The Muse Learns to Write: Reflections on Orality and Literacy from Antiquity to the Present

اللاوعي البلاغي، القمع الخطابي الإنتاجي، والتحليل السياسي النفسي

“…Žižek's notion of the "inexorable abstract spectral logic of capital" would fit well here, as would Riker's "social unconscious," where fields of the unspoken reside. The imaginary Real (cell 7) deals with the actual, material and subjective impact of human inventions, such as artificial intelligence, thus neatly complicating the oftpresumed subject-object divide (21) (Eisenstein, 1980;Havelock, 1986;Ong, 1982).…”

¿Espera y silencio? De las Penélopes de la Odisea (I. 358-360, II. 104-105 y XIX. 149-150) a las Penélopes costarricenses

“…Por otro lado, para quienes se interesen más a profundidad en este tema de la oralidad, recomendable es Havelock (1986). 6 También, como lo cita Noguerol (2005, p.337), existe la leyenda indoamericana de la mujer araña.…”

Word for Word: Verbatim as Political Technologies

“…According to Bahr's (1994, p. 76) formulation of the three levels of rigor in memorization, songs involve sound-forsound memorization; chants, prayers, spells, and orations require word-for-word memorization; and the longest texts such as prose, as in myths, rely on the improvisation of, and repetition of, a stock of formulaic verses and clichés (Lord 1960, Parry 1971. The ethnopoetic studies of Native North American oral traditions thus offer a powerful critique of the European-centered developmental model (Street 1984) often summed up as the so-called "Great Divide," a thesis of the eleventh century's pivotal transition in Europe from an oral to a literate society, which brought about significant transformation of the social and cognitive structures (Goody 1977, Havelock 1986, Ong 1982. Ethnographies of religious practices also provide us with text-tospeech verbatim production in recitation or the oral replication of scriptures.…”