Category Archives: Greece

On “the classical debt”

I was once describing to a non-archaeologist Hellenist colleague and friend how archaeology works in Greece. In the course of that discussion I mentioned in passing that the directors of regional archaeological offices are called “ephors” (Greek έφορος). “Really?” she asked, before exclaiming, “How cute!” I didn’t say anything, but privately I was annoyed at the remark. I guess that it is kind of neat for a Classicist, who naturally associates ephors with ancient Sparta… but is it really so remarkable that the word for “supervisor” in Greek (ancient) is also the word for “supervisor” in Greek (modern)?

There are two ways that I think about this little anecdote. They’re interconnected, and both have been stimulated by recent work by Johanna Hanink, an associate professor of Classics at Brown University. The first part is from an article in the journal Eidolon entitled “On not knowing (modern) Greek“, where she argues (in short) that “our discipline continues to take a colonialist view of, among other things, Greece, Greeks, and (Modern) Greek” and that “classicists trained in the “Western” classical tradition tend to disregard Modern Greek as a scholarly language.”

She’s absolutely right, of course. One little example: I almost lost my mind when, just two years ago, a new Journal of Greek Archaeology was announced with the following statement:

Announcing an international journal printing contributions in English, French, German, and Italian…. Work from Greek scholars is particularly welcome, but should be either translated into English or sent to us for English translation or assistance.

Yeesh. I saw that statement on July 22nd, 2015. On social media there was palpable anger about the policy’s neo-colonial implication (and much gallows humor too, of course). Through direct intervention on the part of more established scholars, with cooler heads than mine, the policy was changed (to English only! Huzzah?). Part of my irritation at my colleague’s off-hand comment was, to be sure, the implication that modern Greek was cute: just cute. It didn’t really count, as demonstrated by the fact that she, a specialist in ancient Greek, didn’t really have any acquaintance with the modern language.

But this blog post was supposed to be about the second part of this: a book, The Classical Debt: Greek Antiquity in an Era of Austerity (Harvard University Press 2017), which I just finished last night. (There’s also a nice review in the WSJ by Alicia Stallings). This book pulls on a thread and traces it through time, that thread being the idea of the debt owed to Greece by the West because of the achievements of the Classical (senso latu) age – democracy, philosophy, and that – and especially how that idea has manifested itself and been reacted to since the economic crisis. In pulling on this thread, she deals with many interrelated issues, all dealing with the productive and strained relationships between Classical antiquity and modern Greece and the West. In the end, Hanink suggests that the debt ought to be understood as “a debt owed for the centuries of destruction that other people’s dreams of the ancient past have wrought.” It’s a really thoughtful, accessible, well-written book, and one that I’ve been recommending to anyone who will listen.

It’s also helped me to think about why the “cute” comment so rankled. As so many commentators have noted – including Hanink, who is very good on this – Greece is caught in a bind. Here’s how Michael Herzfeld describes it in Anthropology through the Looking-Glass (1987: 19):

the West supported the Greeks on the implicit understanding that the Greeks would reciprocally accept the role of living ancestors of European civilization – the standard, for most romantic writers, of civilization in the most general and absolute sense.

And yet the terms of this tacit agreement were unequal in the extreme. Whereas the Greeks sought genetic confirmation of their cultural destiny in the link with the ancient past, western observers, operating on the basis of a self-fulfilling prophecy, more often saw in it the evidence of Greek backwardness and “obsession.” The Greeks of today are still living out the consequences of that imbalance…

Or, maybe better, here’s Nikos Dimou (translation mine; cf. Hanink, p. 206):

Η σχέση μας με τους αρχαίους είναι μία πηγή του εθνικού πλέγματος κατωτερότητας. Η άλλη είναι η σύγκριση στο χώρο και όχι στο χρόνο. Με τους σύγχρονους «ανεπτυγμένους». Με την «Ευρώπη.»

Our relationship with the ancients is one source of the national inferiority complex. The other source is a comparison of space, rather than of time. With contemporary “developed” people. With “Europe.”

I’m sure that the title of έφορος for the head of a regional archaeological department was motivated by the word’s antiquity. It’s hard to imagine that it wasn’t, and that corresponds to the desire to forge the “link with the ancient past” that Herzfeld refers to. Indeed, early in the history of the Greek state, the creation of a purified Greek language (Katharevousa) was extremely important (this too is well-covered by Hanink). But this purified Greek wasn’t the same as ancient Greek; it was equally built up from modern European languages, especially French. And it was crucially important to the image of Greece, internally and externally. As Herzfeld writes (1987: 52):

Katharevousa would be the means of liberating the Greeks, not only from the cultural corruption that was the legacy of the Turkocracy, but also from the shackles of their humiliatingly dependent status in the European community.

This linguistic link to antiquity, then, well illustrates the bind of being Greek. “Cute,” then, for me at least, was rubbing salt in the wound. It pointed to the inevitable failure of the attempt at Greek linguistic liberation and to both sources of the Greek inferiority complex.

I hope that this too-personal post doesn’t divert attention from my intention, which was to reflect on what I think is a remarkable book. Hanink richly traces the contours of the issues I’ve mentioned here (and many more), sensitively and perceptively, and shows the reader how they played out through much of Greek history, from the 5th century to the present day. It really should be required reading for anyone who’s interested in Greece, past, present or future.

 

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My summer “vacation”

This blog post is an expansion of an article by Mary Beard in the TLS, where she is responding to Andrew Adonis’ accusation that academics have 3 months of holiday in the summer, basically for no good reason. Not that it’s necessary, but perhaps I can add to the discussion a little bit by piling on. So what am I doing with my “3 mth summer holiday“?

(1) Six weeks in Greece working on two projects, one in the field and one in the museum, during which time I had not one day off. I literally went to the beach zero times, even though that is one of my favorite things to do and we were living less than 200 meters from said beach.

(2) Another six weeks at home, during which time I am taking not one day off. I’m working on two articles, reading a dissertation, correcting proofs, doing administrative work associated with my duties as associate chair of graduate studies from the 2016-17 academic year, evaluating manuscripts for journals, and so on. I also really need to write a series of reports for the six weeks of fieldwork that we just finished. (That’s usually the first thing that I do at the end of a summer of fieldwork, but I’m late on the articles, so I’m putting that work off).

(3) That leaves me one week to prepare for the start of the semester, although I’m already doing a little bit of that so I’m sure that will bleed into my “summer holiday.”

I will admit, however, that I have a bit more spare time over the summer (when I’m not in the field, that is). I’m spending that extra time with my family, listening to a lot of music while I work (especially the new Kendrick Lamar), reading the occasional book (I’m still chipping away at Johanna Hanink’s The Classical Debt), and taking the dog to a park with a pond so that she, at least, can have a swim this summer:

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Slow archaeology & the prestige economy

This blog post is a response to two other blog posts. First, Andre Costopoulos wrote a post entitled “The traditional prestige economy of archaeology is preventing its emergence as an open science.” Here is his argument, broken down into outline:

  1. “Archaeologists are traditionally defined by the material they know.” That knowledge is often defined regionally and temporally, e.g. the Late Bronze Age Argolid. These specialists act as gatekeepers to research (permits and grants) and publications. The reputations of these specialists are very important to their professional success.
  2. “It isn’t surprising then, that the road to an open science of archaeology is a slow and fitful one.” This where I disagree with Costopoulos, so I’m going to quote him to make sure I represent his argument faithfully:

Young archaeologists have, naturally, been pushing hard for the opening of databases and for the sharing of raw materials. Recognition by peers for mastery of these is coin of the realm. With some notable exceptions, their senior colleagues have been less eager to open up the vaults.

Whether they consciously realize it or not, the sharing of information is a threat to the prestige and even the livelihood of many established archaeologists, both academic and professional. Their status as keepers of the review process and holders of permits is devalued if the arcane knowledge on which it is founded is widely disseminated and easily available. The impressions on which the judgements of keepers depend are acquired over decades of digging, both literal and figurative. If the information that formed the impressions is suddenly democratized, what power will the clergy hold?

The second blog post I’m responding to is Bill Caraher’s response to Costopoulos. Bill re-interprets Costopoulos’s piece as a critique of “slow archaeology”:

I’ve insisted that slow archaeology depends upon deep familiarity with a site and its material. This kind of knowledge resists the kind of neatly-organized and regimented transparency that is sometimes presented as open science (although, to be fair, open science types have recognized the value of slow data). If we argue that archaeological methods and practices (and the knowledge that it produces) is more similar to craft and communicated through personal networks, apprenticeships, and experience, then it would seem that it is resistant, to some extent, to open science.

My ideas aren’t fully-formed here, so I might be barking up the wrong tree, but I think something important is being elided. Costopoulos talks about data and information. Bill talks about knowledge. But what’s really at stake in specialists defending their turf isn’t data or knowledge (exactly), but rather skill. My friend Kim Shelton could make all of her pottery databases available to me but that wouldn’t make me a specialist in Mycenaean pottery. I wouldn’t know what she knows, I won’t have seen what she’s seen. If I used her databases to write an analytical article about Mycenaean pottery, I wouldn’t be welcomed into the warm embrace of Mycenaean ceramicists. I wouldn’t be one of them. I wouldn’t have their skill or their knowledge, just their data.

I don’t think that open data will really democratize the archaeological academy. To answer Costopoulos’ question, “If the information that formed the impressions is suddenly democratized, what power will the clergy hold?” The answer is: plenty.

I’d suggest that if we want to democratize archaeology, much more important are (1) access to actual archaeological materials (and not just their digital ghosts) and (2) more mentoring on the part of specialists. (1) is clearly a problem in many parts of the world, including the part that I work in (Greece); (2) I think is less of a problem. Most specialists are incredibly giving of their knowledge and willing to train the next generation.

On Greek being Greek

My grandfather wrote this out for me from memory in the summer of 1990, the summer before I turned 15. (He would have said before I turned 16; we had endless arguments about inclusive counting). He must have written it in the village of Καλό Νερό in Messenia, where I, my cousin Angelos and my grandparents were vacationing. He had written it out for me because we had taken the old train to Κακόβατος for the day to go for a swim and a bite to eat (neither of my Greek grandparents knew how to drive). As we were waiting for the train to come, my grandfather started to teach me the opening lines of the Odyssey, to bide the time, I guess. The words were strange to me. They didn’t make sense, even though of course I recognized familiar words. My cousin laughed at me as I tried and failed to reproduce the strange sequence of sounds that my grandfather was patiently reciting.

I remember the scene vividly, and so does my cousin. It stuck with me. I was always aware of the fact that my father had learned ancient Greek in high school and wrote his papers in καθαρεύουσα, the formal language of the Greek state until 1976. But I didn’t grow up learning Greek formally: I learned orally, largely from my father and from my grandparents, who never left Greece and who never really learned any language other than Greek. And I learned largely in Greece, and especially in Athens, in Exarcheia and Glyfada.

I didn’t grow up yearning to know ancient Greek, but in my first year at college at the University of Michigan, I briefly entertained the idea. I flipped to where “Greek” should have been in the course catalog – this was the 90s, we had paper course catalogs – and it read simply, “See Classical Studies.” The first course codes under “Classical Studies,” listed alphabetically, were “Classical Archaeology.” I was planning to double-major in history and economics, and I was vaguely interested in ancient history, so the idea of archaeology intrigued me. I took an introduction to Greek Art & Archaeology taught by John Pedley and an introduction to Field Archaeology taught by Sue Alcock, and that was it: I was hooked.

But I also took Greek that year, the ancient variety, and while I don’t remember being hooked, I did like it. It was different from the Greek I knew. My classmates kept insisting that my knowledge of modern Greek must have been a huge advantage, but I remember thinking that wasn’t so. More than anything else, modern Greek helped me remember certain words, but the language had changed enough that it wasn’t a one-to-one connection. My favorite example is the adjective ποικίλος, which the LSJ renders as “many-coloured, spotted, pied, dappled; wrought in various colours; cunningly wrought; changeful, diversified, manifold; intricate, complex” etc. In Greece now, a ποικιλία (the noun) is a variety plate of appetizers (sort of) served at restaurants, normally for a  bite to eat while you’re drinking (called meze in Greek).

These kinds of connections and interconnections were fascinating to me. They enriched my understanding of my Greek – in wonder, I realized that the Greek word for newspaper, εφημερίδα, was actually a “daily,” literally (φ’ μέρα > ἐφήμερος, cf. English ephemeral). And I understood now that Greek used to have an aspirate, which is why it was an ephimerida and not an epimerida. These are dumb things in retrospect, but it was a revelation to feel that you understood a language and its history rather than simply using it to order souvlakia (still the best thing you can do in any language is order meat on a stick).

I wanted to take ancient Greek because in my addled teen brain I thought it was a kind of family tradition. My father learned ancient Greek in school, my grandfather had taught me my first words of Homer. So it was with some surprise and interest that I read James Nikopoulos’ thoughtful article “On not wanting to know ancient Greek.” In some ways, it sounds like we have a lot in common: we both spent our summers in Exarcheia, we were both raised and educated in the US. But my family saw the language of ancient Greece as something relevant to us. And while my family’s vacations were largely vacation-y, we spent a lot of time surrounded by antiquity: going to archaeological sites and museums, visiting my uncle, who worked as an architect on archaeological projects. I’m not sure that we talked about it much, but it was there, all the time.

And it’s still with me. I’m a professional Classicist – sorry, James – that works on the earliest Greek we have, in the Late Bronze Age. I really derive pleasure from showing students the connections between the Greek words they know and the ones they see in radically different forms in Linear B; that they actually know this word from 14th c. BC Knossos:

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(It’s to-sa, as in τόσα, “so many,” as in τόσα σουβλάκια [but sadly in this case it’s actually feminine plural, τόσαι]).

On the other hand, I share James’ worry that the Greek language “shouldn’t have to pretend it ever stopped being itself,” and the same goes for Greece. I do find its antiquity endlessly interesting, but if I’m being honest the reason I have gone back every summer since I can remember is the place as it is now and as it has been. I can’t imagine living without it.

And I share James’ regret that I don’t know Greek better, in all its forms. But I’m working on it.