116th American Anthropological Association Meeting in Washington, D.C.

This year’s anthropological meeting was productive; I like big gatherings; usually, I receive there notes and feedbacks that I am able to incorporate in my work because they are dense, to the point, and affirmative. Anthropology and science in general, particularly social science, but also its humanitarian incarnation, the socio-cultural anthropology, tend to come to any fruition (if they do) as collaborative processes, despite their continual stressing of the role of the author. We’re still privileging the singular, sole author, as opposed to some other branches of anthropology that are more explicit in doing things collaboratively–the socio-cultural anthropology is no exception; it is also a 100% collaborative process.

I participated in the 116th AAA with two projects that are linked in ways more numerous that I will be able to articulate in this quick blog post. It will suffice to say for the time being that they should end up as parts of my dissertation. Both these projects emerge out of my Siberian explorations; my interests in the phenomenological side of the materialities of the world; my suspicion that such materialities are mutable and multiple; and also from my interest in people and from me asking and re-asking the questions: How do I tell stories? How do I convey things I saw? How do I transport this audience, this group of people, this listener, this reader, into my own world, which incidentally, at least in part, is an unequivocally Siberian world?

My first presentation came out of the episode which I had been hoping to run in a group of anthropologists for a while. I wrote it down almost entirely right after these episodes had transpired. Yet it took me two years to work through some theory pertaining to that day, to two episodes / two encounters. The theory is there to make it all make sense, as it were.

The piece is about a never-completed architectural project, the Palace of Pioneers in Bratsk, and fantasies and ideas unfolding around it and in proximity to it. Two years is not the end of thinking about one day; this piece continues to be a work in process.

The piece is titled In Proximity of Ruins: Haunted Space and the Mutant Fantasy.

Here is the link to an MP3 recording of the presentation.

(The first one minute and a half of the recording is a lovely murmur of papers and a little bit of commotion; I considered cutting this part but then decided to leave it as is for the sake of a sensorial affect of presence).

The panel where I gave this presentation, is the result of a much-cherished friendship of mine–of an intellectual partnership, a connection between my colleague, the anthropologist Rick Smith and me. The panel was titled Summoning the Past: Contestations of Matter, Space, and Time in the Reproduction of State Power. The concentration on summoning, bringing together matter, space, and time, all in a focus of how the state uses these parameters of the “reality” in view of the reproduction of state power, had allowed us to bring together scholars from different, sometimes perceived as far-flung, wings of the discipline. I find such get-togethers particularly generative in terms of ideas and in terms of acquiring the new angles on the same matters.

We were extremely lucky to have Doctor Eben Kirksey, whose presence as a discussant on our panel was very welcome. Dr. Kirksey was extremely generous in providing the much-needed feedback.

It was an honor to present alongside with Rick Smith, Magdalena Stawkowski (whose work I use in my piece), Mary J Weismantel, and also to have Joanna Radin on our panel, who regretfully could not grace us with her physical presence, but whose amazing presentation Dr. Kirksey delivered himself. I am looking forward to seeing, reading, learning always more about, as well as celebrating the works, of all the participants on our panel.

picturebyCraigCampbell

Craig Campbell took this snapshot, a photographic evidence of the (already) past. In the picture: Dr. Rick Smith and I

My second presentation at AAA 2017 was titled Life and Death in a Siberian Village, and this is one of my favorite projects.

Here is a link to an MP3 recording of this presentation.

I will not upload the visual component of this presentation as I am going to convert it into a photo essay.

This is a project of handwriting that my scientific advisor, anthropologist Craig Campbell, prompted and encouraged me to do.

The curatorial collective Writing With Light put together a two-part roundtable. A diverse group of artists, photographers, visual and multimedia scholars, and anthropologists presented their projects where text and photography, sound and image, language and… language–come together to generate a bunch of different, often complex and ripe with tensions, relationships. It is with great interest that I observed the photo-essays in progress by participants of the roundtable.

I am grateful to Kate Schneider and Camilo Leon-Quijano for their insightful comments on my essay.

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Photographs Taken During the Partial Solar Eclipse 8/21/2017 in Austin, Texas

As solar eclipse approached, I was thinking about making an exit, an escape out of it, into the city, in hunt of the everydayness, the experience where the mundane collapses and coagulates with spectacular. There were gazers in Austin that did not make it into my objective; they were exchanging eclipse glasses, and one young pregnant woman stood with her swollen belly, bared, offering it to the sun obstructed by the moon, perhaps in search of some sort of connection for her unborn baby with the forces of the universe far exceeding the limits of our imagination and knowledge, with forces non-human, powerful and divine.

I was looking at the familiar space of the city that has been hosting me for the last six years, and these six years were a pinnacle in its existence: during this time Austin rapidly grew and skyrocketed to the first positions of all kinds of ratings, from most-desirable-cities-to-live in America to cities-that-offer-the-best-ratio-of-entertainment-fun-and-prices-for-rent, or so I’ve been told. Austin is continuing growing and will do so in the observable future, but it is no longer the pioneering city in terms of exchanging comfort for money or best prospects for young professionals. Austin is still one of the desirable place to live but its paradise-like attraction is nearing the end as it is gradually taken over by corporations and undergoes yet another after another wave of gentrification.

I am planning to document through photography several streets in Austin that encompass its spirit best, and I open this project with this series of photographs: Austin during the partial eclipse. The eclipse span nearly three hours, from 11:41 AM to 2:39 PM, with a pinnacle at 1:10 PM.

I enjoyed the light on this day, which seemed unusual to me–and finally I was able to free myself from the idea that I observed a partial solar eclipse before. If I observed the eclipse before, it was not during this earthly life (not that I believe in this shit).

Pink Girlhood (Stenography of the Itinerary 83)

Connection between the mother and the daughter is a special connection, full of warmth, hope, and care. In the pink room that Catherina created for her daughter with a rare, mellifluent name Evelina, all dreams should come true. Fairies, unicorns, barbies, princesses, and all the inhabitants of the world of wonder, world of fairy tales, would witness the growth and development of the happy Evelina’s life.

The girlhood. The desire that the happiness would come true, is so pronounced.

The soft light envelopes the tiny figure on a toy horse. And it seems like all the pink shine in the pink room emanates from this source of light.


The pictures are taken by the author in the village of Anosovo, Siberia

In Proximity of Ruins Talk

In Proximity of Ruins: the Generative Potential of Deteriorating Space and Utopian Visions. Presentation at the New Directions in Anthropology,  April 8, 2017, UT Austin: audio

NDIA

Photograph by Craig Campbell

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Visual material of my presentation (Academia.edu)

A Bit Lengthy Abstract for the New Directions in Anthropology (UT Conference) 2017

In Proximity of Ruins: The Generative Potential of the Deteriorating Space and Utopian Visions

In my work, I look at the history of ruins as a notion and in motion. The goal of such examination, the examination of the cultural etymology of “ruins,” is to ask, or rather to pose, two inter-related questions: “what is ruin?” and “what do ruins do?”

Since the shift of the conversation around ruins from the ruin as an object towards the ruin as a process (Stoler, 2008), the writing around ruins, which has been existing for as long as ruins exist, that is to say, from the beginning of humanity,[1] exploded in inquiries of all kinds: post-colonial past and its perseverance within the shifted selves of the same practices, imperial ambitions, “white man’s burden,” and other structures of thought and mindsets that possess a great potential of ruination. I think it might be useful to get back for a moment to the looking at the ruin as the object, albeit the-object-in-flux. For what is object?

Likewise, humanity has long been persistently, nostalgically, and pensively charmed with ruins as the material remnants of the past. The material remnants are important because it is by reconstruction of the past that we forge our identities and create contesting scenarios of the future. In recent decades, socio-cultural anthropology unpacks many different and perhaps conflicting interpretations of ruins, connecting “ruins” to the “adjacent territories”: theories of materiality, affect, infrastructure, power, memory, utopia/dystopia/heterotopia, precarity, history, progress, modernity, museumizing gaze, ruin porn, archeology, practices of belonging and political affiliation, and so forth.

On the ethnographic material that I collected during the summer 2016 travel to Siberia, in particular related to the Bratsk “house of pioneers” lying in ruins, I theorize how space differently produces ruins in connection to its changing political and social formations, and how ruins, in their turn, generate miscellaneous types of cross-species socialities while weirding pre-existing notions / divisions between “human” and “non-human,” “dead matter” and “living organisms,” “separate entity” and “assemblage/hybrid,” “animate” and “inanimate,” “acting” and “acted upon,” “subjected to” and “possessing agency.” In proximity of ruins, private and public, individual and collective, reclusive and social, misanthropic and sociable, melancholic and hopeful, always already abstract and questionable, acquire additional flickering, blinking distinctions, as well as glitching similarities.

I am conducting this project in hopes to achieve a better understanding as to why ruins are the metaphor actively deployed in the recent scholarship, particularly in connection to the imperial formations, and I am doing it full of suspicion that the figure of ruins in fact stands for a grander figure of absence of something.
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[1] In some sense, ruins foreshadowed their own emergence. Consider Susan Sontag’s maxim: “Many buildings, and not only Parthenon, probably look better as ruins.” On Photography.

Active Ruination (ISIS)

I uploaded my article on “active ruination” (namely ISIS’s affective ruining the space practices) on academia.edu. Years will pass before I get it published so it might as well just dwell there

ISIS: Active Ruination and Performativity of Public Execution

As atrocious actions, public executions and world-making endeavors of ISIS analyzed in terms of performativity open the space for questioning the dominant ideas of history and politics. ISIS released the video of the shooting of 25 Syrian soldiers at the Palmyra ruins in the beginning of June, 2014. On the video, the executioners, most of whom appear to be teenagers, parade the soldiers on the scene of the amphitheater, kneel them down and shoot. The Palmyra amphitheater is present as a visible two-fold reminder of spectacle: as arena of violence and the metaphor for the arena of violence. A crowd, children among them, watched the execution. I argue that the public executions serve several goals for ISIS: not only does ISIS compose propaganda messages, but the very lawlessness and atrociousness of the executions function as a powerful claim of the group’s legitimacy as a state in the ISIS imaginaries. Through the staged executions, ISIS seeks to create the world of power which is alternative to the Western world. In the process of creation of this world, ISIS generates landscapes of violence, and produces spaces haunted by killings. An attempt to redefine ancient ruins and to reenact medieval executions, is a claim to build a world of alternative historicism.

Siberia 2006, 2013, 2016 (a selection of fieldwork photographs)

Map of Benjamin’s Moscow

Walter Benjamin visited Moscow in the winter of 1926. Here is a map of places he mentions in his diary as shown on the today Moscow’s map.

Interactive link to google.maps: https://www.google.com/maps/d/u/0/viewer?mid=1dVk5nX1H_0MyDt39L_m7HERYx60&ll=55.75893499535194%2C37.62163820000001&z=13 [retrieved 12/1/2016]

benjaminsmoscow

The same places marked on the map of Moscow as it appeared in 1925 (for the absence of a 1926th map available).

The link: http://retromap.ru/m.php#l=0619251&z=13&y=55.762394&x=37.617643&leftkml=https://sites.google.com/site/gdomnenko/benjamin_moscow.kml&lang=en [retrieved 12/1/2016]

benjaminmoscow1925