How to Win the Wenner-Gren Foundation Grant

I have received an email asking me for tips on how to win the Wenner-Gren Foundation grant (although the request was formulated mildler, like to send my application, and if I have any tips or can share my perspective), but I decided to answer the greater question and to make my response open for whoever else might need this information.

“Yes, I do have some tips for you. In the attachment, (well, I’ll link it here) you’ll find my successful grant application and also a PDF of the article that is available on the WG website but is too often ignored. (This article is “Writing Grant Proposals for Anthropological Research” by Dr. Sydel Silverman, published in Current Anthropology in bloody 1991).

It is crucial to read this article.

It is very short, and it contains everything you will need to know.

Almost no one reads or even knows about this article. Even professors who should know better do not know about it and do not provide their students with due guidance. Yet if people read it, they would increase their chances exponentially.

Additionally, I share with you my collection of the explanations of Procedures_collected_from_WG_website_by_Vasilina Orlova – they will be of help. (I’ve uploaded this file here on the blog).

It is important to read the WG questions literally and answer them in full. Of course, the biggest overarching questions of them all is the one you will encounter throughout your career as an academic: What is at stake of us knowing or not knowing the answer to your research question?

Better think through and know the answer to this question!

It is the so-called significance question.

(As an aside, people hate to be asked this question. But it is YOUR–and not someone else’s–JOB to have a good and ready answer to this question. Even if you think your research is important, super important, self-evidently important, obviously important, do not expect anyone to know this just from the theme of your research, and do not expect them to do the job of making sense out of your research for you.

Yes, you can give them the woke spiel “it’s not my job to educate you,” fair enough, but it’s also not their job to fund you.)

But the minor things (apart from “what’s at stake?”) have the power to make or break your application too.

What I personally found made a difference with my application:

– I engaged with the local scholars. I named names. I showed that my research is not only USA-based. It is really important for the WG.

– I provided the timeline: what, when, how I will be doing what I am going to do; when I will know that this will be enough; when I will move on to the next stage. When I collect data versus when and how I am going to analyze it. It makes a difference for the WG.

It may sound like minor things, but the reviewers are looking for them like archeologists are looking for fragments of a skeleton, and to omit them is a mistake.

You will hear a lot of rumors surrounding the grant writing process. Even some professors and people who win the WG grants do not know why something wins and something fails.

They would say that it is “good luck.”

Having studied the WG procedures, I assure you that this idea can’t be farther from the truth. There are very strict criteria, and what fits these criteria, wins, whereas what does not fit them, fails. When people do not attend to studying these criteria, they, even having won the grant, have no idea why they won.

That’s only “luck” in the sense that they serendipitously answered all the criteria without knowing so.

It does not have to be a blind process. Study the materials, and you will be closer to the victory than lots of your competitors. Science is not a competition, but getting a grant is.

There is not an awful lot of time before the deadline, but don’t let it discourage you; two weeks’ worth is still a considerable amount of time. Two weeks is enough, especially if you already have drafts. Best of luck with your application!”

 

I spoke to another applicant to a WG fieldwork grant this week and told them that grant is a strict genre. It is like a medieval sonnet. It is a very formal genre. There are things that should be in there. There are things that should not be in there.

You can be taught these things. And you can teach yourself these things.

I am of the opinion that our universities should do a far better job of teaching people to get grants. It is an acquirable skill. Skills get better. The more you practice, the better are your skills. Study the system calmly and be methodical. It’s a beatable game, and it does not have to be hidden under the shroud of mystery because it’s not a mystery; it’s a skill that can be mastered.

The severe lack of good teaching of writing grants constitutes a serious problem in acquiring this skill with minimal waste of time and expenditures for careers, but that’s a topic for another article.

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Untranslatable Words and Incommensurable Worlds: Word Circulation in Shifting Language Ideologies

In this paper, “Untranslatable Words and Incommensurable Worlds: Word Circulation in Shifting Language Ideologies,” I follow the trajectory of two Russian words over several cases of use: byt and poshlost. While poshlost is well recognized in the English language, byt remains a mystery.

“In this paper I am looking at two “untranslatable” Russian words that may or may not have made their way into English. I discuss language ideologies emerging in connection with the “domestication” of a new word. How do words make their way into language? What regimes of circulation, acceptance, and discard make them used or rejected by the speakers of the recipient language? What politics of translation surround these transitions? Drawing from theorization of language ideologies by Kroskrity and Silverstein, and theorization of untranslatability by Jacobson, Benjamin, and Povinelli, I am trying to trace two “untranslatable” words in their new contexts – “poshlost” and “byt” – and reconstruct what does the “untranslatability” do to the actual practices of translation and dissemination of notions and discourses in sociopolitical context.”

This is a fascinating kind of work, and I am happy to have been privileged to spend some time on tracing these words and layering out my ideas in connection to them. This is a class paper written back in the day that will likely exist as such and won’t have any continuation in my own work. I have so many writing projects, I have to abandon a lot of them at a certain stage and moment; it is a pity, but there is only a relatively narrow spectrum of my work that I can devote my attention to.
I attempted about incorporating its part on “byt” in my dissertation (as a more pertinent part), but what it boiled down to is that I think I have a footnote somewhere around my writings that I continue working on, mentioning Svetlana Boym and Jacobson who considered the word “byt” untranslatable.
I think we should not marry to the idea that untranslatable words are a thing, in a sense that every word is untranslatable from the language of one individual into the language of another individual, but that does not preclude us from understanding each other in a sufficient measure.
~

If you are interested to know what I am working on right now, pledge me a +$1 on Patreon and get access to protected content. I am not putting it out for everyone to see because of prematurity of such measure, but I plan to showcase the documents that will work for everyone to see and glean the use relevant to their own tasks. And I invite you to follow me on this journey.

 

Reflections on Translation in Literary, Everyday, and Anthropological Practice

I put on academia-e-d-u my reflections on translation that I prepared for a seminar in linguistic anthropology. I might not be able to attend the seminar scheduled for October because of the delay of my student visa, but I figured, if I won’t record the thoughts that this invitation prompted in me, they will remain in the noosphere.

Thanks to Professors A.W. and C.H. for the opportunity to think about it.


Whenever we think about translation, it is about (mis)translation inasmuch. Vladimir Nabokov famously required another Vladimir Nabokov to translate his own work (the list of qualities of his ideal translator that he named narcissistically centered Nabokov himself, who, at least in his own assessment, of course, possessed all these qualities).  Some writers refused to translate themselves. Others, translating, transformed their own work to the degree it became an independent new work. The funny stories of mistranslations abound. In a sense, the situation when a speaker ventures into the unfamiliar territory of the new language brings risks. These risks are not unlike the risks that anthropologist experiences stepping onto the land where she did not live before—or even if she lived, in her new capacity of the researcher that defamiliarizes the familiar to her. The speaker of a language not mastered fully is in a similar situation. They are definitely outside of their comfort zone and up to surprises.

In my own practice, I used translation for the literary impossible purposes of recreating “the violet in the crucible,” by Percy Shelley’s expression, in my daily experience of living abroad from the country of my native language—Russia—for more than seven years, and in my anthropological practice. All these versions of translating things from one language into the other, from one culture into the other, were closely intertwined. I will begin with literary translation, talk about everyday translation, and finish with the translation in anthropological practice. The different ways to translate things lead to the Babylon point of bifurcation of the languages that might be not a curse but a blessing. All these instantiations are called into existence in order to be considered in the light of the main idea of this writing: there are no different languages; “language” is a social construct.

Before you frown at the triteness of the expression “social construct” or say “so, is everything social construct nowadays?”, allow me to elucidate my thesis. When I first heard myself to profess this conviction, which happened at a lecture of Expressive Culture at UT, Spring 2019, I was probably more surprised to hear it than anyone else in the audience. Yet,
~
Unfortunately, academia-e-d-u acting out and does not show the preview. I already wrote them about this and another piece that I uploaded and that I will introduce here soon, but it remains to be known how quickly they will fix it. But you can still download my talk (and write me a comment about it, too!)
Translation is a mystery that will never stop bothering me! I wish the same to you.

Association for Slavic, East European, and Eurasian Studies, San Francisco, November 2019

My abstract for the ASEEES Convention in San Francisco 2019 was accepted and presentation scheduled. Unfortunately, as of now, I do not know if I can attend due to my visa delay about which I wrote on my Tumblr wierdmirrors.

I want to share the title and abstract of my future presentation, however.

Title: “Affects of (Im)Mobility in the Remembrance of the Soviet Sublime: Staying in a Siberian Village.”

Abstract: This work investigates mobility and moving that people conduct in agential and affective infrastructures in the rural industrial Eastern Siberia. How do people make decisions regarding their mobility and what conditions these decisions? While literature and the public habitually assume that precarious actors stay put in post-industrial places because they lack resources to move for better opportunities, this work uses ethnographic methods to demonstrate that the sensorium of staying is better explained by people’s desire for a separate state—a microsovereignty—as well as by the affinity to the Soviet sublime, the lack of want to submit to the official government and absence of desire to enter the regimes of the ordinary available elsewhere.

~

My presentation is scheduled to take place at “Promises of Infrastructure” panel(s). The title of the panels evokes (perhaps a little bit too closely) the title of the book “The promise of infrastructure” by Nikhil Anand, Akhil Gupta, and Hannah Appel that came out in 2018. But they were not the first to use this phrase either.

I think the “promise(s) of infrastructure(s)” nicely encapsulates the tangible, phenomenal side, which is the materiality of infrastructure, and affective, noumenal, and, if you wish, feelings-related, desires-hopes-dreams-and-fantasies-related side of infrastructural and technological development.

The panel, which is planned to happen in two separate sessions, involves a lot of Sibirianists, so this is going to be a loss for me if by that time I will still not be able to attend.

Patreon: the Opportunity to Support Me and Gain Insight Into the Process

Recently, I decided to dust off my Patreon (if that’s the word I want), and had fun filling in the About page and writing two (one and a half, as I joke) updates there. If you follow my trajectory over the years, I am sure you will be interested to get in posession of the state of affairs. That’s what I wrote:

I am a socio-cultural anthropologist focused on the affective, or feeling-related side of mobility and immobility. I study how our deep-seated feelings, such as nostalgia, melancholy, and hope influence our decision to stay in a place–or go. My research question is, what keeps people stay put in a place despite the overwhelming economic hardships and failing infrastructure? If you think, lack of resources–sure, but this is only a part of the answer, and not that big of a part as you might assume. Personal factors play an important role. I devote my work to proving it through a set of evidence consisting of ethnographic data.

The things that I am reflecting on here, on Patreon, fall into several categories:

– the struggle of my scientific writing;

– academia;

– the content of my work, which is the questions of mobility, (im)mobility, vulnerability, poverty, affect, nostalgia, melancholy, hope, and nonchalance.

I will post here the new renditions of my work, and the comments are always welcome. I am seeking to make sure that what I am doing is resonating with the world. Ideally, this space would become a peer-review space where I can bounce off my ideas of other people.

I enjoy my academic journey; I hit a lot of milestones as they came: I was able to put together panels at big conferences such as American Anthropological Association and the Association for Slavic, East European, and Eurasian Studies; I applied to and got numerous grants and can teach people how to write a successful grant application; and I taught courses like Expressive Culture and led seminars in socio-cultural anthropology, linguistic anthropology, and visual anthropology: Introduction to Cultural Anthropology, Culture and Communication, and The Photographic Image.

The struggle of the writing of the dissertation and articles that accompany it is a difficult one, even for me, despite that I love writing, and I am able to produce great volumes of text. I’ve read plenty of books on how to facilitate the process of writing, and I am going to share resources here on Patreon as we go along.

I fully intend to transform the text of my dissertation into a book; right now, my work is titled Cities of the Future: Landscapes of Nostalgia and Hope in Post-Industrial Eastern Siberia.

Patreon is a semi-private space that I am creating for myself and those people who might want to join me on this travel of writing this book and solving its main question.

I first thought about Siberia as a rich ground of exploration in 2008, shortly before I got pregnant with my one and only child. In the neighborhood library in Moscow, my home town, I began writing a novel based on Siberian material and immersed myself into Kolchak’s story, the mythology of the lost gold of the Russian crown, and many intricate tensions between the Red and the White sides of the Russian Civil War. As we know only all too well, the Bolsheviks had an upper hand. Twenty plus years after the collapse of the Soviet Union, the Siberian spaces continue their development as a multiplicity of cultures, Russionized but also preserving national colors, textures, and forms.

Read more here:
https://www.patreon.com/orlova

Will

It is clear at this point that, no matter how hard I work for the rest of my life, I will not succeed in bringing to fruition the majority of writing projects that I already have, and that I will not be able to oversee them being published.

I am composing this list for my family and friends to know what to publish after I am dead. I would like to have my writings see the light. I will add things here as time passes.

I hope my husband and especially my son will make sure that these writings are out in the world. If that is not possible to publish them on paper, they must at least be uploaded in the electronic form; that is at any rate possible.

I would expect the author’s marginalia to be deleted from the text, the manuscript copywritten. Please work with the last versions; they are all dated (with negligible exceptions), some have numbers after the name of the title, use the file with the biggest number.

 

  • Debris of Utopia: Soviet Childhood and the Ruins of the Future
  • Pale Automaton (book of poems)
  • Compendium of Fieldnotes – change names, delete surnames
  • On Methods in Sociocultural Anthropology: Production of Ethnography Through Observation, Recollection, and, Occasionally, Forgetting
  • Meanderings (particularly the third part, Texas Landscape; TL can also go as a separate text)
  • Handwriting project (with photos)–just type the handwritten text and let C.C. write the preface
  • Siberian Photo Diary
    Things below are in the folder MainProjects:
  • hologram and flamingo superimposed
  • Introduction to (delete the list of names at the beginning)
  • Notes 2018
  • Selfie
  • Soft Sheen
  • The Book of Lovers
  • Letters from the Depths of Solitude (including Alfonsina, Countess of Dolyna, Sybil’s Book, and Monstrous Abbess–these are all in one file)
  • System of Mirrors
  • Writing (text titled “Writing” in the folder “Writing”)
  • Episodes
  • The King of Autumn
  • Cities of the Future: Landscapes of Nostalgia and Hope in Post-Industrial Eastern Siberia (I am actively working on this one right now and I certainly hope to make it work, but if I die tomorrow, it can be made into a PDF and uploaded anyway, this one with marginalia because such marginalia can help my fellow travelers).
  • Poems (let’s make sure that they are not only on Tumblr because platforms die)
  • One girl (https://twitter.com/onegirrrl)
    These are out there, but if the platforms that host them collapse, I would like them to still be accessible:
  • Anthro Notes
  • The Vicissitudes of Using English for the Purposes of Academic and Creative Writing in the Experience of a Non-Native Speaker: Convoluted Travelogue (Plus, Writer’s Change of Language: Nabokov and others–these can go together)
  • Lectures on Expressive Culture (8 uploaded, 4 not uploaded, in these 4, such things as greetings should be deleted)
  • Futures and Ruins: Eschatology of Devastation and Hope: Ethnography of the Duke University Workshop
  • You can also publish shorter bits and pieces, as well as poems, as you please, except for the ones that I sealed for the next 100 years; please respect my wish and do not look into folders I marked such.Please maintain my website or make sure that the texts available there are available somewhere else (http://www.vasilinaorlova.com/publications.html). I don’t mind all the works above being published on my website as well. If the “website builder” collapses, redesign.

 

In Russian

  • ПЯТЬ ЛЕТ XXI ВЕКА: Дневники на компьютере (дневники), другие дневники 2004-2008.
  • Мальгратский дневник (отсканировать).
  • Блог blog 2007-2010_on_vassilina_cih_ru (на полетевшей платформе, я скопировала всё, но там много текстов ошибок).
  • “Техасский дневник” и вообще всё в блоге после Лондона, после записи 28 авг. 2011 (см. “Лондонский дневник”, Издательский дом “Выбор Сенчина”, 2017. (http://vassilina.cih.ru/blog/)). (Файл Texasskiy_dnevnik в папке Newest_Russian_prose)
  • “Севочка” (в папке Seva, файл Sevochka02)
  • Стихи на русском языке (https://t.me/vasssilina и в фейсбуке – “Императрицын цыкл”, цикл про Франциска Сан-Францисского и т.д.)
  • “Одна девочка” (https://t.me/onegirrl)
  • “Сны о России”
  • “Какаду”, “Золотое зеркало”

 

Тексты ряда опубликованных повестей в папке vse-teksty-vyverennie (кажется, я все повести потом всё равно правила в других местах, но, по крайней мере, многие из них есть в этой папке, если вдруг надо для переизданий).

~

I am pleased to announce that I am all set and now ready to die any moment nonchalant.

The last edition 6/21/2019
The last edition 8/17/2019

Anthro Notes

I kept these notes Spring semester of 2019–the semester I also taught Expressive Culture at the University of Texas-Austin, which was a profound and exciting experience for me. I decided to put them all together in one blogpost with the idea that perhaps later I will have some time for some of these embryos of texts.

 

Wednesday, January 16, 2019

Anthro Notes

Whenever the conversation is about these overlappings of post-ness(es), it’s someone else, not us, who are postcolonial or post-Soviet, is it not so? Such was my impression. We, on the other hand, are all neo: neoliberal. Stoler warns about excessive stress on the “post” in postcolonial. Siberia is an agglomeration of overlapping territorialities from tsarist / colonial, Soviet / Post-Soviet, with a thin but noticeable layer of the vaguely-Western vogues and mores.

 

 

Friday, January 18, 2019

Anthro Notes

I had one of the most surreal experiences sitting, back to Texas, with my laptop with notes and fragmented descriptions of my Siberian travels. At my desk at a grad office, when no one was there. I could barely remember where I was myself. Being-in-the-place felt like a difficult action to perform.

 

 

Monday, February 4, 2019

Anthro Notes

Humans are beautiful animals.

And if they wore short fur all over their faces, they’d be even more beautiful.

 

 

Tuesday, February 5, 2019

Anthro Notes

Last time we discussed humans’ dependency on social media and technology, there was a bit of info (in one of the videos I included) that human beings tend to interrupt themselves once they are interrupted. And according to some cognitive psychologists, it takes us on average 20 min to return to the concentration we maintained before being interrupted. Needless to say, the contemporary world is all about interruptions. The consistent concentration is a distant dream.

But I am thinking now what if the chain of these interruptions are simply a concentration of some sort. What if this condition of living is something we’ve been initiated into by “our” technology (that we didn’t invent and have no control over), and therefore requires adjustment–not the idea that somehow this technological turn could be undone and we can be back to long stretches of hours of uninterrupted reading (that I only remember by my childhood because it’s no longer a feasible option to read like that).

 

 

Thursday, February 7, 2019

Anthro Notes: Attention Economy

The anecdote encompasses paradoxes of the developed Socialism: there is no unemployment, but no one works; no one works, but everyone fulfills the plan; everyone fulfills the plan, but there is nothing in stores; there is nothing in stores, but everyone has everything.

Similarly, one could talk about the grand paradox of attention economy: attention is a scarce resource, but everyone gets plenty.

 

 

Saturday, February 9, 2019

When I met a Siberian recluse, I wrote (it’s now in my diss in a reworked form):

The human being who consumes solitude so avidly, devours it in such quantities, what kind of human being are they? What is there to know about the human being who decides to hide from the society of others?

Are they at all knowable, if knowledge presupposes the knowing subject as well as the object of knowledge?

I have a suspicion, a thought, that the human being in solitude is completely unknown. Not only the fantastical creatures of one’s mind appear to one’s eyes, ears, and for one’s consideration. But the essence of the human could be any: everything and anything imaginable and beyond.

As Foucault insists, anthropology emerged not sooner than the “man” emerged as the object of science, which in turn happened not sooner than life, language, and labor emerged as such objects simultaneously. (Foucault, The Order of Things, 1970, 340, 344).

And the beginning of the man’s existence as such object is Decartean cogito ergo sum, which both Foucault (Ibid, 324-325) and Derrida (___) criticize as naive ascribing of the self-sameness of the fact of thought and the thinking subject constituted by means and in the act of thought, whereas the thinking in itself does not consitute the sovereignty of being but merely registers its own existence as a process.

 

 

Wednesday, February 13, 2019

Anthro Notes

I recently noticed, to my dismay, that I can’t help but analyze the structure of scholarly works where previously I’d just enjoy the read. “This opening is ethnographic vignette, then the author sets the problem, here she’s explaining why it’s relevant, that’s a nod to the urgency, here she’s bringing numbers, here she’s giving the second ethnographic example.” Can’t I just enjoy the ride? Apparently, not anymore. The enjoyment is irreversibly marred by the too-explicit understanding of how the thing is constructed.

 

 

Thursday, February 14, 2019

Anthro Notes: Four Fields

One physical anthropologist insulted socio-cultural anthropologists by complimenting them that if they tried they could become psychical anthropologists as well.

And then one socio-cultural anthropologist insulted archeologists by pretending to compliment them suggesting that they could become socio-cultural anthropologists.

But no one insulted linguists. Although, we should add, no one complimented or pretended to compliment linguists either. Most of the time no one spoke to linguists while they were documenting the aforementioned interactions.

 

 

Wednesday, February 20, 2019

Anthro Notes: Artificial Emotional Intelligence

I am thinking about the concept of emotional intelligence in connection to “artificial intelligence.” It seems to me that the concept of emotional intelligence did not enjoy a heavy rotation as it does today when the conversation of AI began (Turing, Searle).

And if it did, the AI could’ve been imagined differently from the beginning. Now today AI—beginning with artificial life like Tamagotchi—performs a creature-like vulnerability just fine. But if we saw emotions as part of our intelligence, the whole discourse would be reconfigured.

 

Thursday, February 21, 2019

Anthro Notes: Turing test

Turing test (1950) is completely predicated on the idea that it is possible, for a human being, to distinguish between the man and the woman based on the content of their answers without seeing or hearing them. Then in Turing’s thought experiment, the computer replaces the man, and the man replaces the woman, and the interrogator is continuing asking them questions.

Some machines as of now already pass or would pass Turing rest, but then some humans no doubt wouldn’t.

If Turing test was permanent and required humanlike presence at every second to produce humanlike reaction, we would all fail it.

 

Friday, February 22, 2019

Anthro Notes: Theory and Praxis

It is not easy to make ethnography and theory work together. it’s a dance, a continuous back-and-forth. Just when theory is at place, ethnography breaks it. When ethnography is there, the theory that spawned it into existence in the first place no longer works and needs to be reimagined. And also requires new ethnography. When the new ethnography comes, again it sheds theory like a skin glove that no longer fits the living organism.

 

Tuesday, March 12, 2019

Anthro Notes

Dominique was the first, I believe, who turned my attention to Halcyon. He included it in his writing. Even as I had visited the place before he read his fragment at a seminar (the writing was about meeting a stranger, something how he stumbled upon his community of study), and even as I mentioned a handful of different cafes in my own writings by that point, I was surprised at the thought that it is possible to include this place. Halcyon, like Spider House, is intentionally, Austin-like, erratically furnished (maybe here it wasn’t an intent).

There’s something special about its atmosphere. Its patrons will probably agree.

…But this is not about Halcyon so much as it is about the miraculous ways anthropologists stumble upon the subject of their strange research.

 

Saturday, March 23, 2019

Anthro Notes / Locus of Writing

Everything is about the locus of writing. The locus that does not belong to you – any “you” that you previously knew. That’s why people struggle so much with finding the right first line.

My father once told me a story. When he was a boy, he watched a movie with Vysotsky’s songs. The boy came home and had this feeling of a poet “if not for me, no one will ever know.” The thought was all the more strange since all these songs were already written, arranged, played, copied, listened to, promoted all over the Soviet Union (which was something!). These songs had reached the remotest corners of the empire, even the village where he actually had just heard them. The feeling was just like it is with any new emotion that a poor poet tries to convey even when they know perfectly well it that it has been felt and expressed for years and perhaps even centuries by everyone whose laziness was exceeded by the urge, the itch, to write.

Trying to recollect these songs, the boy climbed on a chair and stood, close to a dim lamp, and then was back to the table with an open school blank notebook. He repeated this maneuver over and over again, until he had all the songs written down.

The locus of writing is not that type of locus, not geographical or space-related one, obviously, but I still think that story has something to do with the locus of writing.

 

 

Sunday, March 31, 2019

Anthro Notes: Podmoskovie

Out of many places, I miss Podmoskovie the most, at least on some days. Towns near Moscow living off of Moscow. To be sure, a difficult life to live (long commute for many). Those towns are different. Quiet, industrial, ancient, recent, once-scientific centers, spiritual places.

If only I had more time travel, live, write about them. I used to spend in those towns my every free weekend—with friends, family, and alone, on “writing retreats” I gave myself. Oh, now I’d write a splendid travelogue—but I have my Siberian project demanding time and energy.

 

 

Tuesday, April 2, 2019

Anthro Notes: To the Time Lost as a Woman

If all the time in a life of a woman that she’s selecting jewelry matching her attire and spent in cosmetics stores picking just the right shade of the lipstick was miraculously returned to her at the end of the year, like tax return…
How many hours do you spend in a woman’s body learning about body types, flattering colors, and alike nonsense, instead of learning about something else?

Colors are great… I’d rather learn about them less as a consumer of colors and more as a connoisseur of colors. Color learning as a woman is ultimately geared towards making oneself prettier as a woman and packaging oneself for the Great Customer, a man, not to any other end.

It starts early. In my Soviet elementary school, we were given presents for the 8th of March which at that late point was not as much the International Women’s Day as The Day of Spring and Our Dear Women. The book had a section on styles (I remember military) and colors.

I remember I was shocked and offended at how blatantly gendered it was, the rules of what a girl should and shouldn’t do, even considering that I was taught gendered rules from the early childhood. Girls were that, but boys were this. And even so, the book was blatant above all.

But then of course there were websites and websites of this, magazines, and TV shows. So much wasted time, thought, and energy at watching, selecting, buying, applying, choosing every day, having second thoughts, changing, looking in the mirror, asking others if that suits me.

And I prided myself as a girl altogether ungirly until my late teens. I was never “into it” to begin with, but gradually I was also initiated into everything there is. I know every context. Not only do I know my colors, but I know people’s colors probably better than most of them.

Am I a fashion designer or a beauty specialist? Nope. Do I need to know any of these? Nope. Was I specifically interested in learning any of this stuff? Nope.

 

 

Wednesday, April 3, 2019

Anthro Notes: The USA Anthropological Tradition of Despising Quotes from Continental Philosophers and Thinking Them a Sign of Pretend Moral Superiority and What Not

American anthropologists hate it, HATE when the new writers quote so-called “Continental philosophers.” This anthropological scorn is a tradition; it runs from Renato Rosaldo to our days.
The quoting is happening and even considered to be chic, but it is only allowed starting from a certain point in one’s career. I can illustrate my every statement here with quotes and quotes, but you’ll have to wait until I’m older. 😉

In “Grief and a Headhunter’s Rage,” Rosaldo makes a passing deprecating comment of “trendy amalgams of continental philosophy” denouncing the autobiographical snippets in anthropology before embracing his own foray into autobiography.

Recently, I read the article “Tell the Story” about how to write for American Ethnologist, one of the flagman journals in anthropology, and the authors said: “Much of this obfuscation (of the overwrought prose—V.O.) comes in the form of quotations, usually from Continental philosophers and their contemporary interpreters, whether or not their ideas are relevant to the argument.” (2018, 166). While you can’t argue with that, because obviously, the quoted ideas should be relevant to the argument, I couldn’t help thinking of Rosaldo’s “trendy amalgams.”

 

 

Thursday, April 4, 2019

Anthro Notes: Travels

I miss Moscow in Austin and Irkutsk, I miss Irkutsk and Moscow in Austin, and I miss Austin and Irkutsk in Moscow. Balance. I miss the village of Dudarkov and the village of Anosovo everywhere, sometimes in Anosovo. I miss Kiev too. I miss Vladivostok, and I miss Dunay.

I miss London, Venice, and New York. I miss San Fransisco and Saint Petersburg. I miss Sergiyev Possad. I miss Candelaria that is in Tenerife. I miss Rome. I do not miss Madrid though. I do not miss Barcelona nor Helsinki.

I’m not a fan of traveling. Practically everywhere I traveled, I had to rather than wanted to. When I was younger, i enjoyed it more; that’s where my tourist explorations happened, but it’s been many years that I’ve been traveling only for fieldwork and conferences.

I’d like to live my life in one middle-sized place and often wonder what that’d be like, but this was not to be. Oh, but I miss Malgrat de Mar.

 

 

Sunday, April 7, 2019

Anthro Notes: Generational

Gen X must be one of those rare generations that somehow completely missed the moment when they (we) were no longer young. It happened overnight. A joystick switched. Or maybe “we” (it’s also a generation that hates us-ness of all kinds) were already born boring adults? Perhaps.

At least, it’s painful to me to see Millennials still thinking that they’re young, with every self-infantilization and entitlement that it entails, whereas the Gen Z are far from still sucking toes in baby chairs. They’re actually in college. Short is the time of the man on earth.

 

 

Thursday, April 11, 2019

Anthro Notes: Black Hole

Black hole took a selfie.

It carried its invisible hand to its absent face and photographed it.

Humanity is the black hole and the black hole is humanity.

 

 

Friday, April 12, 2019

Anthro Notes: Laughter

I have neighbors who, I suspect, are students, and every Friday, and sometimes on weekends, there are parties at their place, and what astonishes me is that there is always laughter. I forgot when was the time and where I heard so much laughter.

Probably when I was 16 and had parties in Moscow, but they, too, were tragic, everyone read poetry and thought of suicide. And these guys are not 16. Another land.

 

 

Saturday, April 13, 2019

Anthro Notes: April

Beautiful springtime in Texas. Heaps of flowers everywhere. A bit too hot for my tastes. Memories of the cold Moscow April, all that.

 

 

Sunday, April 14, 2019

Anthro Notes: Britney Spears

Idk about your taxonomies, but on the working outskirts of Moscow, in the nightmarish neighborhoods consisting of multistory buildings of the late 1990s, Britney Spears was the sexiest little thing on the planet.

There’s something depressing in the endlessness of the supply of young, aggressively energetic bodies that is humanity in general and mass media in particular.

She endeared herself to me, like to many others, because she had that legendary “mental breakdown” (a manic episode of the bipolar disorder, no doubt–no harm in me speculating about it; I know and wish to know nothing about it, I am fully guided by rumors and my own preconceived notions here).

When the world was at her feet, she went on to having that breakdown–isn’t this cool? There was something so real about it. It placed her immediately in a different category of singers, that later was to include Amy Winehouse.

Rewatching her videos now because she trended on Twitter recently, since she checked herself in a mental hospital again, I could not help but think that there is a place in the Western pantheon of goddesses: golden hair, big eyes (Britney was special because her eyes were brown, not blue), Barbie-like childish face and fully developed feminine figure: a lot of successful climbers of the Olympus were undoubtedly indebted of their triumphs to their agreeable exterior.

The divine place could never be empty, Russian saying goes: svyato mesto pusto ne bivayet. People inhabit this place with less and more certainty and right, they can be more and less talented. Public enviously accuses them of mediocrity with more and less ground, like Taylor Swift and other deities–but never ceases to reaffirm the agreeable candidates in these invisible but tangible positions.

 

 

Monday, April 15, 2019

Anthro Notes: Not All Men

Men are kind, warm, sensitive, sympathetic, strong, supportive, generous, ready to give you the last drop of their blood, smart, funny, smell beautifully, delightful, entrancing, exquisite, gorgeous, stunning, deep, powerful, and did I mention funny?

Not all men, of course. Not all men.

 

 

Wednesday, April 17, 2019

Anthro Notes: Curling Hair

I’m mesmerized by the ad where several strange white American women curl their hair. Every time I see it, on Facebook and Instagram alike, I’m hypnotized. Sure I’m targeted because of my sex. There’s something sinister about the process of sitting there methodically curling hair.

I’m not wording it properly, but is this not a weird activity? I know many women do it, I did it too several times. I don’t know how to explain it, but suddenly it looks very weird to me. I guess the watching of the ad has the effect of weirding you out.

I suppose if that was an ad of a toothbrush, brushing teeth would also appear strange to me. When you pause your mind on ordinary procedures that we do to our bodies, the ordinariness trembles and gaps and opens an abyss beneath.

 

 

Thursday, April 18, 2019

Anthro Notes: Na Zdorovie

Whoever told your gullible ass that “na zdorovie” is a Russian toast, was clueless and cruelly deceived you.

The host says “Na zdorovie” after you eat and thank them: “Spasibo.” Never as a toast, like, literally not once in the entire Russian-speaking world. Only in America and alike places.

The alternative Russian language of people also believing that Russian has two different alphabets.

 

 

Friday, April 19, 2019

Anthro Notes: Classics

I am particularly lucky to give lectures on: Judith Butler, Renato Rosaldo, Bronislaw Malinowski, Clifford Geertz, and Benjamin Lee Whorf. I could only have hoped about such a privilege. I would like to give lectures on Deleuze and Guattari, Foucault, Barthes, and Derrida, too.

I could have included fewer contemporaneous writers and more classics in my course, but I feel like it’d be too boring. There needs to be a balance. Social sciences change quickly.

What was written in the last century is archaic.

 

 

Saturday, April 20, 2019

Anthro Notes: Show Don’t Tell

(From the excesses of the writing assignments I give students):

Paint a picture with words (It’s when instead of “he was very beautiful,” the author writes: “a young man in green slacks studied a menu, a lock falling on his forehead”).

 

 

Monday, April 22, 2019

Anthro Notes: Already Seen

Not to be surprised, but Facebook has the option of searching in posts that you’ve already seen, and it just showed me the post by someone from 2012. So this data was collected from back then. I can’t help but be impressed. So the browsers where you “delete” your history…

In the time immemorial, Zuckerberg expressed a sentiment that is shared by owners of some questionable website that, if one has multiple accounts to interact with one community (i.e. on one platform), one must be dishonest and/or has something to hide. Maybe so, maybe not, but it also makes it more difficult to make coherent sense out of one human identity for corporations, that is partially why (but not only) I’ve always had multiple accounts on all social media that I graced with my luminous presence.

 

 

Tuesday, April 23, 2019

Anthro Notes: Uber Ride

Every Uber ride is a world in and of itself.

Today, I was riding with a driver who showed me her artwork. She was carving stone and produced a gigantic egg out of stone that she was showing me excitedly in a video on Instagram and missed the right turn. She was wearing dark eyeglasses,

introduced herself confidently as an artist, and was going to apply for residencies and workshops, but first had to build her website (because she was also art curator and an organizer of exhibitions), but that was in the future because she had to drive Uber full time

and that was ugly that capitalism makes artists to work like that instead of doing creative stuff that they really wanted to do, and didn’t I agree? I agreed wholeheartedly. Was I also an artist? I wasn’t; I didn’t have that much talent. A lot of people who didn’t think

that they had talent but who appreciated art were artists at heart, so how long was I living in Austin? I’d lived in Austin for something like seven years. I was from Russia. Actually, that was exactly what my driver intended to do with her life, meaning, she was going to go

to some other country, not the country of her origin, and live there because travel inspired artists and she would be in a position to trust herself in a totally different culture that spoke a different language, and wasn’t this my destination? This indeed was my destination, and I wished her best in her artistic pursuits.

 

 

Wednesday, April 24, 2019

Anthro Notes: Ringing

Yesterday during a group conversation discussing serious issues my phone started dinging with messages and because it’s a new phone I had trouble diminishing the sound (the button silencing the phone did not produce, to my surprise, the desired effect). I asked them to keep quiet (well, truth be told I wrote, shut up I am dinging at a meeting), and they gleefully proceeded to send me joking messages after that. I momentarily plunged into a rage and finally was blessed with the idea to turn the phone off. Later, I apologized to the speaker, but I could feel the heat of humiliation in my face.

 

 

Thursday, April 25, 2019

Anthro Notes: Social Media and Affective Attachments

Imagine I’ve been writing on Facebook for the previous 8 years (2011-2019). What a damned joke. Zuckerberg owes the writers of my generation a reparation for making us write for our aunts and uncles (sure, I love mine). That was not the vision we had in the 1990s.

I’ve one of my biggest audiences on Facebook (*exasperated emoji*), and for the Russian-speaking audiences this is one of the still-indispensable social media outlet (*another exasperated emoji*).

The Groundhog Day forever. When I just came to the web, I quickly gained 500 followers on LiveJournal, and a lot of my professional contacts came with it. Yet now it’s 2019, and I still have 500 followers on Twitter. As Oushakine said about the Russian period of “transition,” achievements do not translate into a life-long success worthy of efforts.

Sure, I also changed the language of writing, a country of living, had a child meanwhile and wrote a number of books, but it’s still not satisfying at all, and some responsibility for it lies in the field of what is beyond my control (can be called “the politics of social media”)

The interesting thing about social media is that people get affectively attached to the platforms, despite having only several behemoth platforms, and you cannot really transpose your audience from one place to another at least until a certain point is reached.

Another thing about social media is that writing on social media is inevitably a metacommentary on writing on social media. But, if we are to consider centuries of writing on paper, we’ll be in a position to recall hundreds of examples of metacommentary on writing on paper.

(As well as the typewriter and so on and so on, the medium of writing was always a subject of writing).

Even though the social media are ephemeral (they lose relevance after a time), they still seem to be doing not worse and maybe better than plenty of more traditional outlets thanks to what any Western journalist would judgementally call a “regime” and to other circumstances.

Whatever; everything is going to be eaten by the silent darkness.

 

 

Friday, April 26, 2019

Anthro Notes: Atwood and Phones

I saw a company of people in the street. They all were staring in their phones. I was thinking about words by Margaret Atwood that over time people will stop looking at their phones just as they stopped (well…) gazing at the tv-screen and listening to portable transistors.

When I heard this, I was skeptical, and I remain skeptical now. How could one lost interest in what is a tv-screen, radio, a book, a writing table, a photo camera, and a lot of other different things? Unless something conceptually different and better (perhaps more immersive,

more encompassing) comes to substitute phones, phones are not going to go anywhere. It’s been years now we’ve been observing people staring in their phones intently. Margaret Atwood might be right about phones after all, but this is a remote futuristic vision.

 

 

Saturday, April 27, 2019

Anthro Notes: Star Wars

I wonder what role Star Wars play in the shit that unfolds today and every day in the USA.

Zizek had an interesting rant about it.

He offered to read Star Wars as if the opposite was true: bad guys were good guys and vice versa. For a mental exercise. Just in order to think a little outside of the box. I continue insisting that Star Wars was about the Cold War. But now it’s something else entirely.

Yet it is still a movie about the American exceptionalism. No exceptions to the rule according to which all the dreams produced by the corporation of imperialist dreams are just that.

 

 

Sunday, April 28, 2019

Anthro Notes: The Arcades Project

Imagine The Arcades project at the time when the computer and electronic libraries already existed though. Instead of just one several-hundred-page volume that manages to include a number of earlier versions, the reader would’ve had several-hundred-volume work at their disposal.

 

 

Monday, April 29, 2019

Anthro Notes: Author’s Prerogative in Interpretation

Why is everyone insisting on the tragic reading of the story “Baby shoes for sale never worn” just because the author said it is tragic? What prerogative in interpretation does he have? It’s a standard situation for many who ever had a baby.

Babies grow up so fast that shoes (that babies don’t need because they don’t walk and that parents buy for their own amusement) often end up being never worn, just tried on a couple of times at most.

 

 

Tuesday, April 30, 2019

Anthro Notes: Being-in-the-World

Being-in-the-world beyond the “in and out” of slippages in language, beyond self-imposition of concepts, is hardly possible for us, language creatures. A tinge of speech always trembles at the periphery of one’s mind, nudging to stain even the ever-so-not-pristine soundscape of nature with an unneeded sign of admiration. Even in solitude, we are never but with ourselves–always in a continuation of the multiplicity of dialogs, always bearing in mind shreds and fragments of what has and has not been uttered.

 

 

Wednesday, May 1, 2019

Anthro Notes: Time and Writing

The most important part of writing for me time, but not the tracking of the time spent writing or even time that you always try to find for writing and that is always lacking, but the time that passes in between the versions of the manuscript. It is so necessary for the time to pass in order for the author to see the flaws. I like forgetting my writing, but the constraints of time (again), the system of deadlines makes it so difficult to give yourself the most important time: the time between revisions when you do not, in fact, revise or revisit the text.

 

 

Thursday, May 3, 2019

Anthro Notes: Of Vanity

I need to stop being so vain. The later I get my English books out the better. Ideally, I would get them out after death. The second best option is in ten years, and not “now”—as I want—in a year or two. Realistically. I must prove that I have not been so patient for nothing, and I must work on the manuscripts as long as I can, instead of shortcutting and calling it a day. I should resist this culture demanding you to produce fruits before you can get your leaves unfolded.

~

These notes are more personal than professional, intimate rather than written for a collective, but it’s been a joy to compose them.

Anthro Notes: Of Vanity

I need to stop being so vain. The later I get my English books out the better. Ideally, I would get them out after death. The second best option is in ten years, and not “now”—as I want—in a year or two. Realistically. I must prove that I have not been so patient for nothing, and I must work on the manuscripts as long as I can, instead of shortcutting and calling it a day. I should resist this culture demanding you to produce fruits before you can get your leaves unfolded.

~

Recently, I began a series of note titled Anthro Notes on my “prose” Tumblr. I’ve been wondering if this blog is not a better place for them, and this is the first installment. They are more personal than professional, intimate rather than written for a collective, but it’s been a joy to compose them.

The rest is here: https://weirdmirrors.tumblr.com/tagged/anthro-notes

 

 

Academic Precarity Now

I collected several testimonies online regarding the difficulty of getting a stable academic job in the USA (and English-speaking world in general). While this is news for none of us, I find these testimonies deserving of attention. The source is the academic wiki “venting_page.” Most of these are from a while back (I assume venting moved somewhere else (I read a stable flow of it on Facebook and Twitter).)

1) “First off, I’m really thankful for having a job and being able to use my training, because, as most of you know, there are so many people who are overqualified for the jobs that they have, they’re working in another industry just to survive, or they’re struggling to get by on unemployment. That being said, it’s frustrating to know that even after spending four years on the market and landing the coveted tenure track job, in many cases you will be struggling just to make ends meet and living like a college sophomore. No one goes into academia (at least not people in the liberal arts) expecting to make a corporate salary, but there’s definitely a bit of a sticker shock when you realize that you’ll need to live with a roommate and sell your car just to make rent every month. Maybe this is simply a case of supply and demand (universities and colleges know that they can always find someone willing to take your job) or a state of the post-post-Boomer economy, but as a young first generation working class kid, I was led to believe that a university professor was a highly esteemed middle class, white collar profession. I’m supposed to be the one who “made it” in my family, but I’m embarrassed to say that nearly every day I regret my decision to have pursued this career path.”

2) “Perhaps I am naive but in my field (in the arts) it seems a little easier to get a job than in many other, more academic or research oriented fields (this based on observations of friends/colleagues getting positions). I came so close last year only to watch one position go to a friend, another (for which I was told an offer letter was on its way) go to someone else, and a third never schedule the on-campus interview with me. I’m currently working professionally in my field and supporting myself with a day job. I watch traffic on my portfolio site every day and I can see that a lot of places are looking at me, some multiple times. I’m trying to be patient, I know the process takes a long time, but it’s hard. One university in particular…the job was perfect for me, the description just seemed to have been written with my CV in mind. I hope every day that they will contact me but I know that the reality is that there are factors (like the expense of bringing me in as a candidate from across the country) beyond my control. I’m trying very hard to come to terms with the fact that it may not happen for me this year either. I might be facing another year of day jobbing. How can I stop the obsessive need to have THIS YEAR BE THE YEAR, and be ok if it eventually doesn’t pan out for me?”

3) “I’m an academic historian married to artist. Arts jobs, in our experience, are just as hard to get. The numbers are similar–my wife has been a finalist for jobs that had more than 700 applicants, and I don’t think I ever faced such odds. The arts are also inherently more subjective (though, admittedly, not much more). Even in positions that advertise “Painting,” whether you are classical, observational, post-modern, conceptual, and so on–according to someone else’s definition, mind you, and depending on the preferences–will get you culled or advanced automatically at most jobs. Don’t forget, also, that “MFA, Yale” trumps a whole lot of other factors. My wife has not landed a TT (in fact, I just landed my first ever TT position a few weeks ago), and she is probably leaving academia. She applied very selectively, but in the end it comes down to the fact that she would rather be making her art than teaching, anyway.”

4) “Academics, forgive me! For as bad as you all have it, I have it much, much worse. I am the spouse of an academic. Is there anything worse on this planet to be?

My spouse has been on the market, in one form or another, for the past decade. She has applied for TT positions, and only gotten nibbles at non-research institutions (she’s in the sciences). She tried one — which involved a move of 2,000 miles — only to find out that there were so many politics that she had no hope of surviving with her research intact. She fled and landed in a non-TT location with great research facilities but no TT prospects, and has spent the past six years working, publishing, and looking for work.

And now, now she gets the call from a university only 150 miles away. Hooray! Ha. So now we interview, and we interview again, and we interview a third time, and we follow up, and we send updated CVs with new publications, and we provide proof of grants, and we do just about every damn thing in the world….

And now we are down to two candidates, and so, every day, I get to come home, after working 12 hours to support this insane career of my spouse, and my spouse cries inconsolibly and informs me that there has been no news, which can only be bad news, and that her job will probably collapse.

Think about this: I’ve moved 2,000 miles twice for her job. I’ve given up a decade of my life to support her. There seems to be no endgame, no end, just do this until finally I collapse from exhaustion, and I can’t work any more.”

5) “It’s my last year on the job market in the humanities — if I don’t get a TT position this year, I’m out. My fellowship is ending, my book is coming out, and I can’t keep wasting my time working and hoping for a job that will probably never materialize. It’s so demoralizing to still be on the market with a CV that got people in my PhD department tenure, and so frustrating to be ineligible for big grants for my next project, etc, because I still don’t have a TT or permanent position. I’m ageing out of postdoctoral roles, in career stage terms, but nobody wants me for anything else. Ugh, ugh, ugh.”

Source
img_20130707_211548
In the photo: the ladder to the top 
(Photo was taken by me during one of my travels, in Irkutsk)

Update: 2019

I am inviting everyone to follow my work by following my website www.vasilinaorlova.com, my pages on Academia.edu and ResearchGate.com, as well as my Twitter and Instagram.

The main event of 2018 was coming out of my book, Anthropology of Everydayness (Antropologia povsednevnosti), in Russian. Nezavisimaya Newspaper included it on the list of best nonfiction books of 2018 (even though it contains poetry, among other things–syncretic genres have always been my main vein of writing).

In 2018, I presented my work at the ASEEES conference in Boston, Massachusets.

I spent 7 months of 2018 in Russia in my field: Moscow, Irkutsk, the village of Anosovo (Irkutsk district) and visited more than ten towns and villages on my ways throughout the region.

One of the significant parts of my travel was the train journey Moscow-Irkutsk. The last and only time I took this journey before was in 1998, that is to say, exactly twenty years ago. Back in 1998, I was taking notes even more copious and detailed as I do now as an ethnographer, and I am wishing for this valley of time where I can superimpose these two almost week-long train travels following the same route with the distance of twenty years in one work.

The next year promises to be even more fruitful in terms of the collecting of data. Because I won the Wenner-Gren dissertation fieldwork grant (and I uploaded my winning proposal for the benefit of my colleagues seeking information on the grant writing process and favorable result), I get to spend another year in Russia beginning May 2019 and ending possibly May 2020 (or later, depending on circumstances).

Meanwhile, I began deciphering and transcribing my field recordings. I have 828 recordings collected in 2018 alone (smaller numbers for 2017 and 2016). Some of my recordings are no longer than several minutes, others stretch for hours (sometimes with embedded long pauses). Transcribing is a long and meticulous work that requires supreme attention to the details of the speech texture. I made the decision to transcribe my recordings just as they were made: in Russian first, and only then to translate (of course, not all, but some of them, most interesting little fragments). I am transcribing in Russian for two reasons: translation will obliterate the greatest part of the unique value of the speech. It is only possible to translate a silhouette of the speech, as it were. Perhaps I will include the Russian original alongside the English translation as Don Kulick did it with the language(s) he was working in Travesti: Sex, Gender, and Culture Among Brazilian Transgendered Prostitutes (1998); I find this attention to the language instructive even when I don’t speak the language. The second reason why I am transcribing my recordings in Russian is that they are valuable as is, and I am open to the possibility to consider that they in themselves are more precious than anything that I will be able to write about or around them. In the end, working through these recordings–deciphering, careful editing of them to eliminate repeated words and leave what needs to be left, cutting things that distract attention, introducing the speakers and providing descriptions for the settings could be my main work as an anthropologist and a writer.

The Spring semester at UT I am teaching Expressive Culture course. Together with my students, I am planning to (re)read some of the foundational works in anthropology that allow us to understand the differences between cultures. I am therefore anticipating the beginning of the semester with excitement, and I am planning to upload to Academia.edu the syllabus that I am still tweaking.

I have a big chunk of my dissertation written when it comes to the initial framing–I anticipate a lot of the writing that I already have will serve me in this capacity–but absolutely unedited. My dissertation is not my concern though, my concern is writing articles introducing my work to the anthropological public. I have been writing steadily beginning with 2014-2015 when I started writing prose and started writing ethnographically in English, and I continue organizing my material. The nature of anthropological work is such that it takes time; unfortunately, there is no way around it, one has to be ready to invest a lot of effort and be patient. No quick results are possible in this field.

 

In the photo: the cover of my book Anthropology of Everydayness (Moscow, Nookratia, 2018)