to negotiate with other members of the meeting, whether the writer or they are asking permission
not to attend the meeting because there are roles/obligations in the real space that must be fulfilled,
usually related to family members. At this point, it indicates the presence of virtual space in real
life, leading the subject to more complex power relations at the same time. In effect, this power
relation is then negotiated, hoping for the discovery of new points of balance in a culture that
changes rapidly and in a hurry during this pandemic.
4 CONCLUSION
“I don’t know why I feel so tired. I only sit and attend several online meetings a day, both those
required by the institution where I work, as well as meetings related to my hobbies and interests.
Often, my days end with exhaustion, and even quite often, I find myself easily provoked and angry
to yell at other family members at home, hitting the side of the table near me at work, and wanting
to sleep all-day, whereas when I was at the office, those are conditions I have never experienced.
It feels strange.”
The melting of the boundaries between the real and the virtual world through internet interactions,
which is getting higher in intensity, has a consequence that humans have to renegotiate their position
in the cultural transformation that occurs. The virtual and the real space are interconnected, and the
events between these two different spaces impact each other. The Internet, as a medium that forms
virtual space, still uses the time and space constraints that apply in their interactions in real space.
Burnout, in the end, is not only an outcome, excess, or residue that arises from the presence of
the trigger factors previously described. Burnout, in this article, can be seen as an indication of a
rapidly transforming culture, requiring humans to impose new standards on themselves—“normal
vs new normal”—as well as a sign that humans are faced with an existential crisis that they are still
negotiating with. This condition also shows the challenges video conferencing platform providers
face in presenting experiences that visually and functionally accommodate its users. At the same
time, reconsidering digital technology as a tool, does it make their job easier? Or, do we, as humans,
do the job from technology in today’s digital era?
REFERENCES
Abramowitz, S. 2017. Epidemics (Especially Ebola), Annual Review of Anthropology. doi: 10.1146/annurevanthro-102116-041616.
Adams, T. E., Ellis, C., and Holman Jones, S. 2017. A brief history of autoethnography, The International
Encyclopedia of Communication Research Methods, (August). doi: 10.1002/9781118901731.iecrm0011.
Atlani-Duault, L. and Kendall, C. 2009. Influenza, anthropology, and global uncertainties, Medical
Anthropology: Cross Cultural Studies in Health and Illness. doi: 10.1080/01459740903070519.
Boelstorff, T. et al. 2012. Ethnography andVirtualWorlds: a handbook of Method. Princeton, Oxford: Princeton
University Press.
Butz, D. and Besio, K. 2009. Autoethnography, Geography Compass, 3(5):1660–1674. doi: 10.1111/j.17498198.2009.00279.x.
Ellis, C. 2009. Autoethnography as Method (review), Biography, 32(2):360–363. doi: 10.1353/bio.0.0097.
Escobar, A. et al. 1994. Welcome to Cyberia: Notes on the Anthropology of Cyberculture [and Comments and
Reply], Current Anthropology. doi: 10.1086/204266.
van Gennep, A., Vizedom, M. B., and Caffee, G. L. 2013. The rites of passage, The Rites of Passage. doi:
10.4324/9781315017594.
Greenhaus, J. H. and Beutell, N. J. 1985. Sources of Conflict Between Work and Family Roles, Academy of
Management Review. doi: 10.5465/amr.1985.4277352.
Higgins, R., Martin, E., and Vesperi, M. D. 2020. An Anthropology of the COVID-19 Pandemic, Anthropology
Now. Routledge, 12(1):2–6. doi: 10.1080/19428200.2020.1760627.
Inborn, M. C. and Brown, P. J. 2013. The anthropology of infectious disease, in The Anthropology of Infectious
Disease: International Health Perspectives. doi: 10.4324/9781315078366-10.
123
not to attend the meeting because there are roles/obligations in the real space that must be fulfilled,
usually related to family members. At this point, it indicates the presence of virtual space in real
life, leading the subject to more complex power relations at the same time. In effect, this power
relation is then negotiated, hoping for the discovery of new points of balance in a culture that
changes rapidly and in a hurry during this pandemic.
4 CONCLUSION
“I don’t know why I feel so tired. I only sit and attend several online meetings a day, both those
required by the institution where I work, as well as meetings related to my hobbies and interests.
Often, my days end with exhaustion, and even quite often, I find myself easily provoked and angry
to yell at other family members at home, hitting the side of the table near me at work, and wanting
to sleep all-day, whereas when I was at the office, those are conditions I have never experienced.
It feels strange.”
The melting of the boundaries between the real and the virtual world through internet interactions,
which is getting higher in intensity, has a consequence that humans have to renegotiate their position
in the cultural transformation that occurs. The virtual and the real space are interconnected, and the
events between these two different spaces impact each other. The Internet, as a medium that forms
virtual space, still uses the time and space constraints that apply in their interactions in real space.
Burnout, in the end, is not only an outcome, excess, or residue that arises from the presence of
the trigger factors previously described. Burnout, in this article, can be seen as an indication of a
rapidly transforming culture, requiring humans to impose new standards on themselves—“normal
vs new normal”—as well as a sign that humans are faced with an existential crisis that they are still
negotiating with. This condition also shows the challenges video conferencing platform providers
face in presenting experiences that visually and functionally accommodate its users. At the same
time, reconsidering digital technology as a tool, does it make their job easier? Or, do we, as humans,
do the job from technology in today’s digital era?
REFERENCES
Abramowitz, S. 2017. Epidemics (Especially Ebola), Annual Review of Anthropology. doi: 10.1146/annurevanthro-102116-041616.
Adams, T. E., Ellis, C., and Holman Jones, S. 2017. A brief history of autoethnography, The International
Encyclopedia of Communication Research Methods, (August). doi: 10.1002/9781118901731.iecrm0011.
Atlani-Duault, L. and Kendall, C. 2009. Influenza, anthropology, and global uncertainties, Medical
Anthropology: Cross Cultural Studies in Health and Illness. doi: 10.1080/01459740903070519.
Boelstorff, T. et al. 2012. Ethnography andVirtualWorlds: a handbook of Method. Princeton, Oxford: Princeton
University Press.
Butz, D. and Besio, K. 2009. Autoethnography, Geography Compass, 3(5):1660–1674. doi: 10.1111/j.17498198.2009.00279.x.
Ellis, C. 2009. Autoethnography as Method (review), Biography, 32(2):360–363. doi: 10.1353/bio.0.0097.
Escobar, A. et al. 1994. Welcome to Cyberia: Notes on the Anthropology of Cyberculture [and Comments and
Reply], Current Anthropology. doi: 10.1086/204266.
van Gennep, A., Vizedom, M. B., and Caffee, G. L. 2013. The rites of passage, The Rites of Passage. doi:
10.4324/9781315017594.
Greenhaus, J. H. and Beutell, N. J. 1985. Sources of Conflict Between Work and Family Roles, Academy of
Management Review. doi: 10.5465/amr.1985.4277352.
Higgins, R., Martin, E., and Vesperi, M. D. 2020. An Anthropology of the COVID-19 Pandemic, Anthropology
Now. Routledge, 12(1):2–6. doi: 10.1080/19428200.2020.1760627.
Inborn, M. C. and Brown, P. J. 2013. The anthropology of infectious disease, in The Anthropology of Infectious
Disease: International Health Perspectives. doi: 10.4324/9781315078366-10.
123