Hillwalking & Homecoming in the Highlands

On this episode, my guest is

Christos Galanis

, a friend and scholar who recently completed his PhD in Cultural Geography from The University of Edinburgh where his research centered on themes of displacement and memorial walking practices in the Highlands of Scotland. A child of Greek political refugees on both sides of his family, Christos' work looks at ways in which ceremony and ritual might afford us the capacity to integrate disconnection from place and ancestry. Further, his research into pre-modern Gaelic Highland culture reveals animistic relationship with mountains which disrupt easy definitions of colonialism and indigeneity.

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Show Notes:

Summoning and Summiting a Doctorate

The British Empire & Everest

The Three Roots of Freedom

Hillwalkers and Homecoming

The Consequences of Staying and Leaving

The Romans Make a Desert and Call it Peace

Farming Emptiness

Landscapes as Mediums

Ritualized Acts of Walking

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Homework:

Christos Galanis’ Official Website

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Transcript:

Chris: [00:00:00] Welcome, Christos, to the End of Tourism podcast.

Christos: Thank you, Chris.

Chris: Thank you for joining me today. Would you be willing to let us know where you're dialing in from today?

Christos: Yeah, I'm calling in from home, which at the moment is Santa Fe, New Mexico in the United States. Yeah, I moved out here for my master's in 2010 and fell in love with it, and and then returned two years ago.

So it's actually a place that does remind me of the Mediterranean and Greece, even though there's no water, but the kind of mountain desert. So there's a familiarity somehow in my body.

Chris: Sounds beautiful. Well I'm delighted to speak with you today about your PhD dissertation entitled "A Mountain Threnody: Hill Walking and Homecoming in the Scottish Highlands." And I know you're working on the finishing touches of the dissertation, but I'd like to pronounce a dear congratulations on that huge feat. I imagine after a decade of research and [00:01:00] writing, that you can finally share this gift, at least for now, in this manner, in terms of our conversation together.

Christos: Thank you. It was probably the hardest thing I've done in my life in terms of a project. Yeah. Nine years.

Chris: And so, you and I met at Stephen Jenkinson's Orphan Wisdom School many years ago. But beyond that from what I understand that you were born and raised in Toronto and Scarborough to Greek immigrants, traveled often to see family in Greece and also traveled widely yourself, and of course now living in New Mexico for some time. I'm curious why focus on Scotland for your thesis?

Christos: It was the last place I thought I would be going to. Didn't have a connection there. So I did my master's down here in Albuquerque at UNM and was actually doing a lot of work on the border with Mexico and kind of Southwest Spanish history.

I actually thought I was going to go to UC San Diego, partly because of the weather and had some connections [00:02:00] there. And two things happened. One was that you have to write your GRE, whatever the standardized test is you need to do for grad school here in the US, you don't have to do in the UK. So that appealed to me.

And it's also, there's no coursework in the UK. So you just, from day one, you're just doing your own research project. And then I wanted to actually work with what Was and probably still is my favorite academic writer is Tim Ingold, who was based in Aberdeen up in the north of Scotland and is kind of that thing where I was like, "well if I'm gonna do a PhD What if I just literally worked with like the most amazing academic I can imagine working with" and so I contacted him. He was open to meeting and possibly working together and so I was gonna fly to Scotland.

I was actually spending the winter in Thailand at the time, so I was like, if I'm gonna go all the way to Scotland, maybe I should check out a couple more universities. So, I looked at St. Andrews, which is a little bit north of Edinburgh, and then Edinburgh, then visited all [00:03:00] three schools, and actually just really fell in love with Edinburgh, and then in the end got full funding from them. And that took me to Scotland. And I didn't know what was in store for me. I didn't even follow through on my original research project, which had nothing to do with Scotland. The sites that I was actually proposed to work with was on the Dine reservation out here in Arizona. There's a tradition, long tradition of sheep herding and there's a lot of, some friends of mine have a volunteer program where volunteers go and help the Diné elders and herd their sheep for them and what's happening is they're trying to hold on to their land and Peabody Coal, a coal mining company, has been trying to take the land forever and so by keeping on herding sheep, it allows them to stay there.

So I was actually kind of looking at walking as forms of resistance and at that time, most undocumented migrants trying to enter Europe were walking from Turkey through Macedonia. So I was actually going to go there. And yeah, once I kind of hit the ground, I realized that that's way too ambitious.

And I [00:04:00] decided to focus on this really strange phenomenon called Monroe Bagging in the Highlands of Scotland, where people work all week in their office, Monday to Friday, and then spend their weekends checking off a task list of 282 mountains that they summit. There's 282 of them and they're categorized that way because they're all over 3, 000 feet, which for us in North America, isn't that high, but for the Scottish Highlands, because they're very ancient, ancient, worn down mountains is pretty high.

And also the weather and the climate and the terrain make it pretty treacherous out there. So it's, it's not an easy thing. Yeah. And I just thought this is a really weird, strange way to relate to mountains and to land. And it seems like a very British thing to do. And I kind of just got curious to figure out what was going on and why people would actually do this.

And it came from a very, actually, critical perspective, to begin with. As things unfolded, that changed a fair amount in terms of getting to know people. But, yeah, that was Scotland. And, I think looking back, I think [00:05:00] I was called there by the mountains. I can give the bigger context maybe later on, but essentially one of the main mountain called Ben Cruachan, in Argyle that I ended up most working with and kind of going in and doing ceremony for, and with. I ended up later meeting my what would become my wife and married into her family and on one side of her family, they are literally the Macintyres who are from that mountain. So yeah ended up kind of going there and marrying into a lineage of a mountain that was the center of my my dissertation.

So in the end I think I was called there. I think I was called to apprentice those mountains. And then I feel like my time ended. And I think this dissertation is kind of the story of that relationship with that courtship.

Chris: Beautiful. Well, thank you so much for that beautifully winding answer and introduction. So, you know, a lot of your dissertation speaks to kind of different notions of mountain climbing, summiting, hiking but you also write about [00:06:00] how our cultural or collective understandings of mountains have defined our ability to undertake these activities.

And I'm curious, based on your research and personal experience, how do you think mountains are understood within the dominant paradigm of people who undertake these practices.

Christos: Yeah, good question. I would say, I know I don't like to speak in universals, but I could say that one universal is that, as far as I can tell, all cultures around the world tend to not only revere mountains, but tend to relate to mountain peaks as sacred.

And so in most cultures, at least pre modern culture, you will always find a taboo around ever actually climbing to the top of a mountain, especially a significant mountain. So ways that you might worship a sacred mountain, for example, you know, in Tibet is to circumnavigate. So hiking, walking around a mountain three times or walking the perimeter of a mountain, kind of circling [00:07:00] around and around the summit.

But it would be absolutely abhorrent to actually ever climb to the top. So one thing I was interested in is what happened, what shifted, where in the past people would never think of climbing a mountain summit to that becoming almost the only thing that people were focused on. And I didn't know this, but out of all countries, the country that most intensely kind of pursued that practice was, was England, was Britain, actually.

So it's really fascinating. There's this period, the Victorian era, where basically Britain is invading other countries such as Nepal, India, into China, into Kenya, parts of Africa, South America certainly here in North America and the Americas and of course mountain ranges serve as pretty natural and intense frontiers and barriers, especially back then before. You know, industrial machinery and airplanes and things [00:08:00] like that, you're going over land.

And so to be able to get through a mountain range was a pretty intense thing. Really only became possible with kind of Victorian era technology and because they were able to penetrate these places that people really couldn't have before it was a way of kind of proving modern supremacy or the supremacy of kind of modern secularism.

Because even in places like Sutherland and the Alps, the indigenous Swiss also considered like the Alps sacred, the mountain peaks and wouldn't climb them. And so as the British kind of came up into these mountain ranges. They had the idea of proving that essentially there were no gods on these mountaintops.

There was nothing sacred about them. It's just a pile of rock and anybody can climb up and nothing's going to happen to them. And so they really started setting out to start summiting these mountains. And it was mostly military engineers. There's a big overlap between kind of military engineering and surveying and [00:09:00] map making and this kind of outdoor kind of Victorian kind of proving your manhood against nature kind of thing.

And so it's a strangely poetic and very grief soaked proposition where increasingly humans had the technology to penetrate anywhere on the planet, you know, more and more. And maybe I'll just go into the story of Everest because it was perceived that the, the earth had three poles.

So the North pole, the South pole, and Everest is the highest peak on the whole planet. So there was this race to set foot on the North Pole on the South Pole and on Everest. I don't know much about the North and South Pole expeditions I think they were first but Everest was kind of like yeah I think Everest was the last literally the last place on earth that humans weren't able yet to physically step foot on.

And so the British set out to be the ones to do it after World War one. And there's another overlap where most of the men that were obsessed with mountain summiting after World War I had [00:10:00] been through the horrors of World War I and had a lot of PTSD and shell shock and kind of couldn't reintegrate back to civilian life.

They kind of needed that rush of risking your life for some kind of larger goal, which warfare can provide. And, slowly they kind of got better technology and eventually by, I think it was maybe 1952, 1953, they finally conquered Everest. And it's almost like the moment that they penetrated this last place of wilderness that was holding out the British Empire started collapsing, which the timing is quite fascinating.

You know, they lost India and Pakistan. And as soon as you kind of are able to dominate everything, there comes this nostalgia immediately for wild places. And this is where Scotland comes back in. Where, Scotland, the Highlands have been inhabited for tens of thousands of years.

There's nothing wild about them. There were villages everywhere. But what happened through the [00:11:00] 16, 1700s was the Gaelic population, the indigenous population were ethnically cleansed. And then kind of the lands that follow for maybe 100 years. And then when the English started coming in, they were like, "Oh, this is wilderness.

These mountains have never been climbed before. We're going to be the ones to conquer them because we're the superior race." And they did so, and when I chose the the title of my thesis used this little known word, Threnody, which is actually from Greek, Threnodia, which translates something as like a song of grief or a song of lament.

And I think for me, this incessant kind of like summiting of mountains and risking and sometimes losing your life to penetrate these places where you actually don't retain control, or it's very hard to retain control, right, because of like storms in the weather, that it's almost like a kind of mourning for the loss of the very things that this technology has kind of erased or has compromised.

So it's almost, I can't even put into words the feeling around it, but it's almost like, [00:12:00] You're doing the thing that's destroying something, but you have the impulse to keep doing it as a way of connecting to the thing that's being lost, if that makes sense. And I can imagine, you know, maybe all the work that you've done around tourism might have a similar quality to it.

There's, I don't know, there's like a melancholy that I experience interviewing and going out with these people that I don't think they would ever be conscious of or even name, but there's a longing for something that's missing. And so that's where also this kind of song of lament theme comes into my, into my dissertation.

Chris: Yeah, it's definitely something that shows up over and over again in these conversations and thank you for putting it into such eloquent words is that. I think it really succinctly speaks to the, the condition or conditions at hand. And I guess I'm curious you know, in regards to what you just said about notions of freedom [00:13:00] that are often experienced in touristic experiences or contexts and some of your dissertation centers around the freedom that your friends and hill walking acquaintances experienced there in the Highlands and freedom can often seem like a kind of recurrent trope sometimes in describing the tourist's reasons for travel.

And surely outside of a trope for many people's reasons for travel you know, especially in the context of migration. Beyond the surface, we can wonder about the inheritance of ancestrally or ancestral indentured servitude, the commons and the lack thereof in our time and also like a kind of communion or relationship with what you refer to as other than human worlds. And I'm curious what kind of contradictions or insights came up for you in regards to the supposed freedom that was either found or sought after by the Hillwalkers you encountered.[00:14:00]

Christos: Thank you. Yeah, I think before I started going deep into this, I probably, I probably shared most people's notion of freedom, which most of us don't ever really sit and wonder that deeply about.

But there's a section of my dissertation where I go deep into freedom and I actually look at three different cultural and kind of etymological or linguistic lenses through which to understand freedom. And there's two that the people I interviewed, I think, were most practicing. So the word freedom itself comes from the Germanic, and it's two words.

It's broke frei, which is "free," "to be free." And dom, translates kind of as "a judgment." So if you know like doomsday or the doomsday book. What the doomsday and judgment day actually mean the same thing It's just doom is like the older Germanic word for judgment. Okay, and so freedom can kind of translate as like freedom from judgment freedom from constraint and it has this quality of like spatially removing [00:15:00] yourself or getting distance from something that might constrain you, so you mentioned indentured servitude and slavery, which are as old as human civilization across the world.

And all these different things that, basically, we are more or less constrained by, whether it's, family, the state, our living conditions, poverty, excess wealth, you know, all these things that might, or the expression of our true life force. And so for a lot of the people that I was working with, that was certainly what they would describe, you know, like I work in an office as a manager Monday through Friday in Edinburgh, and then it's only on the weekends that I get out into the hills and I truly feel alive and free, right? Because I'm in this vast expanse and,

I mean, It's not my climate. I'm Greek by both sides. Wet, soggy moss and mold and endless rain and drizzle and cold and dark is not my thing, but it is visually stunningly beautiful. And you know, [00:16:00] and I'm sure we all know the experience of getting up to a peak of something and that sense of kind of almost being removed from the everyday and that sense of like maybe connecting to something higher or bigger.

So that sense of freedom is obvious. The other, another lens is through Latin liberty or libertas, which comes from ancient Roman society, which was a heavily hierarchied society where up to 60 percent of people were actually slaves. So, there's a big distinction between those who are free and those who are slaves.

And so the idea of liberty, and this also came up with my informants is the idea that you have to compare yourself to another and the more freedom you have compared to someone else, the better it feels. And I think of that as all the mechanics of like air airports and you know, first class lines and first class seating.

I had the experience once flying because flying from New York through back to [00:17:00] London to get back to Edinburgh. And for the first and only time in my life I was bumped up to first class for some reason, I don't know why. But it was on, I don't know, one of the newer kind of jumbo jets, and the difference between economy class and first class in many ways is pretty profound.

At the same time, it's ridiculous because you're all sitting in the same tube. But I remember the feeling that happened once we took off and they drew the curtain between the first class and everyone in the back. And it was this experience where everyone back there just disappeared.

It's just kind of like, you can't see them, they're out of sight, out of mind, and you're just up front. You can lay down completely horizontally in these chairs, you have real glass, glassware and real cutlery, you know, and people treat you super, super nice. But like, in order to enjoy that, you need other people to not be enjoying that, right?

So the idea of liberty kind of requires another, or it's almost a zero sum game where someone else has to be losing for you to be winning. And you know, I think of that with tourism, the idea that those of us from the North, you know, are stuck [00:18:00] at home in the winter while those with money, you know, can fly off to Mexico or Costa Rica and stuff like that.

So that difference that like your experience is enhanced by other people's discomfort or suffering. And then I came across another lens, which comes from the Greek. So the Greek word for freedom is Eleftheria. And I didn't know the etymology, but one of my office mates in Edinburgh was from Greece, and we sat down with like a Greek etymological dictionary and I discovered that the Greek notion of freedom is completely different.

It's almost counterintuitive, and it translates as something close to " loving the thing you were meant to love" or like "being the thing you were meant to be." And even more distinctly, the rios part in Eleftheria would translate into something like "returning to your home harbor after like a long voyage," and it's that, it's literally the experience of coming home, [00:19:00] which in a way is the freedom of not wanting to be anywhere else or to be anyone else, which is in some ways, I think to me, the most true freedom, because you don't want for anything, you actually love everything you are and everywhere you are, and you don't want to go anywhere else.

So in that way, I think for me, cultivating a connection to place as an animist, you know, and I think that's a lot of what you and I I imagine experienced, you know, listening to Steven Jenkinson's many stories that keep circling around this idea of, you know, belonging is cultivating that place in you or that muscle in you that doesn't want to be anywhere else, doesn't want to be anybody else, but is actually satisfied and fulfilled by what is, which it's probably at the heart of most spiritual traditions at the end of the day, but to think of that as freedom, I think for me, really, really changed my perspective from, the idea of going around the world as I have and certainly in the past to experience all these different things and to [00:20:00] feel free and to be a nomad versus I would say the freedom I have here of loving Santa Fe and not imagining myself being anywhere else right now.

Chris: Well, the theme of homecoming is definitely woven into this work, this dissertation, alongside hill walking.

They seem, generally speaking, superficially very disparate or distinct activities, homecoming and hill walking. One is going and then it's coming. And I'm curious if you could elaborate for our listeners a little bit of what those terms mean, and where or how they come together in your work.

Christos: Yeah. So the title of my dissertation, you know, is a "A Mountain Threnody: Hillwalkers and Homecomers in the Highlands of Scotland."

So I set out to study hill walkers, which is basically a British term for going out for a walk or a hike where the focus is summiting some kind of peak, you know, whether a hill or a mountain, but that's what most people do there. When you set out on a walk, it's just assumed that you're going to end up going to the top of something and then [00:21:00] back down.

What ended up happening is actually through Stephen Jenkinson's Orphan Wisdom School, I met several other Canadians of Scottish descent who had already or were planning on going quote "back" to Scotland to connect with their ancestral lands and their ancestors which is a lot of the work with Stephen's school and that, you know, that idea of connecting with your ancestry and with your roots and with your bones.

And I kind of just started following along and interviewing people and talking with people that became friends just out of curiosity, because, you know, that's a lot of my background with being first generation Canadian and growing up in a huge Greek diaspora in Toronto and speaking Greek and going back to Greece multiple times and this idea of kind of being Canadian, but really home is in Europe and Greece, even though I've never lived there.

So, there's a lot there, personal interest and eventually against my supervisor's advice, I was like, this might be an interesting [00:22:00] conversation to put these two groups together, these people who are spending their weekends summiting mountains in the Highlands and then these other people coming from Canada and the US and New Zealand and Australia who are going to the same mountains to connect with their ancestral, you know, lands and and people.

And these two groups are probably the two biggest sources of tourism, like, in the Highlands, which is fascinating. Wow. Except that the one group, the Hillwalkers tend to imagine that they're in a pristine wilderness and that there's never been anybody there. And the homecomers like to imagine that the hills used to be covered in villages and their own people that were there for thousands of years and that they're reconnecting.

So it's interesting how the same landscape is both imagined as being repopulated and also emptied. And that both groups are kind of searching again for this kind of belonging, right? This belonging through freedom, for this belonging through ancestry. The other piece that gets, [00:23:00] well, you know, we're interviewing this, we're doing this interview November 21st and we're, I think most people these days are pretty aware of what's going on in Israel and Palestine and this idea of home because to have a homecoming means there has to be somewhere out there that you consider your home.

And that's such a loaded, loaded, loaded concept, right? Like many wars are fought over this idea of who a land belongs to, right? I mean, I know you and I have talked about both our families being from the borderlands with Greece, Macedonia, Albania, and those borders just change over and over and where you belong to what is home keeps changing depending on which war has happened, which outcome and things like that.

And I think for those of us, I'll say in the Americas, who don't have deep roots here this idea of home being somewhere else other than where you live, is a very complex prospect because certainly when I go to Greece, people don't recognize me as being home, you know, they, they consider me a Canadian tourist. And at the same time growing up in Canada, I certainly never felt [00:24:00] like, "Oh, Canada is like my ancestral home. You know, it's, it's skin deep. My parents came over in the sixties. Right."

So this idea of homecoming and, you know, maybe we can just riff on this for a bit. Cause I know you've explored this a lot. It's like, is it tourism or is it something else? Because a lot of people in Scotland, including people I interviewed, just laugh at these Canadians who come over and just start crying, standing over some rocks in the Highlands and who will buy some shitty whiskey at a tourist shop and feel that they're connecting with their roots and buy bagpipes and by kilts and all this stuff, whereas like most Scottish people don't wear kilts and don't blow bagpipes and don't necessarily drink whiskey all day, so there's these kind of stereotypes that have often been just kind of produced by the media, but it's almost like, other than that, how do people actually connect with the homeland, right?

Like, what does it even mean to connect with a homeland? And one thing that I found that I think is one of the most powerful things is the idea of walking. So [00:25:00] this is why the comparison and the contrast with hill walking and homecoming is most people, when you go back to your homeland, there's something really central about walking in the footsteps of your ancestors, right?

So walking around in the same village, walking the same streets, going to the same house, maybe even if it's not there anymore, going to... I remember going to my mom's elementary school in the little village that she grew up in the mountains of Greece and walking down the same hallways with her, and we went to the auditorium, and she, showed me the little stage where she would literally be putting on little plays when they were, like, in third grade and there's something about standing and stepping in the same place that is so fundamental.

And so I'm kind of looking at homecoming through these kind of memorial or commemorative practices of walking. So it's not just walking, but walking and activating a landscape or activating the memories that are kind of enfolded in a landscape. And I've come to believe and understand that walking is a kind of almost magic technology that I [00:26:00] almost see it as really like opening up portals to other times and other places when done in a ceremonial kind of ritualized manner.

So a lot of my work again, as an animist and kind of being as far as I know, the first in my field was just cultural geography, to kind of bring an animist lens to the field and kind of look at how, doing ceremony on a mountain, going into these glands and doing ceremony is more than just the material kind of walking, but is actually kind of connecting with these memories and these people in these places.

In a way that's, I think, deeper than tourism and that's maybe the distinction between tourism and let's say homecoming on the surface that you might actually be doing almost the same thing, but I think there is this kind of animist lens to understand homecoming through where you let's say you bring a stone from home or you take a stone and bring it back home you know, like these kinds of Ritualize little practices that we do to connect with the place that I don't think tourists do in the same way, [00:27:00] you know?

Because in tourism, you're often just trying to get away from where you live and experience something different, where this is trying to reconnect with something that's been lost or something that's in the past.

Chris: Yeah, definitely. This leads me into a lot of different directions, but one of them is this question of animism that I'd like to come back to in just a moment but before we do, I want to ask you about. These heritage trips sometimes they're referred to as within the tourism industry, homeland returns which in most cases is a paradox or an oxymoron because most people are not returning to the places that they either were born in or lived in.

They, typically, like myself, had never actually been there before. I'll just pull a little quote from your dissertation because I think it precedes this question in a good way. You write that quote,

"the commissioner of Sutherland advocated for a state administered program of colonization in the Scottish Highlands, similarly arguing that the [00:28:00] Gaelic race and its inferior temperament presented an obstacle to the onward march of civilization. Locke set out a vision for the colonization, displacement, and reeducation of Gaelic Highlanders, where eventually, quote, 'the children of those removed from the hills will lose all recollection of the habits and customs of their fathers.'

Locke's vision has broadly come true," end quote.

And so, within the context of the wider spectrum and calendars and geographies that we've kind of been discussing, but more specifically in the context of Scotland, I'm curious if the people that you met there, either locals or visitors and especially in the case of those coming for a homecoming or heritage trip had an understanding of these things, of this history.

Christos: No, that's what I found out. [00:29:00] What I've found in my lifetime, cause this isn't the only kind of project around this kind of theme that I've done. Maybe we'll get, I did another project with Mexican friends going back to Spain and kind of repatriating or reconnecting back through the kind of the displacement of the Spanish civil war.

But what I've found is those of us of the colonies, that's kind of what I consider myself in ourselves, like people of the colonies. I'm not sure if it's better or worse that we're the ones that hold on to the stories and the memories and the people back quote "home" or in the "homeland" for the large part have moved on and don't really give much thought to these histories of displacement.

It's almost, oh my God, it was strange to be in this country where most of the place names in the Highlands are Gaelic, and 98 percent of Scottish citizens cannot read or understand Gaelic, so partly it was this strangeness of being in a country where only two out of every hundred people could even understand the names of the places where they lived, even [00:30:00] though they had never left there and their people had never left there.

And you know, if you let that sink in, it's like, let's say you and I being of Greek descent, imagine if 90 percent of Greeks couldn't understand Greek, you know what I mean? And couldn't understand the name of their own village. And well, there's, here's another angle to this in Scotland.

When you want to learn traditional Gaelic fiddle, you go to Cape Breton in Nova Scotia in Canada because that's where the Highlanders who immigrated to Nova Scotia in the past kept the tradition pure and kept fiddle playing what it had always been. Whereas, you know in Scotland now, they're into hip hop and trap and drum and bass and stuff like this.

And so if you're Scottish and you've never left Scotland in order to connect with the music of your ancestors you have to go to Canada, so most people that I interviewed and I think this is fair, you know to assume of most people Don't [00:31:00] think much about the ethnic cleansing that went on whichever side that they were on And it's kind of left to us in the colonies either to also let it go and move on and try to settle into these new lands or you kind of keep holding on to this memory of a place you've actually never lived, you know, and it's almost like both propositions are grief soaked.

Both are kind of almost an impossible poem to hold because obviously there were people here before our European ancestors came. Obviously, we don't have these deep roots or memories or connections to this place. We don't have ceremonies or songs or much that's derived from this land, at least not yet.

And yet many of us lose the language and the ceremonies and the traditions of the places where our ancestors came. It's almost like at least we still know where we've come from. Whereas to be in Europe, or at least in Scotland, and to have never left, but to nevertheless have also lost the connection with [00:32:00] your own ancestors and your own language and those places it's almost like a parallel process where there are people that get on the boats and leave, but there are people that are left behind. But it's almost like, regardless whether you leave or whether you stay, the fabric of that culture just gets completely rendered and torn apart by that displacement.

And somehow, even though you never leave having so many of your people leave actually kind of compromises the ability to stay where you are, and to be connected to where you are.

I interviewed one woman who had an ancestor who in Scotland, they call like psychic abilities, the second sight.

So the idea of having kind of psychic premonitions or all of a sudden knowing that like your brother has died, even though he's in Australia, you know, that kind of thing. That people had that when I lived in Scotland and when they moved to Canada, they actually lost that ability. You know, so it's this idea that it's not that you carry almost these knowledges or abilities just in you, but it's actually comes from the connection [00:33:00] to the place.

And once that connection becomes severed, you lose those capacities. And I've actually never said this out loud, but I wonder how much the people that stayed behind actually lost because of all the people that left, if that made sense. It's almost like, how does a culture stay resilient when almost everyone between the ages of like 20 and 40 leaves and never comes back.

I think you could consider that this is all just stuff to wonder about. But like, for those of us that come from these kind of like largely settler countries like Canada and the U. S, we're still living through these questions. We're still living through these implications of like, how long do you hold on to the past? And at what point do you just kind of let go and move forward? And If you do so, how do you move forward in a place that you don't have any roots?

Chris: You know. I remember going to see, going to my father's village in northern Greece for the first time some eight years ago, and knowing that I had [00:34:00] one baba or grandmother left there, and after searching for a few hours, she was hard of hearing at the time, finally found her, finally found the house and shared a delicious meal and traded photographs.

I had no Greek or Macedonian language ability at the time. And then I was I called a taxi later on some, you know, at the end of the day to go back to the city, to the hotel, and standing in her garden there, she began to weep, right, without having said anything, even with the language barrier, I could understand what she was saying, and she was, she was mourning the migration of my family or my side of the family, or my father's side of the family to Canada, and then, her son and his family to Germany.

And so, there's this question of what comes upon the people that quote unquote "stay." that's so often lost in the discourses [00:35:00] around migration, kind of always focusing on the individual, the migrant themselves, or the places that they arrive in.

But do we just let it go? And how do we do that? I have this other quote from your dissertation that lands really strangely in this moment, in this conversation and it has to do a little bit with the kind of what I think you refer to as a national geographic imaginary.

And so this is the response of the people in Scotland, in the Highlands embedded and engaged and indebted to these hill walking and homecoming industries. And so in your dissertation, it's written that

"in February of 2017, an uproar on all sides erupted when, in a rare sign of bipartisan solidarity, both Mountaineering Scotland and the Scottish Gamekeepers Association attempted to pressure the Scottish government to abandon a [00:36:00] proposal to increase woodland cover, trees, from 17 percent to 25%. by 2050. The commitment to plant 10, 000 extra hectares of trees between now and 2022 was made in the government's draft climate plan. The protesting organizations argued that there had not been enough consultation and consideration given to the changes to the highland landscape that would come about by this tree planting initiative.

And they were voicing their concern on whether, quote, 'adequate weight is being given to the significant changes this will have on the landscape of Scotland, and in particular, the dramatic open views and vistas which have come to signify to the outside world that which is unique about our country.'" End quote.

And so this seems to be, to some degree, and please correct me if I'm wrong, but a manner of contending [00:37:00] with that past in a way that is, you know, perhaps ignorant of it. Or that is perhaps also faithfully serving the needs, the economic needs of the people, of the place.

Christos: There's a lot there. I'm, what's coming to me, do you know this quote? It's from ancient Rome. It's a bit convoluted, but this is a Roman text talking about the colonization of Britain, so of the Romans conquering the Gaelic people in the Picts, but it's In a speech written by this Roman historian that he's attributing to like the Gaelic king, basically. So it's not, this wasn't actually said by a Gaelic king, it's just a Roman kind of putting these words in his mouth to kind of create like a battle scene, but but a lot of people quote this and it's from the Gaelic perspective referring to the Romans saying

"the Romans make a desert and call it peace."[00:38:00]

And that's kind of what's happened in Scotland is the villages were cleansed, literally. You know, the houses were burned down and knocked down. The people were forcibly, sometimes violently, thrown out of their homes into the cold. Many of them just had no prospects to be able to stay and move to Glasgow.

And many of them, you know, came to Toronto and Saskatchewan and North Carolina and all this. And so after they left, these highlands kind of became empty, like this vast emptiness. And then once the Victorian English came into that landscape and started painting it and writing Victorian poems about it, this aesthetic of this, treeless, vast expanse became kind of that National Geographic kind of aesthetic of the mountain peak and the colorful heather and then the loch or the lake, kind of [00:39:00] reflecting the mountain.

You can just imagine the scene, right? Of like the mountain peak being reflected in inverse in the lake, you know, kind of thing. It's just that perfect kind of symmetrical perspective photograph or painting. And then that kind of became the symbol of freedom and tranquility which is basically like a site of ethnic cleansing becomes a symbol of beauty.

And then what happens is you keep managing the landscape to maintain that aesthetic, which is why you find the strangeness of, like, environmental groups arguing that planting trees is ecological vandalism, that you're ruining the ecology of a place because your trees are gonna get away in the way of these vast expanses.

So it's it's this weird wondering on, like, how certain aesthetics become symbolic of something. And then you manage the land, to maintain that aesthetic. Even though it's [00:40:00] absolute death for the wild, the wildlife and even the people in that landscape, to maintain it in that way.

The thing that might not be obvious to most people which wasn't I didn't know about this whole world before I moved there, but Scotland's one of the few if not only place in all of Europe where you can still be a feudal lord like they call it a laird, l-a-i-r-d, but it's like a lord where all you need to do to be a lord is you just buy land and if you have enough land you're you claim title of Lord Wow.

And most people that are lords in Scotland these days are not even British. You have people from Saudi Arabia, from all over that have bought up the highlands in many ways. And they have these estates and you know, Balmoral estate, which is like the Queens, or I guess she's dead now. Now it's King Charles's estate.

And what you do is maybe once a year you and all your rich friends from all over the world fly in [00:41:00] and do this traditional game hunt where you might be hunting deer, but more often you're actually hunting wild birds. You know, so grouse especially. If anyone's seen, I find it fascinating watching Downton Abbey, that TV series, because it's kind of, it covers a lot of the kind of that, that time in Britain.

And there's an episode or two where they go into the Scottish countryside to go, you know, go hunting. So it's this weird aesthetic where you dress up in a certain way, kind of like an old time Scottish lord, and you go out on the land with dogs and you shoot down birds, and in order for the birds to live there you need the landscape to basically be wide open, because that's actually what they prefer.

And so, this is why, again, for the context of that quote, you have an environmental group, and basically, rich, elite gamekeepers working together to keep the government from planting trees in this landscape because it's in both their interest to maintain [00:42:00] this landscape as an ecological wasteland, essentially that people can't sustain themselves off of or people can't live in

So you're kind of farming emptiness if that makes sense in a way you're like cultivating emptiness. Yeah. For tourism. Which again I mean, you've been talking to so many people about this subject. To me, it's fascinating what tourism can be or what it can mean, you know, or like what need is trying to be fulfilled in these, in these landscapes that often get kind of territorialized as touristic, you know, because most people, when they travel, they don't go to walk around the suburbs of a city. There's only certain places that tourists are drawn to, right? Hmm. And so I'm always curious about why and what tourists are drawn to, you know, what is like almost like the resource there that is being extracted. In

Chris: the context of your work, you know, largely in regards to, to landscapes and we've spoken a fair amount today about [00:43:00] landscapes as, as objects at the very least.

But in, in your dissertation, you know, there was a line that struck me certainly I think coming from your animist tendencies and sentiments where you say that "landscapes are mediums and landscapes are a process," and I'm curious, as we kind of wind ourselves towards the end of our time together, if you could elaborate on this for our listeners a little bit, this, this idea of landscapes as mediums or as processes.

Christos: Yeah, so I've done my, my PhD in the field of cultural geography, or sometimes called human geography, which is kind of like anthropology except kind of rooted in place, I'd say that's the big difference. It's not as popular here in North America, but in the UK it's much more popular. And probably the primary focus in that field is landscape, which I think most people might be familiar with that term in terms of like, maybe landscape [00:44:00] gardening or landscape painting.

But when you get deep into it, which is kind of what grad school is, is you're like a big weirdo and you just get so deep into something so friggin specific that, you know, most people think you might think about once in your lifetime, but you end up spending nine years thinking about and writing about.

It's almost like you can't perceive a place without some kind of filter, if that makes sense. It's almost like there's no such thing as just like a place or land that's just objectively out there. Like, I spent most of a winter, you know, down where you are in Oaxaca, but you having lived there for this long, like if you and I walk around in the streets of Ciudad Oaxaca, you're going to perceive so much more than I am, or at least many different things than I am, right?

I'm going to be purely a tourist, I'm going to be reading on a surface level where you might have dozens of memories come up from your time living there and different things that have happened. And [00:45:00] so, in that way, like a landscape is almost, is always like a medium, meaning like our own perceptions, our own projections, our own memories are always affecting the way that we perceive a place.

And so cultural geography, the field that I'm in, kind of looks at that. It looks, literally at the kind of the, the collision of culture and geography and like the politics of a place. You know, I was talking about like earlier about landscape management. You know, there are people that are choosing how to manage the landscape in the highlands, where to allocate money and where to cut money from.

And all of those decisions are based on preferences of aesthetics and land use, in terms of landscape. So for anyone that's interested, it's a fascinating field to start looking at what we perceive in a place or in places [00:46:00] and how, what we perceive or what we wish to be there affects, you know, the politics of a place.

And again, the contemporary crisis right now, Israel Palestine, this question of like, who belongs there? Whose land is it? What do you see in that landscape? For some people, they see an ancient Jewish homeland that these persecuted people are trying to return to and reclaim and for other people, they see, you know, an indigenous Arab people that are being displaced by outside colonizers and, you know, both in their way are right and wrong.

I'm not going to wade into the politics of it, but the way that landscape is used as a medium, politically, economically, culturally, is a really fascinating subject, at least for me.

Chris: Well, thank you for that, and to finish up with a question around pilgrimage, which Jerusalem being the quote unquote, "holy land" and where so many pilgrimages landed in in previous times and of course in contemporary ones as [00:47:00] well. I'm curious about what you could describe as ritualized memorial acts of walking. And I'd like to finish by asking what have been the most achieved and enduring acts of ritual that you've encountered? What lessons might they have to teach us in a time of hypermobility?

Christos: Again, that's like a huge question. Okay, I'll try to be succinct if I can. I don't know why I'm drawn to these kinds of histories, but anywhere I go in the world, I tend to be drawn to, yeah, histories of displacement, I would say.

It's a strange thing to be interested in for most people, but it probably speaks to the fact that I am the fourth generation of men to leave the country that I was born. You know, that's between both sides of the family, it's not all one lineage. But being of Greek descent, Greece has long been a country where people leave, you know?

Like, right now, the [00:48:00] United States is a country where people come to, but to be claimed by a place where for hundreds of years now, so many people, whether by choice or circumstance, leave their home probably does something to you, you know? And so Anywhere I've traveled in the world, I tend to either seek out or be sought out by these kinds of histories, and so I referred a bit earlier to this project I did years ago where I was spending a lot of time in Mexico and ended up meeting what became a friend is an artist from Mexico City, Javier Arellán, and he was second generation Mexican.

His grandfather was from Barcelona in Spain and was a fighter pilot for the Spanish Republic, so like the legitimate democratically elected government of Spain. And when Franco and the fascists kind of staged a coup and the Spanish Civil War broke out you know, he was on the side [00:49:00] of the government, the Republican army.

And Barcelona was basically the last stand of the Republicans as the fascist kind of came up from the from the south and when Barcelona fell everyone that could literally just fled on foot to try to cross into France, nearby to try to escape, because knowing that if they were captured they would be imprisoned or killed by the fascists who had basically taken over the country now.

But the French didn't want tens of thousands of socialists pouring into their country because they were right wing. And so rather than letting people escape they actually put all the Spanish refugees in concentration camps on the French border. And that's where my friend's grandfather was interred for like six months in a place called Argilet sur Mer, just over the French border.

And then from there, Algeria took a bunch of refugees and he was sent to Algeria. And then from there, the only countries in the whole world that would [00:50:00] accept these left wing Spanish refugees was Mexico and Russia. And so about 50, 000 Spanish Republican refugees relocated to Mexico City. They had a huge influence on Mexican culture.

They started UNAM, like the national university in Mexico City. And my friend Javier Grew up in Mexico city, going to a Spanish Republican elementary school, singing the Spanish Republican National Anthem and considering themselves Spaniards, you know, who happened to be living in Mexico. And so when I met him, with my interests, we, you know, overlapped and I found out that him and his wife were soon setting out to go back to that same beach in France where his grandfather was interred, in the concentration camp and then to walk from there back to Barcelona because his grandfather had died in Mexico before Franco died, so he never got to return home. You know, maybe like a lot of Greeks that left and [00:51:00] never did get to go back home, certainly never moved back home.

And so we went to France and we started on this beach, which is a really kind of trashy touristy kind of beach, today. And we thought you know, that's what it is today, but we then found out talking to people that that's actually what it was back in the 1930s, 1940s was this touristy beach and what the French did was literally put a fence around and put these refugees on the beach in the middle of like a tourism beach literally as prisoners while people on the fence were like swimming and eating ice cream and, you know, and being on vacation.

So even that site itself is pretty fucked up. A lot of people died there on that beach. And it was 15 days walking the entire coast from the French border back to Barcelona. And whereas Javier's community in Mexico city actually raised [00:52:00] funds for us and we're really excited about this idea of homecoming and going back home to Spain.

We quickly discovered when we started talking to locals about what we were doing, they would stop talking to us and walk away and they didn't want anything to do with us. They did not want to know these histories. They didn't want to touch it. And what we found out is like Spain has never really dealt with this history.

And it's such a trauma and nobody wants to talk about it. So again, it's this strange thing where it's like us from the Americas, you know, my friend from Mexico was wanting to return home and it was a strange trip for him because he thought of himself as a Spaniard returning home and these Spaniards were like, "you're a Mexican tourist and I don't want to talk to you about the civil war, you know?"

And I think that really hurt him in a lot of ways because he almost kept trying to prove that he wasn't a tourist, whereas for me, I knew that I was a tourist because, you know, I have no history there.[00:53:00]

In terms of pilgrimage, I've done other pilgrimages, other walks I won't get into now, but there's something about walking a landscape or walking a land as opposed to driving, obviously, or flying that the pace of walking, I think, allows you to interact with people and with places at a rhythm that is maybe more organic, maybe more holistic. I did do the Camino de Santiago, the pilgrimage in Spain, like I did that another 15 days as well. And for me there's nothing like walking. You know, there's, there's something that happens. To your mind, to your body, to your spirit when you're moving that I've never experienced through any kind of other travel.

And unfortunately there are only so many places in the world where you can walk for days or weeks on end that have the infrastructure set up to do so. And I know that here in the Americas other than walking on busy roads, it's pretty hard to get long distances through walking.

And so I think another thing that tourism has done is kind of cut off the transitional kind of walking and you just kind of fly off and just kind of plop yourself [00:54:00] down and then get extracted out through an airplane, but you don't have the experience of seeing the landscape change day by day, footstep by footstep, and experiencing the place at that speed, at that pace, which is, you know, a very slow pace compared to an airplane, obviously.

Chris: Mm hmm. Perhaps, perhaps very needed in our time.

Christos: I hope so. I think there's something about it. I think there's something humanizing about it. About walking.

Chris: Well, I've asked a lot of you today, my friend. And we've managed to court and conjure all of the questions that I've, that I had prepared for you.

Which I thought was impossible. So, on behalf of our listeners and perhaps all those who might come to this in some way, your dissertation at some point down the road, I'd like to thank you for your time and certainly your dedication.

And I imagine a PhD, nine year PhD [00:55:00] research process can be extremely grueling. That said, I imagine it's not the only thing that you have on your plate. I know that you're also an artist a teacher, writer, and Kairotic facilitator. I'm saying that right. To finish off, maybe you'd be willing to share a little bit of what that entails and how our listeners might be able to get in touch and follow your work.

Christos: Yeah, first I'll just say thanks for reaching out, Chris, and inviting me to do this. I've listened to your podcast and love these kinds of conversations around these topics of place and belonging. It's obviously deep in my heart and I said this to you earlier, other than my supervisors and my examiners, I think you're the first person to read my dissertation, so I appreciate that you took the time to read it and to draw quotes and to discuss it with me because, I think most people that have done a PhD know that it can be a pretty solitary process to go so deep into such a tiny little corner of like knowledge that for most people is not what they're interested in every day and to [00:56:00] share these stories. Thank you.

So yeah, my website is ChristosGolanis. com. And part of what I do is working with this Greek term, kairos. So in Greek there are at least three words for time. One is chronos, which is like linear time. One is aeon, which is like kind of eternal time.

And one is kairos, gets translated as kairos, which is like almost the appropriate time or ceremonial time. And my best definition of that is you know, there are some things that are scheduled, like you and I for months ago planned this particular time and this particular day to do this interview.

But deciding, let's say, when to get married with your partner doesn't follow any kind of rational, linear timeline. That's more of a feeling. And so the feeling of like when some, when it's appropriate for something is what Greeks consider to be keros, like, you know, keros for something like it's, it's the appropriate time for something.

So. What I do is I kind of counsel people to craft [00:57:00] ceremonies or rituals for big transitions in their lives to mark things in their life through ritual or ceremony. Like I said, for like a homecoming two weeks of walking the coast of Spain can be a ceremony, right, of kind of walking your dead grandfather back home. I think there's something about the impulse to go out into the world, to find something, to integrate something, to process something, right versus staying right where you are and kind of with community, with others. It's kind of ritually marking it, integrating it, and you know, it's cheaper, it's easier on the environment, and sometimes can, can go a lot deeper than going away and coming back, and maybe not much has changed.

But it can be dealing with the transition of someone from life into death or a birth or a career change. And so basically using ceremony and ritual to really mark and integrate these significant moments in our lives so that we can be fully with them as they're happening or as they've happened in the past, but haven't been able to be integrated.

So that's some of the kind of [00:58:00] work that people can do with me if you want to reach out through my website.

Chris: Well I very much look forward to seeing and hearing your dissertation in the world outside of these small groups of podcast interviewers and academics. So, hopefully one day that's the case if there's any editors or publishers out there who enjoyed what you heard today and want to, want to hear more, please get in touch with me or Christos and we can, we can get that into the world in a good way.

Christos, thank you so much brother. It's been a pleasure and I hope to have you on the pod again soon.

Christos: All right. Thank you.