Thought-provoking, to say the least. I am curious to hear the thoughts of others.
The adventures of a developing academic who got a late start
Thought-provoking, to say the least. I am curious to hear the thoughts of others.
The first half of spring semester got away from me as a result of my extracurricular activities at the beginning of the term, and then my losing a week from illness. The second half of spring semester got away from me because of the remainder of Lent, Holy Week, Pascha, getting the Orthodox Hoosiers website up and running, presenting a paper as well as singing some Byzantine chant for IU’s Medieval Studies Symposium, and then finishing all of my regular schoolwork for the term. It now being the last 30+ hours of the Paschal season or so, I suppose I should say this one last time: Ortanne Laivino! Anwa ortanne Laivino!
Which reminds me: I’m about twenty pages or so away from finally finishing The Silmarillion. I’ve started it any number of times, and gotten a little farther each time, but I finally made a point to keep forging on ahead, come what may. It’s been a rewarding read; it’s not necessarily Tolkien’s most transparent prose and it is a bit challenging to keep track of who is who the whole way through, but that’s probably just because I’m not terribly bright and it is nonetheless very much worth it. I’ll have more to say on it later.
As the end of the semester was coming into view, a couple of interesting things happened. First, I wound up, somewhat unexpectedly, with a choice as to what I could do this summer. I was offered a summer FLAS again to go back to Greece if I wanted, but the truth is, as much as I want to go back, this summer just didn’t seem like the right time. For one thing, Megan is going to Germany for the next academic year, from the end of September ’10 to the beginning of August ’11, and it’s been six years since we’ve both been home during the summer. For another thing, the logistics of being in Greece this summer would be significantly more complicated than last summer was, and with airfare having jumped since last year, most of my stipend would be spoken for before I ever set foot in the country, and that mostly for “redundant” expenses (i. e., having to pay for two places to live for the summer, one in the States and one in Athens). For yet another thing, I have a mammoth Greek and Latin exam to take in about a year, as well as my qualifying exams in Fall ’11, and my advisor and I agreed that with those events on the schedule, eight weeks in Athens doing Modern Greek would probably not be the best use of my time this summer.
While I was contemplating some of these issues a few months ago, I mused to a colleague that it was too bad History didn’t seem to do any sort of summer support if you didn’t have an instructor position. “Oh, no, that’s not true,” he said. “The e-mail just went out — you can apply for pre-dissertation fellowships.”
“Really? I thought I wasn’t far enough along for one of those.”
“Are you writing your dissertation yet?”
“Then you’re pre-dissertation. Apply.”
So, I went ahead and wrote up a research proposal for the summer. My advisor said that people either traveling somewhere or who have taken their exams tend to be more competitive, but that it would be worth a shot.
As it happened, a couple of weeks ago I was notified that I am the Hill and Lilly Pre-Dissertation Fellow for History. On a practical level, it is a much better deal financially than the FLAS was going to be, and it means that both Megan and I can be in the same place for the summer. On an academic level, the project that I proposed will do a lot to prepare me for my impending exams, so hopefully I’ll end the summer feeling reasonably ahead of the game. I will look at trying to go back to Greece next summer; it would probably be good for me to look at the American School of Classical Studies’ Byzantine Greek program, and the nice thing about that is that there are a few different possible avenues of funding which aren’t mutually exclusive. That’s sort of an issue with the FLAS — if you have it, you can’t have anything else. I think the idea is sort of that they want you to have enough money to get where you need to go and do what you need to do, but they don’t want you to have enough money to be distracted by other possibilities.
In any event, I have to blink a bit at the realization that not only has History opened their doors to me, but they also seem interested enough in what I’m doing to want to facilitate it during the summer, too. It’s a nice turn of events to have happened.
The other interesting thing that happened was that, a couple of weeks after Pascha, I got an e-mail from John Boyer asking if I might be available to sing in a concert he was putting on with the Josquin Singers in the Bay Area over Pentecost weekend. Long story short, I flew out to Sacramento this last Saturday, the day after finals week was over, and I’ll be here until Sunday, 23 May. I’ll give the details of the concert in a different post, but it’s a neat project in which to be able to participate, and I’m really glad it’s worked out. To be honest, it’s been a little strange how it’s all come together; I haven’t really actively sought out professional singing opportunities for about five years, and it isn’t exactly like I spent hours talking myself up to John while he was in Bloomington. The trip has already worked musician muscles I haven’t had to work in half a decade; as soon as I got off the plane, John asked, “How are your dictation skills?” Turns out there is this three-part Russian setting of the First Ode of the Paschal Canon for which the score has not yet been published, but John wanted to do it in the concert anyway, so I was given the task of transcribing it. It was reasonably easy until the last repeat of the troparion; that’s 40 seconds of polytonal madness, and it took me about two days to get anything that seemed even reasonably close. I will be very curious to look at the published score and see just how many laughs are warranted. (Many thanks, incidentally, to Ivan Plis at Georgetown University, aka “SlavicPolymath,” for giving it a listen and confirming that much of what I had come up with was about as close as we were gonna get.)
That’s the long and the short of it for now. More a bit later. One last time for this year, probably: Christ is risen! Truly he is risen!
This moment of cognitive dissonance brought to you by the Church of Greece and Starbucks, Inc…
This just strikes me as an awkward name for a restaurant in a traditionally Orthodox country, unless they’re serving vegan fare.
Frank, my Greek teacher at IU, invited me to the baptism of his nephew, Panagiotis. (Well, Panagiotis Phillipos, but I’ll get to that.) As usual, the complication was me getting from point A to point B, since Frank’s in-laws live in Kifisia; originally the plan (as I understood it) had been to pick me up, then to pick me up at Kifisia Station, and then I wound up taking a taxi all the way to their house.
The baptism was at St. George, a small chapel in Kifisia. Frank explained that for a family that doesn’t really go to church much, it can be difficult to get one of the nicer churches for a baptism or a wedding; you have to plan about a year in advance. Thus, it seems that infants tend to get baptized at around one or two years old rather than at a few weeks or months old.
The service in most of the particulars were very much the same as what I’ve seen in the States, with a few interesting differences. The biggest difference is that the social circle that has the most say in determining the context of the baptism is the family, not the parish. As such, this baptism in particular did not occur in the context of an already scheduled service (at All Saints we often do them during Orthros, for example), but was a more-or-less private family affair.
As an event with familial significance beyond just the practice of the faith, it is a big, rowdy occurrence, with people moving around everywhere and talking and often not paying much attention to the service itself. This is not necessarily a bad thing, and need not be indicative of much more than the practice of baptism being very tightly woven into the culture. That said, clergy here seem to have less compunction here about telling the congregation that they need to be quiet when it is necessary to do so. Here, part of what contributed to the tenor of the crowd was that it was outside, and when the liturgical action moved into the chapel for First Communion, really only the parents and godparents could go in.
There were a few liturgical differences I saw; for example, as opposed to Antiochian practice where oil is pretty much just dotted in the necessary spots, this kid was absolutely slathered everywhere, like a plucked turkey getting basted. The chrismation portion is done, but no particular emphasis is put on it; in other words, the crowd pretty much stops paying attention at that point. This helps to explain why, sometimes, when cradle Orthodox find out converts get received by chrismation in some circles, they get a quizzical look on their face and ask what that is. It goes by really fast, and can just seem like the last step of the baptism before First Communion. I’d be curious to see a baptism in a country like Lebanon to see if it’s the same way. Finally, since the baptism doesn’t occur in the context of a service, First Communion is part of the baptism. One small difference was that, instead of the hair from the tonsuring being burned, it was thrown into the baptismal font (pictured).
Panagiotis Phillipos is the child’s baptismal name; there was some confusion that made certain people unhappy because the priest only said “Panagiotis” at the actual baptism (“Phillipos” being a family name of significance), but the baptismal certificate will be correct. Panagiotis is the masculine form of “Panagia,” one of the terms for the Virgin Mary (Anna, my Greek teacher at the Athens Centre, is always saying “Panaghia mou!” which is roughly the equivalent of “My God” as an outburst, except referring to the Theotokos).
The reception following the baptism was much like a wedding reception in the States; it was a sit-down meal with wine and a catered buffet lunch, and everything was absolutely delicious. I got to meet many of Frank’s in-laws, although mostly I stuck with him and Vasiliki. He mentioned that down the road, I should think about applying for a Fulbright to come here; as a Byzantinist with facility in Modern Greek, particularly with the American School of Classical Studies here, he thinks it would be very a worthwhile possibility. He himself spent a year here on a Fulbright about thirteen years ago, so he knows something about the process. We’ll see.
After going home, I eventually wandered out to try to go to Vespers. I initially went to St. George nearby; as I walked in, I realized there was a baptism going on rather than Vespers. It was towards the end and the priest was giving a homily in English; I stuck around, thinking that perhaps Vespers might be going on after the baptism. However, as this family left, another family came in for another baptism. So, I struck out for St. Nicholas a few blocks down the road (gotta love being someplace where you can just walk about five minutes to get to another Orthodox parish, as opposed to driving at least an hour). Entering the church, there was — you guessed it — another baptism. It was evidently Baptism Day in Athens; that said, I don’t believe in coincidences, so I’m also musing on what I was supposed to see and what was intended to have been underscored for me by showing it to me three times in one day.
This morning, Anna and I went to St. Irene for Divine Liturgy. Arvanitis is also at St. Irene, and we had agreed to set up another lesson time there. What I might say about Divine Liturgy at St. Irene is that if you have heard the Lycourgos Angelopoulos recording The Divine Liturgy of St. John Chrysostom, then you have an idea of what they do at St. Irene. They follow the Typikon very strictly, according to Arvanitis, and there are certain variations that, while being common practice in many parishes, technically depend on the presence of multiple clergy. For example, this is why “O gladsome light” was not sung at Great Vespers last Saturday — according to the Typikon, it is sung by the clergy, not by the choir, and then only when there are multiple clergy. Along similar lines, the dynamis of the Trisagion is only done when there are multiple priests, according to a strict reading of the Typikon. Besides those differences, they did the Typika instead of the stational antiphons, much like the recording, and in general did most of the same settings as found on that CD. They apparently sing the Trisagion and other hymns in the mode of the day rather than just singing one setting, so we heard a first mode Trisagion instead of the second mode version on the CD — I’d expect to hear that next Sunday. I’ll also note that they have an ambo (along one of the pillars, however, rather than being in the middle of the church), and they use it for the Epistle reading. Anyway, to put it bluntly, the Liturgy was gorgeous, prayerful, contemplative, and was so much of exactly what I wish we Americans were more comfortable with when it comes to liturgical practice, and was so much of exactly what I think many Americans fear when it comes to liturgical practice. It placed itself firmly within the received tradition without feeling the need to add its own tweaks. Say the black, do the red, and do all of both.
Receiving Holy Communion, I’m happy to say, has been more of a non-issue here in Greece than I’ve found it to be in Greek churches outside of Greece. I’ve written about this elsewhere, but in Krefeld, Germany, for example, Fr. Irodion was happy to receive us at the chalice, but he was very specific about taking the letters we had brought from Fr. Peter, and there were, um, interesting looks on people’s faces when we actually communed. At St. Nicholas last week and St. Irene today, there was no issue (and I remembered to hold the cloth this time! Yay!). I gave my name as “Rihardhos,” and all was well.
Following Liturgy, Anna and I had coffee with Arvanitis at a café right behind St. Irene. I was tickled to find that the brand of coffee they were serving was “Café Barretti,” which along with the “Rihardhos Mousikos Oikos” makes Athens a city that just has my name all over it.
Arvanitis made a comment about Middle Byzantine notation that caused my ears to perk up — that at least some of the signs appear come from Palestine. Palestine? This is a possible avenue for linking this stuff to what my formal research interests are — we will see.
I am writing this while procrastinating from doing my Greek homework and ironing some shirts for the coming week, but here are a few general thoughts and observations:
I have never seen so many people roll their own cigarettes as I see here in Greece. I am told that it is because it is cheaper, but since when do smokers care about what cigarettes cost? The more compelling explanation that Frank gave me is that everything has to be done with some amount of ritual here in Greece, and rolling one’s own cigarettes lends itself to that very well. As well, there is distrust by many Greeks of American conglomerates, and with cigarettes in particular they don’t trust the additives and whatnot that go into the mass-produced smokes. I smoked one as a gesture of accepting hospitality a few days ago; this had the twofold benefit of a) reminding me that I don’t like cigarettes, handrolled or otherwise, and b) relieving me of the responsibility of having to smoke another one.
A question that has come up a few times — what is Greece? Is it Western Europe? Eastern Europe? The Middle East? In terms of the culture, religion, and geography, it seems to be the center of a Venn diagram where all of those overlap. Technically it is considered Western Europe, but then I’ve been told that “Greece is the end of the West and the beginning of the East.” Still, I could see just the opposite being argued, too.
Travel tip for people with laptops, particularly Macs: you will want a chill pad for your notebook traveling in this part of the world. My MacBook crashed twice before I realized what was wrong. Luckily, they are very readily available in virtually every electronics store here, and a decent one can be had for around 23 Euros. I have the Akasa Gemini, which is USB-powered and also has an additional USB port to replace the one it uses on the notebook itself.
Okay — homework beckons. More later.
I’ve alluded to my opinions about Nescafé before; alas, it really does seem to be what most people drink here in terms of day-to-day coffee consumption.
When your options are Nescafé, Nescafé, and Nescafé, as they are at the Athens Centre, you start getting creative with how you can make that work. You explore your options. You do things you wouldn’t normally have done with real coffee. You make sacrifices. You lose illusions about purity.
You add ice and cream and sugar, in other words. Anything, and I mean anything, to get rid of that freeze-dried-for-aeons, cigarette-ash-mixed-with-stale-sweat aftertaste. What’s that you say? Sacrificing a goat would make this taste better? Great — is my pencil sharp enough to work, or should I just tear its throat out with my teeth? Do I add the blood to the Nescafé, or do I grind up the bones into powder for use as a non-dairy creamer?
Well, the discovery I have made here in my first week in Greece is one that may have monumental implications — and that is: Add condensed milk. (Along with the ice and sugar, of course.) This may get me through my mornings for the next seven weeks.
I’m through my first week of the Level III Immersion class; it’s going really well, and it is putting together a lot of pieces for me. Skipping from 100 to 250 as I did this last school year made sense on several levels, but it also meant that there are some holes in my vocabulary and in some various little things, and it also means that my ear is behind my brain in terms of comprehension ability. Level III here starts out a bit behind where I was at the end of 250 in terms of grammar, but is also a bit ahead in terms of vocabulary. There is some review and some new stuff to learn, in other words — probably an okay way to go while I’m adjusting to being in a foreign country for the first time. My teachers have said that they think I could have started with IV if I wanted to, but that this is also just fine.
The bus ride from Halandri to the part of town where the Athens Centre is located is a bit long, and hotter than would be entirely comfortable (I have to say, much to my own surprise, that I am finding it to be a lot more pleasant outside than inside as a general rule, even with 100 degrees Fahrenheit as we had Wednesday), but it really could be a lot worse. I left a bit early the first day to allow time for getting lost, and, sure enough, lost I got.
Problem number one: I was originally advised to get off at one stop in particular, and then walk up a particular hill. Then a different person advised me to get off at the next stop, that this would likely be quicker. I followed the second person’s advice; they were wrong.
Problem number two: clarity in street signage is not a highly-prized virtue in Athenian municipal government.
Between these two factors, I was walking in the absolutely opposite direction of what I wanted for a good ten minutes. I realized this was the case, and thankfully, the map in the Athens Moleskine notebook got me to where I wanted to be. (I had one of those on our London trip, too, by the way. Can’t recommend those things enough.)
My class is small; four people including myself, and then the teacher. From left to right in the picture is Alexander, who is from Switzerland, with a Greek mother and a Swiss father; Aspasia, a Texan woman with a Greek father; Anna, the teacher, who is as native Greek as the day is long; and Maro, a woman from Wisconsin who lives here now and also is of Greek heritage.
Yep, I’m the only Anglo. So it goes.
After class on Monday, I met with Ioannis Arvanitis at the café of the bookstore Eleftheroudakis. (To give you an idea of the size of this bookstore, I will tell you that their café is on the sixth floor, and there are still a floor to go after that.) We talked for about forty-five minutes — he’s an extraordinarily nice man, and we have a decent amount in common when it comes to academic paths which haven’t been entirely linear, and he told me about the work on Byzantine notation that he’s done for his in-progress dissertation. We set up a meeting for Tuesday, which was not altogether a simple thing to do; he lives an another suburb, doesn’t drive, doesn’t have a studio in the city, and his house is a little off the beaten path. I’m not terribly concerned, I told him; I’ve come this far, after all.
I killed some time amidst the seven floors of books. While I’m here in Greece, I want to see if I can find an Ancient Greek textbook written in Modern Greek; I also need to find an Ieratikon, and there are a couple of other things for which I’m keeping my eyes open. I didn’t find any of these things, but there were double-takes as I realized that this is a store where one can commonly find things like an Irmologion on the shelves.
I also found my inner voice murmuring — Good Lord. I’m in Greece, and I’m being paid to be here before I start my PhD work. I’m going to get to study Byzantine chant with a master. I am getting to do everything I was miserable about not being able to do this time last year. The one thing missing from this picture is my wife, and she’ll be here before the end.
I have no excuses anymore, my inner voice gasped in shock.
To call this a sobering, and not a little bit intimidating, thought is to understate the matter. I remember an interview with “lyric heldentenor” Ben Heppner in which he said that after he won his first major competition he wasn’t quite sure how to feel. He likened the experience to a child who finally ties his shoes on his own, then breaks out into tears when he realizes that means he will always have to tie his shoes on his own from now on.
But then I slapped my inner voice a few times and said, You’re telling me now that you’re nervous because things are going too well????
My inner voice promptly shut up. For the moment.
In the early evening, Stefanos Fafulas, the other IU student who’s here on the FLAS, met me at Syntagma, and Anna also joined us. We met up with Frank Hess, Stefanos’ and my Modern Greek teacher at IU, and his wife Vasiliki, whom I had never met before. We went to a café near the Acropolis for a frappé and caught up some. It was odd seeing all these people whom I know from school suddenly in the context of the Parthenon being visible over Frank’s right shoulder, but there you go.
Tuesday I discovered this view from the roof of the Athens Centre. That’s the Acropolis on the left. You know how in movies set in Seattle, the Space Needle is visible from every point of view in the city, even though it isn’t in real life? Well, in real life, the Acropolis is pretty much visible from any point in Athens. It’s a city that hasn’t really discovered ultra-tall skyscrapers, and while there are a number of smaller buildings that crowd together and make it difficult to see a lot of the surrounding hills, you can catch a glimpse of the former cathedral of Athens virtually everywhere you go.
In the evening I had my first lesson with Arvanitis. Getting there was, as promised, interesting; he texted me in the afternoon to tell me that he and his wife Olga would pick me up at Kifisia Station at 6:15pm and take me back to their house. All well and good, but there was still the matter of getting to Kifisia Station from where I am in Halandri. I am in a somewhat awkward part of Halandri to get to other suburbs; this time next year there will be a metro station a five minute walk from here, and there used to a be a metro station about a fifteen minute walk from here, but construction means that we’re in an in-between period at the moment where that’s concerned. So, I can walk twenty, twenty-five minutes to catch a bus that will take me straight there in about half an hour; alternately, I can take a ten minute bus ride to the nearest metro station, have a ten minute metro ride into downtown Athens, then take a forty minute train ride from downtown Athens to Kifisia Station; another option is to take a half an hour bus ride to its terminus point and then take another half an hour bus ride to Kifisia Station. Particularly when it’s roughly a twenty minute drive, these are not exactly ideal options, but there we are.
I took the option that started closest to where I’m staying. I wasn’t sure exactly where I needed to grab the second bus; I asked, and the driver seemed to not quite know himself, but sent me in a particular direction and said I should see it one way or the other.
After twenty minutes, it was clear that wasn’t going to happen. I turned around.
Back where I had gotten off the first bus, I saw the bus that I wanted, but it was nowhere near where I was under the impression I needed to catch it. I verified with the driver that it was going to Kifisia Station, and then on the way out it became clear why there had been confusion — the sign for the stop I had wanted was covered in tree branches. Only somebody looking for it who knew exactly where it was in the first place would have seen it.
Anyway, I pulled into Kifisia Station right at 6:15. The Arvantises pulled in exactly as I was getting off the bus; then we had another twenty minute drive to their house. He was not kidding when he said it was not going to be easy to get to him.
The good news, on the other hand, is that he and his wife are genuinely warm and friendly people, and spent a lot of time just talking to me and giving me coffee and ice cream before we worked. And work we did; he gave a thorough exposition on his approach to explaining what Byzantine notation is, where it came from, what it does, and why it does what it does; in short, it is notation that developed to serve the text. You couldn’t really use this notation for instruments, because the signs themselves assume a relationship to syllables in a word. We spent a bit of time starting to read very simple, stepwise exercises, and then it was time to call it a night. It was time well spent, and there is no doubt there is much I will be able to learn from him. He said that there was a place within walking distance of Kifisia Station where we could meet in the future, and that this would be a lot easier on everybody.
Wednesday, I went with Anna, Stefanos, and Liana to a concert at Theatro Vrahon, one of what I’m told are several picturesque outdoor venues in the area. The show was an Athens-based pop singer named Monika, a very young (early twenties, I think) performer who reminded me of what Tori Amos songs might sound like if reinterpreted by Chrissie Hynde. She’s very engaging as a performer, has a really nice natural voice, and the songs show a lot of interesting musical instincts. I think she needs to work with a native English speaker when it comes to writing her lyrics, and she doesn’t quite yet know how to end a song all the time, but there’s a lot there to like. The only place I have found where somebody in the United States might buy her music is here, and at $1.17 for the album that’s a steal. Let me recommend “Bloody sth” and “Over the hill” as places to start to see if it’s your thing. For a 100% cost-free inquiry, here is the video for “Over the hill,” which is evidently the radio-friendly favorite off the album, given that she played it twice during the concert.
Thursday, I made an important discovery: Greek uses the same verb, κλίνω “klino” to describe both the conjugation of a verb and the declension of a noun. This explains why my inner grammar nazi has been scratching his head for the last year hearing people talking about nouns conjugating.
Also, Coraline (subtitled “The house in the fog” in Greek) was a lot better with Greek subtitles than Angels and Demons was. (Not, mind you, that we should be surprised by this.)
Friday I was an hour late to my lesson with Arvanitis. Bottom line is that the second bus just never came; I wound up taking a taxi to Kifisia Station. He hung around and waited for me, God bless him, and still worked with me for an hour and forty-five minutes, but it was nonetheless frustrating. The useful discovery that came out of it, however, is that door to door, the cab ride between where we’re meeting and my front door here is a tick less than six Euros and it takes twenty minutes. I think that’s a much more economical use of time, all things considered.
Dinner was with Stefanos and Liana; Liana made pastitsio (sort of Greek lasagna, although I don’t think they would describe it that way), which nobody ever has to twist my arm to eat, but also melitzanopita, eggplant (melitzana) baked in filo dough. I never thought I’d develop any kind of taste for eggplant, but slowly but surely, I’m making my peace with it, and melitzanopita is quite tasty. The pastitsio was different from how I’ve eaten it before, having been made with a more Turkish array of spices. (As I said, food will probably justify its own post at some point.)
Then I went home and crashed. It was a very full week.
And so it was that I survived my first week of school here, Nescafé and all.
This is a little late, I realize, but the submission deadline still isn’t for another ten days. Conference details and CFP here. That’s actually going on the first few days I’ll be in Greece, so perhaps when I’m not fighting jetlag I’ll get the chance to drop in a couple of times. I look forward to seeing what the final program looks like.