When you catch and idea, you see it in your mind's eye, and you feel it, and you can hear it. And then you write that idea down on a piece of paper, and you write it down in such a way that when you read it, the idea comes back in full.<br /> —David Lynch 3:05

again he's providing ample room for orality.

While Kaiser's definition of literature presumes letters and writing, his use of it doesn't narrow it down to require literacy, it speaks only of observations and language.

Similarly his use of "records" doesn't need to only to require writing.

As such, the description here of recording information, while applicable to literate cultures, leaves plenty of room for oral cultures who use similar systems to do the same thing.

Songlines and related mnemonics are certainly means of indexing information.

quoted section from:<br /> [au moyen âge, on lit généralement en pronançant avec les lèvres, au moins à voix basse, par conséquent en entendant les phrases que les yeux voient.] Jean Leclercq, Initiation aux auteurs monastiques du Moyen Âge, 2nd edn (Paris: Cerf, 1963), p. 72.

What connection, if any, is there to the muscle memory of movement while speaking/reading along with sound/hearing to remembering what we read? Is there research on this? Implications for orality and memory?

Jillian Hess' guess for the origin of King's plagiarism.

It's also possible that he came from a much more oral facing cultural upbringing rather than a dyed-in-the-wool academic one which focused on attribution.

Something fascinating here with respect to orality and associative memory in ancient texts at the border of literacy.

What do others have to say about the use of "key words" with respect to storytelling and orality with respect to associative memory.

The highlighted portion is an interesting example.

What do other examples look like? How common might they be? What ought we call them?

Mortimer Adler gave oral examinations at St. Johns in which he would often ask a student to restate the ideas of writers in their own words and then ask for a concrete example of that idea. Being able to do these two things is a solid way of indicating that one fully understands an idea.

Adler and Van Doren querying each other demonstrate this once or twice in the video.

related: - https://hypothes.is/a/rh1M5vdEEeut4pOOF7OYNA - https://hypothes.is/a/iV5MwjivEe23zyebtBagfw

Where does this method sit with respect to the Feynman Technique? Does this appear in the 1940 edition of Adler's book and thus predate it all?

Where are the synoptic studies of mythology? (In the way the Bible has been pulled apart.) Naturally we're missing lots of versions to be able to compare, but synoptic studies of Greek and Roman mythology would potentially have some interesting things to say about the oral traditions of Jesus which passed down his story before they were written down decades (or more) following his death.

The difficult thing to pick apart here is the writer's intention and the reader's reception and base of knowledge.

In particular a lot of imaginative literature is based on having a common level of shared context to get a potentially wider set of references and implied meanings which are almost never apparent in a surface reading. As a result literature may use phrases from other unmentioned sources which the author has read/knows, but which the reader is unaware. Those who read Western literature without any grounding in the stories within the Bible will often obviously be left out of the conversation which is happening, but which they won't know exists.

Indigenous knowledge bases have this same feature despite the fact that they're based on orality instead of literacy.

It can be easy to deprive a generation of important pieces of their cultural heritage by omitting any focus on it.

• shiboleth
• philology
• disinterest
• overwhelm

Compare the loss of classical education and cultural heritage by "internal decay" as described by Hutchins in the early 1900s and the forced loss of cultural heritage of Indigenous Americans by the U.S. Government in roughly the same period by re-education and stamping out Indigenous language.

Certainly one was loss through lack of exposure, but the other was outright erasure due to the natures of orality and literacy.

Interesting statement about how much memory matters, though it's missing some gravitas somehow.

Is there more in the original source?

source? Swann's Way?

Definitely from a literacy forward perspective!

—Eagles, Hotel California, track 1 on the album Hotel California<br /> https://genius.com/Eagles-hotel-california-lyrics

In many oral societies, dance is a common tool for memory in much the same way that we might pick up a pen and write. Though written in and performed in one of the most literate societies in human history, one might replace "dance" in Hotel California with other forms like writing: "Some write to remember; Some write to forget".

The first half might be interpreted by the majority as a tautology, but others write in their diaries as a means to purge their memories and let go of them. Similarly the idea of "morning pages" are designed to allow one to purge their surface thoughts so that they can clear their mind for other work: writing to forget.

(Without hearing this song this morning, I kept (diffuse) thinking about the two line endings "...to remember / ...to forget" until I made the connection to the lyrics and then immediately bridged this to orality.)

https://www.complexityexplorer.org/courses/162-foundations-applications-of-humanities-analytics/segments/15630

https://www.youtube.com/watch?v=HwkRfN-7UWI

Seven Principles of Data Feminism

• Examine power
• Challenge power
• Rethink binaries and hierarchies
• Elevate emotion an embodiment
• Embrace pluralism
• Consider context
• Make labor visible

Abolitionist movement

There are some interesting analogies to be drawn between the abolitionist movement in the 1800s and modern day movements like abolition of police and racial justice, etc.

Topic modeling - What would topic modeling look like for corpuses of commonplace books? Over time?

wrt article: Soni, Sandeep, Lauren F. Klein, and Jacob Eisenstein. “Abolitionist Networks: Modeling Language Change in Nineteenth-Century Activist Newspapers.” Journal of Cultural Analytics 6, no. 1 (January 18, 2021). https://doi.org/10.22148/001c.18841. - Brings to mind the difference in power and invisible labor between literate societies and oral societies. It's easier to erase oral cultures with the overwhelm available to literate cultures because the former are harder to see.

How to find unbiased datasets to study these?

aspirational abolitionism driven by African Americans in the 1800s over and above (basic) abolitionism

https://threadreaderapp.com/thread/1611801002415632385.html

A terrifically bold assertion, obviously made by a group overwhelmed by literacy.

Those with better grounding in oral methods would know better.

Transmission of medical knowledge has a more immediate and direct application for people; as a result it may tend to be transmitted more faithfully either in written or oral forms. The written record of medical scrolls from antiquity were in constant demand.

https://lucybellwood.com/never-again/

Active reading is thinking, and thinking requires expression which can come in many forms including both spoken and written ones.

I like that he acknowledges that expression (and thus thinking) can be done in both oral or written forms.

Sönke Ahrens roughly quoted this passage or one like it (check the reference), but I criticized it for not being inclusive of indigenous people or oral methods. Luhmann, however, went further and was at least passively more inclusive by saying that one needs to be able to "notch differences" to be able to think, and this is a much better framing.

I can't believe I read a tweet saying retrieval practice must be written. What about ...<br><br>- MFL?<br>- EYFS/KS1?<br>- Practical subjects?<br>- Cold calling?<br>- Students with SEND?<br>- EAL learners?<br>- Oracy?<br>- Think, pair & share?<br>- Flashcards?<br><br>Writing is so important, as is verbal recall.

— Kate Jones (@KateJones_teach) September 26, 2022

Read in juxtaposition with the knowledge of orality and along with Graeber & Wengrow's The Dawn of Everything, one could certainly argue that there are other ways of knowing which provide potentially better pathways to democracy.

Further, the simple fact of basic literacy doesn't necessarily encourage democracy. Take a look at the January 6th (2021) insurrectionists who were likely broadly literate, but who acted more like a damaged oral society and actively subverted democracy.

Literacy plus "other things" are certainly necessary for democracy. How do we define these other things, and then once we have, is literacy still part of the equation for democracy?

Is he falling trap to the lure of literacy as the only means of crystallizing knowledge here? He starts with a literate Aristotle and specifically mentions 30,000 years ago instead of oral cultures which we know could do this sort of work orally almost 65,000 years ago.

Surely by "files" he means his written notes and ideas which he has filed away?

Thus articles and books are agglomerations of ideas within notes (or perhaps one's retained memory, as best as that might be done) which are then broken off from them and released to a wider readership.

Here's some justification for the prior statement on equity, but it comes after instead of before. (see: https://hypothes.is/a/SHEFJjM6Ee2Gru-y0d_1lg)

While there is some foundation to the claim given, it would need more support. The sage on the stage may be becoming outmoded with other potential models, but removing it altogether does remove some pieces which may help to support neurodiverse learners who work better via oral transmission rather than using literate modes (eg. dyslexia).

Who is to say that it's "just" sage on the stage lecturing and regurgitation? Why couldn't these same analytical practices be aimed at lectures, interviews, or other oral modes of presentation which will occur during thesis research? (Think anthropology and sociology research which may have much more significant oral aspects.)

Certainly some of these methods can create new levels of agency on the part of the learner/researcher. Has anyone designed experiments to measure this sort of agency growth?

https://www.kpcc.org/show/airtalk/2022-08-31/californias-legislative-session-ends-tonight-what-bills-are-on-the-chopping-block-as-time-winds-down

Audio: https://traffic.omny.fm/d/clips/acc8cc57-ff7c-44c5-9bd6-ab0900fbdc43/39d4b39e-aa2d-40b1-bc07-ab2201235e43/fc58c5dd-b403-4747-a66c-af02013eab18/audio.mp3?utm_source=Podcast&in_playlist=f9e7dcf5-d162-4723-b710-ab2201235e4c

Want to relisten to this. Caught the very end on interventions and it sounded very much like teaching "orality" rather than teaching literacy.

Perhaps teaching orality first helps to frame literacy? even acknowledging it could help certainly...

Cross reference LAist series: https://laist.com/news/education/dyslexia-california-teacher-preparation-training-structured-literacy

Direct source?

This could be interesting with respect to what it says to me about seeing things within one's mind's eye with respect to orality.

A nod to Vannevar Bush's phrase "associative trails" or a throwback to the much older cultural ideas of memory and orality in the vein of songlines?

link to: - https://hypothes.is/a/bMy1FBM8Ee2K_nOEDpfB_A

The work of writing things down or transforming them into pictures, diagrams, song, art, other creates a context shift in the material which requires greater engagement within the brain and may help to improve understanding.

Compare/contrast the ideas of context shifting with desirable difficulty.

Note that this use of "context shifting" (within the pedagogy space) is dramatically different to that used by people like Cal Newport and others (within the productivity space).

This might also include other forms of art including song and dance.

Link this to: - choreography notation (@remikalir's sister in ballet) - Caleb Deschanel's cinematography notation which he likened to musical notation

Has talking without thinking become worse with the advent of literacy and writing?

Talking, like writing, is also a form of thinking, but without a lot of work it doesn't have the instantaneous "memory" built into the process.

"Let's talk this out..."

Link to: - https://hypothes.is/a/5Ct1LJqTEeyewcuZMx620Q<br /> - https://hypothes.is/a/xvqbambjEey2CKNBjNDhFg

Another of the abounding examples of people thinking that writing and literacy are the first technology of thinking.

https://threadreaderapp.com/thread/1547390915689566211.html via https://twitter.com/nicolas_gatien/status/1547390946156969984

Nicolas, I broadly agree with you that many of these factors of reading and writing for understanding and retention are at play and the research in memory and spaced repetition underlines a lot of this. However in practice, one needs to be revisiting and actively using their notes for some particular project to remember them better. The card search may help to create both visual and physical paths that assist in memory too.

Reliance solely on a physical zettelkasten however may not be enough without active use over time, particularly for the majority of users. It's unlikely that all or even many may undertake this long term practice. Saying that this is either the "best", "optimum", or "only" way would be disingenuous to the diversity of learners and thinkers.

Those who want to add additional strength to these effects might also use mnemonic methods from indigenous cultures that rely on primary orality. These could include color, images, doodles (drolleries anyone?), or other associative methods, many of which could be easily built into an (antinet) zettelkasten. Lynne Kelly's work in this area can be highly illuminating. For pure practical application and diversity of potential methods, I recommend her book Memory Craft https://amzn.to/3zdqqGp, but she's got much more academic and in depth work that is highly illustrative.

With this background on orality and memory in mind we might all broadly view wood and stone circles (Stonehenge), menhir, standing stones, songlines, and other mnemonic devices in the archaeological and sociological records as zettelkasten which one keeps entirely in their memory rather than writing them down. We might also consider, based on this and the historical record concerning Druids and their association with trees that the trees served a zettelkasten-like function for those ancient societies. This continues to extend to lots of other cultural and societal practices throughout history. Knowledge from Duane Hamacher et al's book The First Astronomers and Karlie Noone and Krystal De Napoli's Astronomy: Sky Country will underline these theories and practices in modern indigenous settings.

Tools which allow for flexibility and creativity are better for knowledge workers than those which attempt to crystalize their tasks into ruts. This may tend to force the outputs in a programmatic way and thereby dramatically decrease the potential for innovative outputs. If the tools force the automation of thought without a concurrent increase in creativity then one may as well rely on manual labor for their thinking.

This may be one of the major flaws of tools for thought in the educational technology space. They often attempt to facilitate the delivery of education in an automated way which dramatically decreases the creativity of the students and the value of the overall outputs. While attempting to automate education may suit the needs of institutions which are delivering the education, particularly with respect to the overall cost of delivery, the automation itself is dramatically at odds with the desire to expand upon ideas and continue innovation for all participants involved. Students also require diverse modes of input (seen/heard) as well as internal processing followed by subsequent outputs (written/drawn/sculpted/painted, spoken/sung, movement/dance). Many teachers don't excel at providing all of these neurodiverse modes and most educational technology tools are even less flexible, thus requiring an even larger panoply of them (often not interoperable because of corporate siloing for competitive reasons) to provide reasonable replacements. Given their ultimate costs, providing a variety of these tools may only serve to increase the overall costs of delivering education or risk diminishing the overall quality. Educators and institutions not watching out for these traps will tend to serve only a small portion of their intended audiences, and even those may be served poorly as they only receive a limited variety of modalities of inputs and outputs. As an example Western cultures' overreliance on primary literacy modes is their Achilles' heel.

Tools for thought should actively attempt to increase the potential solution spaces available to their users, while later still allowing for focusing of attention. How can we better allow for the divergence of ideas and later convergence? Better, how might we allow for regular and repeated cycles of divergence and convergence? Advanced zettelkasten note taking techniques (which also allow for drawing, visual, auditory and other modalities beyond just basic literacy) seem to allow for this sort of practice over long periods of time, particularly when coupled with outputs which are then published for public consumption and divergence/convergence cycles by others.

This may also point out some of the stagnation allowed by social media whose primary modes is neither convergence nor divergence. While they allow for the transmission/communication portion, they primarily don't actively encourage their users to closely evaluate the transmitted ideas, internalize them, or ultimately expand upon them. Their primary mode is for maximizing on time of attention (including base emotions including excitement and fear) and the lowest levels of interaction and engagement (likes, retweets, short gut reaction commentary).

Walter and Julia are examining a glass paperweight in George Orwell's 1984 without having context of what it is or for what it was used.

This is the same sort of context collapse caused by distance in time and memory that archaeologists face when examining found objects.

How does one pull out the meaning from such distant objects in an exegetical way? How can we more reliably rebuild or recreate lost contexts?

Link to: - Stonehenge is a mnemonic device - mnemonic devices in archaeological contexts (Neolithic carved stone balls

Some forms of orality-based methods and practices can be viewed as a method of "reading" physical objects.

Ideograms are an evolution on the spectrum from orality to literacy.

It seems odd to be pulling these sorts of insight out my prior experiences and reading while reading something so wholly "other". But isn't this just what "myths" in oral cultures actually accomplish? We link particular ideas to pieces of story, song, art, and dance so that they may be remembered. In this case Orwell's glass paperweight has now become a sort of "talking rock" for me. Certainly it isn't done in any sort of sense that Orwell would have expected, presumed, or even intended.

How might we design better digital reading interfaces that take advantage of a wider range of modes of thinking and reading?

Certainly adding audio to the text helps to bring in benefits of orality, but what other axes are there besides the obvious spatial benefits?

Just as there are deficits like dyslexia in the literate world, are there those who have similar deficits relating to location in the oral world? What do these look like? What are they called specifically?

There are definitely memory deficits withing cognitive neuropsychology. Is there a comprehensive list one could look at?

Some people aren't as good at spatial orientation as others. Women are stereotyped as being less good at direction and direction finding.

How does location affect our reading? Is it similar to methods of location and memory within oral traditions?

This also happens with the techniques of orality, but from an entirely different perspective. Again, these methods are totally invisible even to an expert on productivity and personal knowledge management.

Not even a mention here of the ancient Greeks bemoaning the invention of literacy as papering over valuable memory.

One starts education with where the student is. But mustn't we also inventory what tools and attitudes the student brings? What tools beyond basic literacy do they have? (Usually we presume literacy, but rarely go beyond this and the lack of literacy is too often viewed as failure, particularly as students get older.) Do they have motion, orality, song, visualization, memory? How can we focus on also utilizing these tools and modalities for learning.

Link to the idea that Donald Trump, a person who managed to function as a business owner and president of the United States, was less than literate, yet still managed to function in modern life as an example. In fact, perhaps his focus on oral modes of communication, and the blurrable lines in oral communicative meaning (see [[technobabble]]) was a major strength in his communication style as a means of rising to power?

Just as the populace has lost non-literacy based learning and teaching techniques so that we now consider the illiterate dumb, stupid, or lesser than, Western culture has done this en masse for entire populations and cultures.

Even well-meaning educators in the edtech space that are trying to now center care and well-being are completely missing this piece of the picture. There are much older and specifically non-literate teaching methods that we have lost in our educational toolbelts that would seem wholly odd and out of place in a modern college classroom. How can we center these "missing tools" as educational technology in a modern age? How might we frame Indigenous pedagogical methods as part of the emerging third archive?

Link to: - educational article by Tyson Yunkaporta about medical school songlines - Scott Young article "You should pay for Tutors"

aside on serendipity

As I was writing this note I had a toaster pop up notification in my email client with the arrival of an email by Scott Young with the title "You should pay for Tutors" which prompted me to add a link to this note. It reminds me of a related idea that Indigenous cultures likely used information and knowledge transfer as a means of payment (Lynne Kelly, Knowledge and Power). I have commented previously on the serendipity of things like auto correct or sparks of ideas while reading as a means of interlinking knowledge, but I don't recall experiencing this sort of serendipity leading to combinatorial creativity as a means of linking ideas,

Sadly, we seem to have othered orality and cultural practices which don't fit into the Western literate cultural box. This prevents us from moving forward as a society and a diverse culture.

In the 90's rap was culturally appropriated by some because of its perception as "cool" within the culture. Can this coolness be leveraged as a reintroduction of oral methods in our culture without the baggage of the appropriation? Can it be added to enhance the evolving third archive? As a legitimate teaching tool?

Beyond Eric's words here, I'm struck by the fact that he's able to do this "feat" orally in a way that I certainly cannot. Perhaps he spent ages slowly building it up and writing it down in a literal fashion, but I suspect that part of it is not and that it is raw oral poetry in a way which requires culture and oral practice that I wholly lack, but wish I had.

How can we better teach this?! Center this.

Link to: - Eminem's stacking ammo

Face-to-face teaching and learning has been the majority default for nearly all of human existence. Obviously it was the case in oral cultures, and the tide has shifted a bit with the onset of literacy. However, with the advent of the Internet and the pressures of COVID-19, lots of learning has broken this mold.

How can the affordances of literacy-only modalities be leveraged for online learning that doesn't include significant fact-to-face interaction? How might the zettelkasten method of understanding, sense-making, note taking, and idea generation be leveraged in this process?

https://twitter.com/david_perell/status/1414053242120646656

Based on some beyond the average knowledge of Indigenous cultures, I'm reading some additional context into this statement that is unlikely to be seen or understood by those with Western-only cultural backgrounds who view things from an ownership and capitalistic perspective.

There's a stronger sense of identity and ownership of language and knowledge within oral traditions than can be understood by Westerners who didn't grow up with it.

He obviously feels like we're stealing from him all over again. We need better rules and shared definitions between Indigenous peoples and non before embarking on these sorts of projects.

Oral cultures treat information dramatically different than literate cultures, and particularly Western literate cultures within capitalism-based economies.

1. Heinrich von Kleist, “Ü ber die allm ä hliche Verfertigung der Gedanken beim Reden,” in Sämtliche Werke und Briefe. Zweiter Band, ed. Helmut Sembdner (M ü nchen: dtv, 1805/2001), 319 – 324, at 319.
2. Ibid., 320.

in 1805 Heinrich von Kleist noted that one can use conversation with another person, even when that person is silent, to come up with solutions or ideas they may not have done on their own.

This phenomena is borne out in modern practices like the so-called "rubber duck debugging", where a programmer can talk to any imagined listener, often framed as a rubber duck sitting on their desk, and talk through the problem in their code. Invariably, talking through all the steps of the problem will often result in the person realizing what the problem is and allow them to fix it.

This method of verbal "conversation" obviously was a tool which indigenous oral cultures frequently used despite the fact that they didn't have literacy as a tool to fall back on.

Definite bias for literacy here.

imitations and constraints, leaving you happily unoptimized and free to roam, to wonder, to wander toward whatever makes you feel alive here and now in each moment.

Some may categorize handbooks on note taking within the productivity space as "self-help" or "self-improvement", but still view it as something that happens outside of ones' self. Doesn't improving one's environment as a means of improving things for oneself count as self-improvement?

Marie Kondo's minimalism techniques are all external to the body, but are wholly geared towards creating internal happiness.

Because your external circumstances are important to your internal mental state, external environment and decoration can be considered self-improvement.

Could note taking be considered exbodied cognition? Vannevar Bush framed the Memex as a means of showing associative trails. (Let's be honest, As We May Think used the word trail far too much.)

How does this relate to orality vs. literacy?

Orality requires the immediate mental work for storage while literacy removes some of the work by making the effort external and potentially giving it additional longevity.

"Social encoding advantage" is what psychologists refer to as the phenomenon of people remembering social information more accurately than other types.

Reference to read: “social encoding advantage”: Matthew D. Lieberman, Social: Why Our Brains Are Wired to Connect (New York: Crown, 2013), 284.

It's likely that the social acts of learning and information exchange in oral societies had an additional stickiness over and beyond the additional mnemonic methods they would have used as a base.

The Western cultural tradition doesn't value the social coding advantage because it "excludes social interaction from the realm of the intellect" (Paul, 2021). Instead it provides advantage and status to the individual thinking on their own. We greatly prefer the idea of the "lone genius" toiling on their own, when this is hardly ever the case. Our availability bias often leads us to believe it is the case because we can pull out so many famous examples, though in almost all cases these geniuses were riding on the shoulders of giants.

Reference to read: remember social information more accurately: Jason P. Mitchell, C. Neil Macrae, and Mahzarin R. Banaji, “Encoding-Specific Effects of Social Cognition on the Neural Correlates of Subsequent Memory,” Journal of Neuroscience 24 (May 2004): 4912–17

Reference to read: the brain stores social information: Jason P. Mitchell et al., “Thinking About Others: The Neural Substrates of Social Cognition,” in Social Neuroscience: People Thinking About Thinking People, ed. Karen T. Litfin (Cambridge: MIT Press, 2006), 63–82.

Example that every new technology will have its proponents and its detractors.

link to Plato/Socrates on the use of writing as a replacement for speaking and memory.

Are there other methods of encouraging context shifts that don't include note taking (or literacy-based) solutions? What would an orality focused method look like? How might we include those methods in our practices?

Even in the western tradition, the earliest methods of mnemonics tied ideas to locations, from whence we get the ideas of loci communes (in Latin) and thence commonplaces and commonplace books. The idea of loci communes was koinos topos in Greek from whence we have derived the word 'topic'.

Was this a carryover from other local oral traditions or a new innovation? Given the prevalence of very similar Indigenous methods around the world, it was assuredly not an innovation. Perhaps it was a rediscovery after the loss of some of these traditions locally in societies that were less reliant on orality and moving towards more reliance on literacy for their memories.

contained over a thousand star names. Rāwairi passed the manuscript to his grandson, Timi Rāwairi. In 1995, Timi’s own grandson asked him about Matariki, a celebration that kicks off the Māori new year, heralded by the dawn rising of the Pleiades star cluster. Timi went to a cupboard, pulled out the manuscript and handed it to his grandson, Rangi Mātāmua.

Was it partially coincidence that this knowledge was written down and passed on within the family or because of the primacy of the knowledge within the culture that helped to save in spanning from orality into literacy?

What other examples might exist along these lines to provide evidence for the passing of knowledge at the border of orality and literacy?

Link this to ideas about the border of orality and literacy in Welsh and Irish.

Developed by Elders Dr. Albert Marshall and Murdina Marshall, the Mi'kmaw word Etuaptmunk describes the concept of "Two-Eyed Seeing". It is based on the lived experience of Indigenous peoples who have the ability to see the world from both the Western and Indigenous perspectives with one eye on the strengths of each practice.

The idea behind Etuaptmunk is designed and geared toward Western thinkers who place additional value on the eyes and literacy. Perhaps a second analogy of "Two-Eared Hearing" might better center the orality techniques for the smaller number of people with lived experiences coming from the other direction?

These ideas seem somewhat similar to that of the third culture kid.

No one has listened to Indigenous peoples when they say that they have science. The major boundary in hearing in this case is that Indigenous peoples rely on orality where as Western people rely more heavily on literacy. This barrier has obviously been a major gap between these cultures.

Perhaps there's a clever dig here that she uses the phrase "on paper" here because most indigenous cultures have done these things orally!

quote from Dr. Annette S. Lee

In modern literate contexts, it is easier to establish doubletalk in oral contexts than it is in written contexts as the written is more easily reviewed for clarity and concreteness. Verbal ticks like "you know what I mean", "it's easy to see/show", and other versions of similar hand-waving arguments that indicate gaps in thinking and arguments are far easier to identify in writing than they are in speech where social pressure may cause the audience to agree without actually following the thread of the argument. Writing certainly allows for timeshiting, but it explicitly also expands time frames for grasping and understanding a full argument in a way not commonly seen in oral settings.

Note that this may not be the case in primarily oral cultures which may take specific steps to mitigate these patterns.

Link this to the anthropology example from Scott M. Lacy of the (Malian?) tribe that made group decisions by repeating a statement from the lowest to the highest and back again to ensure understanding and agreement.

This difference in communication between oral and literate is one which leaders can take advantage of in leading their followers astray. An example is Donald Trump who actively eschewed written communication or even reading in general in favor of oral and highly emotional speech. This generally freed him from the need to make coherent and useful arguments.