for speech recognition), audio book (uploaded in XPPL:)), a feminist manifesto. The purpose is to find other ways to talk about a topic in an academic context. It is my intention the structure of the text to talk also about the topic (ref: Amy's ref).<br/>
The text can take the form of radio show, song, theatre play, script, python script, structure of phonetic rules (ref: "Speech for the stage"), structure of pocketsphinx (tool for speech recognition), audio book (uploaded in XPPL:)), a feminist manifesto, like a guide. The purpose is to find other ways to talk about a topic in an academic context. It is my intention the structure of the text to talk also about the topic (ref: Amy's ref, DiY survival ).<br/>
Documenting my project:<br/>
What forms of presentation are appropriate for this practice? I want to build a way for that. My project proposes a range of possibilities and parallel processes (live action, happening at the same time or with delay). "since the arts are grounded in the material structure of society, artists must revolutionize the means by which their work is produced and distributed. One way this can be accomplished is for authors to be involved in publishing"(O'Rourke, pg.xiii)
==== Body ====
=====First topic=====
In this chapter I will talk about public speech in physical and digital spaces. Since the beginning of the human culture the auditory experiences were important for communication and sharing of knowledge. The sound of voice has a strong impact on the people and the spaces where is projected. It is very related to sharing and participating on real/present time.
=====First topic: Stories about collective voices=====
Point A: the roots of collective voice
the voice as a medium for collective practices
Point B: the monstrosity of the female voice
Historically, some voices and modes of addressing have been marginalized and shut out of the public domain
===== Second topic: Amplifying and transmitting the unspeakable =====
Point A: the impact of voice on subjectivities and places
# The importance of voice in the creation of an agonistic arena of communication. The engagement of the body and the audience.
# The strong impact of voice in awakening the awareness in the present. The oral memorization functions in the present including activities of the body.
Point B: the voice represents its speaker in another time or place. 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 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)
===== Second topic =====
Mediation- pass my words
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. The effects of telepresence.
Point A: Multiplication Vis a Vis Amplification
collective voice affords the amplification and multiplication either with the aid of technology or embodied practices
Point A: communication systems as mediums to spread the voice
# 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)
# 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). Gossiping as a way to establish alternative communication
Point B: Transmitting Ugly Things
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
Point B: Tools receiving voice samples for training machines [personal assistants, speech recognition tools] or gathering data for control policies.
# The new era of tools gathering voice samples for developing a mechanised voice [the mechanical ‘other’]. For example, speech recognition software like Siri are trained from real audio samples from people speaking. The samples are parts of telephone conversations, broadcast conversations, microphone talks and other samples in which people offer their voice for training it.
# How is the detachment of the voice in that case. What types of publicness/communal activities it creates.
# The labor or manipulation of data behind that. Sometimes it is visible and under the principles of open source movement, some other times it is exploited by the companies and the state.
===== Third topic: Active voices/users =====
===== Third topic =====
The voice is invisible, but can exist in multiple spaces at the same time and can affect them differently. How can we be aware of the process?
Point A: Traces of presence. Action on present/ triggering/activating places. How we realize this mediation of the voice as a way to relate to the estranged places and platforms that have being manipulated by nations and companies [estranged= 1. To make hostile, unsympathetic, or indifferent; 2. To remove from an accustomed place or set of associations].
Point A: The Oxymoron of Democracy
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”
Point B: examples of practices that relate the voice with the presence of the speaker in a space
# Artists that use walking practices and relate it to the voice. Re-establishing facts of one place in another time.
# 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.
# Appropriating personal assistants, speech recognition tools
